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The Race Towards Home

No need to sit in despair for very soon we will meet Him in the air.
We need to prioritize our life and begin with The Lord Jesus Christ.
Not only is He The Only Way but the author and finisher of our Faith.
In this life we sometimes call a race; He alone sets the winning pace.
Upon Jesus Christ we must fix our eyes if we desire to win the prize.
We must be focused upon The Lord and not run on our own accord.

One thing you must consider too, is get rid of all that hinders you.
For in this race if you want to win, you must cast aside your sin.
Consider more than grievous sin, all your cares you must cast on Him.
Anything that wastes your time could impede you at the finish line.
No need to enter leery, with Christ you will run and not grow weary.
When you’re established in the race you receive God’s Awesome Grace.
Faith’s not hindered by many things as we sore with eagle’s wings.
Remembering those who finished before gives you strength to endure.

Many run the race as fools but you only finish if you obey the rules.
Some who believe they had a start will only hear the Lord say depart.
But a faithful race will warrant Christ saying well done faithful servant.
This earthly race soon will end, and then we’ll see our Lord and friend.
On the day He parts the skies; all the faithful will gain the prize.
From this earth the Church will rise to gain a body that never dies.
Many have entered without a change to find they ran their race in vain.
For the reason that they must depart is they ran without their heart.

poem by Bob Gotti
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Adrienne Vittadini

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poem by Caasder Fronds
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Fitration Bags

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poem by Rwetewrt Erwtwer
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Satan Absolved

(In the antechamber of Heaven. Satan walks alone. Angels in groups conversing.)
Satan. To--day is the Lord's ``day.'' Once more on His good pleasure
I, the Heresiarch, wait and pace these halls at leisure
Among the Orthodox, the unfallen Sons of God.
How sweet in truth Heaven is, its floors of sandal wood,
Its old--world furniture, its linen long in press,
Its incense, mummeries, flowers, its scent of holiness!
Each house has its own smell. The smell of Heaven to me
Intoxicates and haunts,--and hurts. Who would not be
God's liveried servant here, the slave of His behest,
Rather than reign outside? I like good things the best,
Fair things, things innocent; and gladly, if He willed,
Would enter His Saints' kingdom--even as a little child.

[Laughs. I have come to make my peace, to crave a full amaun,
Peace, pardon, reconcilement, truce to our daggers--drawn,
Which have so long distraught the fair wise Universe,
An end to my rebellion and the mortal curse
Of always evil--doing. He will mayhap agree
I was less wholly wrong about Humanity
The day I dared to warn His wisdom of that flaw.
It was at least the truth, the whole truth, I foresaw
When He must needs create that simian ``in His own
Image and likeness.'' Faugh! the unseemly carrion!
I claim a new revision and with proofs in hand,
No Job now in my path to foil me and withstand.
Oh, I will serve Him well!
[Certain Angels approach. But who are these that come
With their grieved faces pale and eyes of martyrdom?
Not our good Sons of God? They stop, gesticulate,
Argue apart, some weep,--weep, here within Heaven's gate!
Sob almost in God's sight! ay, real salt human tears,
Such as no Spirit wept these thrice three thousand years.
The last shed were my own, that night of reprobation
When I unsheathed my sword and headed the lost nation.
Since then not one of them has spoken above his breath
Or whispered in these courts one word of life or death
Displeasing to the Lord. No Seraph of them all,
Save I this day each year, has dared to cross Heaven's hall
And give voice to ill news, an unwelcome truth to Him.
Not Michael's self hath dared, prince of the Seraphim.
Yet all now wail aloud.--What ails ye, brethren? Speak!
Are ye too in rebellion? Angels. Satan, no. But weak
With our long earthly toil, the unthankful care of Man.

Satan. Ye have in truth good cause.

Angels. And we would know God's plan,
His true thought for the world, the wherefore and the why
Of His long patience mocked, His name in jeopardy.

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poem by Wilfrid Scawen Blunt
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poem by Rwetewrt Erwtwer
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The Believer's Principles : Chap. IV.

Faith and Sense Natural, compared and distinguished.

When Abram's body, Sarah's womb,
Were ripe for nothing but the tomb,
Exceeding old, and wholly dead,
Unlike to bear the promis'd seed:

Faith said, 'I shall an Isaac see;'
'No, no,' said Sense, 'it cannot be;'
Blind Reason, to augment the strife,
Adds, 'How can death engender life?'

My heart is like a rotten tomb,
More dead than ever Sarah's womb;
O! can the promis'd seed of grace
Spring forth from such a barren place?

Sense gazing but on flinty rocks,
My hope and expectation chokes:
But could I, skill'd in Abram's art,
O'erlook my dead and barren heart;

And build my hope on nothing less
That divine pow'r and faithfulness;
Soon would I find him raise up sons
To Abram, out of rocks and stones.

Faith acts as busy boatmen do,
Who backward look and forward row;
It looks intent to things unseen,
Thinks objects visible too mean.

Sense thinks it madness thus to steer,
And only trusts its eye and ear;
Into faith's boat dare thrust its oar,
And put it further from the shore.

Faith does alone the promise eye;
Sense won't believe unless it see;
Nor can it trust the divine guide,
Unless it have both wind and tide.

Faith thinks the promise sure and good;
Sense doth depend on likelihood;
Faith ev'n in storms believes the seers;
Sense calls all men, ev'n prophets, liars.

Faith uses means, but rests on none;
Sense sails when outward means are gone:

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poem by Ralph Erskine
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XI. Guido

You are the Cardinal Acciaiuoli, and you,
Abate Panciatichi—two good Tuscan names:
Acciaiuoli—ah, your ancestor it was
Built the huge battlemented convent-block
Over the little forky flashing Greve
That takes the quick turn at the foot o' the hill
Just as one first sees Florence: oh those days!
'T is Ema, though, the other rivulet,
The one-arched brown brick bridge yawns over,—yes,
Gallop and go five minutes, and you gain
The Roman Gate from where the Ema's bridged:
Kingfishers fly there: how I see the bend
O'erturreted by Certosa which he built,
That Senescal (we styled him) of your House!
I do adjure you, help me, Sirs! My blood
Comes from as far a source: ought it to end
This way, by leakage through their scaffold-planks
Into Rome's sink where her red refuse runs?
Sirs, I beseech you by blood-sympathy,
If there be any vile experiment
In the air,—if this your visit simply prove,
When all's done, just a well-intentioned trick,
That tries for truth truer than truth itself,
By startling up a man, ere break of day,
To tell him he must die at sunset,—pshaw!
That man's a Franceschini; feel his pulse,
Laugh at your folly, and let's all go sleep!
You have my last word,—innocent am I
As Innocent my Pope and murderer,
Innocent as a babe, as Mary's own,
As Mary's self,—I said, say and repeat,—
And why, then, should I die twelve hours hence? I—
Whom, not twelve hours ago, the gaoler bade
Turn to my straw-truss, settle and sleep sound
That I might wake the sooner, promptlier pay
His due of meat-and-drink-indulgence, cross
His palm with fee of the good-hand, beside,
As gallants use who go at large again!
For why? All honest Rome approved my part;
Whoever owned wife, sister, daughter,—nay,
Mistress,—had any shadow of any right
That looks like right, and, all the more resolved,
Held it with tooth and nail,—these manly men
Approved! I being for Rome, Rome was for me.
Then, there's the point reserved, the subterfuge
My lawyers held by, kept for last resource,
Firm should all else,—the impossible fancy!—fail,
And sneaking burgess-spirit win the day.
The knaves! One plea at least would hold,—they laughed,—
One grappling-iron scratch the bottom-rock

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poem by Robert Browning from The Ring and the Book
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But Don't Despair

Despair, if you must –
But how's it going to pull you through?
Despair, when you trust
Naught since then there's naught to do.
Despair, should you thrust
Aside your pride, your self-esteem.
And so despair, if it's dust,
The only substance that you deem.
Despair, when a gust
Of slightly breeze can break your stance.
And do despair, when lust
Is your interpretation of romance.

But don't despair, if you can care
About the plight of any other being.
And you can focus on the help,
Support, and altruistic further actions
For the seeing. Be believing,
As despair will start receding
All around – simply since you found
A way to steer you clear
From this: the very cause of your despair!

So give to others; give them all a helping lift:
Despair, you'll find will disappear –
And that has got to be a well-deserved
And saintly gift!

Copyright © Mark R Slaughter 2009

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poem by Mark R Slaughter
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Lancelot And Elaine

Elaine the fair, Elaine the loveable,
Elaine, the lily maid of Astolat,
High in her chamber up a tower to the east
Guarded the sacred shield of Lancelot;
Which first she placed where the morning's earliest ray
Might strike it, and awake her with the gleam;
Then fearing rust or soilure fashioned for it
A case of silk, and braided thereupon
All the devices blazoned on the shield
In their own tinct, and added, of her wit,
A border fantasy of branch and flower,
And yellow-throated nestling in the nest.
Nor rested thus content, but day by day,
Leaving her household and good father, climbed
That eastern tower, and entering barred her door,
Stript off the case, and read the naked shield,
Now guessed a hidden meaning in his arms,
Now made a pretty history to herself
Of every dint a sword had beaten in it,
And every scratch a lance had made upon it,
Conjecturing when and where: this cut is fresh;
That ten years back; this dealt him at Caerlyle;
That at Caerleon; this at Camelot:
And ah God's mercy, what a stroke was there!
And here a thrust that might have killed, but God
Broke the strong lance, and rolled his enemy down,
And saved him: so she lived in fantasy.

How came the lily maid by that good shield
Of Lancelot, she that knew not even his name?
He left it with her, when he rode to tilt
For the great diamond in the diamond jousts,
Which Arthur had ordained, and by that name
Had named them, since a diamond was the prize.

For Arthur, long before they crowned him King,
Roving the trackless realms of Lyonnesse,
Had found a glen, gray boulder and black tarn.
A horror lived about the tarn, and clave
Like its own mists to all the mountain side:
For here two brothers, one a king, had met
And fought together; but their names were lost;
And each had slain his brother at a blow;
And down they fell and made the glen abhorred:
And there they lay till all their bones were bleached,
And lichened into colour with the crags:
And he, that once was king, had on a crown
Of diamonds, one in front, and four aside.
And Arthur came, and labouring up the pass,
All in a misty moonshine, unawares

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poem by Alfred Lord Tennyson
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The Aeneid of Virgil: Book 12

WHEN Turnus saw the Latins leave the field,
Their armies broken, and their courage quell’d,
Himself become the mark of public spite,
His honor question’d for the promis’d fight;
The more he was with vulgar hate oppress’d, 5
The more his fury boil’d within his breast:
He rous’d his vigor for the last debate,
And rais’d his haughty soul to meet his fate.
As, when the swains the Libyan lion chase,
He makes a sour retreat, nor mends his pace; 10
But, if the pointed jav’lin pierce his side,
The lordly beast returns with double pride:
He wrenches out the steel, he roars for pain;
His sides he lashes, and erects his mane:
So Turnus fares; his eyeballs flash with fire, 15
Thro’ his wide nostrils clouds of smoke expire.
Trembling with rage, around the court he ran,
At length approach’d the king, and thus began:
“No more excuses or delays: I stand
In arms prepar’d to combat, hand to hand, 20
This base deserter of his native land.
The Trojan, by his word, is bound to take
The same conditions which himself did make.
Renew the truce; the solemn rites prepare,
And to my single virtue trust the war. 25
The Latians unconcern’d shall see the fight;
This arm unaided shall assert your right:
Then, if my prostrate body press the plain,
To him the crown and beauteous bride remain.”
To whom the king sedately thus replied: 30
“Brave youth, the more your valor has been tried,
The more becomes it us, with due respect,
To weigh the chance of war, which you neglect.
You want not wealth, or a successive throne,
Or cities which your arms have made your own: 35
My towns and treasures are at your command,
And stor’d with blooming beauties is my land;
Laurentum more than one Lavinia sees,
Unmarried, fair, of noble families.
Now let me speak, and you with patience hear, 40
Things which perhaps may grate a lover’s ear,
But sound advice, proceeding from a heart
Sincerely yours, and free from fraudful art.
The gods, by signs, have manifestly shown,
No prince Italian born should heir my throne: 45
Oft have our augurs, in prediction skill’d,
And oft our priests, a foreign son reveal’d.
Yet, won by worth that cannot be withstood,
Brib’d by my kindness to my kindred blood,
Urg’d by my wife, who would not be denied, 50

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poem by Publius Vergilius Maro
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Jubilate Agno: Fragment B, Part 2

LET PETER rejoice with the MOON FISH who keeps up the life in the waters by night.

Let Andrew rejoice with the Whale, who is array'd in beauteous blue and is a combination of bulk and activity.

Let James rejoice with the Skuttle-Fish, who foils his foe by the effusion of his ink.

Let John rejoice with Nautilus who spreads his sail and plies his oar, and the Lord is his pilot.

Let Philip rejoice with Boca, which is a fish that can speak.

Let Bartholomew rejoice with the Eel, who is pure in proportion to where he is found and how he is used.

Let Thomas rejoice with the Sword-Fish, whose aim is perpetual and strength insuperable.

Let Matthew rejoice with Uranoscopus, whose eyes are lifted up to God.

Let James the less, rejoice with the Haddock, who brought the piece of money for the Lord and Peter.

Let Jude bless with the Bream, who is of melancholy from his depth and serenity.

Let Simon rejoice with the Sprat, who is pure and innumerable.

Let Matthias rejoice with the Flying-Fish, who has a part with the birds, and is sublimity in his conceit.

Let Stephen rejoice with Remora -- The Lord remove all obstacles to his glory.

Let Paul rejoice with the Scale, who is pleasant and faithful!, like God's good ENGLISHMAN.

Let Agrippa, which is Agricola, rejoice with Elops, who is a choice fish.

Let Joseph rejoice with the Turbut, whose capture makes the poor fisher-man sing.

Let Mary rejoice with the Maid -- blessed be the name of the immaculate CONCEPTION.

Let John, the Baptist, rejoice with the Salmon -- blessed be the name of the Lord Jesus for infant Baptism.

Let Mark rejoice with the Mullet, who is John Dore, God be gracious to him and his family.

Let Barnabus rejoice with the Herring -- God be gracious to the Lord's fishery.

Let Cleopas rejoice with the Mackerel, who cometh in a shoal after a leader.

Let Abiud of the Lord's line rejoice with Murex, who is good and of a precious tincture.

Let Eliakim rejoice with the Shad, who is contemned in his abundance.

Let Azor rejoice with the Flounder, who is both of the sea and of the river,

Let Sadoc rejoice with the Bleak, who playeth upon the surface in the Sun.

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poem by Christopher Smart
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The Victories Of Love. Book I

I
From Frederick Graham

Mother, I smile at your alarms!
I own, indeed, my Cousin's charms,
But, like all nursery maladies,
Love is not badly taken twice.
Have you forgotten Charlotte Hayes,
My playmate in the pleasant days
At Knatchley, and her sister, Anne,
The twins, so made on the same plan,
That one wore blue, the other white,
To mark them to their father's sight;
And how, at Knatchley harvesting,
You bade me kiss her in the ring,
Like Anne and all the others? You,
That never of my sickness knew,
Will laugh, yet had I the disease,
And gravely, if the signs are these:

As, ere the Spring has any power,
The almond branch all turns to flower,
Though not a leaf is out, so she
The bloom of life provoked in me;
And, hard till then and selfish, I
Was thenceforth nought but sanctity
And service: life was mere delight
In being wholly good and right,
As she was; just, without a slur;
Honouring myself no less than her;
Obeying, in the loneliest place,
Ev'n to the slightest gesture, grace
Assured that one so fair, so true,
He only served that was so too.
For me, hence weak towards the weak,
No more the unnested blackbird's shriek
Startled the light-leaved wood; on high
Wander'd the gadding butterfly,
Unscared by my flung cap; the bee,
Rifling the hollyhock in glee,
Was no more trapp'd with his own flower,
And for his honey slain. Her power,
From great things even to the grass
Through which the unfenced footways pass,
Was law, and that which keeps the law,
Cherubic gaiety and awe;
Day was her doing, and the lark
Had reason for his song; the dark
In anagram innumerous spelt
Her name with stars that throbb'd and felt;

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poem by Coventry Patmore
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The Iliad: Book 23

Thus did they make their moan throughout the city, while the
Achaeans when they reached the Hellespont went back every man to his
own ship. But Achilles would not let the Myrmidons go, and spoke to
his brave comrades saying, "Myrmidons, famed horsemen and my own
trusted friends, not yet, forsooth, let us unyoke, but with horse
and chariot draw near to the body and mourn Patroclus, in due honour
to the dead. When we have had full comfort of lamentation we will
unyoke our horses and take supper all of us here."
On this they all joined in a cry of wailing and Achilles led them in
their lament. Thrice did they drive their chariots all sorrowing round
the body, and Thetis stirred within them a still deeper yearning.
The sands of the seashore and the men's armour were wet with their
weeping, so great a minister of fear was he whom they had lost.
Chief in all their mourning was the son of Peleus: he laid his
bloodstained hand on the breast of his friend. "Fare well," he
cried, "Patroclus, even in the house of Hades. I will now do all
that I erewhile promised you; I will drag Hector hither and let dogs
devour him raw; twelve noble sons of Trojans will I also slay before
your pyre to avenge you."
As he spoke he treated the body of noble Hector with contumely,
laying it at full length in the dust beside the bier of Patroclus. The
others then put off every man his armour, took the horses from their
chariots, and seated themselves in great multitude by the ship of
the fleet descendant of Aeacus, who thereon feasted them with an
abundant funeral banquet. Many a goodly ox, with many a sheep and
bleating goat did they butcher and cut up; many a tusked boar
moreover, fat and well-fed, did they singe and set to roast in the
flames of Vulcan; and rivulets of blood flowed all round the place
where the body was lying.
Then the princes of the Achaeans took the son of Peleus to
Agamemnon, but hardly could they persuade him to come with them, so
wroth was he for the death of his comrade. As soon as they reached
Agamemnon's tent they told the serving-men to set a large tripod
over the fire in case they might persuade the son of Peleus 'to wash
the clotted gore from this body, but he denied them sternly, and swore
it with a solemn oath, saying, "Nay, by King Jove, first and mightiest
of all gods, it is not meet that water should touch my body, till I
have laid Patroclus on the flames, have built him a barrow, and shaved
my head- for so long as I live no such second sorrow shall ever draw
nigh me. Now, therefore, let us do all that this sad festival demands,
but at break of day, King Agamemnon, bid your men bring wood, and
provide all else that the dead may duly take into the realm of
darkness; the fire shall thus burn him out of our sight the sooner,
and the people shall turn again to their own labours."
Thus did he speak, and they did even as he had said. They made haste
to prepare the meal, they ate, and every man had his full share so
that all were satisfied. As soon as they had had had enough to eat and
drink, the others went to their rest each in his own tent, but the son
of Peleus lay grieving among his Myrmidons by the shore of the
sounding sea, in an open place where the waves came surging in one

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poem by Homer, translated by Samuel Butler
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David

My thought, on views of admiration hung,
Intently ravish'd and depriv'd of tongue,
Now darts a while on earth, a while in air,
Here mov'd with praise and mov'd with glory there;
The joys entrancing and the mute surprize
Half fix the blood, and dim the moist'ning eyes;
Pleasure and praise on one another break,
And Exclamation longs at heart to speak;
When thus my Genius, on the work design'd
Awaiting closely, guides the wand'ring mind.

If while thy thanks wou'd in thy lays be wrought,
A bright astonishment involve the thought,
If yet thy temper wou'd attempt to sing,
Another's quill shall imp thy feebler wing;
Behold the name of royal David near,
Behold his musick and his measures here,
Whose harp Devotion in a rapture strung,
And left no state of pious souls unsung.

Him to the wond'ring world but newly shewn,
Celestial poetry pronounc'd her own;
A thousand hopes, on clouds adorn'd with rays,
Bent down their little beauteous forms to gaze;
Fair-blooming Innocence with tender years,
And native Sweetness for the ravish'd ears,
Prepar'd to smile within his early song,
And brought their rivers, groves, and plains along;
Majestick Honour at the palace bred,
Enrob'd in white, embroider'd o'er with red,
Reach'd forth the scepter of her royal state,
His forehead touch'd, and bid his lays be great;
Undaunted Courage deck'd with manly charms,
With waving-azure plumes, and gilded arms,
Displaid the glories, and the toils of fight,
Demanded fame, and call'd him forth to write.
To perfect these the sacred spirit came,
By mild infusion of celestial flame,
And mov'd with dove-like candour in his breast,
And breath'd his graces over all the rest.
Ah! where the daring flights of men aspire
To match his numbers with an equal fire;
In vain they strive to make proud Babel rise,
And with an earth-born labour touch the skies.
While I the glitt'ring page resolve to view,
That will the subject of my lines renew;
The Laurel wreath, my fames imagin'd shade,
Around my beating temples fears to fade;
My fainting fancy trembles on the brink,
And David's God must help or else I sink.

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poem by Thomas Parnell
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The Aeneid of Virgil: Book 11

SCARCE had the rosy Morning rais’d her head
Above the waves, and left her wat’ry bed;
The pious chief, whom double cares attend
For his unburied soldiers and his friend,
Yet first to Heav’n perform’d a victor’s vows: 5
He bar’d an ancient oak of all her boughs;
Then on a rising ground the trunk he plac’d,
Which with the spoils of his dead foe he grac’d.
The coat of arms by proud Mezentius worn,
Now on a naked snag in triumph borne, 10
Was hung on high, and glitter’d from afar,
A trophy sacred to the God of War.
Above his arms, fix’d on the leafless wood,
Appear’d his plumy crest, besmear’d with blood:
His brazen buckler on the left was seen; 15
Truncheons of shiver’d lances hung between;
And on the right was placed his corslet, bor’d;
And to the neck was tied his unavailing sword.
A crowd of chiefs inclose the godlike man,
Who thus, conspicuous in the midst, began: 20
“Our toils, my friends, are crown’d with sure success;
The greater part perform’d, achieve the less.
Now follow cheerful to the trembling town;
Press but an entrance, and presume it won.
Fear is no more, for fierce Mezentius lies, 25
As the first fruits of war, a sacrifice.
Turnus shall fall extended on the plain,
And, in this omen, is already slain.
Prepar’d in arms, pursue your happy chance;
That none unwarn’d may plead his ignorance, 30
And I, at Heav’n’s appointed hour, may find
Your warlike ensigns waving in the wind.
Meantime the rites and fun’ral pomps prepare,
Due to your dead companions of the war:
The last respect the living can bestow, 35
To shield their shadows from contempt below.
That conquer’d earth be theirs, for which they fought,
And which for us with their own blood they bought;
But first the corpse of our unhappy friend
To the sad city of Evander send, 40
Who, not inglorious, in his age’s bloom,
Was hurried hence by too severe a doom.”
Thus, weeping while he spoke, he took his way,
Where, new in death, lamented Pallas lay.
Acoetes watch’d the corpse; whose youth deserv’d 45
The father’s trust; and now the son he serv’d
With equal faith, but less auspicious care.
Th’ attendants of the slain his sorrow share.
A troop of Trojans mix’d with these appear,
And mourning matrons with dishevel’d hair. 50

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poem by Publius Vergilius Maro
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Jesus Power over Demons

Jesus' Power Over Demons
home » sermons » 06-24-07

June 24,2007 — The Fourth Sunday after Pentecost

“Jesus' Power Over Demons” — Pastor Lassman

Luke 8: 26-39

Listen

My Fellow Redeemed in Christ,

Do you believe in a real Satan? Do you believe that there are demons? I’m sure you do, but if you don’t you should. Of course, such things might seem strange in our scientific and technical world and many people don’t believe in Satan or evil spirits. And, being spirits, we cannot see Satan or demons. But the Bible talks a great deal about them. I’ve never seen Satan or a demon, but I believe in them not only because the Bible talks about them, but especially because Jesus Christ himself speaks about Satan and demons. In the church we often talk about sin and death, and rightly so. But we should never forget about Satan and his evil forces. For they go together: Satan, sin, and death as Martin Luther says in his Small Catechism about Jesus: “who has redeemed me a lost a condemned person, purchased and won me from all sin, from death….and from the power of the devil.” The power of the devil. That brings us to our gospel lesson where we see “Jesus’ Power Over Demons.”

I. In Jesus Christ the kingdom of God has come to attack and destroy the kingdom of Satan. When he began his public ministry at his baptism Jesus said: “repent, for the kingdom of God is at hand.”.

A. God, of course, had created a perfect world. This included what we would call the “good angels.” But some of those angels, led by their leader, Satan, were not happy with their position in God’s order: they wanted to be God. And in their evil rebellion against God they were transformed into demons who oppose God and all that he stands for. It was their leader, Satan, who showed up as a snake in the Garden of Eden to tempt Adam and Eve to also be like God. And so sin and death came into the world. Satan had invaded God’s world and trashed it. Demons are the source of the world’s superstitions and religions. Demons are the ones behind those who persecute and kill Christians. Demons are the ones behind all the false doctrines that divide the Christian church. With deception and lies they do all in their power to keep people from believing in Jesus Christ and to destroy the faith of those who already believe. Thus the Bible calls the devil our “enemy”. There is an underlying evil in the world that human beings are helpless to overcome. The demon possessed man in our text symbolizes all of this. But remember that every human being is born into this world under the influence of Satan and a member of his kingdom as the apostle John says in his first letter: ”the whole world is under the control of the Evil one.” When you and I were born in the world, we too were under the control of the evil one—enslaved to sin and death, under God’s wrath and damnation. Never forget that.

B. And that’s why Jesus came into the world: to attack and destroy the kingdom of Satan and save his people. He trashed the kingdom of Satan, defeating him and giving mankind victory over sin and death. You can hear the fear in the evil spirit’s voice: “what have you to do with me, Jesus, Son of the most high God.” They are filled with terror because they know that Jesus is stronger than they are. They are afraid of Jesus: “I beg you do not torment me.” They know that on the judgment day Jesus Christ will cast them into the fires of hell as we read in revelation: “and the devil..was thrown into the lake of burning sulpher, where the beast and the false prophet had been thrown. They will be tormented day and night.” And so the spirits begged Jesus not to send them “into the abyss.” The demon was afraid that that day had come. But it had not. So Jesus told them to leave the man and enter the pigs. And they had no choice but to do what he said. Now in our gospel Jesus only delivered one man from demon possession. But on the cross he delivered all of humanity, you and me, from Satan and his forces by dying for our sins. Because of Jesus Christ we never have to fear being possessed by a demon—for our bodies are the temple of God. Because of Jesus Christ we can resist the devil and his temptations—for in baptism we have been united to Jesus Christ. Because of Jesus Christ the devil cannot scare us with death or damnation—for all our sins are forgiven and we will be raised from the dead. Because of Jesus Christ the devil cannot deceive us with his lies because we know the truth. Paul says it all when he writes in Colossians: “for he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.” (Col.1: 13) you and I have been rescued from Satan and his kingdom—he has no power over us.

II. But as always there are two responses to Jesus.

A. Regardless of the evidence, some people just won’t believe. We see this in our text. There were eyewitnesses to what had happened—the herdsmen who tended the pigs. And they went and told the city and the whole country-side what they had seen. Indeed, they created such a stir that many people went out to the spot where it happened to see for themselves. And there was Jesus- and the man sitting at his feet. And they saw with their own eyes the difference in him. He was no longer naked, but clothed; no longer out of his mind and violent, but calm and in his right mind. He was normal. Clearly, something profound and wonderful had happened. And now comes the strange response: “then all the people of the surrounding country…asked him to depart from them, for they were seized with fear.” What? ! Why did they say that? ! Couldn’t they see that Jesus had done something good, something kind, something merciful, something wonderful? Why did they ask him to leave? Did they care more about the pigs that were destroyed than they did for the well-being of this man? We are not told. But all through the gospels we hear of people who do not believe in Jesus even though they saw him doing miracles and wonderful acts of kindness. Perhaps we get a clue when just fourteen verses before our text Jesus says: “[these] are the ones who hear, and then the devil comes and takes away the words from their hearts so that they may not believe and be saved.” Many people prefer the kingdom of Satan. They like the darkness more than the light

B. But that wasn’t the response of the man from whom the demons left! He believed and was thankful for what Jesus had done for him. As a matter of fact, he was so grateful that he begged Jesus to go with him. But here’s another little surprise- Jesus said “no”. Instead he told him to return to his home and tell everyone what God had done for him. And that’s exactly what he did: he went home and told everyone what Jesus had done for him. I imagine that took a lot of faith. His emotions told him he wanted to be with Jesus. But he denied his emotions and instead did what Jesus told him to do. And so it is with us. We too are thankful for what Jesus has done for us. Every Sunday through the forgiveness of sins he gives us victory over sin and death and the power of Satan and the forces of evil. Such is the power of god’s forgiveness. We love coming here on Sunday mornings and being with Jesus and receiving his salvation. And yet as important as it is, we cannot sit in church all the time. Jesus wants us to return to our homes, our work, our schools—our communities and tell everyone what he has done.

Conclusion: when Jesus drove the demons out of that man Jesus attacked the kingdom of Satan. But when he died for the sins of the world Jesus destroyed Satan’s kingdom. And through faith in him we share in his victory. For Satan’s only weapons are lies, sin, and death. But in Jesus Christ we know the truth; in Jesus Christ our sin has been forgiven, and in Jesus Christ death has been defeated and we have life. Satan has no power over us. Indeed, we can resist him. And how do we know this is true? Well, we see Jesus casting out helpless demons who fear him and must obey him. But the main proof is the empty tomb. When Jesus was raised from the dead God’s hand was raised in victory over Satan and his kingdom. Everywhere the gospel of Jesus Christ is preached and taught the kingdom of Satan is trashed. And one day Jesus will return and cast Satan and all demons into the abyss that they fear so much. Amen!

Messiah Lutheran Church Seattle - Missouri Synod
7050 35th Avenue NE | Seattle, WA 98115 | (206) 524-0024
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poem by Mthokozisi Ntokozo Maphumulo
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Paradise Lost: Book X

Thus they in lowliest plight repentant stood
Praying, for from the Mercie-seat above
Prevenient Grace descending had remov'd
The stonie from thir hearts, and made new flesh
Regenerat grow instead, that sighs now breath'd
Unutterable, which the Spirit of prayer
Inspir'd, and wing'd for Heav'n with speedier flight
Then loudest Oratorie: yet thir port
Not of mean suiters, nor important less
Seem'd thir Petition, then when th' ancient Pair
In Fables old, less ancient yet then these,
Deucalion and chaste Pyrrha to restore
The Race of Mankind drownd, before the Shrine
Of Themis stood devout. To Heav'n thir prayers
Flew up, nor missed the way, by envious windes
Blow'n vagabond or frustrate: in they passd
Dimentionless through Heav'nly dores; then clad
With incense, where the Golden Altar fum'd,
By thir great Intercessor, came in sight
Before the Fathers Throne: Them the glad Son
Presenting, thus to intercede began.
See Father, what first fruits on Earth are sprung
From thy implanted Grace in Man, these Sighs
And Prayers, which in this Golden Censer, mixt
With Incense, I thy Priest before thee bring,
Fruits of more pleasing savour from thy seed
Sow'n with contrition in his heart, then those
Which his own hand manuring all the Trees
Of Paradise could have produc't, ere fall'n
From innocence. Now therefore bend thine eare
To supplication, heare his sighs though mute;
Unskilful with what words to pray, let mee
Interpret for him, mee his Advocate
And propitiation, all his works on mee
Good or not good ingraft, my Merit those
Shall perfet, and for these my Death shall pay.
Accept me, and in mee from these receave
The smell of peace toward Mankinde, let him live
Before thee reconcil'd, at least his days
Numberd, though sad, till Death, his doom (which I
To mitigate thus plead, not to reverse)
To better life shall yeeld him, where with mee
All my redeemd may dwell in joy and bliss,
Made one with me as I with thee am one.
To whom the Father, without Cloud, serene.
All thy request for Man, accepted Son,
Obtain, all thy request was my Decree:
But longer in that Paradise to dwell,
The Law I gave to Nature him forbids:
Those pure immortal Elements that know

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poem by John Milton
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The City of Dreadful Night

Per me si va nella citta dolente.

--Dante

Poi di tanto adoprar, di tanti moti
D'ogni celeste, ogni terrena cosa,
Girando senza posa,
Per tornar sempre la donde son mosse;
Uso alcuno, alcun frutto
Indovinar non so.

Sola nel mondo eterna, a cui si volve
Ogni creata cosa,
In te, morte, si posa
Nostra ignuda natura;
Lieta no, ma sicura
Dell' antico dolor . . .
Pero ch' esser beato
Nega ai mortali e nega a' morti il fato.

--Leopardi

PROEM

Lo, thus, as prostrate, "In the dust I write
My heart's deep languor and my soul's sad tears."
Yet why evoke the spectres of black night
To blot the sunshine of exultant years?
Why disinter dead faith from mouldering hidden?
Why break the seals of mute despair unbidden,
And wail life's discords into careless ears?

Because a cold rage seizes one at whiles
To show the bitter old and wrinkled truth
Stripped naked of all vesture that beguiles,
False dreams, false hopes, false masks and modes of youth;
Because it gives some sense of power and passion
In helpless innocence to try to fashion
Our woe in living words howe'er uncouth.

Surely I write not for the hopeful young,
Or those who deem their happiness of worth,
Or such as pasture and grow fat among
The shows of life and feel nor doubt nor dearth,
Or pious spirits with a God above them
To sanctify and glorify and love them,
Or sages who foresee a heaven on earth.

For none of these I write, and none of these
Could read the writing if they deigned to try;

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poem by James Thomson
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Bishop Blougram's Apology

No more wine? then we'll push back chairs and talk.
A final glass for me, though: cool, i' faith!
We ought to have our Abbey back, you see.
It's different, preaching in basilicas,
And doing duty in some masterpiece
Like this of brother Pugin's, bless his heart!
I doubt if they're half baked, those chalk rosettes,
Ciphers and stucco-twiddlings everywhere;
It's just like breathing in a lime-kiln: eh?
These hot long ceremonies of our church
Cost us a little—oh, they pay the price,
You take me—amply pay it! Now, we'll talk.

So, you despise me, Mr. Gigadibs.
No deprecation—nay, I beg you, sir!
Beside 't is our engagement: don't you know,
I promised, if you'd watch a dinner out,
We'd see truth dawn together?—truth that peeps
Over the glasses' edge when dinner's done,
And body gets its sop and holds its noise
And leaves soul free a little. Now's the time:
Truth's break of day! You do despise me then.
And if I say, "despise me"—never fear!
1 know you do not in a certain sense—
Not in my arm-chair, for example: here,
I well imagine you respect my place
(Status, entourage, worldly circumstance)
Quite to its value—very much indeed:
—Are up to the protesting eyes of you
In pride at being seated here for once—
You'll turn it to such capital account!
When somebody, through years and years to come,
Hints of the bishop—names me—that's enough:
"Blougram? I knew him"—(into it you slide)
"Dined with him once, a Corpus Christi Day,
All alone, we two; he's a clever man:
And after dinner—why, the wine you know—
Oh, there was wine, and good!—what with the wine . . .
'Faith, we began upon all sorts of talk!
He's no bad fellow, Blougram; he had seen
Something of mine he relished, some review:
He's quite above their humbug in his heart,
Half-said as much, indeed—the thing's his trade.
I warrant, Blougram's sceptical at times:
How otherwise? I liked him, I confess!"
Che che, my dear sir, as we say at Rome,
Don't you protest now! It's fair give and take;
You have had your turn and spoken your home-truths:
The hand's mine now, and here you follow suit.

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poem by Robert Browning from Men and Women (1855)
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Ballad Of Jesus Of Nazareth

I.

It matters not what place he drew
At first life's mortal breath,
Some say it was in Bethlehem,
And some in Nazareth.
But shame and sorrow were his lot
And shameful was his death.

The angels sang, and o'er the barn
Wherein the infant lay,
They hung a star, for they foresaw
The sad world's better day,
But well God knew what thyme and rue
Were planted by his way.

The children of the Pharisees
In hymn and orison
Worshipped the prophets, whom their sires
To cruel death had done,
And said, 'had we been there their death
We had not looked upon.'

While the star shone the angels saw
The tombs these children built
For those the world had driven out,
And smitten to the hilt,
God knew these wretched sons would bear
The self-same bloody guilt.

Always had he who strives for men
But done some other thing,
If he had not led a hermit life,
Or had not had his fling,
We would have followed him, they say,
And made him lord and King.

For John was clothed in camel's hair
And lived among the brutes;
But Jesus fared where the feast was spread
To the sound of shawms and lutes,
Where gathered knaves and publicans
And hapless prostitutes.

Like children in the market place
Who sullen sat and heard,
With John they would not mourn, nor yet
Rejoice at Jesus' word;
Had Jesus mourned, or John rejoiced,
He had been King and lord.

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poem by Edgar Lee Masters
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VI. Giuseppe Caponsacchi

Answer you, Sirs? Do I understand aright?
Have patience! In this sudden smoke from hell,—
So things disguise themselves,—I cannot see
My own hand held thus broad before my face
And know it again. Answer you? Then that means
Tell over twice what I, the first time, told
Six months ago: 't was here, I do believe,
Fronting you same three in this very room,
I stood and told you: yet now no one laughs,
Who then … nay, dear my lords, but laugh you did,
As good as laugh, what in a judge we style
Laughter—no levity, nothing indecorous, lords!
Only,—I think I apprehend the mood:
There was the blameless shrug, permissible smirk,
The pen's pretence at play with the pursed mouth,
The titter stifled in the hollow palm
Which rubbed the eyebrow and caressed the nose,
When I first told my tale: they meant, you know,
"The sly one, all this we are bound believe!
"Well, he can say no other than what he says.
"We have been young, too,—come, there's greater guilt!
"Let him but decently disembroil himself,
"Scramble from out the scrape nor move the mud,—
"We solid ones may risk a finger-stretch!
And now you sit as grave, stare as aghast
As if I were a phantom: now 't is—"Friend,
"Collect yourself!"—no laughing matter more—
"Counsel the Court in this extremity,
"Tell us again!"—tell that, for telling which,
I got the jocular piece of punishment,
Was sent to lounge a little in the place
Whence now of a sudden here you summon me
To take the intelligence from just—your lips!
You, Judge Tommati, who then tittered most,—
That she I helped eight months since to escape
Her husband, was retaken by the same,
Three days ago, if I have seized your sense,—
(I being disallowed to interfere,
Meddle or make in a matter none of mine,
For you and law were guardians quite enough
O' the innocent, without a pert priest's help)—
And that he has butchered her accordingly,
As she foretold and as myself believed,—
And, so foretelling and believing so,
We were punished, both of us, the merry way:
Therefore, tell once again the tale! For what?
Pompilia is only dying while I speak!
Why does the mirth hang fire and miss the smile?
My masters, there's an old book, you should con
For strange adventures, applicable yet,

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poem by Robert Browning from The Ring and the Book
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