Today I will be sharing with you from the stories of five women in the Bible – Eve, Hannah, Hagar, Mary of Nazareth and Mary Magdalene; part of a series of women we looked at in the Ezer cell group. We studied a book by Carolyn Custis James, titled, Lost Women of the Bible where we learnt new things about these biblical women, where our eyes were opened and we saw them, and understood their stories in different ways.

I will then draw some common lessons from these five women, using this opportunity to also share related insights and thoughts, touching also on the theme for this year’s International Women’s Day.

I shall start by briefly looking at Eve, Hannah, Hagar, Mary of Nazareth and Mary Magdalene.

EVE
A lot of misunderstanding, and a bad reputation has clouded what we know of Eve, and her purposes. Even though Adam is equally responsible for the Fall from Eden, Eve seems to have borne an unequal share of the burden and blame; which has marred how women have been perceived down the ages.
- A closer look at Eve:
~ Genesis 1: 27 – So God created man in his own image,
in the image of God he created him;
male and female he created them.

So both Adam and Eve were created in the imago Dei, the image of God. Furthermore, the passage continues, in verse 28:
God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.”

Thus, the Cultural Mandate was given to both Adam and Eve, and both were to rule as God’s appointed over Creation.

So why do we sometimes trip-up and believe that Eve’s role is to be a helper, or secondary to Adam? The translation and interpretation of Genesis 2: 18 probably has a lot to do with it:
The Lord God said, “It is not good for the man to be alone. I will make
a helper suitable for him.”

The trouble began with the word “helper”, or “ezer” in Hebrew. We learnt that the meaning of ezer was diminished when translated as “helpmeet”; and then limited mostly to family and home; a slice of the vast mission God originally cast by calling women to rule and subdue the earth.

Scholars then later pointed out that the word ezer is used most often (16 out of 21 occurrences) in the Old Testament to refer to God as Israel’s helper in times of trouble. That’s when ezer was upgraded to “strong helper” but with scholars then debating the meaning of “strong”.

Further research then indicated that ezer is also a powerful Hebrew military word whose significance, Carolyn Custis James says, we have barely begun to unpack. The ezer is a warrior, and this has far-reaching implications for women, not only in marriage, but in every relationship, season, and walk of life.

I’m sure we’ve heard stories of the fearless sacrifices women have made, their inner strength and tenacity, their leadership, problem-solving skills, fight against injustice and so on.
God had high hopes and expectations when he created Eve, and He still does. She too was in His image, an equal of Adam, and one of her descriptions is one that is used of God! There’s no better company to be in!

HANNAH
After such grand plans for women, we find that after the Fall, these soon became clouded although not erased; as women found themselves subject to patriarchal structures. Being mothers, and bearing children was seen as the hallmark of Jewish women. It brought honour to herself, and her husband and hence the reverse was true as well. A Jewish married woman in the Old Testament was seen as incomplete, disgraceful, or defective if she was unable to conceive. It was seen as her life’s purpose.

It’s interesting that this mentality still survives in some cultures today, even in some families in Singapore.

Hannah’s story fell along these lines. We learn that she was barren, and this is mentioned twice in the Bible:
~ 1 Samuel 1: 5 – 6 – But to Hannah he gave a double portion because he loved her, and the Lord had closed her womb. And because the Lord had closed her womb, her rival kept provoking her in order to irritate her.
And we learn that this took place year after year.

The “he” in verse 5 is Elkanah, Hannah’s husband, and her rival is Elkanah’s other wife, Penninah. So we learn that even though Hannah was more loved than Penninah, she was a failure in her culture’s eyes as she could not bear any children for Elkanah. Not only that, she was constantly reminded of her failure, and irritated and put down by her rival, Penninah.
Hannah was so affected that the Bible says, in verse 10: “In bitterness of soul Hannah wept much and prayed to the Lord”. In fact, her prayer and agony was so great that Eli, the priest of the temple thought that Hannah was drunk! Hannah tells him that she has been praying out of her “great anguish and grief”. She also in the process makes a request of God, and in return, a promise or vow:
~ 1 Samuel 1: 11- And she made a vow, saying, “O Lord Almighty, if you will only look upon your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head.”
This is such an amazing vow if we really think about it. What Hannah is saying is that after waiting so torturously long for a son, if the Lord would grant her prayer, she will then give him back to the Lord; offering him for service. This means separation from her son at a young age; we learn Samuel was about three or four years old, and for many years!
We would think that Hannah would be absolutely distressed at this point, but it seems she saw everything in higher perspective now, and God’s hand directing everything.
Thus, even though leaving Samuel in someone else’s care at such a young age was probably emotionally painful, we learn that Hannah at the same time, praised God in her prayer; a beautiful psalm; her magnificat, which later Mary of Nazareth, Jesus’ mother’s magnificat bears close resemblance to. Hannah’s magnificat exalts God, and professes her deep faith in Him. It is especially significant because when Penninah used to taunt her, she was also taunting Hannah’s God, the God of Israel.
~ Hannah’s Prayer (1 Samuel 2)
This magnificat is theologically rich, and Hannah’s theology was passed down to her son, Samuel who heard his mother’s prayer and knew her heart. We know from the Bible what great things Samuel went on to do for the Lord – he served as judge and prophet, mentoring Israel’s first kings; seeing Israel through the ups and downs during this perilous time for the nation.

Carolyn Custis James states that, “in the minds of some of the best Old Testament scholars, Hannah was the theologian of the monarchy, for her theology spelled out what was to come. At this perilous moment in Israel’s history, God’s purposes moved forward through a mother who struggled to understand the God who closed her womb. One wonders what would have become of Israel if not for Hannah.”

HAGAR
Hagar too found herself embroiled with the business of producing a son; this time for Abraham. One of the many Egyptian slaves given by Pharoah to Abraham; she became Sarah’s handmaid. She was then made to sleep with Abraham by her mistress since the latter was barren, and as a result, Hagar bears a son, Ishmael.

This is not before Hagar runs away however, because she is being mistreated by Sarah; whom we are told did so as Hagar began to despise her once she knew she was pregnant.
What is ground-breaking about Hagar’s story is what happens when she runs away from Abraham’s household. We are told that the Angel of the Lord appears to her; twice: once when she runs away, and the other when she and her son, Ishmael are banished from home. I believe she is the only woman in the Bible where the Angel of the Lord appears twice to her! She, a Gentile, a woman and a slave. This makes her the lowest of the low.

Through Hagar’s story, we learn that God loves all people. He reaches out to this most unlikely person, remembers this ezer, and gives her salvation. Hagar’s story hints at God’s larger purpose; and that salvation is for everyone, and not just the Jews. God sought Hagar out, and her response is beautiful:
~ Genesis 16: 13 - She gave this name to the Lord who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”

Hagar is the only person in the whole Bible who gives God a name – El Roi (the God who sees me). She, who is not even a Jew. Carolyn Custis James states that the new name she gives to God expresses her most basic theological conviction: she is not invisible to God. And with this, Hagar makes theology personal.

“Before Hagar’s encounter with the Angel of the Lord, God is spoken of in large, majestic, sweeping terms as Elohim, the creator God, the judge of all the earth, Yahweh, the covenant maker, the promise keeper, Shadai (the Almighty), but not in the intimately personal terms that Hagar used. Hagar advanced theology by revealing the intimate side of God. He is the God who never takes his eye off his child.”

MARY OF NAZARETH
Another ezer of God closely watched over, and this time, specially chosen for a life-changing, history-altering task, is Mary of Nazareth. This thirteen or fourteen year-old Jewish girl was to be the mother of Jesus Christ; the second person in the Trinitarian God, and therefore she was to be the Mother of God!

What an honour, and how absolutely terrifying! Of course, at this point, Mary does not know she is bearing the second person in the Trinity or she might have said no! She knew however, that she was doing God’s important and unique work which she had been chosen for; something she probably did not fully comprehend at that point in time, but nevertheless, she responded in faith and obedience.

Mary’s life probably had lots of ups and downs, being the mother of Jesus, the Messiah. Maybe more downs, going by what is written in the Bible. To start with, “her pregnancy wounded the people she loved best and jeopardized her reputation and even her safety. Back then, a woman found unfaithful could be stoned to death.” Then, 9 months later, she delivered her baby in a smelly stable without basic amenities, without proper help. She, Joseph and Jesus then had to live a life on the run before being able to return to Israel.

Being the mother of Jesus, not an ordinary man by any standards, “she was constantly thrown off balance by things he said and did, and struggled to come to terms with her identity as a mother and as a follower of Jesus.” In addition, imagine being told things like what Simeon told Mary in the temple where Jesus was presented:
~ Luke 2: 34 - “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

Heavy words, and must have been quite a burden to carry around, to say the least.
Mary’s journey goes on to include the loss of her husband, the crucifixion and death of her son like a common criminal, and then the loss of his body three days later; although the latter signals the positive ending. Still, that is a lot to bear for one woman!

Like Carolyn Custis James, I agree that we don’t pay Mary’s story enough attention. She is mostly only remembered by Protestants once a year, during Christmas. She is however, such a significant figure in the redemption story too. She is the theotokos (God-bearer), or Mother of God, as early church fathers understood her to be. And the Catholic Church certainly recognise her as such, addressing her as “Holy Mary, Mother of God”.

MARY MAGDALENE
Finally, another Mary who plays a very important role in Jesus’ ministry and the early church is Mary Magdalene. There is often confusion surrounding her however, as she is mixed up with the Mary who anointed Jesus’ feet with her tears and perfume, and wiped them with her hair. This disciple, Mary Magdalene is one whom seven demons had come out. Jesus recognized the true ezer in her and cured her, after which she became His follower and warrior.
In fact, Carolyn Custis James notes that “all four gospel writers identify her as one of Jesus’ most devout followers, a bold leader, and a crucial eyewitness of the most dramatic moments in the life of Christ. She appears in nine different lists of women, and in all but one her name heads the list, indicating her prominence among the women. Among the followers of Jesus, Mary’s name occurs more often in the Bible than most of the twelve apostles. And these are only starters.”

Mary’s transformed life after meeting Jesus was amazing. From probably being ostracized and isolated as a demon possessed person, she found love and community. As a disciple, she listened first-hand to Jesus’ teaching, and was involved in His ministry. This was unheard of in those days where women never studied under rabbis, didn’t associate freely with men, and were mostly confined to smaller spheres.

Jesus had one more honour in store for this ezer, and that is appearing to her first after his resurrection, and authorizing and commissioning her to proclaim the good news to the 11 apostles. It is because of Mary’s encounter, and her proclamation that she was given the title, “apostle to the apostles” by scholars down the ages.

Hearing these women’s stories, we can see the ezer in each of them. We see through Eve, the original purposes for which woman was made – in God’s image, to steward the earth with man, to be a strong-helper/warrior. Even though these original purposes get muddled after the Fall, and women found themselves being subjugated under men; the qualities of being an ezer still shone through – be it vindicating God’s name; personal sacrifice; fighting for, and defending one’s child; being obedient to God so that His will is accomplished; and putting oneself in compromising, difficult and dangerous situations to do God’s work.

FAITH/BELIEF
These women’s stories also throw light on the topic of faith and belief. One cannot but help notice how much suffering these women went through; albeit some more than others. Most of them had to bear their pain for a significant amount of time, yet managed to keep their faith. Or was it their beliefs? Or both?

Women like Hannah and Mary of Nazareth were brought up in Jewish households and would know Jewish beliefs well. They would know God, or Yahweh; who He was and what He means. They may also have experienced the hand of God working intimately in their lives before what we know of them from the Bible; but certainly after the encounters recorded, struggles, and the grace of God experienced, they would also have a personal faith in Yahweh. Being grounded firmly in Judaism was probably what gave the women strength in times of adversity, and the knowledge that even though their faith might falter, their refuge, and answers still lay with God.

It amazes me that women like Hannah and Mary are able to remain so faithful and focused in their relationship with Yahweh. That even when it hurts the most, and when God might seem far away, and not responding, they don’t stray.
I think that Hannah’s story gives a very honest portrayal of her walk with God. While she is being tormented and psychologically suffering for her lack, for her failure as a woman, she knows that only God can vindicate her, and His name; which is why she turns to Him. She is also not afraid to let God know how she feels about His silence and non-action, or even that her faith may be taking a beating.

When Hannah’s prayer is answered, she keeps her promise, no matter how painful it is to her; and there’s no doubt her faith is strengthened, seen in her magnificat, which also expresses her theology and beliefs.

As for women like Hagar and Mary Magdalene, it seems that God encounters them first; giving them a faith experience, after which their beliefs, and knowledge of Him are developed.
For Hagar, a Gentile, her personal encounter with El Roi, “the God who sees me”, is enough to build faith in her to be obedient, to return to the household which is the cause of her pain. The author interestingly points out that amongst various reasons for this, one of them might include how else will Hagar learn more about this God? Living in a Jewish household would be the best way. Having her faith and belief built up over time, and encountering El Roi again after being sent away for good with Ishmael, was probably what sustained her during a very difficult time.

The same with Mary Magdalene, who although probably a Jew, was far away from God - both in her beliefs and faith; being possessed by seven demons. It took a personal transformative encounter with Jesus; her faith experience in order to start building a relationship with God. And her beliefs, her knowledge of Yahweh were gained firsthand, listening to Jesus’ teachings, being a disciple, and no doubt by being a part of His active ministry.

I guess what I’m trying to reinforce is that faith and belief are two separate, although related concepts that are integral to our Christian walk. Faith without belief, or firm and grounded beliefs is blind faith; a shaky faith that is easily toppled when adversity strikes, and when God seems distant; when there are no answers.

However, belief without faith, without that personal transformative encounter or encounters with God, can be difficult too. I think our walk with God would be rather dry and bland, with no spark. And I think beliefs, without faith are pretty hard to sustain in the long run. Or we might lack conviction in them.

I think that it is crucial to ground ourselves in what it means to be Christian, to study Scripture, to study experience, to dialogue with one another, to pray. To examine, and ground our beliefs. And this is a life-long process. Because there is always something new to be learnt, because we forget and need reminding, because knowledge takes on different meaning at different stages of our lives.

And I think that whether we like it or not, God encounters us. I think God seeks us out, and builds our faith. Some of us might have had dramatic conversions, or faith-building experiences like Hagar and Mary Magdalene. I think most of us start off with a conviction (the Holy Spirit planting that seed of faith in us), and our faith is then developed through life’s struggles, in our calling out to God (and we like Hannah, must not be afraid to really unashamedly and unabashedly cry out) and then experiencing His hand in our lives.

But this is where knowing God comes in again; because it helps us frame our struggles and experiences appropriately; sustaining us when faith falters, and helping us to recognise God’s work and purposes that then builds our faith.

Robert Kysar in John: The Maverick Gospel says that:

“Faith has no ground of absolute certainty. Even the experience of witnessing the historical Jesus offers no sure proof of faith. Faith is the capacity to view experience from a peculiar perspective. It is to be open to God’s revelation in history, even though our experience is always ambiguous. Moreover, faith is a continuous process of reassessment and growth.”
The evangelist in this fourth gospel never uses the noun “faith” or “belief” but always and only the verb “to believe.” Why? Because for him:

“Faith is not an inner disposition. Faith is not something one has. Faith is something one does or what is done for you. Faith is not a state of being but a dynamic becoming … faith as a verb means that believing is a decision made once only to have to be made over and over again, or a gift accepted not once but again and again. Faith is a continuing dynamic, not a state of being.”

VOCATION
Linked to the idea of faith and belief, or “to believe”; and another crucial area in being Christian, is the idea of our vocation. The Miriam-Webster Dictionary defines vocation as:

a. A summons or strong inclination to a particular state or course of action, especially a divine call to the religious life
b. The special function of an individual or group

This was briefly touched on earlier, when we looked at Eve’s story and the Cultural Mandate. What is the purpose that God has for us?

Genesis tells us that we are made in God’s image, we are to be like God. We are also told that we are to be good stewards of God’s creation. And after the Fall, we are to be reconciled with God, and be reconciliators for God. This is our communal vocation, as people of God.

Individually, this could pan out in various ways, but I think we need to be constantly aware that we are called; that we are to fulfill God’s purposes, and we all have a vocation. This is a divine imperative. That the work we do must serve the larger purposes of God, or should we be doing something else?

I think the women we looked at today had a very strong sense of their vocation. Partly to do with being steeped in their religious beliefs, and partly due to their personal faith encounters. It was hard to not know what God wanted of them.

In fact, the same could be said of our Lord Jesus Christ.

N. T. Wright, a well-known theologian and Bishop of Durham, is a prolific writer and especially interested in rediscovering and recovering the historical Jesus. Wright believes that Jesus over time, being steeped in the Jewish faith and through developing his relationship with the Father; growing his own faith, realised what he vocation was, and what he had to do.

He says: “I do not think Jesus “knew he was God” in the same sense that one knows one is hungry or thirsty, tall or short. It was not a mathematical knowledge, like knowing that two and two make four; nor was it straightforwardly observational knowledge, like knowing that there is a bird on the fence outside my room because I can see and hear it. It was more like the knowledge that I have that I am loved by my family and closest friends … It was, in short, the knowledge that characterises vocation.”

Wright goes on to state: “As part of his human vocation, grasped in faith, sustained in prayer, tested in confrontation, agonized over in further prayer and doubt, and implemented in action, he believed he had to do and be, for Israel and the world, that which according to Scripture only YHWH himself could do and be.”

I don’t know about you, but this casts new light in my understanding of Jesus, the man. I wonder what it must have felt like, to realise in all your humanity that you are the Messiah, and all the implications that title carries. I mean, it’s one thing to know that God became man, and because he was human, really suffered; but then he also knew he was divine and what he was doing, what his purpose was; like going through a difficult experience but knowing what the end will be; somehow it seems like it’s slightly easier or something.

But in this case, what Wright is saying is that Jesus did not have this extra piece of knowledge, or leg up. He grew into his vocation, and embraced it. He knew what he had to do, and what would happen because of what was prophesised in the Old Testament, and through communion with God, but it wasn’t like a special knowledge he had, which then gave him special powers and a special kind of assurance.

Jesus was truly and fully human. And he was faithful and obedient unto his vocation, no matter how painful and sorrowful the process was.

Another person that comes to mind when thinking about vocation, is Mother Theresa, and all the complexity of her spiritual life. Like Jesus, she had a “dark night of the soul”, except hers lasted for decades, and seems much more intense in that both her beliefs and faith seems to be shaken; questioning the existence of God, his love for her, and even the work she was doing. Her very vocation.

I think however, her sense of vocation was so strong that she couldn’t but fulfill it, despite and inspite of herself. What does this mean?

Maybe it means that belief and faith will lead you to your vocation, then one has to learn to be obedient and faithful, even though one questions everything about God and does not feel His presence or love; maybe the ‘doing’ is ‘to believe’, even though we don’t feel it. Maybe this is what it means to be obedient to the cross.

And so, like Eve, Hannah, Hagar, Mary of Nazareth, Mary Magdalene; and Jesus Christ and Mother Theresa, we too need to be steeped in God’s purposes for us, as a people who are called. This involves developing our Christian beliefs. And in addition, to also discover His individual purposes for us; our vocation that will achieve God’s will and why He created us. This involves a faith journey.

And together with obedience, this should enable us to bear life’s difficulties and challenges, to press on and do God’s work and will; remembering El Roi, that God sees us; when the spirit is weak, when the journey is lonely, painful and even risky, when God seems distant, when we don’t always understand, when personal sacrifice is needed; and despite it all still be able to proclaim our own magnificats.

IWD 08: SHAPING PROGRESS
As the sermon comes to an end, I would like to come back to International Women’s Day, and the theme: Shaping Progress. I think we can agree that progress has been gained for women over the decades, although at differing paces in different countries. Unfortunately, there are still some places and cultures where women have no say in their economic, social or family life; being ruled very much by the men in their lives. This might be said of women living in First World, or developed countries too; patriarchal attitudes toward them might be less structural and obvious, but they might exist in the way women are perceived, and treated, blatantly or subtly, most likely behind closed doors. It is far easier to make structural changes to allow women more opportunities, but much harder to change attitudes and perceptions.
Indeed, how many of us really examine our attitudes toward women?

I think it’s important that Christian women start seeing ourselves as ezers, and reminding ourselves that stewardship of the earth is equally our responsibility. If we think about what Jesus did for women in His ministry, He was basically redressing the balance between men and women; enabling women to be seen as equals too. And it’s important that men see us this way as well.

But beyond that, how do we work together, as male and female, both created in God’s image? We cannot ignore the opposite sex, and have to learn to understand and work together. It is the type of coming together that requires humility of spirit, and openness, to allow God’s love to channel through our relationships. The Creation account tells us that God prizes the male-female relationship. We each have unique purposes, and are integral to each other’s survival and well-being.

This might seem more obvious and applicable to heterosexual relationships; but what about those of us who are gay and lesbian? Especially if experience tells us we can pretty much do without the opposite sex in our meaningful interactions.

But maybe we’re missing something; something of the image of God that is found in each other. Gays and lesbians therefore have to make sense of the Creation story as found in Genesis, and find ways to fulfill God’s purposes for humankind – to be faithful stewards of all of God’s creation, to be in relationship with God and each other. This is what we were created for; it is our overarching vocation.

As a community, and communities of God, Christians are to reflect his love and glory throughout the earth. This would be difficult to do if we don’t have communion with each other, if relationships are drawn along gendered lines. I doubt this is what God intended or intends. At the end of the day, it is always about community and not one’s own personal religion. Our individual spiritual journey is important, but it has to be tied back to the wider community. Christianity is not an individualistic religion.

And as communities redeemed by the blood of Jesus Christ, we are to be communities of reconciliation. Reconciliation with God, and with each other; and then bringing this joy of reconciliation to others. Being reconciled doesn’t mean we then become similar, or that we always agree; but it’s being reconciled despite our differences, despite being diverse. Existing under the banner of reconciliation means that we are to be inclusive. Again, to seek community. To remember the purposes for which we were created; which is communion.
Of course, it is always easier said than done. What does it really mean to be inclusive, and how is it done? I don’t claim to have the answers but I suspect it has to do with remembering our vocation, our purpose, why we were created; and to be humbled by this.
Maybe going through life with the word, “Reconciliation” being our driving force, would help us understand what it means to be inclusive. Maybe it would help us remember that we are all created in God’s image; it would help us see the God in each other, and to recognise that we need each other.

After all, our Lord left us with the greatest symbol and ritual to reinforce this - the Lord’s supper, or communion, in all senses of the word. Our weekly communion is not just about the forgiveness of sins, but everything to do with communion, with reconciliation; with God and with community. It means that week after week we humble ourselves before God, and each other. It means that whatever differences, whatever arguments or quarrels, we put aside, we forgive, we offer to the cross; we recognise the image of God in each other, we celebrate our salvation, and we pledge to be community to each other; and bringing God’s community to others. If we truly understand what partaking communion means, shouldn’t we be transformed every time, humbled every time, reminded every time to be reconciled?

So as reconciling and inclusive women and men, as a congregation, how then do we express our communal vocation? How do we share the Good News? How do we shape progress for women, for men, for each other, for our communities, for all of God’s creation?
Mother Theresa has this to say:

“What we allow God to use us for, that is important. What He is doing through us, that is important. Because our vocation is to belong to Jesus … If you really belong to the work that has been entrusted to you, then you must do it with your whole heart. And you can bring salvation only by being honest and by really working with God. It is not how much we are doing but how much love, how much honesty, how much faith, is put into doing it. It makes no difference what we are doing. What you are doing, I cannot do, and what I am doing, you cannot do. But all of us are doing what God has given us to do. Only sometimes we forget and we spend more time looking at someone else and wishing we were doing something else. We waste our time thinking of tomorrow and today we let the day pass and yesterday is gone.”
and :

“Maybe if I hadn’t picked up that one person I wouldn’t have picked up 42,000. The whole work is only a drop in the ocean. But if I didn’t put the drop in, the ocean would be one drop less.”
I guess what she’s saying is that we just have to start; it begins with reaching out to one person; and doing God’s work with all our heart, mind, soul and strength. It means courage to realize, and embrace our vocation, and obedience when beliefs and faith may falter. By “doing”, we believe; and by “doing” we become.
In closing, let us read together a section of Mother Theresa’s Vision of Faith:

Dear Jesus,
Help me to spread Your fragrance wherever I go.
Flood my soul with Your Spirit and life.
Penetrate and posses my whole being so utterly
that my life may only be a radiance of Yours.
Shine through me and be so in me that every soul I come in contact with
may feel Your presence in my soul.
Let them look up,
and see no longer me,
but only Jesus!
Stay with me and then I will begin to shine as You shine,
so as to be a light to others.
The light, O Jesus,
Will be all from You; none of it will be mine.
It will be You, shining on others through me.
Let me thus praise You in the way which You love best,
by shining on those around me.
Let me preach You without preaching, not by words but by example,
by the catching force, the sympathetic influence of what I do, the evident fullness of the love
my heart bears for you. Amen.