CHRIST IS THE GUIDE OF OUR BEHAVIOR CHRIST AND OUR OUTER LIFE The Lord Christ js the Law of our life, and the Guide of our outer and inner behavior. This last chapter of the epistle to the Colossians presents another stage of our life in Christ – the outer life. We know that we have to grow inside, and that in us the virtue of the new life have to give fruit in Christ; Yet there is something more; our new life has to be seen and felt by others (4: 5); for by that, we present the Lord Christ to the world; as the name “Christian” means (little christs united with the Lord Christ).The life of the Lord Christ did not come to an end by the consummation of the writing of the gospels; but Christ continues to live in us; and His life is written by the living letters, known and read by all men. 1- A commandment to the masters 1 2- Prayers for the sake of the ministry 2 - 4 3- Care for those who are outside 5 - 6 4- Encouragement to his co-workers 7 - 14 5- A conclusion 15 – 18 1- A COMMANDMENT TO THE NASTERS: “Masters, give your servants what is just and fair, knowing that you also have a Master in heaven” (1) Having exhorted the servants to serve their masters in obedience for the sake of the Lord, He now exhorts the masters to walk, not with the spirit of authority, but in submission to the Master of all; remembering that they will eventually present an account to Him; for it is written: “For the high official is watched by a higher, and there are yet higher ones over them” (Ecclesiastes 5: 8), it is befitting of them, in dealing with their servants to recognize the heavenly law, saying: “For with what judgment you judge, you will be judged, and with the same measure you use, it will be measured back to you” (Matthew 7: 2); and, “For judgment 153 is without mercy to the one who has shown no mercy” (James 2: 13). Giving our servants what is “just” and “fair”, is to provide them with abundance, let them in need of nothing from others; and reward them for their labor and work. Knowing that they will have their reward in heaven, the masters should not deprive their servants of it here. Somewhere else he says: “Give up threatening” (Ephesians 6: 9); meaning, treat them with more compassion; remembering that “With the same measure you use, it will be measured back to you” (Matthew 7: 2) 1. (St. John Chrysostom 2- PRAYERS FOR THE SAKE OF THE MINISTRY: “Continue earnestly in prayer, being vigilant in it with thanksgiving” (2) Here the apostle presents to us four important features of prayers: 1- Persistence, or continuity, or praying without ceasing; for it would be like the perpetual burnt offering, day and night, the fire on the altar that was never quenched, which God smells a fragrance of pleasure (Exodus 39: 28, 29);; “Men always ought to pray and not lose heart” (Luke 18: 1). Persistence on praying would enable us to reach God’s purpose, to get attached to Him, and would help us increase our knowledge of Him; which is the eternal life. 2- Watching, or spiritual vigilance, namely, presenting prayers with understanding and spiritual alertness; remembering the words by which the Lord admonished his disciples, saying: “Could you not watch with Me one hour?!” (Matthew 26: 40). 3- Praying for the sake of the ministers: “that God would open to them a door for the word, to speak the mystery of Christ” (3), namely, the mystery of the exalted love of God for the whole world. 4- Thanksgiving, by which the believer presents a thanksgiving sacrifice to God; according to the words of the 1 Homilies on Col., Hom. 10. 154 apostle, saying: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God, and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4: 6-7). Being aware of the greatness of prayer, the devil tends to apply strong pressure on the believers to make them pray slothfully; Hence the apostle Paul says: “Continue earnestly in prayer, being vigilant in it with thanksgiving” (3); For this is how the saints do for the benefit of all1. (St. John Chrysostom) The spiritual blessings are not just for the soul, but for the benefit of the body as well2. (St. Clement of Alexandria) We read in the gospel how the Lord used to spend whole nights praying; and how the apostles, as well, while in prison, spent whole nights singing psalms, that the earth quaked, and the guards and the other prisoners were greatly terrified. The apostle says: “Continue earnestly in prayer, being vigilant in it” (2). The watcher may fall asleep, but let him say, together with David: “Behold, He who keeps Israel, shall neither slumber nor sleep” (Psalm 121: 4). But in case it so happens that our Keeper, the Holy One sleeps, because of our sins, let us say to Him: “Awake! Why do You sleep, O Lord?” (Psalm 44: 23). And if our boat is stricken by the mighty waves, let us say to Him: “Lord, save us, we are perishing” (Matthew 8: 25) 3. (St. Jerome) “that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains” (3) Wasn’t the Apostle Paul filled with the Spirit? … Wasn’t he experienced with the mysteries of the kingdom?.... Wasn’t he 1 Homilies on Col., Hom. 10. 2 Stromata, 5: 10. 3 Letters, 109: 3. 155 capable of speaking the word of God? … Why then, did he ask the Colossians to pray for his sake, that God would open to him a door for the word, to speak the mystery of Christ? … He believed that every minister was in need of the prayers of his congregation for his sake; and that all should partake of preaching together, whether by prayers or by speaking the word; for the congregation “are partakers with him of grace” (Philippians 1: 7). “The mystery of Christ” is “the hidden wisdom which God ordained before the ages” (1 Corinthians 2: 7-8). And by it, he also means the mystery of Christ “revealed in the apostle himself, that he might preach Him among the Gentiles” (Galatians 1: 16); It is the mystery of the “Word”, which the apostle sought to proclaim; the message of the gospel in general, and the Person of Christ in particular. Here, the apostle specifically refers to the truth proclaimed about our Lord Christ, His Person, and His work as the Christ of God. “For which I am also in chains”. For the sake of this mystery, the apostle endured much sufferings from the Jews, to whom became “an ambassador in chains” (Ephesians 6: 20). But, he modestly asks the Colossians to pray for his sake; and says to the Corinthians: “Most gladly, I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distress, for Christ’s sake. For when I am weak, then I am strong” (2 Corinthians 12: 9-10). Paul did not ask them to pray to God to appease his burdens, to set him free from prison, and not even to save his life; but in that dark hour, his thoughts were only confined in that “God would open to him a door, to speak the word”, for our sake. How amazing, that the great hero, did not say “to be released from my chains”; but, while in chains, he exhorted and instigated the others for a great cause, to pray for his sake, that he would have more daring to proclaim the word of God1. (St. John Chrysostom) 1 Homilies on Col., Hom. 10. 156 “that I may make it manifest, as I ought to speak” (4) Having been satisfied with “the unsearchable riches of Christ” (Ephesians 3: 8); … Having perceived that “the message of the cross is the power of God for salvation” (1 Corinthians 1: 18); … Having enjoyed reconciliation with God; … and having seen the gates of heaven opened before him; … and having the kingdom of God set in his depths, the saint felt the commitment to speak and not to keep quiet. My chains support, and do not hinder me … Yes, my chains give me more daring, yet, I pray for the help of God, because I hear the voice of the Lord, saying: “When they deliver you up, do not worry about how or what you should speak; for it will be given to you in that hour what you should speak” (Matthew 11: 19). A prisoner would normally be terrified when put in chains; but he who despises death, how could he fear the chains?! … That is what they did when they put Paul in chains, with the intention to shut his mouth up1! (St. John Chrysostom) 3- CARE FOR THOSE WHO ARE OUTSIDE: “Walk in wisdom toward those who are outside, redeeming the time” (5) Seeing all men through his Christ; the way the Word of God came down to bring Paul forth into the new heavenly life, he, with the Spirit of God, imitating his Lord, says: “I have become all things to all men, that I might by all means save some” (1 Corinthians 9: 22). The apostle demands from us, as well, to walk with the others with wisdom to acquire them to the account of the kingdom of God. For by the fitting behavior, we can testify to our Christ, and draw the hearts to the cross, to let the others enjoy the power of God for the salvation, and to have the gate of hope open before them. 1 Homilies on Col., Hom. 10. 157 As every moment of our life has its value, and could be, either the secret of blessing, or of bitterness and perdition, hence he says: “redeeming the time” (5). “Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (5) Let our words always be seasoned with heavenly salt, anointed with the oil of meekness, and the fear of God. Hence the psalmist cries out, saying: “Set a guard, O Lord, over my mouth, Keep watch over the door of my lips” (Psalm 141: 3). Let our words always reflect the sanctification of our hearts by the Holy Spirit of God; according to the words of the wise Solomon: “The preparation of the heart belong to man, but the answer of the tongue is from the Lord” (Proverb 16: 1). No one is happier than the Christian, to whom is given the promise of the kingdom of heaven. No one strives with such daring as his; for, every day, he confronts the line that dictates his life. And no one is stronger than him, for he overcomes the devil1. The salt is good; and every offering should be seasoned by salt; Hence the apostle says: “Let your speech always be with grace, seasoned with salt”. But if the salt becomes corrupt, it would be of no value, and would be cast away, to be treaded upon under the feet of men. The believers, therefore should seek to fertilize the soil of their souls2. (St. Jerome) 4- ENCOURAGEMENT TO HIS COWORKERS: “Tychicus who is a beloved brother, a faithful minister, and a fellow servant in the Lord” (7) Although in prison, St. Paul was moving with his whole inner being in the glorious liberty of the children of God, for the preaching and shepherding work. 1 Letters, 125: 1. 2 Letters, 125: 1. 158 In all his epistles he wrote while in prison, the apostle Paul reveals that prison for him was not an obstacle, but an opportunity for shepherding preaching, and the encouragement of his disciples to work to the account of the kingdom in several countries. How amazing! And how great was the wisdom of St. Paul! … Meditate in how he did not put everything in writing, but just the urgent and necessary; first, not to distract their attention by too much material, and secondly, intending to make his messenger ‘Tychicus’ a subject of reverence through describing him with such expressions of prominence; and thirdly, to show how much he loved and cherished him, or else he would not entrust him with such great mission1. (St. John Chrysostom) Seeing how Paul calls the servant a brother, and even calls himself “your servant for Jesus Christ” (2 Corinthians 4: 5), it is befitting of us, in our turn, to bring our pride down, and to tread with our feet upon our boasting2. To show his great love, writing to the Thessalonians, he says: “Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy our brother” (1Thessalonians 3: 1, 2). He sent the same person ‘Tychicus’, and for the same purpose to the Ephesians, saying: “that he may know your circumstances, and that he may comfort your hearts” (Ephesians 6: 21, 22); Meditate in how he does not say: “to let you know my circumstances”, but “that I may know your circumstances; he was not preoccupied with his own circumstances, as much as with theirs; Adding: “and that he may comfort your hearts” indicates, that they were enduring much troubles3. (St. John Chrysostom) 1 Homilies on Col., Hom. 12. 2 Homilies on Col., Hom. 12. 3 Homilies on Col., Hom. 12. 159 “I am sending him to you for this very purpose, that he may know your circumstances, and comfort your hearts” (8) All the epistles he wrote to the Ephesians, to the Colossians, his second epistle to his disciple Timothy, and that to Philemon, as well as the oral messages he sent with Tychicus and Onesimus, were, and still are, along the generations, the cause for comfort for the church. “With Onesimus, a faithful and beloved brother, who is one of you; they will make known to you all things which are happening here” (9) Onesimus, was the escapee slave, who stole his master’s money and flew to Rome. There he encountered the apostle Paul, who preached the gospel to him, and “has begotten while in his chains” (Philemon 10). St. Paul sent him back to his master Philemon’s with a message to draw his attention that he is no longer his slave but has become a faithful and beloved brother in the Lord; And here he testifies to the Colossians about the riches of God’s grace, that turned the escapee slave and thief, into a son of God, holy, bearing a new nature, that he even eventually got qualified to become a bishop. “Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabus (about whom you received instructions: if he comes to you, welcome him)” (10) Being in prison, did not isolate the apostle from the church; For, by the Spirit, he was in union with all the members, being the one body of Christ. In prison, faithful ministers surrounded him ‘Aristarchus’ the Thessalonian, who endured the dangers of the mighty sea, confronted the wild mob of Ephesus, when the city was stirred up because of St. Paul, ran together, seized Paul, and dragged Gaius and Aristarchus the Macedonians, Paul’s travel companions from Jerusalem to Rome, then the later volunteered to serve Paul in prison. Aristarchus, having been filled with the love of Christ, his soul was of no value to him, until he consummated the ministry he received from our Lord Jesus Christ in peace and joy, following the lead of his friend St. Paul. 160 “Mark, the cousin of Barnabus”. Was himself, St. Mark, the apostle, and the preacher of the land of Egypt. He was of a prominent Jewish family in Jerusalem, who, as a young man, joined the ministry of Paul and Barnabus in their first preaching journey, but soon departed from them and returned to Jerusalem (Acts 12: 5, 13, 25; 13: 5, 13); which was the cause for a controversy between the two apostles Paul and Barnabus; the former took Silas, and the later took Mark.(Acts 15: 38). Mark, however, eventually reconciled with St. Paul, who said to his disciple Timothy about him: “He is useful to me for ministry” (2 Timothy 4: 11); and requested from the Colossians to welcome him, if he comes to them (10). (probably on account of that they knew that the apostle Paul, ten years ago, happened to refuse to take him along in his second preaching journey). Calling Aristarchus “a fellow prisoner” (10), was a commendation surpassing what the prophets used to call themselves, as “sojourners and strangers”; on account of that a “prisoner” is dragged along here and there against his own will1. (St. John Chrysostom) “And Jesus who is called Justus, these are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me”(11) “Jesus who is called Justus”, not the same “Justus” mentioned in (Acts 1: 23), although an unknown soldier, yet, his name, together with others, is written in the records of heaven. Here St. Paul talks to us about the “comfort” he got from his coworkers. He who, in his darkest moments often confirmed that the Lord Jesus Christ was his strength and the secret of his comfort and pleasure, has never denied the role of those beloved coworkers…. “When the brethren heard about us, they came to meet us as far as ‘Appi Forum’, close to the entrance to Rome, …. When we saw them we thanked God and took courage” (Acts 28: 15). …. Another time, he says: “ I had no rest in my spirit because I did not find Titus, my brother”, Being unable to endure staying in 1 Homilies on Col., Hom. 12. 161 the city without Titus, “he took his leave from them and departed from Macedonia” (2 Corinthians 2: 13). All his epistles, and in particular (chapter 16 to the Romans), reveal the role of his beloved coworkers in his life and ministry. He mention three Jewish names: (Aristarchus, Mark, and Justus), and three Gentile names: (Epaphras, Luke, and Demas). Timothy was a mixture of both. He calls them: “My fellow workers for the kingdom of God”; for they were partakers of his labor and strife, and of the Kingdom, as well1. (St. John Chrysostom) “Epaphras, who is one of you, a servant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God” (12) “Epaphras” was a man of prayers, laboring together with St. Paul for the sake of the kingdom of heaven. For him, prayers were not a routine work, nor a duty he is committed to do; but a battle against the hosts of darkness, seeking the riches of God’s grace to work in the life of many. God seeks a man of prayer. Beside his strife in prayers, he was a faithful servant of Christ who preached the churches of River ‘Lycus’ (Colosse, Laodicea, and Hierapolis) (7), Now, he was not preoccupied with his visit to St. Paul, to labor fervently in prayers for his congregation. The prayers of the incarnate Word of God, Himself, were described as having been “vehement cries and tears” Hebrew 5: 7); and “in great agony” (Luke 22: 41, 44). Men of God did not cease to pray for the sake of the people (Ezra 9: 5-7; Exodus 32: 11-14; Jeremiah 14: 7-9). At the beginning of this epistle he commends the man whom he loved; for commendation is a sign of love; hence he says: “who also declared to us your love in the spirit” (1: 8). Praying for someone is also a sign of, and a renewal of love … ; he says: 1 Homilies on Col., Hom. 11. 162 “always laboring fervently for you in prayers”; he does not only say: “praying for you”, but “labors fervently for you in prayers” 1.’ (St. John Chrysostom) “For I bear him witness that he has a great zeal for you and those who are in Laodicea, and those in Hierapolis” (13) The three cities: Colosse, Laodicea, and Hirapolis, were so close to one another that they could be visited in a single day. This epistle was sent to the Colossians and the Laodiceans (4: 15), but not to those in Hierapolis, an indication that what happened in the two former cities did not then, reach the later. “Luke the beloved physician and Demas greet you” (14) Luke the beloved physician accompanied St. Paul in his second and third journeys, and he is now beside him in his last journey before his trial before Caesar. “Only Luke is with me” (2 Timothy 4: 11). He faithfully ministered to the Lord, was filled with the Holy Spirit, and departed from this world at the age of 84 years 5- A CONCLUSION: “Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house” (15) Who was ‘Nymphas’?, and where did he live? The church in his house was probably the same church that was in Hierapolis, as long as that city was not mentioned here. During the early days of the new covenant, a rich man used to open his spacious house to receive the believers at the time of public prayers. The epistle written by St. John to the Laodiceans, 30 years later, reveals that church during the last stages of apostasy (Revelation 3: 14-19). Meditate in how he unifies them together, not just by greeting, but by exchanging messages as well; then follows up again by greeting to everyone individually, which he did by purpose to exhorts the others to follow his lead in his fervent zeal; as it 1 Homilies on Col., Hom. 12. 163 would be a great deal for someone to be ignored by others. … Meditate in how he proclaims the greatness of the role of that man (Nymphas) for having a church in his house1. (St. John Chrysostom) “Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea”(16) St. Paul cared specifically for those churches, although he has not got the chance to know the majority of their people (2: 1). Paul’s epistle to the Laodiceans has been a subject of great controversy, as according to St. John Chrysostom: [Some say that it was not an epistle from Paul to them, but it as theirs to him; on account of that he does not say (in verse 16), “the epistle to the Laodiceans”, but “epistle from Laodicea” 2. According to others the epistle to Laodicea was itself the epistle to the Ephesians, having been the capital of Asia Minor, and that it was a periodic epistle sent to all the churches of the province, including Laodicea. “And say to Archippus, ‘Take heed to the ministry which you have received in the Lord, that you may fulfill it” (17) ‘Archippus’ was not in Colosse, but he was rather a minister in the church in Philemon’s house (Philemon 2). Yet he was so near to where they were that delivering the message was no problem in the least. In Philemon 2 he says: “Archippus our fellow soldier”, and here he reminds him of the ministry he received in the Lord. That was how St. Paul used to remind his disciples and his coworkers of their call, lest their love would become lukewarm and weaken before the persistent oppression of the devil. That was what he did with Timothy his disciple of genuine faith, to whom he says: “But you, be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4: 5); And what he also did with the Ephesian elders (Acts 20: 18-32). 1 Homilies on Col., Hom. 12. 2 Homilies on Col., Hom. 12. 164 Paul did not write to ‘Archippus’, on account of that he probably only needed to be reminded, to become more watchful and active1. (St. John Chrysostom) By saying “in the Lord”, St. Paul reminds ‘Archippus’ that his ministry is a spiritual gift, rather than an official job (Compare Romans 12: 6-8; 1 Corinthians 12: 5; Ephesians 4: 12). “This salutation by my own hand – Paul. Remember my chains. Grace be with you. Amen” (18) He writes the epistle while his hands were in chains; not with his pen as a philosophical thought, but with his chains as an afflicted minister, for the salvation of all. What he seeks from his readers, he, himself, has consummated and experienced. He, as though writes: [I do not write to you from void, but rather from the practical podium of the cross, where I experience the rich grace of the crucified Christ. I wish that you, as well, enjoy His grace the same way I do, even in my chains]. St. Paul reminds his readers that whoever suffers for the sake of Christ, will have he right to talk on behalf of Christ; and by such a note, he concludes his epistle. After dictating his epistle, Paul used to draw the attention to its authenticity (Compare 1 Corinthians 16: 21; Galatians 6: 11; 2 Thessalonians 3: 17; Philippians 4: 19), by writing a salutation by his own hands. As a sign of their loyalty, his readers always, lovingly, looked forward to read his own handwriting. “Remember my chains. Grace be with you”. By this he set them free of fear; for despite the fact that their mentor was in chains, grace supported their fear, for he is in chains because of the grace of ministry. Listen to the words said by St. Luke in the book of Acts: “They (the apostles) departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5: 41). In case you happen to feel puffed up on account of your good works; if you remember the chains of Paul, and that you have 1 Homilies on Col., Hom. 12. 165 not suffered as he did; you will then cease to be puffed up. Have your hearts plunged in pleasure, remember his prison, for you are his disciples, fellow soldiers, and companions in strife1. (St. John Chrysostom) St. Paul used to remind his people that he earnestly continues praying and shedding tears for their sake, and for whoever does the same for the salvation of others. Commending St. Paul’s chains and tears, St. John Chrysostom says in his last sermon about this epistle: “Remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20: 31). I do not mean for you to weep for the sake of others (although I wish you could do, but this is beyond your ability); But I mean for you to weep for the sake of your own sins; which I urge you to do. What fountain or spring you would liken those tears that water the souls, and not the earth?! … To watch Paul moaning and shedding teats, would be better than watching a multitude of saints getting their crowns in vehement joy! Shedding these tears would make the soul more beautiful; would rein the urge of the stomach; would fill the heart with the love of wisdom and compassion; and would be even soften the solid rock. By such tears the church is watered; However strong is the fire of human evil reactions, these tears would quench them. Remembering Paul’s tears would make us despise the things of this life. …. Such tears were blessed by the Lord Christ, saying: “Blessed are those who mourn, for they shall be comforted” (Matthew 5: 4; Luke 6: 21). …. Such tears were shed by the prophet Isaiah who said: “Look away from me, I will weep bitterly” (Isaiah 22: 4 – Septuagint); and were also shed by the prophet Jeremiah who said: “Oh, that my head were waters, and my eyes are fountains of tears” (Jeremiah 9: 1); as though the natural fountains were not enough for him. 1 Homilies on Col., Hom. 12. 166 Nothing is sweeter than those tears, they are even sweeter than laughs; It is difficult to imagine the extent of comfort they bring….. It is actually something for which we should vehemently pray, not for others to sin, but that if they do, we would with contrition feel sorrow for their sake. Those two eyes of Paul the apostle which have seen the paradise, and the three heavens, I do not count them blessed because of that vision, as much as they are for those tears which made him see Christ in truth, for by the later vision, he himself was glorified, saying: “Have I not seen Jesus Christ our Lord?” (1 Corinthians 9: 1) The Lord Christ, Himself also wept. Let us shed tears of sorrow when we see our daughters and sons in evil. For the tears, shed because of this sorrow are sweeter than those shed because of worldly pleasures. Listen to the blessed psalmist say: “The Lord has heard the voice of my weeping; the Lord has heard my supplication” (Psalm 6: 8). We should weep, moan, and sigh; when we encounter a sinful man; who does not heed our counsel and goes to perdition; For those are the tears of heavenly wisdom. But, when he is in poverty, in sickness, or even dead, we should abstain from weeping; for all these things are not worthy of our tears. Nothing would wipe out sins like tears. Nothing is sweeter than tears, being the daughters of the soul, we bow before them, as though we see the soul herself wail1. (St. John Chrysostom) Although this epistle is written by the hands of Tychicus and Onesimus, yet it was signed by the apostle Paul’s own hands, as he himself confirms, and used to do in all his epistles (2 Thessalonians 3: 17), having discovered that some people wrote messages in his name. 1 Homilies on Col., Hom. 12. 167 AN INSPRATION FROM THE EPISTLE TO THE COLOSSIANS 4 YOUR DWELLING IN ME TESTIFIES TO YOUR GOSPEL Your dwelling brings forth pleasure to all; The husband sees You in his wife, and the wife in her man; The parents see You in their children, and those in their parents; The life of servants turns to sweetness; When they see You, the Lord of all, has become a servant for their sake. Your disciples coveted to be enslaved for their sake; Seeing You, the Master of heavens, The masters deal with their servants with love; They desire to see You in them; By truth and love, You broke down the walls separating humans; Instead of diverse ranks and races, all men became like heavenly creatures.. Grant me the spirit of prayer; Make me seek, not what is my own, but the salvation of all men; My soul keeps moaning inside me; Until all souls cease to moan; My depths will exult when all men do in Your salvation. By Your grace, grant me to labor in Your vineyard; Grant me to work together with Your ministers with the spirit of love and humility; Grant me to see You in all.
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