(organ music) (organ music) - Now Naomi had a kinsman on her husband's side a prominent rich man, of the family of Elimelech, whose name was Boaz. And Ruth the Moabite said to Naomi, let me go to the field and glean among the ears of grain, behind someone in whose sight I may find favor. She said to her, go, my daughter. So she went. She came and gleaned in the field behind the reapers. As it happened, she came to the part of the field belonging to Boaz, who was of the family of Elimelech. Just then Boaz came from Bethlehem. He said to the reapers, to whom does this young woman belong? The servant who was in charge of the reapers answered, she is the Moabite who came back with Naomi from the country of Moab. She said, please, let me glean and gather among the sheaves behind the reapers. So she came, and she has been on her feet from early this morning until now, without resting even for a moment. Then Boaz said to Ruth, now listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. Keep your eyes on the field that is being reaped, and follow behind them. I have ordered the young men not to bother you. If you get thirsty, go to the vessels and drink from what the young men have drawn. Then she fell prostrate, with her face to the ground, and said to him, why have I found favor in your sight, that you should take notice of me, when I am a foreigner? But Boaz answered her, all that you have done for your mother-in-law since the death of your husband has been fully told to me, and how you left your father and mother and your native land and came to a people that you did not know before. May the Lord reward you for your deeds, and may you have a full reward from the Lord, the God of Israel, under whose wings you have come for refuge. Then she said, may I continue to find favor in your sight, oh lord, for you have comforted me and spoken kindly to your servants. This is the Word of the Lord. All: Thanks be to God. - The second reading this morning is taken from the 1st book of Thessalonians chapter two. You yourselves know, brothers and sisters, that our coming to you was not in vain, but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. For our appeal does not spring from deceit or impure motives or trickery, but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. As you know and as God is our witness, we never came with words of flattery or with a pretext for greed, nor did we seek praise from mortals, whether from you or from others, though we might have made demands as the apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us. This is the Word of God. All: Thanks be to God. (organ music) ♪ I heard a great voice from heaven ♪ ♪ I heard a great voice from heaven ♪ ♪ Saying unto me ♪ ♪ Saying unto me ♪ ♪ Write, from henceforth ♪ ♪ Write, from henceforth ♪ ♪ Write ♪ ♪ Blessed are the dead ♪ ♪ Blessed are the dead ♪ ♪ Who die in the Lord ♪ ♪ Even so ♪ ♪ Even so, saith the Spirit ♪ ♪ For they rest from their labors ♪ ♪ They rest from their labors ♪ ♪ They rest from their labors ♪ ♪ And their works do follow them ♪ ♪ Their works do follow them ♪ ♪ Their works do follow them ♪ - The third lesson appointed for this day is from the gospel according to Saint Matthew. When the Pharisees heard that he had silenced the Sadducees, they gathered around, and one of them, a lawyer, asked him a question to test him. Teacher, which commandment in the law is the greatest? He said to him, you shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment, and a second is like unto it, you shall love your neighbor as yourselves. On these two commandments hang all the law and the prophets. Now while the Pharisees were gathered together, Jesus asked them this question: what do you think of the Messiah? Whose son is he? They said to him, the son of David. He said to them, how is it then that David by the Spirit calls him Lord, saying, the Lord said to my Lord, sit at my right hand, until I put your enemies under your feet? If David thus called him Lord, how can he be his son? No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions. This is the gospel of our Lord. All: Thanks be to God. - Let us pray. Help us, Lord, to become masters of ourselves, that we may become the servants of others. Take our hands and work through them, take our minds and think through them, take our lips and speak through them, and take our hearts and set them on fire, for Christ's sake. Amen. In the gospel lesson that you have heard from Saint Matthew, there are at least two tempting opportunities for preaching. The first one would be to preach on the deceitful nature of lawyers, and to those of you who are at the bar in this chapel, or those undergraduates who aspire to the bar, this is a text that I am sorely tempted to take. (laughing) For your sake, and mine, and that of the nation. But I shall restrain myself and not tell you what I think. But the gospel passage leaves us much room there, and it could be done. The second tempting option from this passage, from the gospel, is the very last verse, which strikes some of us indeed as anti-intellectual, and anti the spirit of the university, where is says and they durst not ask him any more questions. Here one could go on at great length about the virtues of not asking too many questions, even in a questionable place like this. But I shall resist that temptation as well, and I shall confine my attention, as I hope you will, to what I think, in fact, is the burden of this passage from the gospel, from which I have taken my text. It's the 37th verse of Saint Matthew 22. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. Now it is Jesus himself who calls this the first and the greatest commandment. It is Jesus himself who lifts this commandment above all of the law, all of the instruction, all of the hints and suggestions for duty. It is Jesus who tells us that this is the duty that we owe toward God, a duty that involves all of what we are, and all of what we do. This is the legitimate answer to a trick question. The love of God according to this great commandment of Jesus, the love of God is expressed with our hearts, it is expressed with our souls, it is expressed with our minds. It is not one of the above, you will note carefully, it is not two out of three, it is all of the faculties of our thinking, our feeling and our being. All of this is required in love toward God. Now I mention this first and great commandment not only because the lectionary requires it, and Dean Willimon would expect no less of me in his absence, but I mention this first and great commandment here as well, because if this chapel and this university are anything at all like the chapel and the university that I serve in the Duke of the North, (laughing) then there are some of you who are here this morning who in fact, look forward to chapel and to church as that one place, that one hour during the week when you are not obliged to think at all. (laughing) Here in this marvelous space, with the narcotic of music, and the absolutely, wonderfully tempting diversions of architecture, surrounded by your neighbors and friends, here you can all, as some of you already have, go on automatic pilot. (laughing) You hang up all of the intensities of the work week, all of the demands that press and push and prod, and you let whatever happens here in the Duke Chapel wash over you like a warm shower bath. I see it happening already as I move up the center aisle towards the western end. An undergraduate at Harvard, with what I took to be a sincere, even flattering intention, once told me at the door of Memorial Church that he liked my sermons because it was the most restful 20 minutes he had all week. (laughing) A good sermon, I was once told, was one from which either you left enlightened or awoke refreshed. (laughing) But the great commandment, while it does not command us to listen to sermons, does say that one of the things with which love toward God is expressed, is with the mind. So would you do God and me the kindness by re-engaging your minds? I require your attention, even in the choir. I know you lot, listen up. (laughing) We are expected to express our love toward God in the first case, with our mind. There is intellect, reason involved in the worship and the love of God, and we are expected, we are commanded, to give our minds over to this enterprise in obedience to what God requires of us. Now this is not to say, and I hasten to say it, that either God or the worship of God or even the love of God are in themselves reasonable propositions. If your minds are alert now, as they must be, you will note that these are not one and the same thing. Worship, the love of God, these are, in fact, quite unreasonable, as reason goes, especially if reason is defined as that which you can see or prove or do. Try to argue, if you're an undergraduate, with your roommate, or if you're not, with your spouse or your friend about the existence of God, and you will discover very quickly how impossible the most reasonable of people, and the most reasonable of arguments becomes in that set of circumstances. And if you want another example of the unreasonableness of this enterprise in which you are to give over your mind, look at this very chapel itself. This is as unreasonable a space and place as designed by the hand of man. This is an incredibly inefficient place. Look all around it, all of this glass, all of this stone, not one but two organs, for what? What an unreasonable enterprise, what an inefficient, unreasonable place this place compared to a laboratory or a library. This could make wonderful condominia for faculty, for example. (laughing) It would make a very reasonable use if converted into something sensible and practical, but here it stands, a monument to the unreasonable within which one is meant to give over, among other things, one's mind to God. Here this marvelously unreasonable space, Saint Nicotine's, I always call it, whenever I come to Duke. (laughing) At Harvard, Memorial Church stands in the most prominent part of the college yard, and like your chapel here, it can't be missed. A dean once said to me, lovely building, the chapel, but if we were starting again, I don't think we'd put it here. And I suspect that the makers of your modern university, were they to start all over again, might have second thoughts about placing the chapel right here. It is such an unreasonable expression of a university's ambition. But unreasonable as this all may seem, the great commandment does not reject the mind. In fact, it commandeers the mind, it drafts the mind for the worship and the love of God. God wants your mind, small and inadequate, inefficient as it is, God wants it anyway. To think is to attempt to worship and love God, to think is to attempt to comprehend God. Think about that. Now warm-hearted Christians, and I'm not unaware that John Wesley, your great patron, once described himself as strangely warmed. I always thought that a marvelous phrase as a Baptist, it sounds not quite fully done. Strangely warmed. (laughing) Now warm-hearted Christians tend to think of thought and thinking and thinkers as cold-hearted and rational. Warm-hearted Christians, especially in the environment of a great secular university such as Duke, will tend or be tempted to see the faith as an island in the storm. That one place, this place, where faith and fuzz become one. But God requires not simply our hearts, but our minds as well. Saint Augustine tells us of the consolations God has given us in the world, and chief among these are the abilities to think and to discern, to discover, to imagine, to come to terms with truth, to discover truth from error, to calculate, to cogitate, to calibrate. These are not secular pursuits. These are not activities reserved alone for the library and the laboratory and the people in white coats. These are indeed the gifts of God for the people of God, and if you fail to think, you are abusing one of the gifts of God. You are engaged in a wasteful, blasphemous non-enterprise. Your mind is meant to be engaged for God, and without it, God is not pleased, God is not well-served, neither are you, and neither is the church. So no Christian who loves God should ever be afraid of an idea, no matter how obnoxious, no matter how difficult, no matter how perverse. For the mind is the gift God has given us to discern among good, bad, and indifferent ideas. Ideas are Christian property, and not to use them is to be very poor stewards indeed. No Christian who loves God need ever think that his mind is an alien force, something that has to be turned off when you become religious. If that is the case, you are not truly or thoroughly religious. No Christian who loves God need every put her intellectual faculties on hold. Indeed as my predecessor George Arthur Buttrick used to say of Memorial Church the doors of the church should never be so low that someone must leave his head outside when he enters. Thank God that the doors of Duke Chapel appear to be high and everlasting, so that here, men and women may worship God with their minds fully intact, fully engaged, fully pushed, challenged and stimulated. To think, fully and comprehensively, to think micro and macro, is ultimately to think of God. As the hymnist says, my ample creed, it is the thought of God. But thank God the great commandment which Jesus invokes here, commandeers more than merely the mind. For the organs of feeling and passion are also called for. God commandeers the heart and the soul, as well as the mind. God does not want thoughtless Christians who just feel all warm and fuzzy, nor does God want thoughtful Christians who have no spirit, who have no passions or feelings. God requires the whole thing, and so we are grateful for this great commandment which requires thinking and feeling the faith. Religion may be learned, it may be taught, in some places, it may even be practiced, but both ultimately and immediately, the Christian faith is both caught and felt. And such a feeling, if you will, is invariably and inevitably the result of a relationship. You have first opened your minds, now open your hearts to receive the good news of Christ. Feeling, if you will, is inevitably the result of a relationship. Now I know this word relationship is a very dangerous, slippery word. It has become a euphemism, a substitute for more basic Anglo-Saxon meaning. No one any longer has friends or lovers or boyfriends or girlfriends anymore. Everyone is in or out or moving toward or coming from out of a relationship, and most of these are meant to be meaningful, that is, full of deep and inexplicable meaning. And these all, both good and bad, make demands upon that collection of invisible realities, invisible realities that we call feelings. So I want to rehabilitate both the notion of relationship and feeling for the use of the Christian faith and the great commandment, this text allows me to do so. Feelings are the inevitable result of a relationship. Think about it. Feelings are always the result of a relationship made, sustained or broken. We connect or we fail to connect, and in that relationship, broken or unbroken, feelings, the heart and the soul, come into play. Faith is meant to be felt, not simply talked or merely understood. It is meant to be felt. You are meant to be more than strangely warm. Faith is ultimately a response to what God has done for us, and we are to respond to the great and generous act of creation with our minds, but indeed with more, with our hearts and our souls. All of our being, the whole thing that makes us human, is that with which we respond to God who made us human. But we all know how we feel when the question is put how are you feeling today? When we put that question, we know that it does not require a full or a truthful answer, and how horrible it is when somebody actually in response to that question tells you how they are feeling today. Who can bear it? It is one of the liabilities of truth. Few of us can. God bless rhetorical questions. But the question, if looked at carefully, is not merely a medical or a physical or even a psychological question, it is not even merely polite. It has to do with you and all of the relationships that define who and whose you are. Because we can only feel in relationships to others and to other things. To feel the faith is not simply a private inner glow. It is to respond to God in all of the relationships in which God has set us, and in which God is to be found, and we know with our minds those feelings of our hearts and our souls. And we are at one, in some strange and wondrous way, when all of these qualities of mind, heart, and soul are combined. That is when we are fully understood even as we fully understand. I point only to this building as a perfect example of that union of heart and mind and soul. This unreasonable building is the result of the most careful of mathematical and architectural calculations. It is, in some sense, reason in stone. Mere faith that a place like this would turn out okay, mere faith, mere hope that something would allow this building to go up, that one stone would stand upon another simply would not do. But the result of this reasonable mathematical enterprise is, we wouldst all testify, more than reasonable. The whole is greater than the sum of its parts. It is the expression, this chapel of yours, if you will, of a feeling. It is the expression of a relationship indeed between the seen and the unseen, between the transient and the eternal. It is a statement of relationship, if you will, between earth and heaven itself. Oh certainly, Mr. Duke may have built this church to atone for his many sins, or to impress his many neighbors, all of that may be true, but who cares? For God has a greater use for it, and when you come here, if you have any sense at all, you are driven to your knees, your spiritual knees. You are lost in wonder, love and praise. For you see, in the end, as in the beginning, God does not want just your mind, but God does want your mind. God does not want just your hearts and your souls, but God does want your heart and your soul as well. God who gave it all, wants it all, and will accept nothing less. Your rational thoughtful self, so well expressed in the classroom, your energetic, passionate, physical self, so well expressed upon the fields of endeavor, and your spiritual, heart-felt self, which finds itself expressed here in this place, God wants all of this. God requires all of this. One of the great curses, in some respects, of being an undergraduate in a great university like this is the easy and readily understood temptation to live carefully, compartmentalized life. In the classroom I think, more or less, in the dormitory, I have fun as much as I can, on the fields I play as well as I can, and in church I am religious, or at least not consciously wicked. All of these self-contained little departments and compartments that have nothing each to do with the other, the segregation of mind and heart and soul and the physical and the spiritual, the older you get, I hope the clearer it becomes that such little, tiny boxes simply don't exist, and that the one place where all of these departments and compartments are melded and transformed and transcended, the one place where that happens here and anywhere else is in this place before the altar of God. The older of you may know this, and if you don't, it's time you learned it. The undergraduates, here is a time and place for you to think about the faith, and to feel it as well. These are not mutually exclusive, they are meant to give you, like this building, something larger than the sum of its parts, and it is called life. So the Christian faith is not simply mind over matter or heart over head, it is all that a man or a woman can be or aspire to be. To think and to do that, is required in response to what God has done and is doing for you. The lawyers who put their question to Jesus like most lawyers, alas, were not interested in advancing the frontiers of truth or knowledge or even information. They were interested simply in tripping up Jesus. But they and you and I have got an answer to a question, an answer that far exceeds the question and the questioners. God has been generous to us. In every way, every day, in every department, God has been generous to us with minds that think, and hearts that feel, and bodies that work more or less. God has been generous, don't be stingy in your return. This is not just an offertory sentence. Don't be stingy in your return of what God has given you. If your mind works, you owe it to God, if your body works, you owe it to God, if your heart can still function and beat and feel, you owe it to God. The faith is meant to be thought and felt, for in no other way can it be enjoyed or shared. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the first and greatest commandment. Amen. (organ music) ♪ I love thy kingdom, Lord ♪ ♪ The house of thine abode ♪ ♪ The church our blest Redeemer saved ♪ ♪ With his own precious blood ♪ ♪ I love thy church, oh God ♪ ♪ Her walls before thee stand ♪ ♪ Dear as the apple of thine eye ♪ ♪ And graven on thy hand ♪ ♪ For her my tears shall fall ♪ ♪ For her my prayers ascend ♪ ♪ To her my cares and toils be given ♪ ♪ Till toils and cares shall end ♪ ♪ Beyond my highest joy ♪ ♪ I prize her heavenly ways ♪ ♪ Her sweet communion, solemn vows ♪ ♪ Her hymns of love and praise ♪ ♪ Sure as thy truth shall last ♪ ♪ To Zion shall be given ♪ ♪ The brightest glories earth can yield ♪ ♪ And brighter bliss of heaven ♪ - The Lord be with you. Congregation: And also with you. - Let us pray. Oh God, you have set before us the way of your truth and of your life. Too often we prefer the ways of our choosing, thoughtlessly and hurriedly without thinking, without feeling. If in so doing we have offended you or our neighbors, we are truly sorry. If in so doing we have hurt ourselves, we ask for your healing. Lord, in your mercy-- Congregation: Hear our prayer. - Oh God, it is your will to hold both heaven and earth in a single piece. Let the design of your great love shine on the waste of our wraths and sorrows, and give peace to your church, peace among nations, peace in our homes, and peace in our hearts. Lord, in your mercy-- Congregation: Hear our prayer. - Grant, oh God, that your Holy and Life-giving Spirit may move every human heart, that the barriers which divide us may crumble, suspicions disappear and hatred cease, and that with our divisions healed we might live in justice and in peace. Lord, in your mercy-- Congregation: Hear our prayer. - Oh Lord, our Ruler, we commend our nation, and indeed all nations to your merciful care. Guide those who hold office in the government of this city, this state and our nation, that they may do their work in a spirit of wisdom, kindness and justice. Help them use their authority to serve faithfully, and promote the general welfare. Help them always remember that they are called to serve the people as lovers of truth. Lord, in your mercy-- Congregation: Hear our prayer. - Bless, oh God, all colleges, universities, and centers of research and learning, and those who teach and who study in them. Bestow your wisdom in such measure that people may serve you in church and society and that our common life may be conformed to the rule of your truth. Lord, in your mercy-- Congregation: Hear our prayer. - Let your blessing rest upon seedtime and harvest, the commerce and industry, the leisure and rest, the arts and culture of our people. Take under your special protection those whose task is difficult or dangerous. Be with those who face today and tomorrow without employment, and be with all who lay their hands to any useful task no matter how humble. Give them all just reward for their labor and the knowledge that their work is good in your sight. Lord, in your mercy-- Congregation: Hear our prayer. - Almighty and most merciful God, we call to mind before you all those whom it would be easy to forget. The homeless, the destitute, the aged, and all who have none to care for them. Comfort, with the grace of your Spirit, all who are in sorrow or need, in sickness or adversity. Remember those who suffer persecution for the faith. Have mercy on those to whom death draws near. Bring consolation to those in sorrow or mourning. Be merciful to all who are imprisoned. And to all, grant a measure of your love taking them into your tender care. Lord, in your mercy-- Congregation: Hear our prayer. - And into your hands, oh God, we now commend all for whom we pray, trusting in your mercy through your Son, Jesus Christ our Lord. Amen. And now, as a forgiven and reconciled people, let us share our tithes and offerings. ♪ We praise thee, oh God ♪ ♪ We acknowledge thee to be the Lord ♪ ♪ All the earth doth worship thee ♪ ♪ The Father everlasting ♪ ♪ To thee all angels cry aloud ♪ ♪ The heavens and all the powers therein ♪ ♪ To thee cherubim and seraphim ♪ ♪ Continually do cry ♪ ♪ Holy ♪ ♪ Holy ♪ ♪ Holy ♪ ♪ Lord God of Sabaoth ♪ ♪ Heaven and earth are full of the majesty of thy glory ♪ (organ music) ♪ The glorious company of the apostles ♪ ♪ Praise thee ♪ ♪ The goodly fellowship of the prophets ♪ ♪ Praise thee ♪ ♪ The noble army of martyrs ♪ ♪ Praise thee ♪ ♪ The holy Church throughout all the world ♪ ♪ Doth acknowledge thee ♪ ♪ The Father of an infinite majesty ♪ ♪ Thine honorable, true and only Son ♪ ♪ Also the Holy Ghost ♪ ♪ The Comforter ♪ (organ music) ♪ Thou art the King ♪ ♪ Of Glory, oh Christ ♪ ♪ Thou art the everlasting Son of the Father ♪ (organ music) ♪ When thou tookest upon thee ♪ ♪ To deliver man ♪ ♪ Thou didst not abhor the Virgin's womb ♪ (organ music) ♪ When thou hadst overcome ♪ ♪ The sharpness of death ♪ ♪ Thou didst open the Kingdom of Heaven ♪ ♪ To all believers ♪ (organ music) ♪ Thou sittest at the right hand of God ♪ ♪ In the glory of the Father ♪ (organ music) ♪ We believe that ♪ ♪ We believe that thou shalt come ♪ ♪ To be our Judge ♪ (organ music) ♪ We therefore pray thee, help thy servants ♪ ♪ Whom thou hast redeemed with thy precious blood ♪ ♪ Make them to be numbered with thy saints ♪ ♪ In glory everlasting ♪ ♪ Oh Lord, save thy people ♪ ♪ And bless thine heritage ♪ ♪ Govern them and lift them up forever ♪ ♪ Day by day, we magnify thee ♪ ♪ And we worship thy name ♪ ♪ Ever, world without end ♪ ♪ Vouchsafe, oh Lord ♪ ♪ To keep us this day ♪ ♪ Without sin ♪ ♪ Oh Lord, have mercy upon us ♪ ♪ Have mercy upon us ♪ ♪ Oh Lord, let thy mercy ♪ ♪ Lighten upon us ♪ ♪ As our trust is in thee ♪ ♪ Oh Lord ♪ ♪ In thee have I trusted ♪ ♪ Let me never ♪ ♪ Let me never ♪ ♪ Be confounded ♪ (organ music) ♪ Praise God from whom all blessings flow ♪ ♪ Praise God all creatures here below ♪ ♪ Alleluia, Alleluia ♪ ♪ Praise the Lord all ye heavenly hosts ♪ ♪ Praise Father, Son and Holy Ghost ♪ ♪ Alleluia, Alleluia ♪ ♪ Alleluia, Alleluia ♪ ♪ Alleluia ♪ - Let us pray. Oh God, Maker of all things, through your goodness, you have blessed us with these gifts. With them, we offer ourselves to your service, and dedicate our lives to the care and redemption of all that you have made, for the sake of him who gave himself for us, Jesus Christ, our Lord. Our Father, who art in heaven. Congregation: Hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory forever. Amen. - And now let us leave with the blessing of the Lord. The Lord Almighty bless us, and order our days and our deeds in his peace. Amen. (organ music) ♪ Deep peace of the running wave to you ♪ ♪ Deep peace of the flowing air to you ♪ ♪ Deep peace of the quiet earth to you ♪ ♪ Deep peace of the shining stars to you ♪ ♪ Deep peace of the gentle night to you ♪ ♪ Moon and stars pour their healing light on you ♪ ♪ Deep peace of Christ ♪ ♪ Of Christ ♪ ♪ The light of the world to you ♪ ♪ Deep peace of Christ to you ♪ (organ music) ♪ God of love and God of power ♪ ♪ Grant us in this burning hour ♪ ♪ Grace to ask these gifts of thee ♪ ♪ Daring hearts and spirits free ♪ ♪ God of love and God of power ♪ ♪ Thou hast called us for this hour ♪ ♪ We are not the first to be ♪ ♪ Banished by our fears from thee ♪ ♪ Give us courage, let us hear ♪ ♪ Heaven's trumpets ringing clear ♪ ♪ God of love and God of power ♪ ♪ Thou hast called us for this hour ♪ ♪ All our lives belong to thee ♪ ♪ Thou our final loyalty ♪ ♪ Slaves are we whenever we share ♪ ♪ That devotion anywhere ♪ ♪ God of love and God of power ♪ ♪ Thou hast called us for this hour ♪ (organ music) ♪ God of love and God of power ♪ ♪ Make us worthy of this hour ♪ ♪ Offering lives if it's thy will ♪ ♪ Keeping free our spirits still ♪ ♪ God of love and God of power ♪ ♪ Thou hast called us for this hour ♪ (organ music)