446

We Cannot Measure How You Heal

Scripture References

Further Reflections on Scripture References

Note references to God’s healing power in Exodus 15:26, Psalm 147:3, Jeremiah 33:6, Hosea 6:1, Malachi 4:2 and Matthew 9:35-38 and similar instances in the ministry of Jesus.

Confessions and Statements of Faith References

Further Reflections on Confessions and Statements of Faith References

Difficult times occur in the lives and communities of God’s people because this is a fallen world. The confessions demonstrate this perspective:
  • Belgic Confession, Article 15 teaches that “…by the disobedience of Adam original sin has been spread through the whole human race…a corruption of the whole human nature...” As a result, God’s people are “guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all [our] ways” (Article 14). In addition, “The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions” (Article 12).
  • Our World Belongs to God continues to affirm that “God has not abandoned the work of his hands,” nevertheless “our world, fallen into sin, has lost its first goodness...” (paragraph 4). And now “all spheres of life—family and friendship, work and worship school and state, play and art—bear the wounds of our rebellion” (paragraph 16).
Yet, in a fallen world, God’s providential care is the source of great assurance, comfort and strength. Through these thoughts, our trust in God is inspired.
  • Belgic Confession, Article 13 is a reminder that God’s providence reassures us that God leads and governs all in this world “according to his holy will…nothing happens in this world without his orderly arrangement.” Further, this Confession identifies that this “gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father, who watches over us with fatherly care...in this thought we rest.”
  • Belgic Confession, Article 13, is a reminder that much is beyond human understanding and so “we do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend.”
  • In Heidelberg Catechism, Lord’s Day 9, Question and Answer 26 we testify that we “trust God so much that [we] do not doubt that he will provide whatever [we] need for body and soul and will turn to [our] good whatever adversity he sends upon [us] in this sad world.”
  • In Heidelberg Catechism, Lord’s Day 10, Question and Answer 28, we are assured that through our trust in the providence of God we can have “good confidence in our faithful God and Father that nothing in creation will separate us from his love.”
  • When we pray the Lord’s Prayer we ask not to be brought into the time of trial but rescued from evil. In doing so we ask that the Lord will “uphold us and make us strong with the strength of your Holy Spirit so that we may not go down to defeat in this spiritual struggle...” (Heidelberg Catechism, Lord’s Day 52, Question and Answer 127)
Belgic Confession, Article 26 speaks about the intercession of Christ as the ascended Lord. “We have no access to God except through the one and only Mediator and Intercessor, Jesus Christ the Righteous.” We, therefore, do not offer our prayers as though saints could be our intercessor, nor do we offer them on the “basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith.” Because Jesus Christ is our sympathetic High Priest, we approach the throne “in full assurance of faith.”
 
No greater assurance can be found than that expressed in Heidelberg Catechism, Lord’s Day 1, Question and Answer 1: “I am not my own by I belong—body and soul, in life and in death—to my faithful Savior, Jesus Christ.”
 

In all difficult times, we eagerly await the final day when God “will set all things right, judge evil, and condemn the wicked” (Our World Belongs to God, paragraph 57).

446

We Cannot Measure How You Heal

Tune Information

Name
YE BANKS AND BRAES
Key
F Major or modal
Meter
8.8.8.8 D

Recordings

Musical Suggestion

This tune is a traditional Scottish folk melody—it nearly sings itself. The tone should be free enough to express, communally, both the faith and doubt in the text. Feel it in one beat per bar. The third phrase (mm. 17-24) is a bit tricky; sing lightly to keep it from sounding repetitive.
 
Emphasize the key words (for example, cross is more weighty than the) and keep in mind that the phrase crests at the D in m. 23—that is, the repeating triads have a goal. Use keyboard and/or organ for accompaniment. An optional I-iv-IV-V7 turnaround between stanzas works well.
 
Given that this is a communal folk tune, introduce it by gently building it up in order to give everyone gathered the sense of joining something worth singing. Here is one option:
  • Stanza 1: soloist and guitar
  • Stanza 2: small ensemble and piano
  • Stanza 3: full congregation, with solo instrument on melody
 
Consider using this song:
  • For a healing service.
  • As part of an intercessory prayer.
  • In situations of distressing news.
  • For a funeral.
(from Reformed Worship, Issue 62)
— David Vroege

This tune is a traditional Scottish folk melody—it nearly sings itself. The tone should be free enough to express, communally, both the faith and doubt in the text. Feel it in one beat per bar. Emphasize the key words, and keep in mind that the phrase crests at the D in measure 23—that is, the repeating triads have a goal. Use keyboard and/or organ for accompaniment. An optional I-iv-IV-V7 turnaround between stanzas works well. 
 
446

We Cannot Measure How You Heal

Hymn Story/Background

This song comes from John Bell and Graham Maule of the Iona Community. The words were sung after sixteen school children and their teacher were killed by a gunman in Dunblane, Scotland, in 1996.
— Emily Brink

Author Information

John Bell (b. 1949) was born in the Scottish town of Kilmarnock in Ayrshire, intending to be a music teacher when he felt the call to the ministry. But in frustration with his classes, he did volunteer work in a deprived neighborhood in London for a time and also served for two years as an associate pastor at the English Reformed Church in Amsterdam. After graduating he worked for five years as a youth pastor for the Church of Scotland, serving a large region that included about 500 churches. He then took a similar position with the Iona Community, and with his colleague Graham Maule, began to broaden the youth ministry to focus on renewal of the church’s worship. His approach soon turned to composing songs within the identifiable traditions of hymnody that found began to address concerns missing from the current Scottish hymnal:
 
I discovered that seldom did our hymns represent the plight of poor people to God. There was nothing that dealt with unemployment, nothing that dealt with living in a multicultural society and feeling disenfranchised. There was nothing about child abuse…, that reflected concern for the developing world, nothing that helped see ourselves as brothers and sisters to those who are suffering from poverty or persecution. [from an interview in Reformed Worship (March 1993)]
 
That concern not only led to writing many songs, but increasingly to introducing them internationally in many conferences, while also gathering songs from around the world. He was convener for the fourth edition of the Church of Scotland’s Church Hymnary (2005), a very different collection from the previous 1973 edition. His books, The Singing Thing and The Singing Thing Too, as well as the many collections of songs and worship resources produced by John Bell—some together with other members of the Iona Community’s “Wild Goose Resource Group,” are available in North America from GIA Publications. 
— Emily Brink

The Iona Community is an ecumenical Christian group of men and women based on the small island of Iona off the coast of Scotland. The community began in 1938 when he Rev. George MacLeod of the Church of Scotland began a ministry among the unemployed poor who had been neglected by the church. He took a handful of men to the island to rebuild the ruins of a thousand-year-old abbey church. That rebuilding became a metaphor for the rebuilding of the common life, a return to the belief that daily activity is the stuff of godly service—work, and worship.  The Community has since grown to include a group of members, associates, and friends all over the United Kingdom and many other contries. In addition to many conferences that attract people to Iona from around the world, the Community is known for its publishing of new songs and prayers for worship, both developed in community and gathered from around the world. For more information on the Iona Community, check their website: www.iona.org.uk. John Bell is probably the community’s most well-known member, having composed and arranged much of the community’s music.
General Settings
Stanza Selection
Voice Selection
Text size:
Music size:
Transpose (Half Steps):
Capo:
Contacting server...
Contacting server...

Questions? Check out the FAQ
This is a preview of your FlexScore.



Advertisements