By now, everyone knows what is going on. The rich elites on the political left have organized and funded violent riots across the country. The riots in LA last weekend were the most notable, but there have been others and there are many more planned.
Last month, I had a dream where I was in a car with some family. We were on a busy boulevard and stopped at an intersection. At the intersection was a sea of people as far as the next intersection. They were walking in neat rows about six feet apart and covered the width of the boulevard from sidewalk to sidewalk. They were walking past us yelling, chanting, and cussing threats and slogans. They had various objects in their hands. I could see hate and derangement on their faces. It was volatile and dangerous. We could not drive away from the midst of all those people. Finally, after an agonizing amount of time, the last row of people passed us and there stood one lone person with a bullhorn. He instructed everyone to stop and led them in some chants and such. I heard the Holy Spirit say, "It's organized." or "It's being organized.", I can't remember which. I had the understanding that they would be violent and destructive at any moment, but they would also do it in such an organized, professional way so as to evade arrest as long as possible while trying to provoke law enforcement into overreach. I also knew it would be a terrible thing to get ensnared by their destruction. Fortunately, the last row of people had passed us and I said to the driver, "Go! Go! Go!" and we sped away. When I woke up, I knew the dream was from God.
A month later, on the morning before the LA riots started, I had a dream where I was in front of my mailbox when a long procession of vehicles began rolling past. They were beat up, used vehicles of every kind-- buses, vans, cars, even a tow truck, etc. They were moving slowly like a funeral procession. At first I thought it was some atheist's weird idea of a funeral (a la The Church of the Flying Spaghetti Monster), but then I heard the Holy Spirit say, "They are mobilizing." and I began to understand what the dream was about. I was given the understanding that they were going downtown to protest violently and wreck things up. This was also shown to me when the last car in the procession lagged behind while cutting donuts in people's yards and knocking over trash cans. When I woke up, I knew this dream was from God and it's fulfillment was immediate, but I had no idea it would begin within hours.
Since November 2024, I have had about a dozen dreams like these. They involved carjackings, kidnappings, and home break-ins. All of them have given me the same understanding from the Holy Spirit: organized political violence is afoot.
While the violence and destruction shows itself as politically motivated, that is only a masquerade. Behind the political agenda is Satan. It's long past time for everyone to understand that the day when politics was just benign politics are over. Satan has entered the political arena. It's not even about politics anymore. It's about good and evil; truth and lies; God's ways and Satan's ways. That is why God would give me and others dreams, visions, and prophecies that seem to touch on politics and current events. The dreams, visions, and prophecies are not about politics, they are about warning and guiding the Church in how to pray and navigate the spiritual realm. It's about Jesus shepherding His flock.
The takeaways from these dreams are that Satan has plans for violence and mayhem in this country in order to try to destabilize, divide, and overthrow this country and God is warning the Church, not just to protect, but to call her to prayer against the evil schemes of the enemy. How we respond will determine what comes from all of this.
Pray for the cities, states, and the nation during this time. Pray that law enforcement, troops, and government officials would be protected and will make wise decisions. Pray for the safety of innocent citizens-- bystanders, drivers, businesses, and homeowners. Pray for the schemes of Satan to be null, void, and defeated in Jesus' name. Declare and decree it. Pray for the preservation of this country. Ask the Holy Spirit to show you anything He wants you to pray. Ultimately, pray for God to have His way and will done in all of this!
6.14.2025
Dreams of Riots
6.02.2025
Churches, Clergy, and Sexual Abuse: Prevention and Response
Over the past few decades, churches have faced a troubling number of sexual abuse scandals. Statistics indicate that 14% of pastors admit to inappropriate physical relationships—a portion of which constitutes sexual abuse. These numbers don’t account for volunteers and laypersons, making the issue even more urgent. Preventing these violations of trust within the Church requires both practical safeguards and spiritual vigilance.
Sexual abuse in church—whether targeting adults or minors—is a grave betrayal of trust. Effective prevention calls for legal awareness, ethical conduct, and alignment with biblical principles. This article outlines concrete steps churches can take to protect congregants, uphold integrity, and embody the fruit of the Spirit (Galatians 5:22-23).
As noted, sexual abuse in religious settings often exploits spiritual authority and relational trust. Offenders may groom victims through pastoral counseling, mentorship, or misuse of theological concepts. Some clergy have even twisted spiritual gifts—such as prophecy—to manipulate victims. It’s essential to differentiate between the authentic use of spiritual gifts and their misuse. Churches should train members in sound prophetic principles and establish oversight teams to evaluate prophetic messages, ensuring alignment with Scripture.
To reduce misuse of spiritual authority, churches should implement shared leadership models that promote accountability. Teach that leadership exists to serve, not to control (Mark 10:42-45). Encourage members to question authoritarian behavior.
Administratively, in order to prevent these breaches in trust and integrity, churches and clergy must take proactive steps to circumvent the risks.
First, the church governance structure makes a significant difference in preventing and resolving sexual abuse. Churches with an autocratic governance structure are more vulnerable to leadership abuses. Autocratic leadership can frame opposition as rebellion. Involve lay leaders in governance to reduce pastoral autocracy. Shared leadership promotes accountability. Baylor University’s research emphasizes that shared leadership curbs abuse opportunities.
Second, all clergy on staff and all volunteers must go through a nationwide criminal background check, renewing the process every 1–3 years, before they can be employed with the church or utilized as a volunteer. This should be mandatory. Furthermore, staff and volunteers should go through careful interviews, reference checks, and social media reviews before being employed or enlisted.
Third, churches and their clergy and volunteers should undergo abuse prevention training. Such programs should teach recognition of grooming techniques and red flags in relationships, boundary-setting methods, appropriate use of spiritual authority, and reporting protocols. Two examples of such training programs are MinistrySafe and Darkness to Light.
Fourth, the church and the individual clergy should establish policies that circumvent abuse-prone situations and that remedy abuse when it does happen. For example, churches can apply any or all of the following:
These policies should apply to all situations with minors and individuals of the opposite gender, including but not limited to: counseling sessions, small onsite meetings, offsite visits, and digital communications.
Even if the situation is circumvented with one or more of the aforementioned policies, pastors should not provide long-term counseling to minors or individuals of the opposite gender. In such cases, after a short period, refer counselees to licensed Christian professionals to avoid potentially compromising relationships.
One consideration for churches and clergy that involves not only administrative considerations but also spiritual implications is the effects of the use of pornography. Pornography use is a destructive cancer and a breach in the integrity of the individual and the church. Statistics show that 38% of clergy struggle with pornography. Pornography is a 'gateway drug' to more serious forms of sexual immorality, including sexual abuse. It would be wise to address pornography use with clergy, employees, volunteers, and the laypersons of the church. This can be done through a code of conduct policy and agreement, training, internet filters, accountability software, special seminars, and sermons.
Speaking of policies, what should be done when clergy become aware of accusations or admissions of sexual abuse?
This can sometimes be a difficult topic, depending on the situation and the relevant state laws. For example, if a state does not mandate reporting of suspected child sexual abuse, and a member of the clergy becomes aware of the suspicion during a counseling session with the suspected abuser, does the member of the clergy immediately report the suspected abuse, or does he/she honor clergy-penitent privileges (confidentiality)? The answer is not always clear. The course a church or clergy member chooses to take in the event of sexual abuse suspicions, accusations, or admission will have an array of consequences, including possible legal liabilities, the safety of the one(s) being abused, and the care of the soul of the abusive penitent-counselee. With that understood, what follows will provide some guidelines for navigating these situations.
In cases of sexual abuse accusations, churches and clergy should make the immediate reporting of sexual abuse to civil authorities. If a clergy member, employee, or volunteer is the accused, they must immediately be suspended until a thorough investigation can be completed. Never rely on internal investigations alone, as they can be easily manipulated. Utilize an external investigation. In selecting external investigators, avoid investigators who are hostile as well as those with conflicts of interest. In reporting and handling cases of abuse, do not prioritize an institution or organization over the victims.
In cases of suspected child abuse, a clergy member's obligations vary by state. This is largely due to the state's invested interest in the preservation of trust in the clergy and clergy-penitent privileges. The state and the courts have long viewed religion as a benefit to society and the clergy as essential to religion. Therefore, the state and the courts have afforded the clergy certain privileges to protect their role. While all 50 U.S. states require certain professionals, such as teachers and healthcare workers, to report suspected child abuse, the obligation of clergy varies by state.
Currently, in 28 states, clergy are classified as mandatory reporters, requiring them to disclose abuse even if learned during confidential counseling sessions. These states have overridden clergy-penitent privileges in favor of the protection of the abused. Failure to report in mandatory reporting states can result in misdemeanor charges, fines, or civil liability.
On the other hand, 22 states permit but do not mandate clergy to report abuse disclosed in privileged clergy-penitent communications. These states preserve the clergy-penitent privileges but protect clergy from liability if their discretion leads them to report suspected abuse from within those confidential communications.
However, in some states, these confidentiality protections in state statutes can often clash with reporting duties. For example, the minister’s state mandates reporting but also recognizes clergy-penitent confidentiality. In such cases, prioritize the child’s safety. Understand that the adult abuser always has more options than the child victim. When laws conflict, consult an attorney, but err on the side of reporting the abuse. In reviewing your state’s reporting laws, Child Welfare Information Gateway’s database is helpful.
For churches and clergy, it is important to understand all potential liabilities in situations involving sexual abuse. Understanding these potential liabilities helps increase situational awareness and the minimization of liabilities, thus preventing cases of abuse. The following are some other potential liabilities:
In order to prevent liability for breach of fiduciary duty, malpractice and/or emotional distress, refer long-term counseling cases to licensed professionals and avoid dual roles (e.g., pastor and therapist) to reduce exploitation risks.
Preventing liability for sexual harassment means implementing a code of conduct policy and agreement for clergy, employees, and volunteers, including a zero-tolerance harassment policy and training clergy, employees, and volunteers in Title VII compliance as well as principles of biblical and Spirit-filled conduct.
Prevention is not merely training, policy, and procedure. Ultimately, prevention flows from cultivating in our hearts and minds the fruit of the Holy Spirit. The fruit of the Holy Spirit makes doing the right thing effortless. The apostle Paul enumerates the fruit of the Spirit as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). For example, self-control enables one to resist immoral urges and to be disciplined in doing what is right. Faithfulness enables one to be true to the trust others put in them. A heart of love and kindness enables one to view others through the lens of compassion, care, and consideration rather than through the lens of lustful, manipulative, and selfish gain.
To cultivate-- or grow-- the fruit of the Holy Spirit, there are multiple keys to consider. First, abide in Christ and walk by the Spirit. To abide means to stay or remain in or with; to stay connected to. John 15:4-5 says, "Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing". One abides in Christ by an ongoing relationship with and dependence on Him through faith, prayer, and obedience. Whereas Jesus is God in human form who died, rose again, and ascended to heaven to await a future triumphant return, in the meantime, He sent us His Spirit to transform, guide, comfort, and empower those who believe and surrender to Him. Therefore, we don't cultivate the fruit of the Holy Spirit by trying harder, but by yielding to the power of the Holy Spirit at work in us. Invite the Holy Spirit to work in you daily, asking for transformation in specific areas of your life. Throughout each day, continuously talk with God. Ask Him in each moment for guidance regarding your thoughts, words, and choices. That is what it means to walk by the Spirit. Galatians 5:16 says, "Walk by the Spirit, and you will not gratify the desires of the flesh."
It is essential to supplement the work of the Holy Spirit in your life through spiritual practices such as Scripture reading, fasting, solitude, and worship. Without these spiritual practices, your faith will starve and your relationship with God will suffer. Without faith and a relationship with God, the Holy Spirit cannot work freely in and produce the fruit of the Spirit in you.
Another obstacle to the fruit of the Spirit is unrepentant sin. Repentance removes the sinful obstacle and allows the Holy Spirit to refine your character and replace sinful habits with godly virtues. Examine yourself and repent regularly, and in particular, as soon as you become aware of sins in your life. Repentance keeps an open connection with God, which is essential for effective prayers and growth, including growth in the fruit of the Holy Spirit.
All of this is what entails abiding in Christ and walking by the Spirit.
Secondly, surround yourself with a Spirit-filled faith community that encourages accountability and growth. Through Christ, God has given us a spiritual family and called you to participate in that family. God often uses other people to foster growth in us. Just as iron sharpens iron, men sharpen men (Proverbs 27:17). Conversely, in a faith community, you have the opportunity to exercise your gifts and the fruit of the Spirit in you by serving others and fostering their growth. In part, this is what churches are for.
Finally, be patient and understand that cultivating the fruit of the Holy Spirit in your life is a process. Persevere and understand that it's not about perfection, but growth. As long as you intentionally abide in Christ and walk by the Spirit in a Spirit- filled faith community, you will grow in the fruit of the Holy Spirit.
Again, cultivating the fruit of the Holy Spirit will aid clergy and church people in turning away from fleshly desires such as spiritual and sexual abuse.
In conclusion, addressing clergy sexual abuse requires a comprehensive approach rooted in both spiritual integrity and legal wisdom. Churches must move beyond reactive damage control and embrace proactive governance, training, accountability structures, and Christ-centered transformation. By doing so, we not only prevent harm but create faith communities where trust, healing, and holiness can thrive.
Sexual abuse in church—whether targeting adults or minors—is a grave betrayal of trust. Effective prevention calls for legal awareness, ethical conduct, and alignment with biblical principles. This article outlines concrete steps churches can take to protect congregants, uphold integrity, and embody the fruit of the Spirit (Galatians 5:22-23).
As noted, sexual abuse in religious settings often exploits spiritual authority and relational trust. Offenders may groom victims through pastoral counseling, mentorship, or misuse of theological concepts. Some clergy have even twisted spiritual gifts—such as prophecy—to manipulate victims. It’s essential to differentiate between the authentic use of spiritual gifts and their misuse. Churches should train members in sound prophetic principles and establish oversight teams to evaluate prophetic messages, ensuring alignment with Scripture.
To reduce misuse of spiritual authority, churches should implement shared leadership models that promote accountability. Teach that leadership exists to serve, not to control (Mark 10:42-45). Encourage members to question authoritarian behavior.
Administratively, in order to prevent these breaches in trust and integrity, churches and clergy must take proactive steps to circumvent the risks.
First, the church governance structure makes a significant difference in preventing and resolving sexual abuse. Churches with an autocratic governance structure are more vulnerable to leadership abuses. Autocratic leadership can frame opposition as rebellion. Involve lay leaders in governance to reduce pastoral autocracy. Shared leadership promotes accountability. Baylor University’s research emphasizes that shared leadership curbs abuse opportunities.
Second, all clergy on staff and all volunteers must go through a nationwide criminal background check, renewing the process every 1–3 years, before they can be employed with the church or utilized as a volunteer. This should be mandatory. Furthermore, staff and volunteers should go through careful interviews, reference checks, and social media reviews before being employed or enlisted.
Third, churches and their clergy and volunteers should undergo abuse prevention training. Such programs should teach recognition of grooming techniques and red flags in relationships, boundary-setting methods, appropriate use of spiritual authority, and reporting protocols. Two examples of such training programs are MinistrySafe and Darkness to Light.
Fourth, the church and the individual clergy should establish policies that circumvent abuse-prone situations and that remedy abuse when it does happen. For example, churches can apply any or all of the following:
- Open Door Policy: Ensure doors remain open when meeting with a minor or an individual of the opposite gender.
- Glass Room Policy: If confidentiality is needed, ensure a one-on-one meeting with a minor or an individual of the opposite gender is in a room with an unobstructed glass window and/or door and is in view of those outside the room.
- Camera Policy: If confidentiality is needed, ensure a one-on-one meeting with a minor or an individual of the opposite gender is in a room with a camera. The audio input into the camera can be turned off, but the video input should never be turned off or obstructed. Furthermore, the video should be accessible to a large group of the church or organization's leaders, including the staff and the board. The video should not be able to be deleted easily.
- Two Adult Policy: Ensure no adult is alone with a minor or an individual of the opposite gender.
These policies should apply to all situations with minors and individuals of the opposite gender, including but not limited to: counseling sessions, small onsite meetings, offsite visits, and digital communications.
Even if the situation is circumvented with one or more of the aforementioned policies, pastors should not provide long-term counseling to minors or individuals of the opposite gender. In such cases, after a short period, refer counselees to licensed Christian professionals to avoid potentially compromising relationships.
One consideration for churches and clergy that involves not only administrative considerations but also spiritual implications is the effects of the use of pornography. Pornography use is a destructive cancer and a breach in the integrity of the individual and the church. Statistics show that 38% of clergy struggle with pornography. Pornography is a 'gateway drug' to more serious forms of sexual immorality, including sexual abuse. It would be wise to address pornography use with clergy, employees, volunteers, and the laypersons of the church. This can be done through a code of conduct policy and agreement, training, internet filters, accountability software, special seminars, and sermons.
Speaking of policies, what should be done when clergy become aware of accusations or admissions of sexual abuse?
This can sometimes be a difficult topic, depending on the situation and the relevant state laws. For example, if a state does not mandate reporting of suspected child sexual abuse, and a member of the clergy becomes aware of the suspicion during a counseling session with the suspected abuser, does the member of the clergy immediately report the suspected abuse, or does he/she honor clergy-penitent privileges (confidentiality)? The answer is not always clear. The course a church or clergy member chooses to take in the event of sexual abuse suspicions, accusations, or admission will have an array of consequences, including possible legal liabilities, the safety of the one(s) being abused, and the care of the soul of the abusive penitent-counselee. With that understood, what follows will provide some guidelines for navigating these situations.
In cases of sexual abuse accusations, churches and clergy should make the immediate reporting of sexual abuse to civil authorities. If a clergy member, employee, or volunteer is the accused, they must immediately be suspended until a thorough investigation can be completed. Never rely on internal investigations alone, as they can be easily manipulated. Utilize an external investigation. In selecting external investigators, avoid investigators who are hostile as well as those with conflicts of interest. In reporting and handling cases of abuse, do not prioritize an institution or organization over the victims.
In cases of suspected child abuse, a clergy member's obligations vary by state. This is largely due to the state's invested interest in the preservation of trust in the clergy and clergy-penitent privileges. The state and the courts have long viewed religion as a benefit to society and the clergy as essential to religion. Therefore, the state and the courts have afforded the clergy certain privileges to protect their role. While all 50 U.S. states require certain professionals, such as teachers and healthcare workers, to report suspected child abuse, the obligation of clergy varies by state.
Currently, in 28 states, clergy are classified as mandatory reporters, requiring them to disclose abuse even if learned during confidential counseling sessions. These states have overridden clergy-penitent privileges in favor of the protection of the abused. Failure to report in mandatory reporting states can result in misdemeanor charges, fines, or civil liability.
On the other hand, 22 states permit but do not mandate clergy to report abuse disclosed in privileged clergy-penitent communications. These states preserve the clergy-penitent privileges but protect clergy from liability if their discretion leads them to report suspected abuse from within those confidential communications.
However, in some states, these confidentiality protections in state statutes can often clash with reporting duties. For example, the minister’s state mandates reporting but also recognizes clergy-penitent confidentiality. In such cases, prioritize the child’s safety. Understand that the adult abuser always has more options than the child victim. When laws conflict, consult an attorney, but err on the side of reporting the abuse. In reviewing your state’s reporting laws, Child Welfare Information Gateway’s database is helpful.
For churches and clergy, it is important to understand all potential liabilities in situations involving sexual abuse. Understanding these potential liabilities helps increase situational awareness and the minimization of liabilities, thus preventing cases of abuse. The following are some other potential liabilities:
- Breach of Fiduciary Duty: Along with clergy-penitent relationships, courts may deem clergy-counselee relationships fiduciary if the minister positions themselves as a counselor. Sexual exploitation in such contexts can lead to lawsuits for:
- Malpractice: Failing to meet professional care standards (e.g., initiating a sexual relationship during counseling).
- Emotional distress: Reckless conduct causing severe psychological harm.
In order to prevent liability for breach of fiduciary duty, malpractice and/or emotional distress, refer long-term counseling cases to licensed professionals and avoid dual roles (e.g., pastor and therapist) to reduce exploitation risks.
- Sexual Harassment: Ministers overseeing staff or volunteers must prevent a harassing work environments. Defining sexual harassment can be broken down into two aspects:
- Quid pro quo: Conditioning employment benefits on sexual favors.
- Hostile environment: Pervasive sexual jokes, comments, or imagery.
Preventing liability for sexual harassment means implementing a code of conduct policy and agreement for clergy, employees, and volunteers, including a zero-tolerance harassment policy and training clergy, employees, and volunteers in Title VII compliance as well as principles of biblical and Spirit-filled conduct.
Prevention is not merely training, policy, and procedure. Ultimately, prevention flows from cultivating in our hearts and minds the fruit of the Holy Spirit. The fruit of the Holy Spirit makes doing the right thing effortless. The apostle Paul enumerates the fruit of the Spirit as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). For example, self-control enables one to resist immoral urges and to be disciplined in doing what is right. Faithfulness enables one to be true to the trust others put in them. A heart of love and kindness enables one to view others through the lens of compassion, care, and consideration rather than through the lens of lustful, manipulative, and selfish gain.
To cultivate-- or grow-- the fruit of the Holy Spirit, there are multiple keys to consider. First, abide in Christ and walk by the Spirit. To abide means to stay or remain in or with; to stay connected to. John 15:4-5 says, "Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing". One abides in Christ by an ongoing relationship with and dependence on Him through faith, prayer, and obedience. Whereas Jesus is God in human form who died, rose again, and ascended to heaven to await a future triumphant return, in the meantime, He sent us His Spirit to transform, guide, comfort, and empower those who believe and surrender to Him. Therefore, we don't cultivate the fruit of the Holy Spirit by trying harder, but by yielding to the power of the Holy Spirit at work in us. Invite the Holy Spirit to work in you daily, asking for transformation in specific areas of your life. Throughout each day, continuously talk with God. Ask Him in each moment for guidance regarding your thoughts, words, and choices. That is what it means to walk by the Spirit. Galatians 5:16 says, "Walk by the Spirit, and you will not gratify the desires of the flesh."
It is essential to supplement the work of the Holy Spirit in your life through spiritual practices such as Scripture reading, fasting, solitude, and worship. Without these spiritual practices, your faith will starve and your relationship with God will suffer. Without faith and a relationship with God, the Holy Spirit cannot work freely in and produce the fruit of the Spirit in you.
Another obstacle to the fruit of the Spirit is unrepentant sin. Repentance removes the sinful obstacle and allows the Holy Spirit to refine your character and replace sinful habits with godly virtues. Examine yourself and repent regularly, and in particular, as soon as you become aware of sins in your life. Repentance keeps an open connection with God, which is essential for effective prayers and growth, including growth in the fruit of the Holy Spirit.
All of this is what entails abiding in Christ and walking by the Spirit.
Secondly, surround yourself with a Spirit-filled faith community that encourages accountability and growth. Through Christ, God has given us a spiritual family and called you to participate in that family. God often uses other people to foster growth in us. Just as iron sharpens iron, men sharpen men (Proverbs 27:17). Conversely, in a faith community, you have the opportunity to exercise your gifts and the fruit of the Spirit in you by serving others and fostering their growth. In part, this is what churches are for.
Finally, be patient and understand that cultivating the fruit of the Holy Spirit in your life is a process. Persevere and understand that it's not about perfection, but growth. As long as you intentionally abide in Christ and walk by the Spirit in a Spirit- filled faith community, you will grow in the fruit of the Holy Spirit.
Again, cultivating the fruit of the Holy Spirit will aid clergy and church people in turning away from fleshly desires such as spiritual and sexual abuse.
In conclusion, addressing clergy sexual abuse requires a comprehensive approach rooted in both spiritual integrity and legal wisdom. Churches must move beyond reactive damage control and embrace proactive governance, training, accountability structures, and Christ-centered transformation. By doing so, we not only prevent harm but create faith communities where trust, healing, and holiness can thrive.
2.16.2025
Dear Restless Heart
The following poem is by Edith Willis Linn.
This poem appears in various devotional contexts and has been shared in Christian communities as a source of encouragement for those experiencing doubt, worry, or restlessness in their faith.
Dear restless heart, be still; don’t fret and worry so;
God has a thousand ways His love and help to show;
Just trust, and trust, and trust, until His will you know.
Dear restless heart, be still, for peace is God’s own smile,
His love can every wrong and sorrow reconcile;
Just love, and love, and love, and calmly wait awhile.
Dear restless heart, be brave; don’t moan and sorrow so,
He hath a meaning kind in chilly winds that blow;
Just hope, and hope, and hope, until you braver grow.
Dear restless heart, repose upon His breast this hour,
His grace is strength and life, His love is bloom and flower;
Just rest, and rest, and rest, within His tender power.
Dear restless heart, be still! Don’t struggle to be free;
God’s life is in your life, from Him you may not flee;
Just pray, and pray, and pray, till you have faith to see.
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