Category: Compassion (Page 1 of 3)

the kingdom is at hand

March 4, 2026 / / 1 Comment

I originally wrote this song fifty years ago—in 1976. It was written and performed for a special occasion. The song was largely forgotten after that.

My theology has changed a lot since then. So, I decided it was time for a revision. I was inspired by the hymn “O Sacred Head Now Wounded” by Johann Sebastian Bach and by Paul Simon’s “American Tune” which uses the Bach chorale’s melody.

I used AI software (Suno) to record it. There are two versions, one an acoustic folk setting and the other a mixed chorus (SATB). The choral arrangement sticks closer to the melody but the folk setting may be my favorite because I sang the original version accompanied by guitar.

 

Folk arrangement

 

Choral arrangement

 

A young man roams the city
With anger in his eyes.
His rage glows like an ember,
His hope in silence dies.
He knows he’s going nowhere,
He knows he cannot win.
His restless cries fill vacant skies
While the kingdom is at hand.

The widow wakes each morning
To toast and tea alone.
Her quiet rooms grow heavy
With memories long gone.
She dreams of friends and loved ones
And futures they had planned.
Shadows fall on silent walls
While the kingdom is at hand.

The young girl on the corner
Earns her living on the street.
While watching cars, she bears the scars
Of lovers and defeat.
In darkness she keeps searching
For yet another man;
A fragile life drifts through the night
While the kingdom is at hand.

The children cry from hunger;
Their weary bodies lie
In rooms where hope grows silent
And childhood passes by.
Their tender dreams lie shattered—
A scar upon the land.
Children’s tears outpace their years
While the kingdom is at hand.

To those who live forgotten,
To those who ache for hope,
To those denied all kindness,
To those who grasp and grope,
No distant throne awaits you,
No heaven far above—
The kingdom rises in our midst
Through acts of costly love.

Jesus showed the way to live—
To feed and clothe and care;
To stand beside the suffering
And find the wounded there.
The lonely and imprisoned
He placed within our hands;
We bear his love into the world—
The kingdom is at hand.

Our efforts may seem fragile,
Our actions small and slow;
But seed by seed a different world
Begins in what we sow.
A life of love is rising,
No power can command;
Where a people live in love
The kingdom is at hand.

 

Music: “O Sacred Head Now Wounded” by Johann Sebastian Bach

© 2026, Kurt Struckmeyer

 

be now our vision: an anthem for our times

February 17, 2026 /

I recently wrote new words to the old hymn “Be Thou My Vision.” It is based on a traditional Irish tune called “Slane.” (Another hymn, “Lord of All Hopefulness,” uses the same melody.) I am often inspired by music to compose new lyrics.

I attempted to use AI software to produce an audio version, but the software, Suno, is apparently averse to copyright infringements. So a close but alternative tune is used.

This has been called “an anthem for our times,” and the recorded version is certainly stirring.

 

Be now our vision, O Love that makes whole
Light of the world and the fire of the soul
Call us from comfort when truth is denied
Send us in courage to stand on love’s side

Be now our wisdom, our truth in the fray
Leading with kindness and guiding our way
Not only in words, but in all that we do
May our love become action, faithful and true

Be now our courage when justice is hard
Unmasking powers that wealth often guards
Standing with people the world hates and scorns
Trusting in goodness, where new hope is born

Be now our peace when the world is at war
Mending all our hearts from deepest of scars
Teach us all how to forgive and to fight
With only the weapons of love and light

Be now our kingdom, alive here and now
Shown in the way that we live what we vow
Not found in temples of power and fear
But rising whenever love’s light shines near

Heart of our hearts, whatever may fall
Still be our vision, O Love over all
When every neighbor is loved as a friend
Then justice and mercy will never end

 

© 2026 Kurt Struckmeyer

This song can also be found on YouTube at this link.

prayer to the spirit of love

October 6, 2024 /

Spirit of love,
you are the breath that fills us.
You are the pulse that animates us.

Your love flows within us,
your compassion connects us,
your presence surrounds us.

You dwell within each of us.
You fill our souls with courage and strength,
and empower us to new life.

Yet the world does not know you.
Everywhere, people dwell in darkness.
Blind and sightless, they cannot see the true light.

Daily they struggle for safety and security,
through power and prestige,
through wealth and possessions.

Endlessly they struggle for control and domination—
one gender over another,
one race over another,
one religion over another,
one country over another,
and violence, not love, is their redemption.

May we have the courage and strength
to love our neighbors,
to reconcile with enemies,
to break down barriers,
to unite in community,
to share our bread,
to speak the truth,
and to offer our lives.

May we be seeds, leaven, salt, and light,
transforming the world.

May we reflect Jesus’ vision for all of life,
and to joyfully welcome his world of justice and peace.

Amen.

 

© 2012 Kurt Struckmeyer

 

O God of Peace and Love: a hymn

December 24, 2021 /

I wrote his piece of music many years ago inspired by the beautiful Irish folk tune of “The Wexford Carol.”

Recently, I have been experimenting with an AI (artificial intelligence) program called Suno. I am using it to set some of my songs to the music for which they were written. Suno apparently is afraid of infringing on copyrights, so getting a faithful rendition is almost impossible. Close but not perfect. I am including it here to give you a sense of how the song might sound.

The more I listen to this version, the better it sounds, It is certainly a bit more singable the the original tune.

 

O God of peace, be with us now.
Stand here beside us; bring hope this day.
Transform this world of greed and strife,
From domination to your new way.
Teach us to make an end to war,
An end to bloodshed, an end to hate.
May hearts and hands in your new reign
End earth’s oppression and liberate.

Empower us so we can build
A world of justice where all can share.
Providing food to all in need
With your compassion and loving care.
The poor, the lame, the sick, the blind,
Are brothers, sisters, the whole world round.
You now invite them far and near
To your great banquet of love unbound.

You send us forth to find the lost,
Abandoned, lonely, and homeless ones.
You welcome all in your embrace
Forgiving freely as daughters, sons.
You set before our hungry eyes
A feast of plenty with wine and song.
We gather round as family,
A loving circle, where all belong.

You bless all those who work for peace
And cry for justice across the land.
You give us strength to speak your word.
Against all powers, you help us stand.
You teach us how to turn the cheek,
Resisting evil, with peaceful force.
You teach us love for enemies.
Gracious, forgiving, you are love’s source.

O God of love, be with us now.
Stir up your power, transform the earth.
Renew our minds, refresh our hearts,
Send peace and justice, give hope new birth.
Establish your reign here and now,
And help us live a more loving way,
That peace may flourish in our world
And streams of justice cascade today.

 

Music: “Wexford Carol” (Carul Loch Garman) — Traditional

© 2002 Kurt Struckmeyer

The Way of Jesus: a litany

the Way of Jesus: a litany

June 19, 2021 /

Jesus taught his disciples a way of living.

     So, the first followers of Jesus became known as the “followers of the Way.”

Following Jesus means practicing radical love.

     “Love your enemies and do good to those who hate you.”

Following Jesus means practicing lavish generosity.

     “Give to everyone who begs from you.”

Following Jesus means practicing extravagant forgiveness.

     “Forgive seventy times seven times.”

Following Jesus means practicing inclusive hospitality.

     He shared meals with the despised and marginalized.

Following Jesus means practicing compassionate action.

     Jesus was moved with compassion to heal the sick and feed the hungry.

Following Jesus means practicing selfless service.

     “Whoever wants to be first must be the last of all and servant of all.”

Following Jesus means practicing a passion for justice.

     “Blessed are those who hunger and thirst for justice.”

Following Jesus means practicing creative nonviolence.

     “If anyone hits you on your right cheek, offer him your left cheek too.”

Following Jesus means practicing simple living.

     “Do not worry about what you will eat, or what you will drink, or what you will wear.”

Make us followers of the way of Jesus.

     Enable us to give up self-centered ambition,

     To take up our crosses,

     And to follow Jesus.

 

Copyright © 2024, Kurt Struckmeyer

 

The Common Good

the common good

August 31, 2020 /

Early in the book of Acts, we are given a glimpse of the Jesus movement in the city of Jerusalem in the weeks and months after his execution. Their life together reflected the contours of the ministry Jesus proclaimed among the peasants of Galilee: love one another, care for one another, support one another, and share generously with one another.

Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at one house after another and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.[1]

Later, we read this similar account:

Now the whole group of those who believed were of one heart and soul, and no one said that any of the possessions belonging to him was his own, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need.[2]

It appears from these texts that community members were not required to sell everything and become homeless. They met and ate in one another’s homes, indicating that they still maintained private home ownership and their furnishings, but sold other land and income property beyond what was needed for their own shelter. The message of Jesus was that the accumulation of personal wealth for one’s future was a spiritual problem. It can lead to self-concern and selfishness. Sufficiency for the day was the goal. Everything beyond that was dedicated to a common purse to help clothe, feed, and house the less fortunate in the community and those who fell on hard times.

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the judgment of Jesus - sheep and goats

the judgment of Jesus

February 3, 2020 /

Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.

—Jesus, according to Matthew

I have recently received feedback from people who feel I am judging and shaming those who hold political views that harm marginalized people in our society. Many people believe that Jesus taught only spiritual truths and did not care about the politics and economics of his day, even though they had a great impact on the poor peasants and fishermen who followed him. A close reading of the gospels tells a different story. Jesus was very concerned about oppressive political regimes and an economy of commercialized agriculture that was impoverishing the peasants of Palestine at an alarming rate, and he offered a contrasting vision of society—the kingdom of God.

moral choices

Throughout our lives we are faced with moral choices, both personally and politically. According to Matthew’s gospel, Jesus will someday judge between those individuals who choose to practice compassionate action (the righteous) versus those whose indifferent inattention does nothing to help the conditions of poor and marginalized people. His judgement was not meant solely for interpersonal interactions, but also for the corporate actions of social groups—the “nations.” Surely no follower of Jesus believes that their personal charity and service can be separated from their social and political actions. You cannot serve two masters.

The word righteous in this text may need some clarification because the common understanding of righteousness is 1) being morally right, or 2) being right with God. But a more holistic biblical understanding of righteousness is standing up for what is right—doing what is right and just. Righteousness means seeking justice in human society. A righteous person is one who seeks economic and social justice for poor and marginalized people.

The terms righteousness and justice are often linked in biblical texts. That is because they are synonymous, redundant terms. In the original languages of the Bible, the word for justice also means righteousness. The Greek word dikaios (DIK-ah-yos) in the New Testament and the word tzedakah (tze-dah-KAH) in the Hebrew Bible have this dual meaning. Righteousness implies a personal and individual dimension, while justice implies a social dimension, but they both have the same objectives—acting on behalf of those suffering from hunger, poverty, sickness, injustice, discrimination, and imprisonment.

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cmpassion in action: charity, service, and justice

compassion in action: charity, service, and justice

November 18, 2019 /

This post is an excerpt from  A Conspiracy of Love: Following Jesus in a Postmodern World. © 2024 Kurt Struckmeyer (See Chapter 11: “Contemplation and Action”)

 

Compassion is a feeling of empathy with the suffering of others, the capacity to feel how others feel. The Latin root of the word compassion is a compound of com (with) and passio (suffer), which gives us the meaning to suffer with. Compassion is entering into the pain of another. It is feeling the suffering of someone else—experiencing it, sharing it, tasting it. It is identifying with the sufferer, being in solidarity with the sufferer.

True compassion is being so moved at a gut level that we are moved to the point of action. Jesus was moved by compassion for the poor. We are told that, “He had compassion on them because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36) And in the parable of the Good Samaritan he demonstrated that the one who loves the neighbor is the one who shows compassion on the one who suffers, even if that person is culturally defined as the enemy.

Marcus Borg (1942–2015) has said that, “For Jesus, compassion was the central quality of God and the central moral quality of a life centered in God.” The Pharisees represented a theology of holiness, according to Borg, which was based on holiness as a defining characteristic of God: “Be holy for I, Yahweh, am holy.” (Leviticus 11:44) Jesus proclaimed a theology of compassion based on an alternative characterization of God’s essence: “Be compassionate as your Father in heaven is compassionate.” (Luke 6:36) These differing theologies led them to different ways of living.

compassionate action

Compassionate action usually takes three forms: charity, service, and justice. Although some would include service under the first category, charity more specifically involves gifts of money, clothing, food, or other material goods, but does not necessarily involve an investment of our time and talents. Charity is important, but writing a check to a worthy does not really change us in a fundamental way. Although charitable giving demonstrates a generous nature, we often remain distant from those we seek to help. Service, however, involves us face-to-face with those in need. It can be an immensely transformative experience that can change us from our natural state of self-centeredness into increasingly selfless people. Perhaps it is the only thing that will. Although generosity sometimes leads to self-satisfaction, service often becomes a very humbling experience.

Charity and service are both personal forms of compassionate action. Their objective is to alleviate the effects of suffering in the world. Justice, on the other hand, seeks to eliminate the root causes of suffering. Martin Luther King, Jr. (1929–1968) said:

We are called to play the Good Samaritan on life’s roadside; but that will be only an initial act. One day the whole Jericho road must be transformed so that men and women will not be beaten and robbed as they make their journey through life. True compassion is more than flinging a coin to a beggar; it understands that an edifice that produces beggars needs restructuring.

Justice is focused on transforming the social structures and systems that produce poverty and suffering. Justice is the social form of compassionate action. It is the political means of caring for the least of these. The difference between charity and service on the one hand and justice on the other is this: charity and service seek to heal wounds, while justice seeks to end the social structures that create wounded people in the first place. William Sloane Coffin (1924–2006) has said: “The bible is less concerned with alleviating the effects of injustice, than in eliminating the causes of it.” Still, all three of these are necessary components of what German martyr and theologian Dietrich Bonhoeffer (1906–1945) described as righteous action in the world. Together, righteous action and contemplative prayer would form the essence of a  “religionless Christianity” in our day.

Our being Christian today will be limited to two things: prayer and righteous action among [humanity]. All Christian thinking, speaking, and organizing must be born anew out of this prayer and action.

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the kingdom of God: an introduction

August 1, 2019 /

The time is fulfilled, the kingdom is at hand. (Mark 1:15)

The kingdom of God has come upon you. (Luke 11:20)

The kingdom of God is among you. (Luke 17:21)

The kingdom of God is spread out upon the earth, and men do not see it. (Gospel of Thomas 11)

At the heart of the gospel of Jesus is the kingdom of God. This one phrase sums up the entire ministry of Jesus and his whole life’s work. Jesus spoke in Aramaic and the New Testament was written in Greek. The expression kingdom of God—basileia tou theou (bas-il-EH-ah too THEH-oo) in Greek and malkutha d’elaha (mal-KOOTH-ah dehl-ah-HAH) in Aramaic—points to the ruling activity of God over human social relationships.

As we read the gospels of Matthew, Mark, and Luke, we see that every thought and saying of Jesus was directed and subordinated to one single thing: the realization of the reign of God’s love, compassion, justice, and peace within human society. Although Jesus spoke of the kingdom of God frequently, he never clearly defined it. Instead, he spoke of it in parables, comparing something familiar (mustard seed, leaven, lost coins, a man who sowed a field) with something unfamiliar.

Then he said, “What is the kingdom of God like? And to what shall I compare it?” (Luke 13:18)

a variety of interpretations

Therefore, we must always test any proposed definition or meaning of the kingdom against the parables. Over the centuries, a variety of interpretations of what Jesus meant by the kingdom of God have been put forth. We will briefly examine six of the most common explanations: the reign of God as 1) heaven, 2) an inner spiritual experience, 3) the church, 4) a separate society, 5) a new state, and 6) a new world. Continue reading

Jesus, justice and the law

Jesus, justice, and the law

April 15, 2019 /

 Justice, and only justice, you shall pursue.
— Deuteronomy 16:20 (the Law)

What does the Lord require of you but to do justice?
— Micah 6:8 (the Prophets)

Strive first for the reign of God and God’s justice.
— Matthew 6:33 (the Gospels)

Was Jesus a law-abiding citizen? Or did he teach us to step outside the law when needed in the name of compassion and justice? Traditional orthodox Christianity claims that Jesus was perfect and sinless, fulfilling the Law of Moses and the Prophets of ancient Israel. Therefore, he obeyed the Hebrew Law completely. But the truth is more complex, illustrating the tension between written and oral laws and the biblical call to justice.

During his life, Jesus experienced three despotic structures of government organized for a privileged few at the expense of the common good of the majority. Upon the death of Herod the Great (73–4 BCE), his kingdom was divided among his three sons. Galilee was a monarchy ruled by his son Herod Antipas (born before 20 BCE – 39 CE). After the removal of his brother Herod Archelaus (23 BCE – 18 CE) by Rome in 6 CE, Judea was ruled directly by a Roman Procurator who reported to the governor of Syria. However, the day-to-day operations were entrusted to a wealthy oligarchy (meaning the ruling few) of the Sadducees, sometimes referred to in the gospels as “the leaders of the people,” or “the chief priests and the elders.” In conquered territories, it was always Rome’s practice to find indigenous collaborators to rule on their behalf. And they always chose people from the wealthy class who saw it in their personal interest to support power when it advantaged them. On top of these structures was an emperor in Rome—first Augustus (63 BCE – 14 CE), and then Tiberius (42 BCE – 37 CE)—who was essentially a self-appointed dictator. So Jesus was confronted by a monarchy in Galilee, an oligarchy in Jerusalem, and a dictatorship in Rome.

the Hebrew Law found in the Torah

There were obviously overlapping legal systems in place in this conquered nation, but the one that is usually discussed in regards to Jesus is the Hebrew Law found in the Torah, the first five books of the Hebrew Bible. At the time of Jesus, there were three levels of Hebrew Law. At the core were the Ten Commandments, which we are told were given on stone tablets to Moses by Yahweh.[1] Surrounding these were 316 laws (mitzvot) found in the Covenant Code[2] of Exodus, the Holiness Code[3] of Leviticus, and the Deuteronomic Code[4] of Deuteronomy that were written over hundreds of years. The three codes are significantly different in the range of social and religious issues they cover, the style in which they are written, and the fundamental rules they establish. They can broadly be conceived of as the law of the tribes, the law of the Temple, and the law of the royal court. They show a progression from a primitive tribal confederacy to a sophisticated temple-state ruled by a king. Debating specific interpretations of the Law was an ongoing activity, resulting in an oral law developed by the Rabbis and Pharisees. They viewed it as creating a ‘fence’ around the Law to keep its precepts from being violated.

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