Time&Eternity

240 notes to chapter 1
Hoppet är framtid, nu är livet, vår möjlighet” (Hope is the future, / now is life, our possibility),
text by Göran Bexell (1971).
109. Sv ps 435,2: “.l.l. där barn i dag får lida / och leva utan framtid / i slum och ökensand,”
text by Svein Ellingsen (1977) and Britt G. Hallqvist (1980).
110. Sv ps 602,1: “.l.l. så länge ögon ännu lyser av hopp och framtidstro .l.l. ,” text by
Per Harling (1980).
111. Sv ps 602,4: “Så länge barnen vågar hoppas på ett framtidsland.l.l.l.”
112. EG 212,2: “Bange vor der unbekannten Zukunft / legen wir dies Kind in deine
Arme. / Du willst taufen. Das gibt uns Gewißheit” (Fearful of the unknown future / we
place this child into your arms. / You wish to baptize. That gives us certainty), text by Jürgen
Henkys (1982), based on the Norwegian Fylt av glede over livets under by Svein
Ellingsen (1971, 1973). Cf. also the Swedish translation of this hymn by Britt G. Hallqvist
(1977) in Sv ps 383,2.
113. Ellingsen worked on the text of this hymn during a time of grief over the accidental
death of his young daughter, while at the same time experiencing expectant joy at the
upcoming birth of a new child (Nivenius, Psalmer och människor, 70).
114. EG 212,5: “Unsre Zeit kommt bald an ihre Grenze, / aber deine Taufversprechen
bleiben .l.l.” (Our time will soon reach its limits, / but your baptismal promises last forever
.l.l.). Cf. Sv ps 383,5.
115. SA 18,2.5, text by Brian Wren (1936–).
116. Ps90 817,2: “Heaven on earth, here we may live, .l.l. / Practice, children, living in
the Spirit, / dare today to taste God’s future!”; text by Jonas Jonson (1978).
117. Sv ps 398,1–3: “We are setting an example, an example of justice, the meal is shared
by all. / We taste the future that the poor hope for, the time when the walls will fall,” text
by Jonas Jonson (1980).
118. Ps90 831,1.2.4: “At this table humankind has gathered, / hope turned toward the
One who will come. / A threatened hope that is kept alive by longing. / Only one world. /
In this bread is the sign for our future. / It will be distributed and sufficient for all of
us.l.l.l. / At this table, heaven meets earth.l.l.l. A liberated people can anticipate peace.
Only one world,” text by Jonas Jonson (1985, 1993).
119. For example, AHB 48,2, text by Katharina von Schlegel (1697–?), translated by
Jane L. Borthwick (1813–97), revised; AHB 52,3, text by Philip Doddridge (1702–51). This
observation can also be verified from another perspective. By using catechetical material
from the seventeenth century, Aurelius shows that the notion of divine Providence (providentia
dei, consisting of God’s praescientia and God’s cura) was the natural horizon for
thought and understanding at that time (Luther i Sverige, 26–31).
120. “Have confidence in the new paths, / on which God has sent us! / Godself comes
to greet us. / The future is God’s land. / Whoever sets out on the path can hope / in time
and eternity. / The gates stand open. / The land is bright and large,” EG 395,3, text by
Klaus Peter Hertzsch (1989). The contents of this hymn includes significant parallels to Sv
ps 90: “Blott i det öppna har du en möjlighet .l.l. vänd mot Guds framtid .l.l. ,” text by
Britt G. Hallqvist (1972), based on Johannes Kierkegaard (1971).
121. Ps90 885,2.3.4: “As yet hope is a burning spark .l.l. / The dream and the hope take
root in our hearts .l.l. / The future is alive: a future for the earth! / Hopelessness wanes, and
day follows the night,” text by Svein Ellingsen (1991), translated by Jan Arvid Hellström
(1991).
122. Sv ps 637,1: “Once in the morning of time, the earth will be new, / the air will be
cleansed and the seabed visible .l.l. ,” text by Göran Bexell (1972).
123. “Today He again opens the gate,” GL 134,4 (= EG 27,6), text by Nikolaus Herman
(1560).