Archive for the ‘Anabaptist and Baptist (General)’ Category

Sharing With Others   Leave a comment

Above:   The Traditional Site of the Feeding of the Five Thousand

Image Source = Library of Congress

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For Sharing Sunday (the Fourth Sunday in Lent, Years 1 and 2), according to the U.S. Presbyterian lectionary of 1966-1970

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As you have given yourself to us, O God, help us to give ourselves to one another in perfect charity.

Thank you for men and women who work for the welfare of others.

Fill them with energetic love to show friendship and compassion with no strings attached,

so that men may be believe you care; through Jesus Christ our Lord.  Amen.

The Worshipbook–Services and Hymns (1972), 194

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Isaiah 52:7-10

1 Corinthians 16:1-9

John 6:1-15

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“Sharing Sunday” has had different meanings, according to chronology and geography.  In the United States of America, since 1950, it has been the occasion in various denominations for taking an offering for global relief efforts.  The counterpart in The United Methodist Church since 2017 has been UMCOR Sunday.  (“UMCOR” is the abbreviation for the United Methodist Committee on Relief.)  The Fourth Sunday in Lent, set aside as One Great Hour of Sharing in 1950, has remained that occasion for the following:

  1. the American Baptist Churches USA,
  2. the African Methodist Episcopal Zion Church,
  3. the Church of the Brethren,
  4. the United Church of Christ,
  5. the Christian Church (Disciples of Christ),
  6. the Cumberland Presbyterian Church,
  7. the Presbyterian Church (U.S.A.), and
  8. Church World Service.

The Presbyterian Church in Canada observes Presbyterian Sharing Sunday each September.  Presbyterians Sharing is a denominational fund to support domestic and international ministries.

Regardless of when a denomination or congregation gathers funds for relief and related ministries, the assigned readings are appropriate for the occasion:

The setting for Isaiah 52:7-12 is the impending end of the Babylonian Exile.  Those about to depart for a ruined homeland in which they had never lived needed all the help they could get.

St. Paul the Apostle was collecting funds for the church in Jerusalem.  This offering was a gesture of goodwill from mostly Gentile churches in Jerusalem, per Galatians 2:1-10.

One of the enduring lessons of Jesus feeding multitudes (as in the 5000 plus, reported in all four canonical Gospels) has been that no gift is too small in God’s hands.

Many people think that they have nothing–at least of consequence–to offer.  Yet all that we have comes from God.  Nothing that comes from God is inconsequential.

KENNETH RANDOLPH TAYLOR

NOVEMBER 12, 2018 COMMON ERA

THE FEAST OF SAINT JOSAPHAT, ROMAN CATHOLIC ARCHBISHOP OF POLOTSK, AND MARTYR

THE FEAST OF SAINT FRANCES XAVIER CABRINI, FOUNDRESS OF THE MISSIONARY SISTERS OF THE SACRED HEART

THE FEAST OF RAY PALMER, U.S. CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM ARTHUR DUNKERLEY, BRITISH NOVELIST, AND HYMN WRITER

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This is post #1950 of BLOGA THEOLOGICA.

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Rich Irony   3 comments

Above:  Part of the Title Page of The Worshipbook–Services and Hymns (1972)

Scan by Kenneth Randolph Taylor

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There is a liturgical joke that highlights certain denominational differences.

In a county seat town somewhere in the United States of America, the First Baptist Church was hosting the annual community Thanksgiving service.  The local Episcopal priest was one of the participating ministers.  When the priest’s role in the service had come, the host pastor said,

Now Father Jones from the Episcopal church will lead us in one of his…written prayers.

Father Jones walked up to the pulpit and said,

Let us pray.  Our Father, which art in heaven….

I was thinking of that story, which could be true, even if it is not, because of an ironic written prayer I read on page 202, from the “Other Prayers for Worship” section of The Worshipbook–Services and Hymns (1972), from the mainline of U.S. Presbyterianism:

For Those Who Write Prayers

Almighty God:  you have no patience with solemn assemblies, or heaped-up prayers to be heard by men.  Forgive those who have written prayers for congregations.  Remind them that their foolish words will pass away, but that your word will last and be fulfilled, in Jesus Christ our Lord.  Amen.

This prayer, indicating a traditionally Puritan Presbyterian hostility to written prayers and to prayer books, exists in the same volume as many written prayers for congregations to use.

I find this matter rather amusing and theologically alien to me, for I belong to The Episcopal Church, which has a rich and unapologetic record of written prayers–Books of Common Prayer, even–reaching back through the corridors of time to The Book of Common Prayer (1549) and deeper into the past, to missals and the Liturgy of the Hours, and before that, to The Didache.  If one does not approve of written prayers for congregational use, one can avoid them, but hopefully such a person will avoid the hypocrisy of writing or using a written prayer asking divine forgiveness for those who write prayers for congregational use.

KENNETH RANDOLPH TAYLOR

OCTOBER 20, 2018 COMMON ERA

THE FEAST OF PHILIP SCHAFF AND JOHN WILLIAMSON NEVIN, U.S. GERMAN REFORMED HISTORIANS, THEOLOGIANS, AND LITURGISTS

THE FEAST OF FRIEDRICH FUNCKE, GERMAN LUTHERAN MINISTER, COMPOSER, AND HYMN WRITER

THE FEAST OF MARY A. LATHBURY, U.S. METHODIST HYMN WRITER

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The Age of Divine Patience   1 comment

St. Paul Preaching in Athens

Above:   St. Paul Preaching in Athens, by Raphael

Image in the Public Domain

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The Collect:

O Lord God, tireless guardian of your people,

you are always ready to hear our cries.

Teach us to rely day and night on your care.

Inspire us to seek your enduring justice for all the suffering world,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 50

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The Assigned Readings:

Isaiah 54:11-17

Psalm 121

Acts 17:22-34

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I lift up my eyes to the hills;

from where is my help to come?

My help comes from the LORD,

the maker of heaven and earth.

–Psalm 121:1-2, The Book of Common Prayer (1979)

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The reading from Isaiah 54, echoing Jeremiah 31:33-35 in verse 13, offers high hopes for the future of post-exilic Jerusalem.  Divine anger has come and gone, it says, and the day of extravagant mercy is at hand.  The reality of Jerusalem and Judea after the Babylonian Exile did not match high expectations, as history tells us, but one might hope for that bright future in days to come.

That theme of the balance of divine judgment and mercy continues in Acts 17:29-31.  Mennonite theology has done much with the concept that this is the time of divine patience, with the understanding that such patience, with the understanding that such patience will come to an end.  St. Paul the Apostle, we read, understood the time of divine patience to have ended already and the end times to have begun.  You, O reader, and I know, however, that from the perspective of 2016, nearly 2000 years have transpired since the events of the Acts of the Apostles.  We have nearly 2000 reasons for disagreeing with St. Paul’s assumptions regarding the timing of the parousia.

We live in the age of God’s patience.  May we, by grace, not try or exploit it much more often than we have already.  May our relationship to God be like the one described in Psalm 121 instead.

KENNETH RANDOLPH TAYLOR

MAY 31, 2016 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/31/devotion-for-thursday-before-proper-24-year-c-elca-daily-lectionary/

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Of Their Time   4 comments

Hymnal 1911-1917

Above:  The Title Page of the Presbyterian Hymnal (1911) with the Supplement of 1917

Scan by Kenneth Randolph Taylor

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World War I (1914-1918) was a devastating conflict which changed the map of the world.  Many of the problems of today have much to do with that war and the events of the years immediately following it.  Europeans promised the same territory to both Jews and Palestinians, created Iraq (where the British military became bogged down in an insurgency for years), broke up empires, and created new countries, some of which (Czechoslovakia and Yugoslavia) which have ceased to exist.  U.S. President Woodrow Wilson (in office 1913-1921) oversold the conflict as a war to make the world safe for democracy.  Meanwhile, back home in the United States, which entered the war in 1917, early in Wilson’s second term, which he won on the slogan “He Kept Us Out of War,” xenophobia, nativism, and irrationality reigned.  The city of Pittsburgh, Pennsylvania, banned performances of the music of Ludwig von Beethoven, an anti-imperialist who died in 1827.  Had the great composer been alive in 1917 and 1918, he would have opposed the policies of Kaiser Wilhelm II.  But why let reason stand between one and an irrational fear?  Mobs burned books in the German language or about Germany, vandalized buildings belonging to congregations where worship was not in English, dachshunds became liberty hounds, the state of Iowa outlawed public gatherings where the spoken language was not English (although many sheriffs in the state permitted Danish Lutheran congregations to worship in Danish), et cetera.  Opposing state-sponsored violence became a crime, one for which many pacifists went to prison and conscientious objectors suffered.  Really, were the Amish, Mennonites, and Quakers threats to national security?  Were the Dutch Reformed (of the Christian Reformed Church in North America in particular) and the Lutherans (especially those in the denominations we call The Lutheran Church–Missouri Synod and the Wisconsin Evangelical Lutheran Synod these days) worshiping in other tongues that threatening?  In November 1918, at the organizing convention of the newly merged United Lutheran Church in America (1918-1962), derived from German immigrant stock in North America since the 1700s, delegates felt the need to demonstrate their patriotism by singing “The Star-Spangled Banner” and “America,” due to lingering suspicions related to Germany, German-Americans, and the war.

The study of the past tells me that the war did not live up to its billing, that wartime hysteria and intolerance turned into widespread disillusionment, and that the psychological scars of the “Great War” or the “World War,” as people called it before World War II, influenced national decision-making (often for the worse) leading up to World War II.  Accounts of the “Lost Generation” and the false sense of security the Maginot Line engendered testify to the aftershocks of World War I.

These and other facts influence how I read certain texts from World War I and the time immediately following it.  How can they not, given my temporal relationship to that conflict?

During that war and immediately afterward some denominations amended their recent official hymnals.  The Presbyterian Church in the U.S.A. added the “Supplement of 1917” to its Hymnal of 1911.  This supplement consisted of three patriotic hymns:  “God of Our Fathers, Known of Old,” “The Star-Spangled Banner,” and the “Battle Hymn of the Republic.”  The National Council of Congregational Churches of the United States added three hymns to The Pilgrim Hymnal (1912) after the war.  Hymns #542a-c were, respectively, “O Land of Lands, My Fatherland,” “The Star-Spangled Banner,” and “America, America, The Shouts of War Shall Cease.”  “The Battle Hymn of the Republic” was already present.

Two of those texts intrigue me.  The first is “O Land of Lands, My Fatherland.”  The author was the Reverend Washington Gladden (February 11, 1836-July 2, 1918), whose feast day in The Episcopal Church is July 2.  Gladden, a proponent of the Social Gospel, opposed corruption in government, favored civil rights for African Americans, and supported the labor movement.  He wrote many poems (including hymns), the most famous of which might be “O Master, Let Me Walk with Thee.”  In 1918 he composed the following text:

O Land of lands, my Fatherland, the beautiful, the free,

All lands and shores to freedom dear and ever dear to thee;

All sons of Freedom hail thy name, and wait thy word of might,

While round the world the lists are joined for liberty and light.

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Hail, sons of France, old comrades dear! Hail Britons brave and true!

Hail Belgian martyrs ringed with flame! Slavs fired with visions new!

Italian lovers mailed with light! Dark brothers from Japan!

From East to West all lands are kin who live for God and man.

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Here endeth war!  Our bands are sworn! Now dawns the better hour

When lust of blood shall cease to rule, when Peace shall come with power;

We front the fiend that rends our race and fills our hearts with gloom;

We break his scepter, spurn his crown, and nail him in his tomb.

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Now, hands all round, our troth we plight to rid the world of lies,

To fill all hearts with truth and trust and willing sacrifice;

To free all lands from hate and spite and fear from strand to strand;

To make all nations neighbors and the world one Fatherland!

The second text was, as the hymnal labeled it, “A National Hymn of Victory Inscribed to the Builders of the ‘League of Nations.'”  The author was the Reverend Allen Eastman Cross (December 30, 1864-April 23, 1942), a Congregationalist minister from Manchester, New Hampshire.

America, America!

The shouts of war shall cease;

The Glory dawns! the Day is come

Of Victory and Peace!

And now upon a larger plan

We’ll build the common good,

The temple of the Love of Man,

The House of Brotherhood!

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What though its stones were laid in tears,

Its pillars red with wrong,

Its walls shall rise through patient years

To soaring spires of song!

For on this House shall Faith attend,

With Joy on airy wing,

And flaming loyalty ascend

To God, the only King!

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America, America,

Ring out the glad refrain!

Salute the Flag–salute the dead

That have not died in vain!

O Glory! Glory to thy plan

To build the common good,

The temple of the Rights of Man,

The House of Brotherhood!

To mock the optimism and idealism of the texts is easy to do, but I propose that to do so is in error.  No, these hymns did not predict the future accurately.  Yes, the brutality of history since World War I has belied these texts’ highest sentiments, but the dream those hymns represent has never ceased to be a noble one.  The texts are of their time in two senses:  certain references to nations and the level of optimism regarding the future.  Without a goal to which to aspire, however, how are we humans supposed to improve the world?

I value precision in language, so I mark the difference between the Social Gospel and Neo-Orthodoxy.  The former is more optimistic regarding human potential for effecting goodness than is the latter.  Neo-Orthodoxy, with its sober understanding of human nature, incorporates the best of the Social Gospel and emphasizes the human obligation to reform society and its structures for the better while stating that only God can usher in the Kingdom of God.  I read these quoted hymns through my lens of Neo-Orthodoxy and recognize a combination of naiveté and realism as I mourn the fact of those dashed hopes.  May nobody permit pessimism to prevent one from doing what one can to leave the world (or one’s corner of it) better than one found it.  God can save the world, but we can improve it.  We can love our neighbors as we love ourselves and seek to reform unjust social systems and institutions.  We have a moral imperative to do so.

KENNETH RANDOLPH TAYLOR

JULY 26, 2015 COMMON ERA

PROPER 12:  THE NINTH SUNDAY AFTER PENTECOST

THE FEAST OF SAINTS ANNE AND JOACHIM, PARENTS OF SAINT MARY OF NAZARETH

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SOURCES IN PRINT

I have provided hyperlinks to some sources.  My other sources were:

Bachmann, E. Theodore, with Mercia Brenne Bachmann.  The United Lutheran Church in America, 1918-1962.  Edited by Paul Rorem.  Minneapolis, MN:  Fortress Press, 1997.

Holy Women, Holy Men:  Celebrating the Saints.  New York:  Church Publishing, 2010.

Mortenen, Enok.  The Danish Lutheran Church in America:  The History and Heritage of the American Evangelical Lutheran Church.  Philadelphia, PA:  Board of Publication, Lutheran Church in America, 1967.

The Hymnal Published in 1895 and Revised in 1911 by Authority of the General Assembly of the Presbyterian Church in the United States of America; with the Supplement of 1917.  Philadelphia, PA:  The Presbyterian Board of Publication and Sabbath-School Work.

The Pilgrim Hymnal with Responsive Readings and Other Aids to Worship.  Boston, MA:  The Pilgrim Press, 1912.  Amended and reprinted, 1919.

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Two Kings   15 comments

Ahaseurus and Haman at Esther's Feast

Above:  Ahasuerus and Haman at Esther’s Feast, by Rembrandt van Rijn

Image in the Public Domain

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The Collect:

God of power and might, your Son shows us the way of service,

and in him we inherit the riches of your grace.

Give us the wisdom to know what is right and

the strength to serve the world you have made,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 53

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The Assigned Readings:

Esther 2:1-18

Psalm 7

2 Timothy 2:8-13

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I will bear witness that the LORD is righteous;

I will praise the Name of the LORD Most High.

–Psalm 7:18, The Book of Common Prayer (1979)

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This is a devotion for the day after Christ the King Sunday.  Pope Pius XI created that festival in 1925, when dictators governed much of Europe, interwar tensions were rising, and the Holy Father perceived the need to issue a reminder that God is in control, despite appearances.  The original date was the last Sunday in October, opposite Reformation Sunday in many Protestant churches, but the Roman Catholic Church moved the date to the Sunday before Advent in 1969.  In the middle of the twentieth century many U.S. Protestants observed Christ the King Sunday on the last Sunday in August.  I have found evidence of this in the official materials of the reunited Methodist Church (1939-1968).  Today observance of Christ the King Sunday (on the Sunday before Advent) has become common in many non-Roman Catholic communions.  I have detected it in the Revised Common Lectionary and the Common Lectionary before that, as well as in official materials of Anglican/Episcopal, Methodist, Moravian, Presbyterian, Lutheran, Disciples of Christ, United Church of Christ, Cooperative Baptist, Evangelical Covenant, and other denominations.

In contrast to Christ the King we have the fictional Ahasuerus, a pompous figure whose courtiers manipulate him.  He and others figure in the Book of Esther, which the germane notes in The Jewish Study Bible (2004) refer to as a low comedy with burlesque elements, as well as a serious side.  (Comedy has a serious side much of the time.)  The Book of Esther pokes fun at authority figures, one of the oldest pastimes.  Ahasuerus, humiliated when Queen Vashti refuses his summons, decides angrily to replace her.  Before he can reverse that decision, his advisers intervene.  This opens the narrative door for Esther to become the secretly Jewish Queen of Persia just in time for Haman to plot to kill the Jews.  Esther might have been a tool of schemers initially, but she becomes an instrument of God.

St. Paul the Apostle might not have written 2 Timothy, but the letter is of the Pauline tradition.  Certainly the Apostle did suffer hardship due to his obedience to God and agreed, as the text says:

If we have died with [Christ Jesus], we will also live with him;

if we endure, we will also reign with him;

if we deny him, he will also deny us;

if we are faithless, he remains faithful–

for he cannot deny himself.

–2:11b-13, The New Revised Standard Version (1989)

Regardless of the situations of our daily life and how they became our reality, may we obey God and do the right thing.  This might prove to be quite dangerous, leading even to death, but so did the path of Jesus, our Lord and Savior.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 8, 2014 COMMON ERA

THE FEAST OF SHEPHERD KNAPP, U.S. CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF SAINTS JOHN DUCKETT AND RALPH CORBY, ROMAN CATHOLIC PRIESTS AND MARTYRS IN ENGLAND

THE FEAST OF NIKOLAI GRUNDTVIG, HYMN WRITER

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2014/09/08/devotion-for-monday-after-proper-29-year-a-elca-daily-lectionary/

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Guide to Posts About the Cooperative Baptist Fellowship   Leave a comment

SBC Moderates

Above:  The Heading for an Article from The Christian Century, September 22-29, 1993

Image Source = Kenneth Randolph Taylor

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Greater Dignity and Depth in Worship:

https://blogatheologica.wordpress.com/2013/12/10/greater-dignity-and-depth-in-worship/

Unity in Christ:

https://blogatheologica.wordpress.com/2011/11/06/unity-in-christ/

Two Kings:

https://blogatheologica.wordpress.com/2014/09/10/two-kings/

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Greater Dignity and Depth in Worship   9 comments

Hymnal 1941 Title Page

Above:  Part of the Title Page of The Hymnal (1941), of the Evangelical and Reformed Church

Image Source = Kenneth Randolph Taylor

Book from the Library of Kenneth Randolph Taylor

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I like old hymnals.  In fact, I find them infinitely more interesting than contemporary ones.  Please do not misunderstand me, O reader; I am not a reactionary with regard to hymnody.  I do not assume that there has not been a good hymn or hymnal to come down the pike since an arbitrary year.  I am unlike a certain man who told me years ago that nobody had written good church music after 1900.  Rather, I am like the archaeologist of a joke I heard once; the older his wife became, the more interesting he found her.  In this case, the principle applies to hymnals.

Hymnals are like toys to me; they fascinate me, so I “play” with them.  Yesterday I received my copy of The Hymnal (1941), of the Evangelical and Reformed Church, a forerunner of the United Church of Christ.  The Hymnal (1941), like many other books of its sort from that era, is like a stately vessel, for it hails from a time before theologically shallow and extremely annoying praise choruses.  Nobody had thought of praise bands yet, mercifully.  The opening paragraph of the Preface is wonderful:

Christianity is constantly finding better forms of religious expression.  Symbolism, architecture, and ritual are leading the way to finer sanctuaries and more impressive worship services.  A positive theology is asserting itself anew and is greatly influencing religious thinking, thus paving the way for a revival of spiritual living.  Religious realism claims a place in the program of the Church and in the life of believers as a means of interpreting satisfactorily for modern man the social phenomena of an awakened world conscience.  Out of all this grows a demand for greater unity and strength, and greater dignity and depth in worship, the influence of which becomes apparent in the hymns we sing.  THE HYMNAL takes cognizance of this demand.

–page iii

New Forms of Worship (1971)

Above:  The Cover of New Forms of Worship (1971), by James F. White

Image Source = Kenneth Randolph Taylor

Book from the Library of Kenneth Randolph Taylor

Unfortunately, the period from the middle 1960s through the middle 1970s took a negative toll on hymnody and the language of worship.  The proper transition to addressing God as “you” instead of “Thee” was often an awkward one, with a few years required to sort out the proper tone of new liturgies.  The intersecting roads which led to The Book of Common Prayer (1979) and the Lutheran Book of Worship (1978) found the proper balance before they arrived at their destinations, fortunately.  Yet, as volumes from my large collection of hymnals, service books, and books about worship attest, some such books from the middle 1960s to the middle 1970s, both mainline and Evangelical, represent what I call, in mock 1950s B-movies style,

THE ATTACK OF THE 1970S.

Examples include The Worshipbook (Presbyterian, 1970/1972), The Hymnbook of the Anglican Church of Canada and the United Church of Canada (1971), Hymns for the Family of God (non-denominational, Gaither-influenced, 1976), Hymns for the Living Church (non-denominational, 1974), The Hymnal of the United Church of Christ (1974), and a number of immediately post-Vatican II Roman Catholic resources.  This was the time of The Living Bible (1971), in which Jesus says,

I am the A and the Z….

–Revelation 22:13a

The infiltration of shallow church music continues, unfortunately.  Lift Up Your Hearts (2013), the new hymnal of the Reformed Church in America and the Christian Reformed Church, is more about the heart than the head and leans toward contemporary music.  Glory to God:  The Presbyterian Hymnal (2013), of the Presbyterian Church (U.S.A.), contains some praise music, but at least the book leans toward a traditional hymnody.  The United Methodist Hymnal (1989) is of a decidedly Low Church mold, unlike its immediate predecessor, The Methodist Hymnal/The Book of Hymns (1966), which tried to raise the bar, only to become unpopular in many corners of the denomination.  The 1989 book does, unfortunately, contain “seven-eleven” songs, with about seven words one sings eleven times, as the saying goes.  And, ironically, the official Baptist Hymnal (2008), of the Southern Baptist Convention, contains a less traditional hymnody, including more praise music, than the Celebrating Grace Hymnal (2010), of the Cooperative Baptists.  And I have yet to analyze certain contemporary non-denominational hymnals, which I have seen yet not studied for hours on end.  What I have seen, however, has troubled me, given the emphasis upon the informal, the repetitive, and the contemporary.

I have been reading so much about so many hymnals recently that I have forgotten where I read certain comments.  In one of these online places I read a cogent analysis of many contemporary hymnals:  they are more about the worshipers than the one whom the people worship.  I appreciate worship done well.  It elevates the human spirit.  It ought never to become entertainment.  Worship done well creates an atmosphere all about God and differs stylistically from the rest of one’s life, unless one lives in a cloister or a similar setting.  Churches should look like churches.  Hymn texts should be profound and wordy.  Worship should be dignified.  And Eucharist should be the frequent and central act of Christian worship.

Here I stand; I will do no other.

KENNETH RANDOLPH TAYLOR

DECEMBER 10, 2013 COMMON ERA

THE TENTH DAY OF ADVENT, YEAR A

THE FEAST OF SAINT JOHN ROBERTS, ROMAN CATHOLIC PRIEST AND MARTYR

THE FEAST OF HOWELL ELVET LEWIS, WELSH CONGREGATIONALIST CLERGYMAN AND POET

THE FEAST OF KARL BARTH, SWISS REFORMED THEOLOGIAN

THE FEAST OF THOMAS MERTON, ROMAN CATHOLIC PRIEST AND MONK

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http://gatheredprayers.wordpress.com/why-i-like-old-hymnals-and-hymns/

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Advent and Christmas Message   3 comments

Advent and Christmas Message

Above:  The Beginning of the Draft of This Post

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And Mary said,

My soul magnifies the Lord,

and my spirit rejoices in God my Savior….

–Luke 1:46-47, The New Revised Standard Version:  Catholic Edition (1993)

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One of the great virtues of High Churchmanship is having a well-developed sense of sacred time.  So, for example, the church calendars, with their cycles, tell us of salvation history.  We focus on one part of the narrative at a time.  Much of Protestantism, formed in rebellion against Medieval Roman Catholic excesses and errors, has thrown the proverbial baby out with the equally proverbial bath water, rejecting or minimizing improperly the sacred power of rituals and holy days.

Consider, O reader, the case of Christmas–not in the present tense, but through the late 1800s.  Puritans outlawed the celebration of Christmas when they governed England in the 1650s.  Their jure divino theology told them that since there was no biblical sanction for keeping Christmas, they ought not to do it–nor should anyone else.  On the other hand, the jure divino theology of other Calvinists allowed for keeping Christmas.  Jure divino was–and is–a matter of interpretation.  Lutherans, Anglicans, and Moravians kept Christmas.  Many Methodists on the U.S. frontier tried yet found that drunken revelry disrupted services.  Despite this Methodist pro-Christmas opinion, many members of the Free Methodist denomination persisted in anti-Christmas sentiment.  The holiday was too Roman Catholic, they said and existed without

the authority of God’s word.

Thus, as the December 19, 1888 issue of Free Methodist concluded,

We attach no holy significance to the day.

–Quoted in Leigh Eric Schmidt, Consumer Rites:  The Buying and Selling of American Holidays (Princeton, NJ:  Princeton University Press, 1995), page 180.  (The previous quote also comes from that magazine, quoted in the same book.)

Many Baptists also rejected the religious celebration of Christmas.  An 1875 issue of Baptist Teacher, a publication for Sunday School educators, contained the following editorial:

We believe in Christmas–not as a holy day but as a holiday and so we join with our juveniles with utmost heartiness of festal celebration….Stripped as it ought to be, of all pretensions of religious sanctity and simply regarded as a social and domestic institution–an occasion of housewarming, and heart-warming and innocent festivity–we welcome its coming with a hearty “All Hail.”

–Quoted in Schmidt, Consumer Rites, pages 179 and 180

Presbyterians, with their Puritan heritage, resisted celebrating Christmas for a long time.  In fact, some very strict Presbyterians still refuse to keep Christmas, citing their interpretation of jure divino theology.  (I have found some of their writings online.)  That attitude was more commonplace in the 1800s.  The Presbyterian Church in the United States, the old Southern Presbyterian Church, passed the following resolution at its 1899 General Assembly:

There is no warrant for the observance of Christmas and Easter as holy days, but rather contrary (see Galatians iv.9-11; Colossians ii.16-21), and such observance is contrary to the principles of the Reformed faith, conducive to will-worship, and not in harmony with the simplicity of the gospel in Jesus Christ.

–Page 430 of the Journal of the General Assembly, 1899  (I copied the text of the resolution verbatim from an original copy of the Journal.)

I agree with Leigh Eric Schmidt:

It is not hard to see in this radical Protestant perspective a religious source for the very secularization of the holiday  that would eventually be so widely decried.  With the often jostling secularism of the Christmas bazaar, Protestant rigorists simply got what they had long wished for–Christmas as one more market day, a profane time or work and trade.

Consumer Rites, page 180

I affirm the power of rituals and church calendars.  And I have no fear of keeping a Roman Catholic holy day and season.  Thus I keep Advent (December 1-24) and Christmas (December 25-January 5).  I hold off on wishing people

Merry Christmas

often until close to Christmas Eve, for I value the time of preparation.  And I have no hostility or mere opposition to wishing anyone

Happy Holidays,

due to the concentrated holiday season in December.  This is about succinctness and respect in my mind; I am not a culture warrior.

Yet I cannot help but notice with dismay the increasingly early start of the end-of-year shopping season.  More retailers will open earlier on Thanksgiving Day this year.  Many stores display Christmas decorations before Halloween.  These are examples of worshiping at the high altar of the Almighty Dollar.

I refuse to participate in this.  In fact, I have completed my Christmas shopping–such as it was–mostly at thrift stores.  One problem with materialism is that it ignores a basic fact:  If I acquire an item, I must put it somewhere.  But what if I enjoy open space?

I encourage a different approach to the end of the year:  drop out quietly (or never opt in) and keep nearly four weeks of Advent and all twelve days of Christmas.  I invite you, O reader, to observe these holy seasons and to discover riches and treasures better than anything on sale on Black Friday.

Pax vobiscum!

KENNETH RANDOLPH TAYLOR

NOVEMBER 25, 2013 COMMON ERA

THE FEAST OF SQUANTO, COMPASSIONATE HUMAN BEING

THE FEAST OF JAMES OTIS SARGENT HUNTINGTON, FOUNDER OF THE ORDER OF THE HOLY CROSS

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http://adventchristmasepiphany.wordpress.com/nineteenth-century-evangelical-support-for-a-secular-christmas/

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http://adventchristmasepiphany.wordpress.com/2014/11/06/advent-and-christmas-message/

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Agents of Divine Healing   2 comments

lamb-of-god-crozier

Above:  Lamb of God Crozier

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Acts 9:36-43 (New Revised Standard Version):

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. At that time she became ill and died. When they had washed her, they laid her in a room upstairs. Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request,

Please come to us without delay.

So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said,

Tabitha, get up.

Then she opened her eyes, and seeing Peter, she sat up. He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

Psalm 23 (New Revised Standard Version):

The LORD is my shepherd, I shall not want.

He makes me lie down in green pastures;

he leads me beside still waters;

he restores my soul.

He leads me in right paths

for his name’s sake.

Even though I walk through the darkest valley,

I fear no evil;

for you are with me;

your rod and my staff–

they comfort me.

You prepare a table before me

in the presence of my enemies;

you anoint my head with oil;

my cup overflows.

Surely goodness and mercy shall follow me

all the days of my life,

and I shall dwell in the house of the LORD

my whole life long.

Revelation 7:9-17 (New Revised Standard Version):

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying,

Salvation belongs to our God who is seated on the throne, and to the Lamb!

And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, singing,

 Amen! Blessing and glory and wisdom

and thanksgiving and honor

and power and might

be to our God forever and ever!  Amen.

Then one of the elders addressed me, saying,

Who are these, robed in white, and where have they come from?

I said to him,

Sir, you are the one that knows.

Then he said to me,

These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.

For this reason they are before the throne of God

and worship him day and night within his temple,

and the one who is seated on the throne will shelter them.

They will hunger no more, and thirst no more;

the sun will not strike them,

nor any scorching heat;

for the Lamb at the center of the throne will be their shepherd,

and he will guide them to springs of the water of life,

and God will wipe away every tear from their eyes.

John 10:22-30 (New Revised Standard Version):

At that time the festival of the Dedication took place in Jerusalem. It was winter, and Jesus was walking in the temple, in the portico of Solomon. So the Jews gathered around him and said to him,

How long will you keep us in suspense? If you are the Messiah, tell us plainly.

Jesus answered,

I have told you, and you do not believe. The works that I do in my Father’s name testify to me; but you do not believe, because you do not belong to my sheep. My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand. What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. The Father and I are one.

The Collect:

O God, whose Son Jesus is the good shepherd of your people: Grant that when we hear his voice we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. Amen.

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Some Related Posts:

Twenty-Second Day of Easter:  Fourth Sunday of Easter, Year A:

http://lenteaster.wordpress.com/2010/10/29/twenty-second-day-of-easter-fourth-sunday-of-easter-year-a/

Twenty-Second Day of Easter:  Fourth Sunday of Easter, Year B:

http://lenteaster.wordpress.com/2011/07/31/twenty-second-day-of-easter-fourth-sunday-of-easter-year-b/

Prayer of Praise and Adoration:

http://gatheredprayers.wordpress.com/2011/03/02/prayer-of-praise-and-adoration-for-the-fourth-sunday-of-easter/

Prayer of Dedication:

http://gatheredprayers.wordpress.com/2011/03/02/prayer-of-dedication-for-the-fourth-sunday-of-easter/

Acts 9:

http://lenteaster.wordpress.com/2010/10/29/twenty-first-day-of-easter/

Revelation 7:

http://adventchristmasepiphany.wordpress.com/2012/02/22/devotion-for-december-19-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2011/05/13/all-hallows-eve-a-k-a-the-vigil-of-the-eve-of-all-saints-day-october-31/

http://ordinarytimedevotions.wordpress.com/2011/05/16/feast-of-all-saints-november-1/

John 10:

http://adventchristmasepiphany.wordpress.com/2012/04/27/devotion-for-february-29-and-march-1-in-epiphanyordinary-time-lcms-daily-lectionary/

Feast of Saints Lydia, Dorcas, and Phoebe, Holy Women (January 29):

http://neatnik2009.wordpress.com/2010/06/15/feast-of-sts-lydia-dorcas-and-phoebe-holy-wome-january-29/

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Last Sunday in the Revised Common Lectionary, Jesus gave Simon Peter a commission to feed his (our Lord’s) lambs and tend his sheep.  This Sunday we see the empowered Apostle at work, raising from the dead one Tabitha/Dorcas of Joppa, a woman deemed essential in her community.  Restored to life, she could resume her

…good works and acts of charity.

–Acts 9:36b, New Revised Standard Version

The theme of shepherding also carries over from last week.  Tabitha/Dorcas was a shepherd to vulnerable people in Joppa.  Psalm 23, of course, depicts God as a shepherd.  The assigned reading from John 10 follows the Good Shepherd monologue immediately.  In John 10:22-30 Jesus, whose life is in danger, accuses the critics in front of him of not being among his sheep.  (They did want to stone him in John 10:31.)  And martyrs with robes washed white in the blood of the Lamb of God feature prominently in Revelation 7.  Those sheep have found their safe pasture posthumously.

Violence occupies a prominent place in two of the New Testament readings.  Unfortunately, many people over time have acted on their desires to commit violence against those who merely disagree with them.  New England Puritans, in colonial times, executed Quakers, who were, of course, nonviolent.  Anabaptists have faced persecution and/or martyrdom in the Old World since the 1500s.  Persecution has continued in the New World.  I regret that some of this has occurred in the United States, especially during times of war, when the U.S. Government had no patience with conscientious objectors.  Many of my fellow human beings cannot or chose not to abide differences, hence much violence.  Thus others become martyrs, often by the hands of professing Christians.  It was wrong.  It is wrong.

What causes fighting and quarrels among you?  Is not their origin the appetites that war in your bodies?  You want what you cannot have, so you murder; you are envious, and cannot attain your ambition, so you quarrel and fight….

–James 4:1-2a, Revised English Bible

Many of us want conformity, so we despise the nonconformists among us.  We do not understand them, so we hate them. We hate them, so we commit or condone violence against them.  As a lifelong nonconformist (often by default, for peer pressure has less influence on me than on many others), I have suffered emotionally from the taunts of others.  So I identify naturally with the picked-on, the despised, the misunderstood, and the oppressed.  They are of my tribe, whether or not I understand them.  So I attend church happily with heretics, homosexuals, and others who have incurred spiritual wounds in other Christian traditions.

May we–you, O reader, and I–be, by grace, agents of divine healing, not of spiritual harm or even of physical martyrdom.  May we love others, not seek their harm.

KENNETH RANDOLPH TAYLOR

JUNE 9, 2012 COMMON ERA

THE FEAST OF SAINT COLUMBA OF IONA, ROMAN CATHOLIC MISSIONARY AND ABBOT

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Adapted from this post:

http://lenteaster.wordpress.com/2012/06/09/twenty-second-day-of-easter-fourth-sunday-of-easter-year-c/

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Job and John, Part XIX: Alleged Heresy, Actual Orthodoxy   2 comments

Above:  Galileo Galilei

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Blessed Lord, who caused all holy scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of everlasting life,

which you have given us in our Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Job 30:16-31 (February 27)

Job 31:1-12, 33-40 (February 28)

Psalm 96 (Morning–February 27)

Psalm 116 (Morning–February 28)

Psalms 132 and 134 (Evening–February 27)

Psalms 26 and 130 (Evening–February 28)

John 9:1-23 (February 27)

John 9:24-41 (February 28)

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Some Related Posts:

Environment and Science:

http://gatheredprayers.wordpress.com/2011/10/31/environment-and-science/

John 9:

http://lenteaster.wordpress.com/2010/10/28/fourth-sunday-in-lent-year-a/

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John 9 consists of one story–that of a blind man whom Jesus heals.  The healing occurs at the beginning of the chapter.  Then religious politics take over.  How dare Jesus heal on the Sabbath?  Was the man ever really blind?  How could an alleged sinner–a Sabbath breaker–Jesus, perform such a miracle?  The works of God clashed with human orthodoxy, and defenders of that orthodoxy preferred not to admit that they were or might be wrong.

Some words of explanation are vital.  One way a visible minority maintains its identity is to behave differently than the majority.  As Professor Luke Timothy Johnson has pointed out, arbitrary rules might seem especially worthy of adherence from this perspective.  Sabbath laws forbade certain medical treatments on that day.  One could perform basic first aid legally.  One could save a life and prevent a situation from becoming worse legally.  But one was not supposed to heal or cure on the Sabbath.  This was ridiculous, of course, and Jesus tried to do the maximum amount of good seven days a week.  Each of us should strive to meet the same standard.

At the beginning of John 9 our Lord’s Apostles ask whether the man or his parents sinned.  Surely, they thought, somebody’s sin must have caused this blindness.  Apparently these men had not absorbed the Book of Job.  As Job protests in Chapter 30, he is innocent.  And the Book of Job agrees with him.  Job’s alleged friends gave voice to a human orthodoxy, one which stated that suffering flowed necessarily from sin.  The wicked suffer and the righteous, prosper, they said.  (Apparently, adherents of Prosperity Theology have not absorbed the Book of Job either.)  Job was, by their standards, a heretic.

Some of my favorite people have been heretics.  Galileo Galilei was a heretic for reporting astronomical observations and deriving from them accurate conclusions which challenged centuries of bad doctrine.  Both Protestant and Roman Catholic leaders condemned his writings as heretical in the 1600s.  Roger Williams argued for the separation of church and state in Puritan New England.  He also opposed mandatory prayer;  the only valid prayer, he said, is a voluntary one.  For his trouble Williams had to leave the Massachusetts Bay Colony.  Also forced to leave was Anne Hutchinson, who dared to question her pastor’s theology.  I have made Galileo a saint on my Ecumenical Calendar of Saints’ Days and Holy Days (at http://neatnik2009.wordpress.com/).  And The Episcopal Church has recognized Williams and Hutchinson as saints.  I wonder what two rebellious Puritans would have thought about that.

Orthodoxies build up over time and become accepted, conventional, and received wisdom.  The fact that a doctrine is orthodox according to this standard discourages many people from questioning it even when observed evidence contradicts it.  Jupiter does have moons.  This fact contradicts the former theology of Protestantism and Roman Catholicism.  Should one accept good science or bad theology?  The question answers itself.  The man in John 9 was born blind.  Attempts in the chapter to question that reality are almost comical.  We human beings must be willing to abandon assumptions which prove erroneous if we are to be not only intellectually honest but also to avoid harming others while defending our own egos.

Until the next segment of our journey….

KENNETH RANDOLPH TAYLOR

APRIL 27, 2012 COMMON ERA

THE FEAST OF GEORGE WASHINGTON DOANE, EPISCOPAL BISHOP OF NEW JERSEY

THE FEAST OF SAINTS ANTONY AND THEODOSIUS OF KIEV, FOUNDERS OF RUSSIAN ORTHODOX MONASTICISM; SAINT BARLAAM OF KIEV, RUSSIAN ORTHODOX ABBOT; AND SAINT STEPHEN OF KIEV, RUSSIAN ORTHODOX ABBOT AND BISHOP

THE FEAST OF THE EARLY ABBOTS OF CLUNY

THE FEAST OF JOSEPH WARRILOW, ROMAN CATHOLIC PRIEST

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Adapted from this post:

http://adventchristmasepiphany.wordpress.com/2012/04/27/devotion-for-february-27-and-28-in-epiphanyordinary-time-lcms-daily-lectionary/

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