Hymns

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They Don’t Go Home Humming the Sermon

hum

Liturgy has the power to from us in ways that preachers can only dream of. The truth is worshippers don’t go home humming the sermon. What we sing in worship matters precisely because music has the power to both open us up and shut us down to change. As our theology evolves, so too what we sing in worship must evolve. But familiar chestnuts  are familiar for a reason. Our favourite hymns are singable! Sadly, so many of the best loved hymns inscribe theologies that posit a god that few of us are willing to worship. But rather than throw the babies out with the bath water, we can give the best loved hymn tunes a new lease on life with texts that do not re-inscribe theories of atonement that we are trying to leave behind. I have been asked to share some of the resources that we have found helpful at Holy Cross and over the next few weeks I hope to post several resources.

Inclusive Hymns Aldredge-ClantonIt hasn’t been easy to find new words with which to resurrect old hymns. But there are two resources that warm the heart of this particular worship planner. Both “Inclusive Hymns For Liberating Christians” and “Inclusive Hymns for Liberation, Peace, and Justice” are the work of Jann Aldredge-Clanton who is responsible for the hymn texts and Larry E. Schultz who provides a few new tunes for Aldredge-Clanton’s texts. I highly recommend both volumes for those progressive Christian worship planners who seek to use music to open people to the possibilities of  more expansive theologies. Aldredge-Clanton’s texts go farInclusive hymns for liberation beyond “inclusive language” for God and for people.

Jann Aldredge-Clanton currently serves as adjunct professor at Perkins School of Theology and Richland Community College, Dallas, Texas. Her vivid imagery opens the mind while familiar tunes comfort the spirit.  

The good news is that although these resources are not easy to get in Canada, I ordered mine from Amazon.com in the U.S. and the shipping charges were minimal. Better yet, with the purchase of 10 or more you get permission to reproduce hymns for worship.

Here are two videos that provide of just two of the pieces sung in very different worship styles.

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 To the Tune of a Welcoming God

welcome

To the Tune of a Welcoming GodDavid R. Weiss’ “To the Tune of a Welcoming God: Lyrical reflections on sexuality, spirituality, and the widness of God’s welcome” is a wonderful resource for worship planners who are searching for ways to engage worshippers in the difficult task of breaking down barriers to inclusion. As I wrote in the previous post, “they don’t go home humming the sermon!” Music opens our very selves to that which is beyond ourselves and Weiss has written some powerful texts that can be coupled with well loved, familiar hymn tunes. I was first exposed to Weiss’ way with words a number of years ago when Lutheran’s Concerned included his “O Christ Who Came” in their worship resources for the celebration of Reconciling in Christ Sunday. When set to the tune of LONDONDERRY AIR (that’s O’ Danny Boy, for the uninitiated), Weiss’ words provide an expansive welcome that we have often sung with gusto at Holy Cross. So, I was delighted to discover, on iTunes of all places, the album “To the Tune of a Welcoming God” by Sara Kay. After quickly downloading, I began to listen to all sorts of possibilities for worship in Weiss’ splendid texts set to familiar tunes. In addition to providing hymn texts that expand our vision of what it means to extend a welcome to the GLBT community, Weiss’ texts open worshippers to images of God that move us beyond words as they open us to theologies that embrace the reality of the cosmos. You can follow this link to find a copy of the hymn texts.

In addition to the hymn texts, Weiss’ book provides a collection of essays in which Weiss offers a vision of what the Church can become. Weiss is writes from his own Lutheran perspective reflecting his own struggles in work of building a more inclusive church. Weiss opens the book with his own “Credo” which I look forward to using in liturgy as an “Affirmation of Faith”. 

Credo: By David R. Weiss

I believe in God,
The Great Mystery that is the Source of all that is,
I believe that God is beyond our words
And surely beyond our genders,
But that we are still invited to name God as best we can,
With humility and wonder.
I believe in God’s love for all creation, not just humanity.
I believe in God’s yearning,
That justice hold sway in every corner of creation
And in God’s anxious longing
For Sabbath joy to fill the cosmos.

I believe that the deep beauty of Jesus’ life
Is a true revelation of God’s desire to see compassion
At the center of human community.
I believe that Jesus’ healings, parables, and table fellowship
Reveal the truth of God active in our midst.
And I believe that in Jesus’ life
We hear an invitation to echo such compassion
In our own lives.

I believe that Jesus’ death
Reminds us that oppressive power
Will stop at nothing –
Then or now – to silence compassion.
And I believe that resurrection
Names the miracle that takes place –
Then and now – whenever we rededicate
Our lives to compassion
Thereby announcing that even death
Cannot silence the love of God.

I believe that besides Jesus’ life
And besides the biblical text,
Other lives and other texts also bear the truth of God –
And that our lives are richer for listening well
To the movement of God in many places.

I believe that God continues to be present still today
And that the Holy Breath of God blows
Whenever and wherever compassion is born,
Whether in our words, deeds, or rituals.
I believe we have a special responsibility
To gather in community and share rituals,
Both ancient and fresh,
That exercise our imaginations,
Both bodily and spiritually
For the practice of compassion.

I believe that in our lives
We have the capacity to move God,
This loving mystery that dwells at the heart of all that is,
To the point of tears.

And I commit myself,
With my brothers and sisters and the whole of creation,
To living in ways that seek to move God to tears of joy.

Amen.

Recent Posts

God Beyond Our Personifications, Images, and Idols: a sermon for the Third Sunday of Advent

Christ Sophia pastorDawnLuke 1:47-55, Meditations with Meister Eckhart, John 1:6-8, 19-28
View the readings Readings: here

O Holy Darkness, Loving Womb, O Come, Christ Sophia, Midwife Divine Now Calls Us and O Child Within The Christmas Scene

Listen to the sermon here

As is our custom, during the season of Advent we journey into the darkness so that we might seek the Light. Together, in that sacred darkness we hear the voice of the one who cries to us from the wilderness. John the Baptist strides across the Advent stage to point us toward the One who is, was, and evermore shall be the Light. Each of the four Gospels highlights the plaintiff cries of this strange, wildman who shouts to us from the wilderness, which inhabits the darkest recesses of our collective consciences.  According to the gospel storytellers Matthew, Mark, Luke and John this harbinger cries out warning everyone to repent, to turn around, to prepare the way for the One who is coming into our midst.  

No one knows who wrote the gospels according to Matthew, Mark, Luke, and John. We can say that Jesus’ disciples did not write them. The names Matthew, Mark, Luke, and John were given to the books long after they were written. Scholars tell us that the gospel known as Mark is the oldest, written sometime after the year 70, Matthew and Luke are dated somewhere between 80 and 90, and the Gospel according to John was written anywhere between 90 and 120. Last week I told you about the horrific context in which these gospels were written. The Romans were waging a full-blooded campaign against the Jewish people. Between the years, 66 and 73, then between 115 and 117, and finally, between 132 and 136 war between Roman and the Jewish people raged in what Rome called the Bellum Judaicum, “the Jewish War.” The scale of destruction was staggering. According to the history books millions of Jews were killed, Judea and Galilee were laid to waste and Jewish communities throughout the Mediterranean were attacked en masse. Some historians have gone so far as to label the Jewish War “the first Holocaust”.  Rome perpetrated violence upon the Jewish people because the Jews refused to submit to Roman ways. The Jewish people refused to worship Roman gods, claiming YAHWEH is the one, true God, and refusing to worship the various caesars and longing for a Messiah the likes of David to save them from their Roman over-lords.

In the midst of this terrible darkness the gospel storytellers crafted their stories of one such Messiah. During this darkness, the carnage would have been omnipresent. Historians tell us that thousands of men hung on crosses and untold numbers of women were raped and forced into slavery, while a multitude of infants whose bodies were torn apart were left to rot so as to terrorize the people. Rome was just being Rome, demanding total submission of a people who refused to submit. This standoff reached a climax when in May of the year 70 the Roman’s responded to a particular Jewish uprising with the destruction of the Temple and the raising to the ground of most of Jerusalem. The Temple was the very heart of Judaism; both the religious center of Jewish worship and the cultural center of the Jewish people. It was an apocalypse the likes of which would haunt the telling of the story of Jesus forever. All four of the gospels which have been handed down to us as canon were written in the midst of this apocalypse and born of the pain of YAHWEH’s people. The Temple dominates the story of Jesus because the Temple had been destroyed by Rome when the gospels were born. Continue reading

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