Veni Emmanuel

In the Christian church, the new year – the liturgical year – begins this coming Sunday with a four week journey known as Advent. It’s often described as a time of waiting, watching, and hoping, and a season when we might try to quiet our minds in the midst of the chaos around us, but living in a state of anticipation and also with a quiet mind seem to be at odds with each other. Somehow we have to accept that Advent is a season of duality. A time of joy and penance, beginnings and end times, the comfort of God’s word and the discomfort of the prophets’ messages, images of light and darkness.

I love the hymns of Advent, and no hymn better captures the two sides of Advent than O come, o come Emmanuel, sometimes known by its Latin name, Veni emmanuel. Its text is built on the ancient words of the “O Antiphons” which were sung before and after the chanting of Mary’s Magnificat in the seven days preceding Christmas Eve (hence the dates you see before each verse). Mourning in lonely exile (vs 1), we’re asked in the refrain to “Rejoice!”

My soul proclaims the greatness of the Lord and my spirit rejoices in God my savior, the first line of the Magnificat, is Mary’s brave response to God’s plan for her to have a child, one who will be both human and divine.

oemmanuel

Each verse of Veni Emmanuel (#56 in The Hymnal 1982) begins with a salutation, in the form of a name for God, and then an invitation for each of these aspects of God to come into our lives. An invitation is meaningless, of course, unless the door has been left open, so don’t sing this beautiful hymn unless your heart is open to change!

O Sapienta (v. 2)  O come, wisdom, and show us a path towards knowledge

O Adonai (v. 3) O come, Lord of might, and with an outstretched arm, save us

O Radix Jesse (v. 4)  O come, branch of Jesse’s tree, and be a sign of God’s love

O Clavis David  (v. 5)  O come, Key of David, and open the gates of life and set us free

O Oriens (v. 6)   O come, Radiant Light, and shine on those who sit in darkness

O Rex gentium (v. 7)   O come, King of all people, and end our sad divisions

O Emmanuel  (vss 1 and 8)  O come, Emmanuel, and dwell among us

In the complexity of this life, may we discover truth somewhere in the middle of all the dichotomies of Advent. Anticipation and peacefulness. Questions and answers. Joy and penance. Comfort and discomfort. And in all of that, may it be a journey towards light and rebirth, a triumph of dreams and hopes over our knowledge of life’s dark places.

Veni Emmanuel,

Sonya

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This blog represents my attempt to put thoughts together on various things that seem to connect – in my mind anyway. More often than not new ideas first involve reaching back to what was and I can only hope that the prehistoric San cave painting at the top of this page inspires all kinds of connections between old and new.

Feel free to pass this message along to anyone who might be interested. You can simply subscribe (look for the “Subscribe” button at the top of the post) to get a reminder of new posts, or you can register with a user name and password in order to comment. If a community conversation comes out of this, all the better. We have so much to share and so much for which we can be grateful.

Undone by Donne

One of my favorite hymns to teach young choristers in years past has been Hymn 140 in The Hymnal 1982, and I urge you to take a few minutes to listen to this gorgeous recording. With its plaintive 17th century tune and text by John Donne it was seemingly far beyond their years, and yet somehow always seemed to reach them in that deeper place where children have vast stores of wisdom. It’s also fun to teach them about the play on words in the last line:

Wilt thou forgive that sin, where I begun,
Which is my sin, though it were done before?
Wilt thou forgive those sins through which I run,
And do run still, though still I do deplore?
When thou hast done, thou hast not done, for I have more.

Donne (1573-1631) had secretly married Ann More against her family’s wishes, causing his dismissal and years of poverty until he became employable again as an Anglican priest in 1615.  “When thou hast Donne, thou hast not Donne, for I have More”. A Hymn to God the Father by John Donne

Ann had died some years before Donne wrote this text, but despite its apparent gloom the text actually conveys a sense of assurance, most clearly in verse 3, while playing on their names once again:

that at my death thy Son shall shine as he shines now, and heretofore.
And having done that, thou hast done, I fear no more.

Donne is quoted as saying: “And, O the power of church-music! that harmony added to this Hymn has raised the affections of my heart, and quickened my graces of zeal and gratitude.”

Might we all, including our children, be so moved by music in the church.

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I’m not sure if the sign is still there, but several years ago when I made a quick visit to Milwaukee I came through airport security to see this:

Recombobulation Area

I don’t know about you, but I’m discombobulated on a regular basis, and the opportunity to pull myself back together after shedding various parts of my attire for airport security was very welcome. In fact, I bet we might all welcome the chance to recombobulate ourselves now and then. Maybe you already have such a place. A yoga class,  hiking, a cup of tea and a book. Could church be one of those places to recombobulate? It’s a place, after all, that asks you to temporarily step away from your normal life, where discombobulation is perhaps not an unusual state of being.  Church, at its best, is a place to sing together, confront difficult issues from moral and theological perspectives, and experience the beauty of God through all five senses. It is a place, ideally, where you are accepted and loved as you are, and given some tools to help you become better than you are now.

I often imagine what someone, completely new to church, might experience during a service. While singing a hymn with an archaic text such as Donne’s for Hymn 140,  I wonder what my unchurched visitor is thinking. Does it seem stuffy and off-putting?  A conversation in my head goes something like this:

“Why do you say thee and thou in church still?” she might ask?

“Because there is a power in being connected by language and thought to past generations of Anglicans/Episcopalians, and because we aren’t afraid to create an experience which takes us away from day to day life and helps us glimpse a more orderly world where ideas and emotions are beautifully and carefully expressed,” I might answer.

Wilt thou forgive that sin?  “I’m not really comfortable talking about sin. It’s such a harsh word, and makes me feel judged.”

“I get that. Words have power, but one of the things I particularly enjoy is looking under the surface for deeper meanings. There’s no basis, as far as I know, for my idea that “sin” is related to the word sine, which is Latin for “without,” but being without a moral compass is my working definition of sin.”

“But where’s the joy and exuberance that unleashes the power of the Holy Spirit in us?” she would then wonder.

And I could reply, “Well, it is Lent, and expressions of joy and exuberance become muted, so that we can then feel their full effects on Easter.  For Episcopalians, it’s almost always about balance.”

Maybe church in general, and Lent in particular, can be times to recombobulate, places to step away from “normal” and reconnect with those deep currents of thought and emotion that keep us…combobulated. I wish that was a real word.

Peace,
Sonya

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This blog represents my attempt to put thoughts together on various things that seem to connect – in my mind anyway. More often than not new ideas first involve reaching back to what was and I can only hope that the prehistoric San cave painting at the top of this page inspires all kinds of new connections between old and new.

Feel free to pass this message along to anyone who might be interested. You can simply subscribe (look for the “Subscribe” button at the top of the post) to get a reminder of new posts, or you can register with a user name and password in order to comment. If a community conversation comes out of this, all the better. We have so much to share and so much for which we can be grateful.

The Moment to Decide

Thou that hast given so much to me
give one thing more, a grateful heart.
Not thankful when it pleaseth me,
as if Thy blessings had spare days —
but such a heart, whose pulse may be Thy praise.

from “Gratefulness” by George Herbert

Cultivating, expressing, and living a life of gratitude are decisions we each make for ourselves. Feeling grateful can come from a place of abundance in our lives, but I have a feeling it comes more often from a place of scarcity, or even despair. Those moments when we are stripped down to a basic level of survival – be that emotional or physical survival – and we somehow summon gratitude for another day, a kindness shown, or even just an awareness that our pain is a sign that we have loved and been loved. These are clear connections with God in a way that lifts us from scarcity to abundance.

Think of all that you are blessed with.  A loving family? Educational opportunities? The chance to travel the world? Material wealth? Good health? Sincere friendships?  Resilience?  Charisma? The possibilities are many.  The best gifts are given without expectation of anything in return, but blessings? Those put us in God’s debt and we do owe something back to the world for our blessings.

President Kennedy, echoing words from Luke 12:48, reminded a prosperous America in 1961: “For of those to whom much is given, much is required.”

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Three people in the past week or so have individually mentioned the same hymn to me. Coincidence?  Holy Spirit?  It comes from The Hymnal 1940, and though I know the tune well (the wonderfully sturdy Welsh tune, supposedly found in a bottle on its rugged coastline…Ton-y-botel), the words were less familiar to me.  I suppose the editorial committee for The Hymnal 1982 couldn’t imagine us singing these words into the 21st century and so it didn’t make the cut:

Once to every man and nation comes the moment to decide,
In the strife of truth with falsehood, for the good or evil side;
Some great cause, God’s new Messiah, off’ring each the bloom or blight,
And the choice goes by forever ‘twixt that darkness and that light.

From a poem written to protest the Mexican War and the increased territory for slavery which that war portended, the hymn’s text continues:

Then the brave man chooses, while the coward stands aside till the multitude make virtue of the faith they had denied (v. 2), and …toiling up new Calvaries ever with the cross that turns not back; new occasions teach new duties, time makes ancient good uncouth (v. 3) and in the final verse…Though the cause of evil prosper, yet ’tis truth alone is strong.  

You will find the text in its entirety here. Do you agree that these words have relevance for us in 2017, occasional masculine language notwithstanding? New CalvariesGod’s new Messiah…new occasions teach new duties…new forms of human cruelty and deception, new reasons to strengthen our resolve for truth and justice.

This is bold language, words to shake us from complacency.  Perhaps too directive though, too black and white? But aren’t some things simply wrong? Is every problem shaded in gray? If a simple question were to be asked of any action – does it create more goodwill and love in the world? – would that pull us out of some of life’s gray areas?

Each of us has abundant blessings of one kind or another. Our obligation in turn is to see each decision – even seemingly insignificant ones – as moments to decide ‘twixt that darkness and that light.

With a grateful heart,
Sonya

Celebration

During this week between Rosh Hashanah and Yom Kippur, the Jewish High Holy Days, it seems appropriate to quote the Rabbi of “radical amazement,” Abraham Joshua Heschel, but the words that are ringing in my ears aren’t ones we necessarily want to hear. On the NPR program, On Being, this past Sunday a Heschel scholar addressed the concern expressed by so many who believe that religion does have something to say for our times, despite so much evidence to the contrary:

“It is customary to blame secular science and anti-religious philosophy for the eclipse of religion in modern society. It would be more honest to blame religion for its own defeats. Religion declined not because it was refuted, but because it became irrelevant, dull, oppressive, insipid. 

Ouch. Yet, how many people would indeed describe church as irrelevant, dull, oppressive and insipid? Perhaps not the people who actually go to church (oh, I hope not), but all too often they are true words for those who don’t go to church, and aren’t those the very people the church wants to reach?

When I was asked by the Rector of St. John’s about my vision for the music, my response was “to never be boring.” I want music in the church to be the opposite of irrelevant, dull, oppressive, and insipid. I think a lot about how to make music a meaningful part of people’s worship. The combination of music, text, liturgy, and all the individual needs, gifts and hopes that people bring to the table is a powerful one. If I think about it, celebration is at the heart of all my musical endeavors. To celebrate this incredible gift of music from God and the musical gifts given to us by great composers and musical traditions of many cultures, to celebrate the talents and new-found skills of those who participate in choirs, as well as the wisdom found in the great poetry of the psalms and hymn texts. To celebrate the beauty of all those things expressed in the impressionistic hymn text Now:

Now the silence  Now the peace  Now the empty hands uplifted  Now the kneeling Now the plea  Now the Father’s arms in welcome  Now the hearing  Now the pow’r Now the vessel brimmed for pouring  Now the body  Now the blood  Now the joyful celebration   (The Hymnal 1982, #333)

Rabbi Heschel had something to say about celebration too:

People of our time are losing the power of celebration. Instead of celebrating we seek to be amused or entertained. Celebration is an active state, an act of expressing reverence or appreciation. To be entertained is a passive state–it is to receive pleasure afforded by an amusing act or a spectacle…. Celebration is a confrontation, giving attention to the transcendent meaning of one’s actions.

We can celebrate by simply paying attention. Now. How could a celebration like that be anything other than relevant, astonishing, compassionate, and exhilarating?

Peace,
Sonya