{"id":5928,"date":"2017-08-22T12:54:58","date_gmt":"2017-08-22T18:54:58","guid":{"rendered":"http:\/\/www.podles.org\/dialogue\/?p=5928"},"modified":"2017-08-22T13:57:08","modified_gmt":"2017-08-22T19:57:08","slug":"mount-calvary-music-for-august-27-2017","status":"publish","type":"post","link":"https:\/\/www.podles.org\/dialogue\/mount-calvary-music-for-august-27-2017-5928.htm","title":{"rendered":"Mount Calvary Music for August 27, 2017"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Mount Calvary Church<\/span><\/strong><\/span><\/p>\n

A Roman Catholic Congregation of<\/p>\n

The Personal Ordinariate\u00a0of the Chair of St. Peter<\/p>\n

Anglican Use<\/em><\/p>\n

Trinity XI<\/span><\/p>\n

Hymns<\/strong><\/p>\n

Glorious things of thee are spoken<\/em><\/p>\n

Jerusalem<\/i>, my happy home<\/em>\u00a0<\/em><\/p>\n

The church’s\u00a0one foundation<\/em><\/p>\n

Common: Missa de Angelis<\/em><\/p>\n

________________________<\/p>\n

 <\/p>\n

The hymns today focus upon the Church, which is built on the rock of Peter.<\/p>\n

Glorious things of thee are spoken <\/strong>was written by John Newton (1725\u20141807), sometime slave trader and author of Amazing Grace<\/em>, with the help of William Cowper (1731\u20141800).\u00a0 The opening line quotes Psalm 87:3 \u201cGlorious things of you are spoken, O city of God.\u201d The theme is the universal church. The text begins with a vision of the new city of God (Heb 12:22), founded on the rock of ages (2 Sam 22), from which flow streams of living waters (Rev 22), alluding to the rock that Moses truck in the desert, to the Gihon spring on Mount Zion, and to the living water that Jesus promised the women at the well. The third stanza names the cloud and fire \u2014 the enduring presence God in the church \u2014, and the manna (Ex 13:21, 16:31), a symbol of the Eucharist. We are washed in the Blood of the Lamb, making us Kings and priests to our God, to Whom we offer in Jesus the sacrifice of our lives in praise and thanksgiving for the salvation He has wrought.<\/p>\n

The tune, AUSTRIA, by Haydn, created problems for England during World War II and was replaced by a newly composed tune, but we are using the 18th<\/sup> century melody, which also appears in the Emperor quartet, opus 70, no. 5.<\/p>\n

Here is the Robert Shaw Chorale<\/a>.<\/p>\n

Glorious things of thee are spoken,
\nSion, city of our God;
\nHe whose word cannot be broken,
\nFormed thee for his own abode;
\nOn the Rock of Ages founded,
\nWhat can shake thy sure repose?
\nWith salvation’s walls surrounded,
\nThou may’st smile at all thy foes.<\/p>\n

See, the streams of living waters
\nSpringing from eternal love,
\nWell supply thy sons and daughters,
\nAnd all fear of want remove.
\nWho can faint, when such a river
\nEver will their thirst assuage?
\nGrace which, like the Lord, the giver,
\nNever fails from age to age.<\/p>\n

Round each habitation hovering,
\nSee the cloud and fire appear
\nFor a glory and a covering,
\nShowing that the Lord is near.
\nThus deriving from their banner,
\nLight by night, and shade by day,
\nSafe they feed upon the manna,
\nWhich he gives them when they pray.<\/p>\n

Blest inhabitants of Sion,
\nWashed in the Redeemer’s blood!
\nJesus, whom their souls rely on,
\nMakes them kings and priests to God.
\n‘Tis his love his people raises
\nOver self to reign as kings:
\nAnd as priests, his solemn praises
\nEach for a thank-offering brings.<\/p><\/blockquote>\n

Jerusalem my happy home <\/strong>has a complicated history. It may <\/em>have been written by a 16th<\/sup> century Catholic priest \u201cF. B. P\u201d (\u00bfFrancis Baker Porter?) imprisoned in the Tower and it may<\/em> be based on The Meditations of St. Augustine<\/em>. It exists in several versions; the one we use was said to be the favorite hymn of Elizabeth Ann Seton.<\/p>\n

As adults, we know we live in a vale of tears: the disappointments of life, the sickness and death of friends and family, the destruction that evil works in God\u2019s creation. This world as it now exists is not our home, which we will find in the transfigured world of the New Creation. The disharmony of the present age will be replaced by the harmony of heaven, symbolized by music, the new song, canticum novum<\/em>, that we will forever sing. As the Navajos say,\u00a0H\u00f3zh\u00f3 Nahasdlii: It is finished in beauty.<\/span>\u00a0St. Mary Magdalen was remembered as a penitent; but penitence leads to the joy of heaven.<\/p>\n

LAND OF REST is an American folk tune with roots in the ballads of northern England and Scotland. It was known throughout the Appalachians; a shape-note version of the tune was published in The Sacred Harp<\/em> (1844).<\/p>\n

Here is\u00a0St Peter’s in the Loop<\/a>; \u00a0here St. Clement’<\/a>s, Philadelphia; here St Mark’s Cathedral<\/a>, Seattle; here is a prelude<\/a> on the tune.<\/p>\n

Here is the complete text, with the stanzas in the 1940 Hymnal marked in red.<\/p>\n

Jerusalem, my happy home,\u00a0<\/span>
\nwhen shall I come to thee?\u00a0<\/span>
\nWhen shall my sorrows have an end?\u00a0<\/span>
\nThy joys when shall I see?<\/span><\/p>\n

O happy harbor of the saints!
\nO sweet and pleasant soil!
\nIn thee no sorrow may be found,
\nno grief, no care, no toil.<\/p>\n

In thee no sickness may be seen,
\nno hurt, no ache, no sore;
\nthere is no death nor ugly devil,
\nthere is life for evermore.<\/p>\n

No dampish mist is seen in thee,
\nno cold nor darksome night;
\nthere every soul shines as the sun;
\nfor God himself gives light.<\/p>\n

There lust and lucre cannot dwell;
\nthere envy bears no sway;
\nthere is no hunger, heat, nor cold,
\nbut pleasure every way.<\/p>\n

Jerusalem, Jerusalem,\u00a0<\/span>
\nGod grant that I may see\u00a0<\/span>
\nthine endless joy, and of the same\u00a0<\/span>
\npartaker ay may be!<\/span><\/p>\n

Thy walls are made of precious stones,
\nthy bulwarks diamonds square;
\nthy gates are of right orient pearl;
\nexceeding rich and rare;<\/p>\n

thy turrets and thy pinnacles
\nwith carbuncles do shine;
\nthy very streets are paved with gold,
\nsurpassing clear and fine;<\/p>\n

thy houses are of ivory,
\nthy windows crystal clear;
\nthy tiles are made of beaten gold–
\nO God that I were there!<\/p>\n

Within thy gates nothing doth come
\nthat is not passing clean,
\nno spider’s web, no dirt, no dust,
\nno filth may there be seen.<\/p>\n

Aye, my sweet home, Jerusalem,
\nwould God I were in thee:
\nwould God my woes were at an end,
\nthy joys that I might see.<\/p>\n

Thy saints are crowned with glory great;
\nthey see God face to face;
\nthey triumph still, they still rejoice
\nmost happy is their case..<\/p>\n

We that are here in banishment
\ncontinually do mourn:
\nwe sigh and sob, we weep and wail,
\nperpetually we groan.<\/p>\n

Our sweet is mixed with bitter gall,
\nour pleasure is but pain:
\nour joys scarce last the looking on,
\nour sorrows still remain.<\/p>\n

But there they live in such delight,
\nsuch pleasure and such play,
\nas that to them a thousand years
\ndoth seem as yesterday.<\/p>\n

Thy vineyards and thy orchards are
\nmost beautiful and fair,
\nfull furnished with trees and fruits,
\nmost wonderful and rare.<\/p>\n

Thy gardens and thy gallant walks
\ncontinually are green:
\nthere grow such sweet and pleasant flowers
\nas nowhere else are seen.<\/p>\n

There is nectar and ambrosia made,
\nthere is musk and civet sweet;
\nthere many a fair and dainty drug
\nis trodden under feet.<\/p>\n

There cinnamon, there sugar grows,
\nthere nard and balm abound.
\nWhat tongue can tell or heart conceive
\nthe joys that there are found?<\/p>\n

Quite through the streets with silver sound
\nthe flood of life doth flow,
\nupon whose banks on every side
\nthe wood of life doth grow.<\/p>\n

There trees for evermore bear fruit,
\nand evermore do spring;
\nthere evermore the angels be,
\nand evermore do sing.<\/p>\n

There David stands with harp in hand\u00a0<\/span>
\nas master of the choir:\u00a0<\/span>
\nten thousand times that man were blessed\u00a0<\/span>
\nthat might this music hear.<\/span><\/p>\n

Our Lady sings Magnificat\u00a0<\/span>
\nwith tune surpassing sweet,\u00a0<\/span>
\nand all the virgins bear their part,\u00a0<\/span>
\nsitting at her feet.<\/span><\/p>\n

There Magdalen hath left her moan,\u00a0<\/span>
\nand cheerfully doth sing\u00a0<\/span>
\nwith bless\u00e8d saints, whose harmony\u00a0<\/span>
\nin every street doth ring.<\/span><\/p>\n

Jerusalem, my happy home,\u00a0<\/span>
\nwould God I were in thee!\u00a0<\/span>
\nWould God my woes were at an end\u00a0<\/span>
\nthy joys that I might see!<\/span><\/p><\/blockquote>\n

The Church\u2019s one foundation<\/strong>\u00a0was written by Samuel John Stone (1839\u20141900). He\u00a0wrote this hymn as one of twelve published in Lyra Fidelium: Twelve Hymns on the Twelve Articles of the Apostles\u2019 Creed<\/em> (1866). It is an expansion of the article of the Apostles\u2019 Creed: \u201cthe holy Catholic church, the communion of saints.\u201d Stone counters Bishop John Colenso\u2019s (1814\u20141883) attack on the infallibility of Scripture and on the unity of the human race: Colenso thought that different races descended from different first parents.<\/p>\n

Stone fills the hymn with Scriptural images: the church is the Bride of Christ, created by water (baptism) and the word (Scripture).\u00a0 Stone emphasizes the unity of the Church, the redeemed human race: \u201cover all the earth,\u201d \u201cone Lord, one faith, one birth,\u201d \u201cone holy Name,\u201d \u201cone food\u201d (the Eucharist), \u201cone hope.\u201d In Stone\u2019s time and now the Church is divided by schisms and heresies (Colenso approved of multiple marriages, i.e., polygamy). Christians are slaughtered daily throughout the world, sometimes at the very altar. John in Revelation <\/em>\u201csaw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given; they cried out with a loud voice, \u2018Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?\u2019\u201d The Church is militant against evil and therefore attacked by Satan, yet even now we experience the communion of the saints, the communion founded in the Trinity, Whose life of love we enter through the Eucharist.<\/p>\n

Here is King’s College<\/a>, Cambridge; here a vigorous rendition<\/a>.<\/p>\n

1 The church’s one foundation
\nis Jesus Christ her Lord;
\nshe is his new creation
\nby water and the word:
\nfrom heaven he came and sought her
\nto be his holy Bride;
\nwith his own blood he bought her,
\nand for her life he died.
\n2 Elect from every nation,
\nyet one o’er all the earth,
\nher charter of salvation
\none Lord, one faith, one birth;
\none holy name she blesses,
\npartakes one holy food,
\nand to one hope she presses
\nwith every grace endued.
\n3 Though with a scornful wonder
\nmen see her sore opprest,
\nby schisms rent asunder,
\nby heresies distrest;
\nyet saints their watch are keeping,
\ntheir cry goes up, ‘How long?’
\nAnd soon the night of weeping
\nshall be the morn of song.
\n4 ‘Mid toil and tribulation,
\nand tumult of her war,
\nshe waits the consummation
\nof peace for evermore;
\ntill with the vision glorious
\nher longing eyes are blest,
\nand the great church victorious
\nshall be the church at rest.
\n5 Yet she on earth hath union
\nwith God the Three in One,
\nand mystic sweet communion
\nwith those whose rest is won:
\nO happy ones and holy!
\nLord, give us grace that we,
\nlike them, the meek and lowly,
\non high may dwell with thee.<\/p><\/blockquote>\n

\"\"<\/a><\/p>\n

S. J. Stone<\/em><\/p>\n

Samuel John Stone, a clergyman of the Church of England, the son of Rev. William Stone, was born at Whitmore, Staffordshire, April 25, 1839. He was educated at Pembroke College, Oxford, where he was graduated B.A. in 1862. Later he took orders and served various Churches. He succeeded his father at St. Paul’s, Haggerstown, in 1874. He was the author of many original hymns and translations, which were collected and published in 1886. \u00a0He died November 19, 1900.<\/p>\n

Stone wrote The church’s one foundatio<\/em>n as his response to the Colenso controversy.<\/p>\n

In 1862 Bishop J.W. Colenso caused a great controversy with\u00a0The Pentateuch and the Book of Joshua Critically Examined<\/span>\u00a0<\/em>when he tried to remove points of doctrine which men of the mid-nineteenth century found impossible to believe. For him the entire problem centered on the right of the minister to free thought, a right which, as he wrote in a later volume, was denied by a law which bound each minister “by law to believe in the historical truth of Noah’s Flood, as recorded in the Bible, which the Church believed in some centuries ago, before God had given us the light of modern science.” The blows of the geologist’s hammer were here decisive.<\/p>\n

“My own knowledge of some branches of science, of Geology in particular, had been much increased since I left England; and I now knew for certain, on geological grounds, a fact, of which I had only had misgivings before, viz., that a Universal Deluge, such as the Bible manifestly speaks of, could not possibly have taken place in the way described in the Book of Genesis, not to mention other difficulties which the story contains. I refer especially to the circumstance, well known to all geologists, . . . that volcanic hills exist of immense extent in Auvergne and Languedoc, which must have been formed ages before the Noachian Deluge, and which are covered with light and loose substances, pumice-stone &c., that must have been swept away by a Flood, but do not exhibit the slightest sign of having ever been so disturbed.”<\/p>\n

Once the Bishop’s doubts had been aroused by the facts of geology and further stimulated by the questions of native assistants who were aiding his translation of the Bible, he proceeded to examine “the other difficulties the story contains.”<\/p>\n

After investigating the details, as presented in Exodus, of camp life, of sacrifice, of numbers of men and animals \u2014 details all of which, according to contemporary ecclesiastic law, had to be literally true \u2014 Bishop Colenso was led to the conviction, painful, he said, both to himself and his reader, that<\/p>\n

“the Pentateuch, as a whole, cannot personally have been written by Moses, or by anyone acquainted personally with the facts which it professes to describe, and, further, that the (so-called) Mosaic narrative, by whomsoever written, and though imparting to us, as I fully believe it does, revelations of the Divine Will and Character, cannot be regarded as historically true.”<\/p>\n

To feel the force of these words\u00a0and to understand the anguish they both caused and relieved, it is necessary to realize how widespread was the view, quoted by Colenso, that “The Bible cannot be less that verbally inspired. Every word, every syllable, every letter, is just what it would be, had God spoken from heaven without any human intervention.” In the introductory remarks to the first part of his work, Colenso quotes from Burgon’s Inspiration and Interpretation, a standard work for ministerial students:<\/p>\n

“The BIBLE is none other than the Voice of Him that sitteth upon the Throne! Every book of it \u2014 every chapter of it \u2014 every verse of it \u2014 every word of it \u2014 every syllable of it \u2014 (where are we to stop?) every letter of it \u2014 is the direct utterance of the Most High! The Bible is none other than the word of God \u2014 not some part of it more, some part of it less, but all alike, the utterance of Him, who sitteth upon the Throne \u2014 absolute \u2014 faultless \u2014 unerring \u2014 supreme.”<\/p>\n

(Victorian Web)<\/p>\n

Colenso, to do him justice, could not believe in the fundamentalist approach to the Bible, which regrads it as \u00a0Muslims regard the Koran: very letter divinely inspired and literally true (as undersold by a Westerner). But Colenso also discarded teachings essential to Christianity, such as the unity of the human race”<\/p>\n

Colenso was a\u00a0polygenist<\/a>; he believed in CoAdamism that races had been created separately. Colenso pointed to monuments and artifacts in Egypt to debunk monogenist beliefs that all races came from the same stock. Ancient Egyptian representations of races for example showed exactly how the races looked today. Egyptological evidence indicated the existence of remarkable permanent differences in the shape of the skull, bodily form, colour and physiognomy between different races which are difficult to reconcile with biblical monogenesis. Colenso believed that racial variation between races was so great, that there was no way all the races could have come from the same stock just a few thousand years ago, he was unconvinced that the climate could change racial variation, he also with other biblical polygenists believed that monogenists had interpreted the bible wrongly.[16]<\/a><\/sup>\u00a0Colenso said \u201cIt seems most probable that the human race, as it now exists, had really sprung from more than one pair\u201d. Colenso denied that polygenism caused any kind of racist attitudes or practices, like many other polygenists he claimed that monogenesis was the cause of slavery and racism. Colenso claimed that each race had sprung from a different pair of parents, and that all races had been created equal by God.\u00a0(wikipedia)<\/span><\/p>\n

Stone also tried a different approach to critiquing the heresies of his time:<\/p>\n

The Soliloquy of a Rationalistic Chicken:<\/span>
\nOn the Picture of a Newly Hatched Chicken Contemplating the Fragments of Its Native Shell<\/p>\n

Most strange!
\nMost queer,\u2014although most excellent a change!
\nShades of the prison-house, ye disappear!
\nMy fettered thoughts have won a wider range,
\nAnd, like my legs, are free;
\nNo longer huddled up so pitiably:
\nFree now to pry and probe, and peep and peer,
\nAnd make these mysteries out.
\nShall a free-thinking chicken live in doubt?
\nFor now in doubt undoubtedly I am:
\nThis problem\u2019s very heavy on my mind,
\nAnd I\u2019m not one to either shirk or sham:
\nI won\u2019t be blinded, and I won\u2019t be blind!<\/p>\n

Now, let me see;
\nFirst, I would know how did I get in there?
\nThen, where was I of yore?
\nBesides, why didn\u2019t I get out before?<\/p>\n

Bless me!
\nHere are three puzzles (out of plenty more)
\nEnough to give me pip upon the brain!
\nBut let me think again.
\nHow do I know I ever was inside?
\nNow I reflect, it is, I do maintain,
\nLess than my reason, and beneath my pride
\nTo think that I could dwell
\nIn such a paltry miserable cell
\nAs that old shell.
\nOf course I couldn\u2019t! How could I have lain,
\nBody and beak and feathers, legs and wings,
\nAnd my deep heart\u2019s sublime imaginings,
\nIn there?<\/p>\n

I meet the notion with profound disdain;
\nIt\u2019s quite incredible; since I declare
\n(And I\u2019m a chicken that you can\u2019t deceive)
\nWhat I can\u2019t understand I won\u2019t believe.
\nWhere did I come from, then? Ah! where, indeed?
\nThis is a riddle monstrous hard to read.
\nI have it! Why, of course,
\nAll things are moulded by some plastic force
\nOut of some atoms somewhere up in space,
\nFortuitously concurrent anyhow:\u2014
\nThere, now!
\nThat\u2019s plain as is the beak upon my face.<\/p>\n

What\u2019s that I hear?
\nMy mother cackling at me! Just her way,
\nSo prejudiced and ignorant I say;
\nSo far behind the wisdom of the day!<\/p>\n

What\u2019s old I can\u2019t revere.
\nHark at her. \u201cYou\u2019re a little fool, my dear,
\nThat\u2019s quite as plain, alack!
\nAs is the piece of shell upon your back!\u201d
\nHow bigoted! upon my back, indeed!
\nI don\u2019t believe it\u2019s there;
\nFor I can\u2019t see it; and I do declare,
\nFor all her fond deceivin\u2019,
\nWhat I can\u2019t see I never will believe in!<\/p>\n

\r\n\t<\/div>\r\n","protected":false},"excerpt":{"rendered":"

Mount Calvary Church A Roman Catholic Congregation of The Personal Ordinariate\u00a0of the Chair of St. Peter Anglican Use Trinity XI Hymns Glorious things of thee are spoken Jerusalem, my happy home\u00a0 The church’s\u00a0one foundation Common: Missa de Angelis ________________________   The hymns today focus upon the Church, which is built on the rock of Peter. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"footnotes":""},"categories":[1229,1318],"tags":[1501,1502,1499,1500],"class_list":["post-5928","post","type-post","status-publish","format-standard","hentry","category-hymns","category-mount-calvary-church","tag-colenso","tag-land-of-rest","tag-mt-calvary-baltimore","tag-ymns","has-post-title","has-post-date","has-post-category","has-post-tag","has-post-comment","has-post-author"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5928","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/comments?post=5928"}],"version-history":[{"count":14,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5928\/revisions"}],"predecessor-version":[{"id":5944,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5928\/revisions\/5944"}],"wp:attachment":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/media?parent=5928"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/categories?post=5928"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/tags?post=5928"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}