Some worry that the Trumps didn’t sing the hymns or recite the creed at Bush 41 funeral

I am a Lutheran and our one congregation has 3 styles of worship, traditional, contemporary and loud rock, and I don't sing many of the praise/songs at some of the alternative services because I don't know them or I don't like them. Also, not all Christian churches use the Apostles Creed, and not all Christians are familiar with it. I've attended services where it sounds like a local committee wrote the creed of the day, and I don't say it. There are 35,000 (approx.) Protestant and non-denominational/Bible only groups, plus multiple rites within the Catholic tradition, many orthodox and Eastern Christian groups. Christianity is a very big tent, multi-cultural, multi-ethnic, multi-language and multi-liturgy or no liturgy, and there are no requirements to sing or recite anything, especially when in unfamiliar territory. The trick to attending a different service is to always sit in the back row and observe--which obviously the Trumps couldn't do.

Unfortunately, many in the media used the very lovely tributes to Bush 41 to slam Trump.  They just can’t help themselves.

Hymns of praise

 

We attend the traditional service at our Lutheran church (NALC) in Upper Arlington, Ohio.  There are two other types of services—one I call “happy clappy” which I’m guessing is mostly post-1960s songs and praise music without liturgy and the other “clangy bangy” with very loud guitars and drums, and we have two locations for one congregation. Right now we have a total of five services, but I can remember a time when we had 10, trying to suit all the tastes in worship style and preaching. Our traditional service at Lytham Road has a choir and the other two have praise bands with perhaps a quartet to lead the music.  The pastors rotate, so we all eventually hear the same sermons by the same pastors. Right now we’re in a study called “Gathered,” which is about worship.  Last week was on music (song) with sermon by senior pastor Steve Turnbull and yesterday was the sacraments by Aaron Thompson who is director of the high school ministry.  Lutherans have two sacraments—baptism and communion, but for 1500 years the Christian church had six sacraments, but Martin Luther cut them to two, and today many Protestant and Bible and non-denominational churches have no sacraments, only memorials.

So this all leads to the opening hymn of praise, “Praise the Lord! O Heavens. I always read the information about the hymn writers at the bottom of the page (I don’t like to read words on a screen, because I like to see the music so I can practice my dwindling ability to read music.) This one said, Text: The Foundling Hospital Collection, London, 1796.  One of the beautiful things I appreciate about the Internet is I don’t have to wait long to satisfy my curiosity. An antiquarian book dealer, Simon Beattie of London had one for sale and was discussing its history. You can go to his website for further explanation of the institution and its collection, and also http://www.intriguing-history.com/foundling-hospital-collection/  The hospital has a fascinating history which includes Dickens and Handel. https://en.wikipedia.org/wiki/Foundling_Hospital

The Foundling Hospital, Britain’s first children’s charity, had been established by Thomas Coram in 1739.  ‘The Hospital chapel, in use by 1749 and officially opened in 1753, soon became well known for its music as well as for its elegant architecture and adornments …  The singing of the children at ordinary Sunday services was a great attraction to fashionable London and became an important source of income to the Hospital through pew rents and voluntary contributions.  Music was specially composed and arranged for the Hospital chapel, and the success of the singing led to a demand for this music, which was met by the publication of a book called Psalms, Hymns and Anthems; for the Use of the Chapel of the Hospital for the Maintenance and Education of Exposed and Deserted Young Children.  It is generally known more informally as the Foundling Hospital Collection’ (Nicholas Temperley, ‘The Hymn Books of the Foundling and Magdalen Hospital Chapels’, Music Publishing & Collecting: Essays in Honor of Donald W. Krummel (1994), p. 6).  [from Beattie’s blog)

This hymn is in the 1978 Lutheran Book of Worship and the Lutheran Service Book and Hymnal of 1958, which notes the text is by John Bacchus Dykes, 1823-76, which wouldn’t work with the copyright of 1796.

Praising God for a great Sunday

What a great Sunday. Church at Upper Arlington Lutheran (Lytham Rd.) with liturgy, wonderful hymns (O worship the king, Rise up, O Saints of God, Beautiful Savior), challenging sermon by Joe Valentino, the Lord's table with anointing, and the choir singing, "Oh, how I love Jesus "(arr. Lloyd Larson). Then it's lunch and study with our church fellowship group, and a cello quartet recital later in the afternoon at Highlands Presbyterian church.

http://www.beckenhorstpress.com/o-how-i-love-jesus/

https://en.wikipedia.org/wiki/Lutheran_Book_of_Worship

Filioque—what separates the Eastern and Western churches

The Roman Catholic catechism has a 2 paragraph footnote in the explanation of the Trinity, (Article 1, Paragraph 2,  243, )which explains the rift between the Eastern and Western churches.

245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): "We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father." By this confession, the Church recognizes the Father as "the source and origin of the whole divinity". But the eternal origin of the Spirit is not unconnected with the Son's origin: "The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature... Yet he is not called the Spirit of the Father alone,... but the Spirit of both the Father and the Son." The Creed of the Church from the Council of Constantinople confesses: "With the Father and the Son, he is worshipped and glorified."

246 The Latin tradition of the Creed confesses that the Spirit "proceeds from the Father and the Son (filioque)". The Council of Florence in 1438 explains: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration. ... And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."

247 The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447, even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. The use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). The introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.

248 At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son. The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason", for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle", is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds. This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.

I hope that’s clear. . . because it split the church forever, and all Protestants (who use the Nicene creed) follow the Western tradition. Even the most devout Christian has difficulty explaining the Trinity, and this makes it even more difficult. If you’re looking for age (tradition), then that would be the Eastern church, but the Magisterium would decide for filioque.

 

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Advent

"By the 8th century, Advent, the origins of which are apparently to be found some three or four centuries earlier in Gaul, had become an integral part of the Christmas cycle and was understood to be the beginning of the church year. The season has two parts. From the first Sunday through December 16 there is an eschatological emphasis, and the days from December 17 to Christmas Even look toward Jesus' birth. The Nativity is thus properly understood as the guarantee of the second advent; as Christ came once in humility, so he will come again in glory." . . .

"in the single word "come" (Prayer of the Day, Lutheran Book of Worship) the prayer, which is addressed directly to Christ, voices the longing appeal of the church for the advent of its Lord." . . .

"The appointed color sequence is found for the first time at the beginning of the 12th century; usage varied. . . " from violet to purple, and now the preference listed in the LBW is blue. Commentary on the Lutheran Book of Worship, by Philip H. Pfatteicher, (Augsburg Fortress, 1990), chapter 5, "The Propers," p. 207

Almost 50 years ago

"On January 25, 1959, at the Roman Basilica of Saint Paul outside the Walls, Pope John XXIII announced his intention of convoking a council of the church to open its windows, as he put it, to let in fresh air. The ultimate goal of the council was to be Christian unity. After nearly four years of extensive preparation, the council met in four sessions from October 11, 1962 to December 8, 1965 and was a momentous event not only for the Roman Church but for all of Western Christianity. . .

. . .the Second Vatican Council . . showed the Church of Rome to be not the monolithic monarchy many thought it to be but rather a living body capable of remarkable change, renewal, and renovation--a model for the rest of Christianity. Moreover, the churches of the Reformation, and Lutherans especially, saw in the working and the documents of the council an acceptance of basic principles of the sixteenth-century Reformation:

• the primacy of grace,
• the centrality of Scripture,
• the understanding of the church as the people of God,
• the use of the vernacular language.

It was as if the Lutheran Reformation had made its point at long last. Indeed, some Lutherans observed that the place in the modern world where the principles of the Reformers were most clearly at work was the Roman Church. . ."
Commentary on the Lutheran Book of Worship; Lutheran liturgy in its ecumenical context, by Philip H. Pfatteicher, (Augsburg Fortress, 1990) p. 1

Yes, it certainly was an optimistic time, since even today 50 years later many Lutherans will not worship together or share in Holy Communion with another synod. And there are some of us old time transfers (1976) from other denominations (Church of the Brethren and Presbyterian in our case) who wish someone would close the windows or maybe lower them for a year or two--at least in terms of tinkering with our Sunday service. We were just getting the hang of the LBW (or as we non-liturgical types call it, the green book, which replaced the red book, Service book and hymnal) when the mid-week informal/contemporary service at UALC migrated to a spot on Sunday morning back in the 80s, and now has pretty much taken over. Only a few stubborn old timers who enjoy complex theology in their hymns, a real choir, confession of sins, and creeds show up for the two traditional services (out of 9). However, if you read Pfatteicher's book, LBW really isn't so traditional after all but reflects constant change over two thousand years, beginning with a bunch of rag-tag, frightened Jewish Christians gathering after Jesus' resurrection to follow his instructions, "Take and eat; this is my body given for you. Do this for the remembrance of me."