Transitory modern liturgy

When I was a kid, a common gift given by your godparents/relatives for baptism, confirmation or perhaps birthday or Christmas was a Bible; for us Episcopalians, it might also include the Book of Common Prayer. So when I went shopping for such a gift this month, I was struck by an unfamiliar dilemma, brought on by transitory nature of our modern liturgy, as well as the fragmentation of US Anglican worship.

For example, in my childhood, our Bible readings came from the Authorized Version (KJV), which had been the gold standard for 300+ years of Anglican worship. Yes, the 1950s-era Revised Standard Version was out — an updated version of the 1901 American Standard Version — but I don’t ever recall reading it or hearing it in the pews.

But in the past two decades, the ESV has been rendered obsolete by two separate updates to the RSV: the politically correct NRSV (1990) and the traditionalist update, ESV (2001). Even in centuries-old King James was updated in 1982 with the NKJV.

Of course, some of our modern proliferation — and dilemma — is due to the profit motives of Bible publishers seeking to crank out new translations in hopes of generating new sales. (Just walk into your local Christian bookstore to see them peddle a 4th, 5th or 10th Bible to the existing faithful.) Thomas Nelson owns the NKJV, Crossways owns the ESV, and Zondervan own rights to the mother lode of all modern translations, the 1978 NIV. (Let’s ignore the TNIV).

So with all this proliferation of Bible translations in the past few decades, it seems reasonable to expect there will be even more the in the decades to come. If you gave any of these Bibles to a child today, would they still be in use 20 years from now?

The prayer book problem is similar and different. What’s similar is the proliferation of choices and the more rapid turnover of changes. What’s different is that being a Continuing Anglican is so much more confusing than my childhood experience as an Episcopalian, as evidenced by our liturgy. When I grew up, the 1928 BCP was in use for more than 30 years. (The Brits had been using the 1662 BCP for 300+ years).

Today, the Schism I churches still use the 1928 BCP, but most of the Schism II (e.g. ACNA) parishes use the 1979 prayer book — in both cases, published by a church entity that they no longer wish to associate with. (Let’s ignore that the TEC will likely produce an even more politically correct prayer book in the coming decade, with same-sex “marriage” rites, etc. etc.) The AMiA asked Dr. Peter Toon to make a contemporary language version of the 1662 BCP, but I’ve never been to a church that uses it, and it seems like a merely interim measure.

Then there is problem I never could have imagined: what denomination will the child be attending 20 years from now? Plausibly, it could be an ACNA parish, a Schism I parish or even across the Tiber. So there’s no prayer book that’s an even remotely plausible choice.

Well, what about a hymnal? After all, today I still love and use my first hymnal, which I received as a gift for being a good choirboy. Any kid who loves our traditional hymns could sing the same hymns for decades.

The British used the same The English Hymnal from 1906-1986 — more than two generations with the same tunes. The Americans got one generation out of Hymnal 1940, although its predecessor (Hymnal 1916) lasted less than half as long.

On the one hand, I think the chances of a new Anglican hymnal (at least among traditionalists) are remote, due to the fragmented nature of the Schism I and II parishes. On the other hand, that same fragmentation means that Continuing Anglicans today use both Hymnal 1940 and Hymnal 1982. So I can’t imagine any choice holding up here.

So, between the modern conceit of updating the liturgy, the egos and greed of those promoting “new and improved [sic],” and the fragmentation of the Anglican faith, what was once a simple choice for parents and godparents has become an impossible one.

What did I do? I bought an NIV Bible. It’s the second only to the KJV in current ownership (if not sales), and seems to be a common denominator for Bible studies. Although not a literal translation, it has the added benefit of being more easy to read than most translations, thus making a good choice for a first Bible and for someone not yet in high school.

A 21st century Lutheran canon of Epiphany

On his blog Thinking Out Loud, pastor Rick Stuckwisch lists the LCMS hymns for the Advent, Christmas and Epiphany seasons from the Lutheran Service Book (2006).

Since I haven’t written about the canon of Epiphany, the list by Rev. Dr. Stuckwisch got me thinking. Many of these would be familiar to the Anglican singers — and to readers of this blog.

Some — like “Wake, awake, for night is flying” (Hymnal 1940 #3) and Break forth, O beauteous heav’nly light” (H40 #25) I would consider to be an Advent hymn or a Christmas hymn, but since they are both originally German, I’ll assume the LCMS (founded and populated by German-Americans) knows what they’re doing.

Others are recognizable from the Epiphany section of Hymnal 1940, including “As with gladness men of old (H40 #52) by William Chatterton Dix and “Songs of thankfulness and praise” (H40 #53), which both have English words and German music.

Sadly, his list (and perhaps the LSB) seems to omit two of the prettiest Epiphany carols. One is the Prudentius poem “O sola magnarum urbium”, i.e. “Earth has many a noble city” (H40 #48). The other is “What star is this, with beams so bright” (H40 #47), with the tune Puer Nobis by Praetorius. While I don’t own a copy of the LSB — and there is no Lutheran equivalent of Oreumus — neither hymn is in my copy of The Lutheran Hymnal (1941), the LCMS counterpart to Hymnal 1940.

So while there are many important overlaps between Anglican and Lutheran worship — and of course between Anglicans and Catholics — we still have important divergences.

Oldest Christian B-side

Back when I was growing up, teenagers still bought their new music on 45 rpm disks. The artist (or record company) would pull some sort of hot song from the new album and put it on the front of the 45, and then fill the back (the “B-side”) with something else that was unlikely to be a hit. (Occasionally, they underestimated the potential of the B-side and the buyer got two good songs for the price of one.)

Normally when Christian musicians think of the Christian poet Aurelius Clemens Prudentius (348-c. 413), we think of his incomparable Christmas song, Corde natus, or, as translated by J.M. Neale:

Of the Father’s Love begotten

Ere the worlds began to be,

He is Alpha and Omega,

He the Source, the Ending He,

Of the things that are, that have been,

And that future years shall see,

Evermore and evermore!

But during Epiphany, we get a second Prudentius hymn:

O sola magnarum urbium

Maoior Bethlem, cui contigit

Ducem salutis caelitus

Incorporatum gignere

Today, we don’t sing it in the Latin, but as “Earth has many a noble city,” hymn #48 in Hymnal 1940 (or #127 for those who use Hymnal 1982). [Conjubilant with Song also blogs on this hymn during this Epiphany season.]

The text was translated by Edward Caswall. As with “Of the father’s love,” both Hymnals use the version from Hymns Ancient & Modern (1861). Somehow the 1982 crew resisted the temptation to bowdlerize the text (perhaps because the M-word was absent.)

Of course, this is not really a B-side. Ignoring the lack of 120V AC and phonographs in the 5th century, the tune for both hymns is an anachronism — in this case, the ever-popular Stuttgart (1715) attributed to C.F. Witt. (Although Stuttgart is better known for the Advent favorite “Come thou long expected Jesus,” it was actually introduced to Anglicans with this hymn in Hymns Ancient & Modern.)

Still, it’s a fun mental exercise to think of how Prudentius gave us the words to these two timeless hymns, and how a 5th century entrepreneur might have packaged them for the faithful to enjoy together.