Cantus Christi Copyright © 2002 Christ Church, Moscow, Idaho 2004 Revised Edition
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Cantus Christi Copyright © 2002 Christ Church, Moscow, Idaho 2004 Revised Edition Published by Canon Press P.O. Box 8729, Moscow, ID 83843. 800–488–2034 www.canonpress.org 05 06 07 08 09 9 8 7 6 5 4 3 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without prior permission of the author, except as provided by USA copyright law. The publisher gratefully acknowledges permission to reprint texts, tunes and arrangements granted by the publishers, organizations and individuals listed on pages xviii and 443–445. Every effort has been made to secure current copyright permission information on the Psalms, hymns, and service music used. If any right has been infringed, the publisher promises to make the correction in subsequent printings as the additional information is received. ISBN: Cantus Christi (clothbound) 1–59128–003- 6 ISBN: Cantus Christi (accompanist’s edition) 1–59128–004–4 Tabl e of Conte nt s Manifesto on Psalms and Hymns by Douglas Wilson . v Introduction to Musical Style by Dr. Louis Schuler . ix List of Abbreviations . xvii Copyright Holders . xviii Section I Psalms . 1 Section II Hymns . 197 Baptism . 198 Communion . 202 Advent . 218 Christmas . 230 Epiphany . 251 Christ’s Passion . 255 Triumphal Entry . 268 Resurrection . 269 Ascension . 274 Pentecost . 276 All Saints . 280 Thanksgiving . 283 Adoration . 286 Supplication . 336 Evening Hymns . 377 Section III Service Music . 385 Indexes . 441 Copyright Permissions . 443 Chronological Index of Hymn Tunes . 446 Index of Authors, Composers, and Sources . 448 Metrical Index of Tunes . 452 Alphabetical Index of Tunes . 457 Alphabetical Index of Titles and First Lines . 460 Manifesto on Psalms and Hymns A common practice in our day is for Chris- must come to understand fully. This bot- tians to speak of the “culture wars.” By this tomless ravine is the divide between faith they usually mean the political and cul- and unbelief—and nothing joins them at tural skirmishes between leftist secular the bottom. thinking and the more moderate and tra- We are not currently in a culture war, ditional thinking of believers. But the prob- but we do need to get into a culture war. lem is that the phrase “culture wars” is a But there are prerequisites. Before you can particularly inept way to refer to this prob- have a war, you need weapons. And before lem. “Culture wars” would indicate a colli- you can have a culture war, you need to sion between two distinct cultures, but this have a culture. And this is the central prob- is not what we have. Rather, we see intra- lem that confronts Christians today as mural debates within one culture, and that they look around at the cultural manifes- culture is the form of modernity. One side tations of unbelief. What we see is the out- of the debate is clear-sighted and wants working of the “faith” established in the the unbelieving assumptions permeating Enlightenment of the mid-eighteenth that culture to come to a full and com- century, plete fruition. The other side of the de- Many Christians live within this bate is confused, and wants to pretend that broad Enlightenment culture, but they the culture surrounding them is some- belong to churches that have made their thing other than what it is. peace with this modernity. Our religion is Our phrases right-wing and left-wing safe, tucked and hidden away from all came from the seating in the revolution- alarms. Behind our eyes and between our ary legislature of the French Revolution. ears we have that gnostic spark that we call The moderate revolutionaries sat on the a personal relationship with Jesus. Non- right, while the radicals sat on the left. believers have their equivalent spark, but They had their debates, of course, but they all of them accept the external dictates of were all revolutionaries. What they held science and the state. We have accepted as in common was more fundamental than a matter of faith that our internal spiritual what divided them. Separated by a ravine, reality does not and cannot have any par- at the bottom of the ravine they were still ticular cultural embodiment that might joined together. While Scripture speaks of threaten the status quo. a bottomless pit, a place of unending and The ancient Christians in Rome had horrible judgment, there is another bot- this option open to them, an option that tomless chasm as well, a chasm which we they refused to take. Rome allowed for the v formation of a cultus privatus, religion that What does this have to do with the accepted its duty to not challenge the au- singing of psalms? Why are these things thority of the emperor. Because Christians being written in a preface to a psalter/ would not accept this—Jesus Christ was hymnal? Lord of all, and that included Caesar— The need of the hour is reformation they were viciously persecuted. Because we in the Church. As reformation comes to have accepted the modern equivalent, we the Church and sweeps through it, the first are left alone like Lot in Sodom, free to thing we will notice is that reformation is wring our hands in dismay over the way nothing like revival. Revivals, at least as we things are going. have come to define them, are readily con- We call our spiritual weekend con- tained within the walls of our churches. ferences retreats, which kind of figures. We Periodic religious excitements are part of evangelicals affirm our faith in an inerrant our North American religious tradition, Bible—inerrant in the autographs, which and we know the tradition. We go slack, of course no one possesses. We sing feel- we get stirred up, we go slack again. But good ditties in the public worship of God, Trinitarian, incarnational reformation re- but they are songs which have been aptly quires embodiment in every aspect of life; characterized as “Jesus is my boyfriend” it requires that the teaching of the Word songs. And you ask me how I know He of God take shape in our lives, in our cul- lives; He lives within my heart. In all of ture. I never tire of saying that theology this, we have not grown a Christian cul- comes out our fingertips—and what ac- ture. Despite the fact that millions of tually comes out our fingertips is our true Christians have lived on this continent for theology. hundreds of years, we have not built a dis- We will discover in such reformation tinctively Trinitarian and Incarnational that the doctrine of Christ encompasses culture. We are too busy going along with all that is true, all that is good, and all that the latest currents in the river of unbelief. is lovely. It takes on the form of a culture But the Incarnation is the central re- and affects how we prepare our meals and ality of human history. Enlightenment how we serve them. It affects how we plant philosophy would have preferred ultimate our gardens, and how we cultivate the de- reality to be a disembodied abstract truth lights of the marriage bed. It affects the somewhere else, but the Scripture tells us making of beer and the mowing of lawns. that the Word was with God, the Word But at the center of all this is how refor- was God, and the Word took on flesh and mation affects the public worship of God, dwelt among us. We are Christians, and and this is obviously related to the music our faith in Jesus Christ demands embodi- we sing. Liturgical culture drives all other ment in every aspect of life, and settling expressions of culture. The culture we ex- for anything less than this is at root a de- hibit in the presence of our gods is the de- nial of the lordship of Jesus Christ. fining element of every culture. If we vi would repent of our cultural polytheism, a convenience store approach to musical we must turn back to the worship of the worship. There are many songs here that living God, resolved to worship Him with are an acquired taste. We can have confi- reverence and godly fear, for He is a con- dence as we seek to acquire this taste be- suming fire. Because He is a consuming cause we know that in the history of the fire, we do not approach the unapproach- Church, generations of average Christians able light humming a few snatches of used to rejoice in and with these songs. Shine, Jesus Shine. Moses did not walk to- We also have the testimony of modern ward the burning bush with a praise CD Christians, like our congregation, who in his Walkman. have set themselves to learn this music and We reveal musically whether or not have come to experience how wonderful we are Christians who acknowledge that it is. Psalm 95 used to sound just as strange the praise of the Church should reflect and to us as it does now to you, and more than honor the glory of God in the face of a few of us thought the “funky beat” ver- Christ. Our praise of God should glorify sion of “A Mighty Fortress” was more than the Lord both in the music and the lyrics, a little much. But this was the original and one test of whether this is happening form of the hymn, and it illustrates why or not is whether our music and lyrics re- Queen Elizabeth I did not call many of sult in a true cultural antithesis.