Liturgical Music

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Funeral Selections

Precious Lord, Take My Hand
Abide With Me

All That We Have
Rock Of Ages

Amazing Grace
Safe In The Arms Of Jesus

Shout to the Lord Sing Of Mary, Pure And Lowly Sing With All The Saints In Glory Song of Farewell
Amazing Grace (My Chains Are Gone) America, The Beautiful

As We Sail To Heaven’s Shore

A Time For Building Bridges

At The Cross
Songs Of The Angels

Ave Maria Battle Hymn Of The Republic Because He Lives
Surely The Presence Of The Lord Sweet Hour Of Prayer Taste And See
Before The Sun Burned Bright Be Not Afraid Be Thou My Vision Beyond The Sunset Blessed Assurance Blessings By Name I Have Called You Call on Jesus
Ten Thousand Reasons

The Lord’s Prayer

The Lily Of The Valley The Old Rugged Cross There Is Power In The Blood Tis So Sweet To Trust In Jesus We Remember We Are Standing on Holy Ground What A Friend We Have In Jesus

When I Get Where I’m Going

When I Survey The Wondrous Cross When The Roll Is Called Up Yonder Will The Circle Be Unbroken Valleys Of Green
Come To Me Come To The Water Eternal Father, Strong To Save Hallelujah Hail Mary, Gentle Woman Here I Am, Lord His Eye Is On The Sparrow How Great Thou Art How Beautiful
You Are Mine You Are Near

You’ll Never Walk Alone

I Am The Bread Of Life If You Could See Me Now I Have Loved You I Heard The Voice Of Jesus Say I Know That My Redeemer Lives In The Garden Isaiah 49 (I Will Never Forget You) It Is Well With My Soul I Want To Walk As A Child Of The Light I Will Rise Joyful, Joyful, We Adore Thee Just A Closer Walk With Thee Lead Me to the Cross Let There Be Peace On Earth Morning Has Broken My Country Tis Of Thee My Redeemer Lives
Responsorial Psalms Psalm 23 – My Shepherd Is The Lord Psalm 23 – Shepherd Me, O God Psalm 23 – The Lord Is My Shepherd Psalm 25 – Remember Your Mercies Psalm 25 – To You, O Lord Psalm 27 – The Lord Is My Light And My Salvation Psalm 42 – As The Deer Longs Psalm 63 – My Soul Is Thirsting Psalm 89 – Forever I Will Sing

French Songs Amazing Grace

J’irai La Voir Un Jour

Notre Pere
Nearer My God To Thee

On Eagle’s Wings

One Bread, One Body One Day At A Time Only A Shadow On This Day, O Beautiful Mother Panis Angelicus Peace In The Valley Peace Is Flowing Like A River Pie Jesu Prayer Of St. Francis

Recommended publications

Psalms, Hymns, and Spiritual Songs: the Master Musician's Melodies

Psalms, Hymns, and Spiritual Songs: The Master Musician’s Melodies Bereans Sunday School Placerita Baptist Church 2004 by William D. Barrick, Th.D. Professor of OT, The Master’s Seminary Messianic Trilogy: Part Two Psalm 23 — The Shepherd King 1.0 Introducing Psalm 23 Psalm 23 is “the pearl of Psalms” and “the nightingale of the Psalms.”— C. H. Spurgeon, The Treasury of David, 3 vols. (Peabody, Mass.: Hendrickson Publishers, n.d.), 1:353 and Henry Ward Beecher, in “Life Thoughts,” cited in The Treasury of David, 1:357. This psalm is the middle of the three psalms in this trilogy: Psalm Psalm 22 Psalm 23 Psalm 24 Person Servant Shepherd Sovereign Ministry Suffering Providing Reigning Time Past Present Future Symbol Cross Crook Crown Edward Irving: “at forty-two, his gaunt gigantic frame bore all the marks of age and weakness. His face was wasted, his hair white, his voice broken, his eyes restless and unquiet. As November drew to its close his feebleness increased, till it was evident that his life was rapidly passing away. His mind began to wander. Those who watched at his bedside could not understand the broken utterances spoken in an unknown tongue by his faltering voice. But at last it was found that he was repeating to himself in Hebrew, Psalm xxiii., ‘The Lord is my Shepherd.’ It was with something like its old power that the dying voice swelled as it uttered the glorious conviction, ‘Though I walk through the valley of the shadow of death, I will fear no evil.’ The last articulate words that fell from his lips were, ‘If I die, I die unto the Lord, Amen.’ And with these he passed away at midnight on Psalms, Hymns, and Spiritual Songs 2 Barrick, Placerita Baptist Church 2004 December 7th, 1834.” — Rowland E.
Various Translations of Psalm 23A

Various Translations of Psalm 23a Jeffrey D. Oldham 2006 Feb 17 Contents 1 Introduction 3 1.1 List of Abbreviations . 4 I Translations in the Tyndale-King James Tradition 5 2 The King James Version (1611) 5 3 The Revised Version (1885) 6 4 American Standard Version (1901) 7 5 Revised Standard Version (1952) 8 6 New Revised Standard Version (1989) 9 7 New American Standard (1971) 10 8 New King James Version (1982) 11 II Catholic Translations 12 9 Rheims-Douay (1610) 12 10 Knox (1950) 13 11 The Jerusalem Bible (1966) 14 12 The New Jerusalem Bible (1985) 15 13 The New American Bible (1970) 16 III Jewish Translations 17 a c 2005 Jeffrey D. Oldham ([email protected]). All rights reserved. This document may not be distributed in any form without the express permission of the author. 14 The JPS’s Masoretic Translation (1917) 17 15 The Tanakh (1985) 18 IV British Translations 19 16 The New English Bible (1970) 19 17 Revised English Bible (1989) 20 V Conservative Protestant Translations 21 18 Ampliﬁed Bible (1965) 21 19 New International Version (1978) 22 20 English Standard Version (2001) 23 21 The New Living Translation (1996) 24 VI Modern Language and Easy-to-Read Translations 25 22 Moffatt (1926) 25 23 Smith-Goodspeed (1927) 26 24 Basic English Bible (1949) 27 25 New Berkeley Version (1969) 28 26 Today’s English Version (1976) 29 27 Contemporary English Version (1995) 30 28 New Century Version (1991) 31 VII Paraphrases 32 29 The Living Bible (1971) 32 30 The Message (2002) 33 VIII Other 34 31 Septuagint Bible by Charles Thomson (1808) 34 2 1 Introduction There are about two dozen English-language Bibles currently in circulation in the States and about as many have previously been in circulation, but few of us ever examine more the our favorite translation.
Opening Scripture: Psalm 27:1-3 –

(Devotional #1) An Introduction to Psalm 23 The Psalm of the Great Shepherd INTRODUCTION – Opening Scripture: Psalm 27:1-3 – The LORD is my light and my salvation Whom shall I fear? The LORD is the strength of my life; Whom shall I dread? When evildoers came upon me to devour my flesh, My adversaries and my enemies stumbled and fell. Though a host encamp against me, My heart will not fear; Though war arise against me, In spite of this I shall be confident. Proposition: Yahweh, the Great Shepherd, Directs the Lives of His People. This will be the theme we will emphasize in our treatment of Psalm 23. On the morning after his Mother’s death, the Commentator, John Phillips found her Bible near the bedside where she had died. It was open to the 23rd Psalm –– Written in the margin of this great Psalm were these words: ‘THE SECRET OF A HAPPY LIFE, A HAPPY DEATH, AND A HAPPY ETERNITY.’ As our church faces the unique challenges of the next few weeks, we (Rocky and Jeff) want to encourage you with the words and the teachings of this wonderful Psalm. This first lesson or devotional, or whatever the appropriate term is, will put this wonderful Psalm in the context of the Book of Psalms, then in three successive installments, we will view the Psalm as it addresses ‘THE SECRET OF A HAPPY LIFE, ‘THE SECRET OF A HAPPY DEATH, AND THE SECRET OF A HAPPY ETERNITY.’ Psalm 23 was written by David. We know this because at some time in the distant past, the Rabbis wrote two Hebrew words above this psalm.
—Come and See What God Has Done“: the Psalms of Easter*

Word & World 7/2 (1987) Copyright © 1987 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 207 Texts in Context “Come and See What God Has Done”: The Psalms of Easter* FREDERICK J. GAISER Luther Northwestern Theological Seminary, St. Paul, Minnesota “Whenever the Psalter is abandoned, an incomparable treasure vanishes from the Christian church. With its recovery will come unsuspected power.”1 It is possible to agree with Bonhoeffer’s conviction without being naive about the prospect of this happening automatically by a liturgical decision to incorporate the psalms into Sunday morning worship. Not that this is not a good and needed corrective; it is. In many of those worship services the psalms had become nothing more than the source of traditional versicles—little snippets to provide the proper mood of piety in the moments of transition between things that mattered. Yet the Psalter never went away, despite its liturgical neglect. The church called forth psalms in occasional moments of human joy and tragedy, poets paraphrased them for the hymnals, and faithful Christians read and prayed them for guidance and support in their own lives. But now many Christian groups have deliberately re-established the psalms as a constitutive element in regular public worship. What will the effect of this be? Some congregations have found them merely boring-another thing to sit through—which suggests a profound need for creative thinking about how and where to use the psalms so people can hear and participate in the incredible richness and dramatic power of the life within them.
Seasons/08-09/Chichester Translation.Pdf

In 1965, Leonard Bernstein received a commission from the 1965 Southern Cathedral Festival to compose a piece for the cathedral choirs of Chichester, Winchester, and Salisbury. The result was the three-movement Chichester Psalms, a choral setting of a number of Hebrew psalm texts. This is Bernstein's version of church music: rhythmic, dramatic, yet fundamentally spiritual. The piece opens with the choir proclaiming Psalm 108, verse 2 (Awake, psaltery and harp!). This opening figure (particularly the upward leap of a minor seventh) recurs throughout the piece. The introduction leads into Psalm 100 (Make a joyful noise unto the Lord), a 7/4 dance that fits the joyous mood of the text. At times, this movement sounds like something out of West Side Story - it is percussive, with driving dance rhythms. The second movement starts with Psalm 23, with only a solo boy soprano and harp (suggesting David); the sopranos of the choir enter, repeating the solo melody. Suddenly and forcefully, the men interrupt in the middle of the Psalm 23 text (just after "Thy rod and thy staff, they comfort me") with Psalm 2. The setting of this text differs greatly from the flowing melodic feel of Psalm 23; it is evocative of the conflict in the text, with the men at times almost shouting. The men's voices gradually fade, and the initial peaceful melody returns (along with the rest of the Psalm 23 text), with the men continuing underneath. Movement 3 begins with an instrumental introduction based on the opening figure of the piece. The choir then enters with Psalm 131, set in a fluid 10/4 meter.
Transliteration of Psalm 23—SLIDE ONE

1 Handout for Psalm 23 class—this material will also be shown on the monitor Includes a bibliography and playlist Psalm 23 in liturgy: Psalm 23 is read or sung at funerals. It is traditionally sung at the third meal of Shabbat (Seudah Shlishit or Shalishudes), like the zemirot of the other Shabbat meals. Chabad custom uses it at many more points during Shabbat. It is included in a long list of psalms recited on behalf of a seriously ill person. Transliteration of Psalm 23—SLIDE ONE 1. Ah-doh-nai roh-ee loh ekh-sar. 2. Bin-oht deh-sheh yahr-bee-tzay-nee, ahl may meh-noo-khoht yeh-nah- hah-lay-nee. 3. Nahf-shee yeh-shoh-vayv, yahn-chay-nee veh-mah-geh-lay tzeh-dek leh- mah-ahn sheh-moh. 4. Gahm kee ay-laykh beh-gay tzahl-mah-veht, loh ee-rah rah, kee ah-tah ee- mah-dee, shiv-teh-khah oo-mish-ahn-teh-khah hay-mah yeh-nah-khah- moo-nee. 5. Tah-ah-rohkh leh-fah-nai shool-khahn neh-gehd tzoh-reh-rai, dee-shahn- tah vah-sheh-mehn roh-shee, koh-see reh-vah-yah. 6. Ahkh tohv vah-kheh-sehd yir-deh-foo-nee kohl yeh-may khah-yai, veh- shahv-tee beh-vayt ah-doh-nai leh-oh-rehch yah-mim. 2 SLIDE 8 Psalm 23 in Jewish Publication Society Tanakh 1917(based on Revised Version of King James Bible) 1A Psalm of David. The LORD is my shepherd; I shall not want. 2He makes me lie down in green pastures; He leads me beside the still waters.
Daf Ditty Pesachim 118: Hallel Ha-Gadol

Daf Ditty Pesachim 118: Hallel Ha-Gadol Psalm 117, f. 21r in Passover Haggadah, with ritual instructions in French (Bouton Haggadah) Zürich, Braginsky Collection, B315 Expanses, expanses, Expanses divine my soul craves. Confine me not in cages, Of substance or of spirit. My soul soars the expanses of the heavens. Walls of heart and walls of deed Will not contain it. Morality, logic, custom - My soul soars above these, Above all that bears a name, 1 Above all that is exalted and ethereal. I am love-sick - I thirst, I thirst for God, As a deer for water brooks. Rav Kook, Chadarav, p. 391 They pour for him the third cup and he says grace after his meal. The fourth, and he concludes on it the Hallel and says on it the Blessing of the Song. Between these cups he may drink if he chooses, but between the third and the fourth he should not drink. Rabbi Simchah Roth writes:2 1: In the Gemara [Pesachim 117b] we are told that each of the four cups of wine during the Seder is designated for a certain mitzvah. The first is for Kiddush, the second is for the 'telling' (the 'haggadah'), the third is for Grace After Meals, and the fourth is for the Hallel. 2: In the Gemara [Pesachim 118a] a baraita is quoted: On the fourth [cup] he concludes the Hallel and recites the Great Hallel... The Great Hallel is then identified as Psalm 136, which includes the phrase 'for His kindness is everlasting' twenty-six times. (This is the view of Rabbi Tarfon, which is accepted; another view is also quoted in the baraita according to which the Great Hallel is Psalm 23.) More than one reason is offered for the inclusion of Psalm 136; the most appealing is probably that offered by Rabbi Yoĥanan: because God sits in his highest heaven and allocates food for each creature.
Michaelmas Term 2017 Chapel Services and Music MAGDALEN

Michaelmas Term 2017 Chapel Services and Music MAGDALEN COLLEGE OXFORD COVER IMAGE: DETAIL FROM MAGDALEN COLLEGE LIBRARY MS LAT 5, A FIFTEENTH-CENTURY FRENCH BOOK OF HOURS We welcome you to our worshipping community at Magdalen. Prayer and praise have been offered to God in this place since the fifteenth century, when the College was founded by William of Waynflete, Bishop of Winchester. The statutes of 1480 make provision for a Choir comprised of sixteen boy Choristers and a number of adult Clerks, ‘that the worship of God, from whom all good things come, might be increased more widely and better sustained’. That tradition continues unchanged today. The Choirmaster at Magdalen retains the ancient Latin title Informator Choristarum, and among those who have held the post over the centuries are John Sheppard, Daniel Purcell, Sir John Stainer, Sir William McKie, and, in more recent years, Dr Bernard Rose. It is the aim of the Dean of Divinity and the Informator Choristarum that all our services here should be dedicated to the glory of God. Our music is not an end in itself but part of a larger whole. We hope that in the singing and in the silence, in the spoken word and in the beauty of this house of God, you will feel that greater presence, and be blessed by the peace that passes all understanding. MARK WILLIAMS JONATHAN ARNOLD Informator Choristarum Dean of Divinity www.magdalencollegechoir.com www.magd.ox.ac.uk/chapel-and-choir MICHAELMAS TERM 2017 Choral Services Services are normally sung by Magdalen College Choir (men and boys).
St. Pius X Catholic Church

ST. PIUS X CATHOLIC CHURCH Planning Music for the Funeral Mass The Gathering and Communion songs will be sung with the assembly and must be in the current issue of Breaking Bread. Songs for Gathering and Preparation of Gifts Abba Father All Creatures of Our God and King Amazing Grace Be Not Afraid Because the Lord is My Shepherd Center of My Life Come Unto Me Fly Like a Bird For All the Saints Here I Am, Lord Hosea How Great Thou Art I Am the Light of the World I Have Loved You I Heard the Voice of Jesus Jesu, Joy of Our Desiring Joyful, Joyful, We Adore Thee Lead Me Lord On Eagle’s Wings Now We Remain Peace is Flowing Like a River Prayer of St. Francis Precious Lord, Take my Hand God Alone May Lead My Spirit Psalm 23 (Conry) Send Out Your Spirit Shelter Me, O God Sing to the Mountains Soon and Very Soon Though the Mountains May Fall We Have Been Told We Walk by Faith (Haugen) We Will Rise Again You Are Mine You Are Near RESPONSORIAL PSALMS Found by Psalm Number in Psalm Section of Breaking Bread Psalm 25: I Lift Up My Soul (Manion) Psalm 91: Be with Me, Lord (Haugen) Found by name in the index of Breaking Bread Center of My Life (Based on Psalm 16) Like a Child Rests (Based on Psalm 131) On Eagles Wings (Based on Psalm 91) Psalm 23 God Alone May Lead My Spirit Shepherd Me, O God (Based on Psalm 23) To You, O Lord (Alstott) (Based on Psalm 25) NOT Found in Breaking Bread – See words at end of document Be with Me Psalm 91 Haugen The Lord is My Light Psalm 27 (Haas) The Lord is My Shepherd Psalm 23 (Smith) COMMUNION SONGS Blest Are They
Psalm 23 the Lord Is My Shepherd

The Lord is my Shepherd Theme: The Lord’s sovereign care The Lord is our provider I. He seeks a personal relationship II. He provides for our needs III. He restores from life’s stresses IV. He guides along the right paths V. He protects from adversity VI. He comforts in times of danger VII. He preserves in the face of enemies VIII. He heals our hurts Resolution: There is hope and security in the Lord all the days of my life. 1 Introduction In these challenging days, our world has been turned upside down. It seems that everything is different. We have been brought to our limits and beyond our limits. Our strength and comfort must come from a source beyond ourselves. That is why I am turning to Psalm 23. Background What is a psalm? I took an interesting course at Wheaton College called the “Bible as Literature”. This does not mean the Bible is only literature which is a class I took in public high school, rather that God chose to reveal himself through different literary forms. Psalms are poems. They are lyric poetry. Lyric poetry is characterized by its use of images, symbols, allusions, metaphors and similes. The meaning of these images and symbols are interpreted best when we understand the historical and cultural setting from which they derived. In Psalm 23, the figure of the shepherd’s relationship to his sheep is the principle metaphor. Therefore, we need to understand shepherding in the land of Israel. Another characteristic of the psalms as lyric poetry is that they are primarily an expression of experiencing God—the feeling, the emotion of God’s people toward Him.
Psalm 23: Lessons from Its Translation from the Early Church Until Today Part 1—The Ancient Versions

Psalm 23: Lessons from Its Translation from the Early Church until Today Part 1—The Ancient Versions William D. Barrick, Th.D. Professor of Old Testament The Master’s Seminary ETS Annual Meeting November 16, 2005 Introduction The “Shepherd Psalm” has enjoyed high favor in the Christian church from the earliest days. Its popularity began early (e.g., Augustine’s and Jerome’s homilies and Eusebius’s commentary). In the early Syriac “Liturgy of St. James” Psalm 23 was recited in full. Sunnias and Fretela (A.D. 403) disputed Jerome’s calix meus (“my cup”) in verse 5 because of the LXX’s poth,rio,n sou (“your cup”). The 8th-century Latin Vulgate codex (Amiatinus, A.D. 690-716) adds vox ecclesiae post raptismum (“the voice of the church after rapture?/harassment?) to the superscription. Readings in the LXX, Syriac, Origen’s Hexapla, and Vulgate reveal a number of interpretive issues faced by the early Church. Some of those issues continue to this day. How do the same issues manifest themselves in later Bible translations? A recent deviation test analysis of modern English translations seems to indicate that projects that allow translators greater freedom in handling this well-known text (e.g., HCSB, NIV, and NRSV) tend to be more accurate representations of the Hebrew than versions too closely tied to the KJV tradition (e.g., NKJV, NASB, and NASU).1 What are the lessons we might learn from the history of translations of Psalm 23 from the early Church until today? This first part begins the study with a survey of the treatment of Psalm 23 by the ancient versions: the Greek Septuagint, the Aramaic Targum, the Syriac Peshitta, Origen’s Hexapla (serving also as a source for the Greek translations of Aquila, Symmachus, and Theodotion), and the Latin Vulgate.
The Lord Is Our Shepherd Preacher: Rev

The Lord is our Shepherd Preacher: Rev. Lauren Lorincz Date: April 17, 2016 “The Lord is my Shepherd" Pilgrim Church UCC, April 17, 2016, (Psalm) Fourth Sunday of Easter In Seminary, my preaching professor Mary Luti gave her students all sorts of wisdom. During class we spoke about the greatest commandment Jesus taught—to love God with all our hearts, souls, minds, and strengths and to love our neighbors as we love ourselves. Mary emphasized that we have to watch out for the Progressive Christian habit of collapsing the commandment to love God into the commandment to love our neighbors. We may focus almost exclusively on loving our neighbors and tell ourselves that’s what it means to love God anyway. Mary reminded us that loving God is distinct and we can’t forget this when we have our own pulpits. She remembered a moment when she herself was sitting in church listening attentively to yet another Progressive Christian sermon on social justice and our moral obligations toward our neighbors. The man sitting next to her in the pew leaned over in her direction and sighed after the sermon. He said to her, “‘You know, Mary, I think I know by now what God wants me to do. What I’d really like to know is who is the God who wants me to do it?’” Mary shared her take with us as she sat with that statement made by a faithful member of that congregation, relating: “This wasn’t a question about book-learning or theological concepts. It was a question about intimacy, a question about mystery, a question about prayer, a question ultimately about surrender; it arose straight out of a heart that longed somehow to love as well as to obey.”[1] We know what God wants us to do because Jesus was pretty clear with us during his ministry —love God, love our neighbors, and love ourselves.