Friday, October 29, 2010

J. S. Bach - Cantata "Eine Feste Burg Ist Unser Gott" BWV 80

And here's Bach's Cantata BWV 80. Lovely, as always.

1 of 3:



2 of 3:



3 of 3:




HT Mockingbird, who've gone on a Reformation tear today.

Anglican Chant X: Wrea Green - Anglican Church: "Psalm 46 - God is our Hope and Strength"

In honor of Reformation Sunday (October 31) and Martin Luther, who nailed his 95 Theses to the door of All Saints' Church in Wittenberg on that date. The tune is, of course, the one Luther used for "A Mighty Fortress Is Our God."



Psalm 46

1 God is our hope and strength *
a very present help in trouble.
2 Therefore will we not fear, though the earth be moved *
and though the hills be carried into the midst of the sea.
3 Though the waters thereof rage and swell *
and though the mountains shake at the tempest of the same.
4 The rivers of the flood thereof shall make glad the city of God *
the holy place of the tabernacle of the most Highest.
5 God is in the midst of her, therefore shall she not be removed *
God shall help her, and that right early.
6 The heathen make much ado, and the kingdoms are moved *
but God hath shewed his voice, and the earth shall melt away.
7 The Lord of hosts is with us *
the God of Jacob is our refuge.
8 O come hither, and behold the works of the Lord *
what destruction he hath brought upon the earth.
9 He maketh wars to cease in all the world *
he breaketh the bow, and knappeth the spear in sunder, and burneth the chariots in the fire.
10 Be still then, and know that I am God *
I will be exalted among the heathen, and I will be exalted in the earth.
11 The Lord of hosts is with us *
the God of Jacob is our refuge.

Thursday, October 28, 2010

O Quam Gloriosum est Regnum

Here's Victoria's version of O Quam Gloriosum est Regnum, the antiphon upon Magnificat at Second Vespers of All Saints (November 1). Sung by the vocal ensemble Canticum Novum of Dresden in a live performace at Mitschnitt, Chemnitz in July 2009, it is really lovely:



O quam gloriosum est regnum, in quo cum Christo gaudent omnes Sancti! Amicti stolis albis, sequuntur Agnum, quocumque ierit.

O how glorious is the kingdom in which all the saints rejoice with Christ, clad in robes of white they follow the Lamb wherever He goes.

A blessed Feast of All Saints.

Saturday, October 23, 2010

Ashokan Farewell

The theme song from Ken Burns' documentary "The Civil War" - the highest-rated public television broadcast of all time. Somehow this fact is really very heartening to me in a way - as if this huge national tragedy somehow brought the nation together, for once, a hundred years later. "Ashokan Farewell" is a waltz - and one of the most beautiful, and most poignant, pieces of music I think I've ever heard. The last verse is so lovely, as the crescendo of soaring harmonies drops away again to a single, sad violin and that last arpeggio.

A waltz, of all things, to help tell the story of the bloodiest 5 years in our nation's history. It all makes me want to cry - which is I think actually a good thing.

Saturday, October 16, 2010

Domine, dominus noster

This is the Communion hymn for this week, the 21st Sunday after Pentecost, or Proper 24.  Here's the mp3 from JoguesChant, and here's the score:


It's a wonderful text, the first verse of Psalm 8:
1 O LORD our Governor, *
how exalted is your Name in all the world!
2 Out of the mouths of infants and children *
your majesty is praised above the heavens.
3 You have set up a stronghold against your adversaries, *
to quell the enemy and the avenger.
4 When I consider your heavens, the work of your fingers, *
the moon and the stars you have set in their courses,
5 What is man that you should be mindful of him? *
the son of man that you should seek him out?
6 You have made him but little lower than the angels; *
you adorn him with glory and honor;
7 You give him mastery over the works of your hands; *
you put all things under his feet:
8 All sheep and oxen, *
even the wild beasts of the field,
9 The birds of the air, the fish of the sea, *
and whatsoever walks in the paths of the sea.
10 O LORD our Governor, *
how exalted is you Name in all the world!


Here's a really nice video
of the St. Peter's Choir (in Philadelphia, and Episcopal, I think) singing Barry Rose's version of "O Lord Our Governor":



And here's a plainsong version of the Psalm with fauxbourdon by Gerre Hancock; I've sung this one, in fact. Here it's done by "the choir of the Royal School of Church Music Washington Course for Advanced Trebles with lovely DC-area choir members singing ATB."



And why not? I'll just post this smashing Anglican Chant Psalm again, along with its Coverdale text!



1 O Lord our Governor, how excellent is thy Name in all the world *
thou that has set thy glory above the heavens!
2 Out of the mouth of very babes and sucklings hast thou ordained strength, because of thine enemies *
that thou mightest still the enemy, and the avenger.
3 For I will consider thy heavens, even the works of thy fingers *
the moon and the stars, which thou hast ordained.
4 What is man, that thou art mindful of him *
and the son of man, that thou visitest him?
5 Thou madest him lower than the angels *
to crown him with glory and worship.
6 Thou makest him to have dominion of the works of thy hands *
and thou hast put all things in subjection under his feet;
7 All sheep and oxen *
yea, and the beasts of the field;
8 The fowls of the air, and the fishes of the sea *
and whatsoever walketh through the paths of the seas.
9 O Lord our Governor *
how excellent is thy Name in all the world!

Friday, October 15, 2010

Incredible Video of a Man's Reunion With a Gorilla



HT Mockingbird. StampDawg includes this:

"Love never dies."
-- 1 Corinthians 13:8

(EDIT: Well, I meant to post this on another blog, but it's so good I'm leaving it up here, too. There's a Bible quote, after all!)

Anglican Chant IX: York - Protestant Cathedral: "Psalm VIII" - Anglican Choir



Psalm 8. Lovely, lovely. I just so adore Anglican Chant. (As always, check the comments for composer information!)

1 O Lord our Governor, how excellent is thy Name in all the world *
thou that has set thy glory above the heavens!
2 Out of the mouth of very babes and sucklings hast thou ordained strength, because of thine enemies *
that thou mightest still the enemy, and the avenger.
3 For I will consider thy heavens, even the works of thy fingers *
the moon and the stars, which thou hast ordained.
4 What is man, that thou art mindful of him *
and the son of man, that thou visitest him?
5 Thou madest him lower than the angels *
to crown him with glory and worship.
6 Thou makest him to have dominion of the works of thy hands *
and thou hast put all things in subjection under his feet;
7 All sheep and oxen *
yea, and the beasts of the field;
8 The fowls of the air, and the fishes of the sea *
and whatsoever walketh through the paths of the seas.
9 O Lord our Governor *
how excellent is thy Name in all the world!

Sunday, October 10, 2010

Anglican Chant VIII: Deerhurst - Protestant Church: "Psalm CXLIX"

What a gorgeous tune! I'm sure our resident AC experts will be along shortly to tell us who wrote it; check the comments for info.



Psalm 149:
1 O sing unto the Lord a new song *
let the congregation of saints praise him.
2 Let Israel rejoice in him that made him *
and let the children of Sion be joyful in their King.
3 Let them praise his Name in the dance *
let them sing praises unto him with tabret and harp.
4 For the Lord hath pleasure in his people *
and helpeth the meek-hearted.
5 Let the saints be joyful with glory *
let them rejoice in their beds.
6 Let the praises of God be in their mouth *
and a two-edged sword in their hands;
7 To be avenged of the heathen *
and to rebuke the people;
8 To bind their kings in chains *
and their nobles with links of iron.
9 That they may be avenged of them, as it is written *
Such honour have all his saints.

Somebody out there is posting lots of Anglican Chant videos representing parish churches in the Church of England! And we are very lucky they are.

Saturday, October 09, 2010

Si Iniquitates

Si Iniquitates is the Introit for this Sunday, October 10th, "the 28th Sunday of Ordinary Time." (Called The 20th Sunday after Pentecost, too, or Proper 23. It gets confusing sometimes.)

Here is the mp3 from JoguesChant, and here is the score from the Brazilian Benedictines:



The text is a famous one, from Psalm 130; in the Introit, verse 2 and the first half of verse 3 of the Psalm comes first, and verse 1 follows:
De profundis

1
Out of the depths have I called to you, O LORD;
LORD, hear my voice; *
let your ears consider well the voice of my supplication.

2
If you, LORD, were to note what is done amiss, *
O Lord, who could stand?

3
For there is forgiveness with you; *
therefore you shall be feared.

4
I wait for the LORD; my soul waits for him; *
in his word is my hope.

5
My soul waits for the LORD,
more than watchmen for the morning, *
more than watchmen for the morning.

6
O Israel, wait for the LORD, *
for with the LORD there is mercy;

7
With him there is plenteous redemption, *
and he shall redeem Israel from all their sins.

Here's a polyphonic version written by Samuel Wesley, and sung by the Scuola Corale della Cattedrale in Lugano:



This Psalm has been an option in the Burial Rite since the 1928 Book of Common Prayer in the U.S.; here's a gorgeous version of the haunting De Profundis ("Out of the Deep") from John Rutter's Requiem, sung by Monteverdi Choir Würzburg:



That piece uses the Coverdale translation of the Psalm, of course:
1 Out of the deep have I called unto thee, O Lord *
Lord, hear my voice.
2 O let thine ears consider well *
the voice of my complaint.
3 If thou, Lord, wilt be extreme to mark what is done amiss *
O Lord, who may abide it?
4 For there is mercy with thee *
therefore shalt thou be feared.
5 I look for the Lord; my soul doth wait for him *
in his word is my trust.
6 My soul fleeth unto the Lord *
before the morning watch, I say, before the morning watch.
7 O Israel, trust in the Lord, for with the Lord there is mercy *
and with him is plenteous redemption.
8 And he shall redeem Israel *
from all his sins.

And here's Arvo Pärt's De Profundis, evidently sung by the Hilliard Ensemble:



I'm quite a huge fan of Arvo Pärt, I always note with surprise.

In any case, this is another of the very powerful "Crying Psalms," used by composers to express deep mourning or anguish of the soul. I am interested in its use here in October as the Introit, and made a little Google search on the topic. In doing this, I came across a book titled "The Advent project: the later-seventh-century creation of the Roman Mass proper‎," which I had in my Google library, but hadn't looked at yet. While I'm not sure why "Si Iniquitates" is here, I did learn that the post-Pentecost Introits start out with 16 Psalm texts - and these particular Psalms are all in numerical order. Then follow texts from a variety of sources, one of which is this Psalm. I also learned that "the most noteworthy feature of the sequence as a whole is that it comprises a set of twenty-two uniquely assigned chants (indeed twenty-five including those of the Ember Days), a further testimony to the extraordinary completeness of the introit's annual cycle."

While this isn't an answer to my particular question, it's pretty fascinating, and here's the section I'm talking about, embedded:


The Collect of the Day is this one:
Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Quite lovely, and much shorter than many. Again I wish I had the Hatchett commentary at hand to see where this one came from; perhaps Caelius will help us out. (EDIT: Yes, indeed he did. Here's the good stuff, from his comments:
Hackett on the Collect for Proper 23,

"This appears in the Gregorian sacramentary among a group of prayers for morning and evening (no. 966) ad in the supplement (no. 1177) as the collect for the seventeenth Sunday after (the) Pentecost (octave). It is used for the seventeenth Sunday after Trinity in the Sarum missal and earlier Prayer Books. "All" is not in the Latin. Earlier editions had "prevent" in [one of] its archaic meaning[s] "go before" (rather than its modern meaning "hinder"). The prayer is for grace which anticipates us as well as grace which accompanies us that we may be continually dedicated to good works--"prevenient" [usually attributed to John Wesley] and "cooperating" grace.

Along with a note that "The comments in brackets are mine. I just find it funny that Wesley had to remind people of concepts already apparent in shorthand in the ancient Collects." Thanks again, Caelius.)

Here is De Profundis from the  Très Riches Heures du Duc de Berry:

Monday, October 04, 2010

Why Anti-Gay Bullying is a Theological Issue | Sexuality/Gender | Religion Dispatches

Why Anti-Gay Bullying is a Theological Issue | Sexuality/Gender | Religion Dispatches
When I heard about the death of 15-year-old Billy Lucas early in September, I was terribly saddened. It is a tragedy when a young person completes suicide in the aftermath of daily torment and harassment. After this, I sat in stunned silence in front of my computer screen as news stories continued to appear about the suicides of 13-year-old Asher Brown, 18-year-old Tyler Clementi, 13-year-old Seth Walsh, and 19-year-old Raymond Chase. Today, it is very clear to me that profound sadness and stunned silence is no longer a suitable, appropriate or adequate response.
From Lamentation to Indignation
My sadness began to change into something different with each successive news story about another gay teen hanging himself, shooting himself, and jumping off of a bridge. As I saw the faces of these young victims and imagined the family and friends left to cope with the chaos of their suicides, my lamentation began to morph into an indignant fury.

My indignation grew as I shifted my gaze from the individual acts of suicide to the contexts in which these suicides are set. Suicide takes place for numerous reasons. Some seek relief from enduring physical and psychological pain that seems infinitely unrelenting and others after severe bouts of depression. These teens, however, were not seeking relief from some persistent, internal state of depression or physical illness. The pain they faced had an external source — the cruel, unremitting, merciless, pounding of daily humiliation, taunting, harassment and violence.

And all of this pain visited upon these young lives because of one thing they had in common: they were not heterosexual.

These suicides are not acts of “escape” or a “cop-out” from facing life. When LGBT people resort to suicide, they are responding to far more than the pain of a few individual insults or humiliating occurrences. When LGBT people complete suicide it is an extreme act of resistance to an oppressive and unjust reality in which every LGBT person is always and everywhere at risk of becoming the target of violence solely because of sexual orientation or gender identity. They are acts of resistance to a perceived reality in which a lifetime of violence and abuse seems utterly unavoidable.

The landscape upon which LGBT teen suicide is set calls for far more than our sympathy and sadness. There are times in which it is important to be guided to action by our anger. This is one of those times.

From Interpersonal Violence to Group Subjugation
Our response to bullying is a response to violence. Beyond the inflicting of individual pain, violence against lesbian, gay, bisexual and transgender people has effects far beyond the individual target. This is what Iris Marion Young terms “systematic violence” in her famous “Five Faces of Oppression.” It is a violence of instrumentality — violence with the effect of keeping an entire group subjugated and in a state of oppression.

Young argues, “Members of some groups live with the knowledge that they must fear random, unprovoked attacks on their persons or property, which have no motive but to damage, humiliate, or destroy the person”.*  The only thing one must do to become victimized is to be a member of a particular group (e.g. to be gay, lesbian, bisexual or transgender). We must widen our perspective from individual acts of bullying and violence to the instrumental purpose these serve in subjugating LGBT people to particular religious and cultural ideologies in which reality is defined from a strictly heterosexual perspective — and gay and lesbian people become non-persons.
As more churches and denominations ordain gay and lesbian clergy, more gay and lesbian people are featured in media, and more medical, psychological and psychotherapeutic organizations reject notions of the pathological in sexual minorities, dominant religious and cultural ideology is in a state of crisis. It is no longer an unquestioned assumption that heterosexual experience represents the definition of reality for all people. The power to define reality for the masses is at stake and this power comes with all manner of political and ideological implications. Thus, there is a vested interest on the part of the religious and political right in keeping LGBT persons silent and subjugated.

Whereas political rallying on issues like same-sex marriage and the repeal of Don’t Ask, Don’t Tell serve to maintain some ground on the preservation of anti-gay cultural ideology, the intermittent reinforcement of violent attack is an even better tool to ensure the silence (and suicide) of LGBT people and their subjugation to the closet.

While a majority of LGBT people may avoid ever becoming the victim of a violence, none will be able to avoid the psychic terror that is visited upon LGBT people with each reminder that this world is one in which people are maimed and killed because of their sexual and gender identities. It is this psychic terror that makes life so difficult for many LGBT people. It is this psychic terror that does the heavy lifting of instrumental, systematic violence. It intends to silence and to destroy from within.

While most of us will never be physically attacked by another human being, all of us know we are targets.

A theology of anti-gay bullying
Anti-gay bullying is a theological issue because it has a theological base. I find it difficult to believe that even those among us with a vibrant imagination can muster the creative energy to picture a reality in which anti-gay violence and bullying exist without the anti-gay religious messages that support them.

These messages come in many forms, degrees of virulence, and volumes of expression. The most insidious forms, however, are not those from groups like Westboro Baptist Church. Most people quickly dismiss this fanaticism as the red-faced ranting of a fringe religious leader and his small band of followers.

More difficult to address are the myriad ways in which everyday churches that do a lot of good in the world also perpetuate theologies that undergird and legitimate instrumental violence. The simplistic, black and white lines that are drawn between conceptions of good and evil make it all-too-easy to apply these dualisms to groups of people. When theologies leave no room for ambiguity, mystery and uncertainty, it becomes very easy to identify an “us” (good, heterosexual) versus a “them” (evil, gay).

Additionally, hierarchical conceptions of value and worth are implicit in many of our theological notions. Needless to say, value and worth are not distributed equally in these hierarchies. God is at the top, (white, heterosexual) men come soon after and all those less valued by the culture (women, children, LGBT people, the poor, racial minorities, etc.) fall somewhere down below. And it all makes perfect sense if you support it with a few appropriately (mis)quoted verses from the Bible.

With dualistic conceptions of good and evil and hierarchical notions of value and worth, it becomes easy to know who it is okay to hate or to bully or, seemingly more benignly, to ignore. And no institutions have done more to create and perpetuate the public disapproval of gay and lesbian people than churches.

If anti-gay bullying has, at any level, an embodied undercurrent of tacit theological legitimation, then we simply cannot circumvent our responsibility to provide a clear, decisive, theological response. Aside from its theological base, anti-gay bullying is a theological issue because it calls for acts of solidarity on behalf of the vulnerable and justice on behalf of the oppressed.

But this imperative to respond reminds us that the most dangerous form of theological message comes in the subtlest of forms: silence.

The longer we wait, the more young people die
There is already a strong religious presence in the debate around anti-bullying education in schools. Unfortunately, it is not a friendly voice for LGBT teens. There is also no lack of rhetoric on sexuality stemming from theological sources. But the loudest voices are not the voices of affirmation and embrace. In a recent article, I urged churches that rest comfortably in a tacitly welcoming or pseudo-affirming position to come out and publicly proclaim their places of worship as truly welcoming and affirming sanctuaries for people of diverse sexual orientations and gender identities.

I cannot count the number of times I have heard well-meaning, good-hearted people respond to this appeal, saying, “Things are a lot better for gay people today than they were several years (or decades) ago. In time, our society (or churches) will come around on this issue.” To these friends and others, I must say, “It’s time.” For Lucas, Brown, Clementi, Walsh, and Chase the time is up. For these teens and the myriad other bisexual, transgender, lesbian and gay youth lost to suicide, the waiting game hasn’t worked so well.

As simply as I can state the matter: The longer we wait to respond, the more young people die.

If this were a hostage situation, we would have dispatched the SWAT team by now. And in many ways, it is. Our children and teenagers are being held hostage by a religious and political rhetoric that strives to maintain the status quo of anti-gay heterosexist normativity. The messages of Focus on the Family and other organizations actively strive to leave the most vulnerable among us exposed to continuous attack. The good news is that we don't need a SWAT team. We just need quality education on sexuality and gender identity in our schools and more faithful and courageous preaching and teaching in our churches.

Catholic theologian M. Shawn Copeland offers profound words to any individuals and churches seeking to wash their hands of this issue. She states,
“If my sister or brother is not at the table, we are not the flesh of Christ. If my sister’s mark of sexuality must be obscured, if my brother’s mark of race must be disguised, if my sister’s mark of culture must be repressed, then we are not the flesh of Christ. For, it is through and in Christ’s own flesh that the ‘other’ is my sister, is my brother; indeed, the ‘other’ is me…”
If anti-gay bullying is a theological issue, perhaps what is called for is a creative theological response. A theological response that challenges the systematic violence that upholds an oppressive religious and cultural ideology will not be a response through which we can hedge our bets. It will be a full-bodied, whole-hearted giving of ourselves to the repair of the flesh of Christ divided by injustice and systematic exclusion.

Ministers who remain in comfortable silence on sexuality must speak out. Churches that have silently embraced gay and lesbian members for years must publically hang the welcome banner. How long will we continue to limit and qualify our messages of acceptance, inclusion and embrace for the most vulnerable in order to maintain the comfort of those in our communities of faith who are well served by the status quo?
In the current climate, equivocating messages of affirmation are overpowered by the religious rhetoric of hatred. Silence only serves to support the toleration of bullying, violence and exclusion. In the face of what has already become the common occurrence of LGBT teen suicide, how long can we wait to respond?

itgetsbetter_boyonabridge.wmv

"Rutgers student Tyler Clementi's suicide spurs action across U.S."

In NJ.com today:
Relatively few people knew Tyler Clementi before he jumped to his death off the George Washington Bridge, but the wake from that act is now felt around the world.

Within hours after the Rutgers University freshman’s body was discovered in the Hudson River last week, his name became known around the world.

MTV stars were lining up to film anti-suicide announcements in his name. Ellen DeGeneres posted a personal tribute to Clementi on her website. Almost every major media outlet in the country devoted time to the story and tens of thousands of people participated in internet memorials to the 18-year-old Ridgewood student.

A bill is already being drafted in New Jersey to stiffen criminal penalties for cyber harassment. Gay rights groups announced a series of New Jersey town hall meetings on Oct. 6 and 7 in Clementi’s memory.

Why has the case touched such a nerve?

"Intolerance is growing at the same time cyberspace has given every one of us an almost magical ability to invade other people’s lives," said Robert O’Brien, a Rutgers instructor who says he has, by default, become a spokesman for "overwhelmed" lesbian, gay, bisexual and transgender students on campus.

No one knows why Clementi, a talented young violinist, took his life, but it came after his roommate, Dharun Ravi, used a webcam to watch Clementi having a sexual encounter with another man in their dorm room, prosecutors said.

Ravi had set up the webcam and was watching with a friend, Molly Wei, in her room in the same dormitory, according to authorities. Both have since been charged with invasion of privacy. Clementi appears to have found out about the webcast afterward and had filed a complaint with the resident assistant, according to comments posted on a website that seemed to be written by the Rutgers student, even though he didn’t use his name or name of his school.

He jumped on Sept. 22.

It took a week to find the body.

The memorials in his honor were arranged within hours, ironically, through the same social media used to torment him.

"Tyler is the fourth highly publicized gay teen to kill himself in four weeks and he did it the day after the release of the first major study of college campuses that found homosexual students are most likely to experience blatant oppression and hostility," O’Brien added. "I think many people are finally saying enough is enough."

The Clementi case also occurred on the eve of a series of weeklong events across the country in anticipation of "National Coming Out Day" on Oct. 11.

Another factor, several experts said, is Rutgers University is not a parochial little school in the middle of the Bible Belt. It is a diverse series of campuses in the heart of one of the most cosmopolitan regions in the nation.

"Rutgers is justifiably proud of its history as a very progressive, inclusive school. If things like what happened to Tyler Clementi could happen at Rutgers, then gays aren’t going to feel safe on any campus anywhere," said Shane Windmeyer, founder and executive director of Campus Pride, a national nonprofit organization dedicated to creating a safer college environment for LGBT students.

"People worried about LGBT kids in high school, but figured they were safe once they got to college," Windmeyer added. "This is a national wake-up call."

Sunday, October 03, 2010

Anglican Chant VII: Lincoln - Anglican Cathedral - Psalm 24: "The Earth is the Lord´s"



Here's Coverdale's Psalm 24. I know this chant, and have sung it, but can't place it at the moment; not to worry, for Scott will be along shortly to help! (Actually, I think this one is Stanford - and that I've sung Psalm 150 to this tune.)

[EDIT: Nope. Sir Watkin, in the comments, says: "Psalm 24: Barnby in E (written for this psalm)," and "Psalm 23: Goss in E."]

1 The earth is the Lord’s, and all that therein is *
the compass of the world, and they that dwell therein.
2 For he hath founded it upon the seas *
and prepared it upon the floods.
3 Who shall ascend into the hill of the Lord *
or who shall rise up in his holy place?
4 Even he that hath clean hands, and a pure heart *
and that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour.

5 He shall receive the blessing from the Lord *
and righteousness from the God of his salvation.
6 This is the generation of them that seek him *
even of them that seek thy face, O Jacob.
7 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors *
and the King of glory shall come in.
8 Who is the King of glory *
it is the Lord strong and mighty, even the Lord mighty in battle.

9 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors *
and the King of glory shall come in.
10 Who is the King of glory *
even the Lord of hosts, he is the King of glory.

And, unadvertised, Psalm 23 is included, too! Scott?

1 The Lord is my shepherd *
therefore can I lack nothing.
2 He shall feed me in a green pasture *
and lead me forth beside the waters of comfort.
3 He shall convert my soul *
and bring me forth in the paths of righteousness, for his Name’s sake.
4 Yea, though I walk through the valley of the shadow of death , I will fear no evil *
for thou art with me; thy rod and thy staff comfort me.

5 Thou shalt prepare a table before me against them that trouble me *
thou hast anointed my head with oil, and my cup shall be full.
6 But thy loving-kindness and mercy shall follow me all the days of my life *
and I will dwell in the house of the Lord for ever.

I actually like this translation better than than the much more well-known (EDIT: in the US, anyway) KJV; it's beautiful.

Saturday, October 02, 2010

Anglican Chant VI: Lincoln Cathedral, "Psalm 104 - Praise the Lord, o My Soul"



One of the loveliest of Psalms, from the Coverdale (BCP 1662) Psalter. The composer isn't listed, unfortunately:

Psalm 104

1 Praise the Lord, O my soul *
O Lord my God, thou art become exceeding glorious; thou art clothed with majesty and honour.
2 Thou deckest thyself with light as it were with a garment *
and spreadest out the heavens like a curtain.
3 Who layeth the beams of his chambers in the waters *
and maketh the clouds his chariot, and walketh upon the wings of the wind.
4 He maketh his angels spirits *
and his ministers a flaming fire.

5 He laid the foundations of the earth *
that it never should move at any time.
6 Thou coveredst it with the deep like as with a garment *
the waters stand in the hills.
7 At thy rebuke they flee *
at the voice of thy thunder they are afraid.
8 They go up as high as the hills, and down to the valleys beneath *
even unto the place which thou hast appointed for them.

9 Thou hast set them their bounds which they shall not pass *
neither turn again to cover the earth.
10 He sendeth the springs into the rivers *
which run among the hills.
11 All beasts of the field drink thereof *
and the wild asses quench their thirst.
12 Beside them shall the fowls of the air have their habitation *
and sing among the branches.

13 He watereth the hills from above *
the earth is filled with the fruit of thy works.
14 He bringeth forth grass for the cattle *
and green herb for the service of men;
15 That he may bring food out of the earth, and wine that maketh glad the heart of man *
and oil to make him a cheerful countenance, and bread to strengthen man’s heart.
16 The trees of the Lord also are full of sap *
even the cedars of Libanus which he hath planted;

17 Wherein the birds make their nests *
and the fir-trees are a dwelling for the stork.
18 The high hills are a refuge for the wild goats *
and so are the stony rocks for the conies.
19 He appointed the moon for certain seasons *
and the sun knoweth his going down.
20 Thou makest darkness that it may be night *
wherein all the beasts of the forest do move.

21 The lions roaring after their prey *
do seek their meat from God.
22 The sun ariseth, and they get them away together *
and lay them down in their dens.
23 Man goeth forth to his work, and to his labour *
until the evening.
24 O Lord, how manifold are thy works *
in wisdom hast thou made them all; the earth is full of thy riches.

25 So is the great and wide sea also *
wherein are things creeping innumerable, both small and great beasts.
26 There go the ships, and there is that Leviathan *
whom thou hast made to take his pastime therein.
27 These wait all upon thee *
that thou mayest give them meat in due season.
28 When thou givest it them they gather it *
and when thou openest thy hand they are filled with good.

29 When thou hidest thy face they are troubled *
when thou takest away their breath they die, and are turned again to their dust.
30 When thou lettest thy breath go forth they shall be made *
and thou shalt renew the face of the earth.
31 The glorious Majesty of the Lord shall endure for ever *
the Lord shall rejoice in his works.
32 The earth shall tremble at the look of him *
if he do but touch the hills, they shall smoke.

33 I will sing unto the Lord as long as I live *
I will praise my God while I have my being.
34 And so shall my words please him *
my joy shall be in the Lord.
35 As for sinners, they shall be consumed out of the earth, and the ungodly shall come to an end *
praise thou the Lord, O my soul, praise the Lord.

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