Friday, April 19, 2013

"Why Gregorian Chant Rocks"

Just for the sake of pure enjoyment, here's a nice article by Judy Keane, in The Catholic Exchange:

Today we can scarcely go to a clothing store, a health club or even a gas station without being besieged by a variety of thumping, agitating and jarring music blasting from speakers above. While I appreciate a variety of music, I have found that Gregorian chant stands in stark contrast to the fatigue of today’s popular tunes which tends to dominate music charts across the globe. By its very nature, Gregorian chant supersedes the entertainment value of music by allowing us to step out of our fast-paced world and instead focus on the sacred. Standing the test of time, this early Christian song continues to enrich our Catholic culture and rouse the soul with holy inspirations. Originating as a form of plainchant, this great treasure of the Church began under the auspices of Pope Gregory the Great (540-604) who referred to it as “the song of Angels.” Early art depicts Pope Gregory as a music loving saint who received the gift of chant from a dove, representing the Holy Spirit, who came to sit upon his shoulder and began to sing in his ear. Born in the Church, its lyrics come from the Latin Vulgate, Mass ordinaries, divine office hymns, antiphons, and responsories. For centuries it has been sung in Latin as pure melody in unison without musical accompaniment, meter or time signature. It is music composed for the soul in which the words of God are lovingly sung back to him.

Gregorian chant continues to be kept alive in monasteries, convents, and some cathedrals while also remaining a subject of study among a small group of dedicated academics. Over the past few decades, the world has seen a resurgence of chant. In the 1990’s, an album aptly named Chant, performed by the Benedictine Monks of Santo Domingo de Silos (Spain) became the best-selling record of Gregorian chant ever. Emerging in 1994 as an antidote to the stress of modern life, Chant peaked at number three on the Billboard 200 chart. Similarly, the Cistercian Viennese Monks of Stift Heiligenkreuz, also shot to the top of classical music charts with their #1 selling album which also hit number nine on the pop charts!

So why does Gregorian chant rock? One reason is that it conveys the sacred to the secular. Contrary to the agitating sounds of hip hop, hard rock and heavy metal, Gregorian chant is instead a soothing balm for weary souls and a source of comfort for unsettled hearts. Inspiring and edifying, simple and poignant, this music of paradise slows our racing minds, renews our vigor, and eases the tensions of a harried world. It ethereal quality elevates us from the temporal and transports us to the spiritual.

Dr. Alan Watkins, a senior lecturer in neuroscience at Imperial College London noted that “the musical structure of chant can have a significant and positive physiological impact,” and that chanting has actually been shown to “lower blood pressure, increase levels of DHEA and also reduce anxiety and depression.” Similar studies also suggest that Gregorian chant can aid in communications between the right and left hemispheres of the brain more effectively, therefore creating new neural brain pathways.

Benedictine nun, Ruth Stanley, head of the complementary medicine program at Minnesota’s St. Cloud Hospitals also says she’s had great success in easing the chronic pain of patients by having them listen to chant. “The body can move to a deeper level of its own inherent, innate healing ability when you play chant. It’s quite remarkable.” In a 1978 documentary called “Chant,” French audiologist, Dr. Alfred Tomatis, related how he was called upon to help the monks of a Benedictine monastery who suffered from fatigue, depression, and physical illness. He found that they usually took part in six to eight hours of chanting per day but due to a new edict, their chanting was halted. When Tomatis succeeded in re-establishing their daily chanting, the monks regained their well-being and were again full of life. His conclusion was that Gregorian chant is capable of charging the central nervous system along with the cortex of the brain thus having a direct effect on the monk’s overall happiness and health.

Aside from noted physical, spiritual and metal benefits, Gregorian chant may even aid in the conversion of hearts. It is believed that well-known author and philosophy professor, Peter Kreeft listed the angelic chant music of Italian Renaissance composer Giovanni Pierluigi da Palestrina as one of the reasons he is Catholic today. Beyond this, Gregorian chant inspires and instructs. It allows us to regain our strength, our clarity and our focus on what is truly important in life. In his letter read at the 100th anniversary of the Pontifical Institute of Sacred Music, Emeritus Pope Benedict spoke about the vital role Gregorian chant has played in Church history along with countering the argument that Chant is a thing of the past. Instead he praised Gregorian chant as being “of huge value to the great ecclesial heritage of universal sacred music,” and that “Mass must convey a sense of prayer, dignity and beauty.” The Second Vatican Council also noted that Gregorian chant should be given “pride of place” in liturgical music. Unfortunately, finding a church where chant is still sung is a daunting task.

On a personal level, I listen to Gregorian chant regularly at home, at work and while driving. I’ve found the more I listen to it, the more I recognize its spiritual and mental benefits. It calms me and lifts my mind from the challenges of the day to what is above. I even noticed my pets are calmer and more relaxed when chant fills my home! A friend of mine says it peacefully lulls her baby to sleep. Still others find playing it at home creates a tranquil family atmosphere in which to converse, eat, pray and live. Like the rhythm of a calm heartbeat, Gregorian chant fosters peace within ourselves and those around us. It is not music for the sake of music – but rather prayer that inspires prayer.

If you’ve not yet had the opportunity to enjoy the many benefits of Gregorian chant, there are some great CD’s and downloads available including those mentioned in this article. Why not give it a try! In comparison to much of today’s music, Gregorian chant is music that aims for heaven, the greatest goal of all! And because of that – it rocks!

Not to toot our own horns, but we've talked about the health benefits of chant and the psychological benefits of worship before!

Thursday, April 18, 2013

"Another sexting tragedy"

What is this madness? That’s the question I’ve heard over and over on Friday from people who care about the lives and health of teenagers. This week, Canada is in an uproar over whether a group of boys should be prosecuted for sending around humiliating photos of 17-year-old Rehtaeh Parsons, a girl from Halifax who said the boys raped her. And on Thursday, three 16-year-old boys were arrested in San Jose, Calif. for sexually assaulting 15-year-old Audrie Pott, who was also humiliated by online photos.

The worst of the awful similarities in these stories is that both girls killed themselves. Audrie hanged herself about seven months ago, eight days after the assault. Rehtaeh hanged herself last weekend, months after the police said they would not prosecute anyone. On Friday afternoon, the Halifax police, citing “new and credible information,” said they would reopen the case.

That is a relief. Still, as we pick through the wreckage of these sad stories, I’m trying to think about a better way to get at some of the harm.

Set aside, for the moment, the alleged assaults. There is a long-standing problem of proof when allegations of rape are made, especially among people who know each other and when drinking or drugs are involved—though the convictions in Steubenville, Ohio, show it can be done.

Maybe the Steubenville result, in which a judge found the boys guilty for a sexual assault that the victim could not really remember, will wind up being the just ending to Audrie and Rehtaeh’s cases, too.

But there is also the circulation of the compromising photos, which created a trail of digital evidence. In light of that, we should have a clear way to bring charges against the instigators—a way that recognizes that the boys involved were teenagers, not adults.

Whoever is responsible for circulating the photos of Rehtaeh could be charged under Canada’s child pornography laws. A conviction would come with a mandatory minimum sentence, Canadian Attorney General Rob Nicholson emphasized in a statement about Rehtaeh’s case Thursday.

In a situation like this, where outrage is understandably everywhere, it’s hard to think about tempering justice with mercy. Believe me, I know that. And for these boys, child pornography charges may well be warranted. But most of the time, charging teenagers as child pornographers shouldn’t be the only option. We should have laws that offer a middle ground between no charges at all and heavy prison sentences with a lifetime on the sex-offender register. We should have laws that specifically and deliberately address teen sexting.

The key is to distinguish between one kid consensually sending one other kid a sexual photo and one kid sending out a photo that the pictured teenager has not consented to at all. It’s not that the first kind of sexting is a good idea—it’s that kids shouldn’t get caught up in the criminal justice system for it, whereas nonconsensual sexting is a different story. “We should draw the line between my daughter stupidly sending a photo of herself to her boyfriend and her boyfriend sending it to all his friends to humiliate her,” Marsha Levick of the Juvenile Law Center told me. “The first is stupid. The second is more troubling and should be criminal.”

In the U.S., states have been trying to sort out sexting laws for the past few years. Levick says that not enough lawmakers are picking up on the distinction she makes. Pennsylvania, for example, passed a law with criminal penalties for juvenile sexting with malicious intent—helpful—but also made consensual sexting a misdemeanor.

I am in total agreement with the thought that society's values should be expressed in good, workable laws that protect the vulnerable.  This is very, very important. The problem is always going to be, though, that creating law is a reaction to events that have already occurred.  And events are going to continue to occur, in all kinds of ways we cannot envision or predict.  People are always going to be tormented from within or without, in millions of different ways.

Furthermore, it is just a fact of life that in many cases, there is no solution in the law.  What can the law do, for instance, about helping people overcome terrible events in their lives - or even just their own flaws?  How can the law help anybody learn how to live?  How can the law prevent the descent into alcoholism or addiction or madness, when a person is overpowered by some tragedy in their lives?  How can the law help people find their equilibrium when people they love die?  What can the law do, in fact, to prevent people from ruining their own lives in any of a thousand various ways?   How can the law prevent almost any kind of personal cruelty you can name?

How, in other words, can the law help people thrive at times they feel they can't even stay alive anymore?

I saw a better way on Sunday:  a notice about "The dangers of sexting" in the parish announcement bulletin.  This is to be a presentation designed for "all kids in Sixth through Ninth Grades," offered from 10:30-11:45 a.m. on Sunday, in the parish hall, after the main service and during the late service.   The priest will speak "to the sacred ground of our personal bodies that have been given to us by God." 

Can you find anything like that anywhere except in the church?  Well, no - I don't think so.

The question ends up being, then:  how do people outside the church help their kids to find something like this, a kind of protection that no law can ever offer?  And how, further, can they do this for any of the thousands of other problems their kids are going to face in growing up?

Aggressive secularism is simply failing kids when it attempts to dismantle religion (at worst) or to belittle it (at best).    Can people really not see the direct connection between a loss of the protection of the spiritual life  - and the question asked in the article above,"What is this madness?"?

Of course, the church itself is also implicated in failure, as it inflicts its own pernicious kind of cruelty on kids who happen to be gay.  It is, effectively, casting gay kids and adults out from the kind of basic protection it should be offering them.

The "Weekday Propers Sung," according to the Lutheran Liturgical Prayer Brotherhood

I've taken an entire page from the LLPB site, and cut-and-pasted it here, for now; the links open audio files housed on the LLPB site.    Apparently the LLPB idea is to sing these responsories, versicles, hymns, canticles, and etc. each feria of the year outside of the seasonal listings they provide.  I'll see if I can find out more about this on the LLPB site.  

I've labeled each hymn with its name below (in green, so you can tell which are my additions).   With only a couple of exceptions, these "ordinary time" hymns match up exactly with the Sarum hymns prescribed for the period "From the Octave of the Epiphany until the 1st Sunday in Lent."  Sarum, apparently, saw a difference between that stretch of the Great Church Year (which I'll call "Ordinary Time Period I") and The Sarum Office Hymns "From the Octave of Corpus Christi until Advent" (AKA "Ordinary Time II").   The Roman Catholic Church, and, I'm assuming, the Lutherans, do not make such a division; the set of hymns below are used, as far as I can tell, in both periods.

(At the moment, I can't find a list of the hymns currently used in the RCC Divine Office for Ordinary Time - but I have seen such a list, and as I remember, they use the same hymns during both periods of "Ordinary Time."  I'll come back, once I find the list, and edit this post.)

I haven't listened to all the Responsories and Versicles linked below, but it does seem these are different for each day of the week.  I'll be back to talk more about these and the other items as well.  Meantime, you can explore these items - and learn and sing them in your own daily prayer practice, if you like.

Many thanks as always to the LLPB!  They are really doing some great things for the Daily Office tradition and those who practice it - and they offer it all, as they note below, free for all of us.


These free high-quality MP3 recordings may take a few minutes to download, or you may contact us for the purchase of a CD.


Sunday: Morning Prayer

Responsory
Hymn - ("Father, We Praise Thee" (Noc­te sur­gent­es))
Versicle
Benedictus with Antiphon Tone VII

Sunday: Daytime Prayer

Responsory
Versicle

Sunday: Vespers

Responsory
Hymn - ("O Blest Creator of the Light" (Lu­cis Cre­at­or op­ti­me))
Versicle
Magnificat with Antiphon Tone IX

Monday: Morning Prayer

Responsory
Hymn - ("O Splendor of God's Glory Bright" (Splen­dor pa­ter­nae glor­i­ae))
Versicle
Benedictus with Antiphon Tone VI

Monday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For the Church

Monday: Vespers

Responsory
Hymn - ("O Boundless Wisdom, God Most High" (Immense caeli Conditor))
Versicle
Magnificat with Antiphon Tone VIII

Tuesday: Morning Prayer

Responsory
Hymn - ("The winged herald of the day" (Al­es diei nun­ti­us))
Versicle
Benedictus with Antiphon Tone VII

Tuesday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For pastors and theologians

Tuesday: Vespers

Responsory
Hymn - ("Earth's Mighty Maker" (Telluris ingens Conditor))
Versicle
Magnificat with Antiphon Tone I

Wednesday: Morning Prayer

Responsory
Hymn - ("Ye Clouds and Darkness" (Nox et ten­e­brae et nu­bi­la))
Versicle
Benedictus with Antiphon Tone I

Wednesday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For Rulers

Wednesday: Vespers

Responsory
Hymn - ("Most Holy Lord and God of Heaven" (Coeli Deus sanctissime))
Versicle
Magnificat with Antiphon Tone V

Thursday: Morning Prayer

Responsory
Hymn - ("Lo Golden Light rekindles day" (Lux ecce surgit aurea))
Versicle
Benedictus with Antiphon Tone VII

Thursday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For our Enemies

Thursday: Vespers

Responsory
Hymn - ("Almighty God who from the flood" (Magnae Deus potentiae))
Versicle
Magnificat with Antiphon Tone VII

Friday: Morning Prayer

Responsory
Hymn - ("Eternal Glory of the Sky" (Aeterna coeli gloria))
Versicle
Benedictus with Antiphon Tone VIII

Friday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For Prisoners

Friday: Vespers

Responsory
Hymn - ("Maker of Man" (Plasmator hominis, Deus))
Versicle
Magnificat with Antiphon Tone IV

Saturday: Morning Prayer

Responsory
Hymn - ("The Dawn is Sprinkling in the East" (Au­ro­ra jam spar­git po­lum))
Versicle
Benedictus with Antiphon Tone VIII

Saturday: Daytime Prayer

Responsory
Versicle
Da Pacem
Antiphon For the Word and Faith

Saturday: Vespers

Responsory
Hymn - ("O Trinity of Blessed Light" (O Lux Beata Trinitas))
Versicle
Magnificat with Antiphon Tone VII

Sunday, April 14, 2013

Come, risen Lord, and deign to be our guest (Sursum Corda)

Another wonderful hymn we had the privilege of singing today - and the tune, "Sursum corda," is beautifully played in the video below.  How splendid the first stanza especially - and how lovely the Easter season!  I had tears in my eyes during Communion....



"Sursum corda" was written by Alfred Morton Smith; the words below are by George Wallace Briggs (both 20th C.). Sing, sing!
Come, risen Lord, and deign to be our guest;
nay, let us be thy guests; the feast is thine;
thyself at thine own board make manifest
in thine own Sacrament of Bread and Wine.

We meet, as in that upper room they met;
thou at the table, blessing, yet dost stand:
"This is my Body"; so thou givest yet:
faith still receives the cup as from thy hand.

One body, we, one Body who partake,
one Church united in communion blest;
one Name we bear, one Bread of life we break,
with all thy saints on earth and saints at rest.

One with each other, Lord, for one in thee,
who art one Savior and one living Head;
then open thou our eyes, that we may see;
be known to us in breaking of the Bread.

"Gelobt sei Gott im hรถchsten Thron"

This video comes from Cologne Cathedral's Easter Vigil in 2010; the title in English is "Praise God on his most high throne."  We sing it as "Good Christians all, rejoice and sing"; the words in German and English are below. (They are really two  completely different texts, though.)   The music is by Melchior Vulpius (~1560-1615); English words by Cyril A. Alington (1872-1955).

It's a great set of words in English!  Was very happy to sing this today; for a variety of reasons I haven't been to services since Good Friday.  Here's another great thing about the church:  walk in during Easter season for the first time, and you are instantly reminded about the most pure, clear, holy joy imaginable....

 

Gelobt sei Gott im hรถchsten Thron
samt seinem eingebornen Sohn,
der fรผr uns hat genug getan.
Halleluja, Halleluja, Halleluja.

Des Morgens frรผh am dritten Tag,
da noch der Stein am Grabe lag,
erstand er frei ohn alle Klag.
Halleluja, Halleluja, Halleluja.

Der Engel sprach: "Ei fรผrcht? euch nicht;
denn ich weiรŸ wohl, was euch gebricht.
Ihr sucht Jesum, den findt ihr nicht.
"Halleluja, Halleluja, Halleluja."

Er ist erstanden von dem Tod,
hat รผberwunden alle Not;
kommt, seht wo er gelegen hat.
"Halleluja, Halleluja, Halleluja.

Nun bitten wir dich, Jesu Christ,
weil du vom Tod erstanden bist,
verleihe, was uns selig ist,
Halleluja, Halleluja, Halleluja.

O mache unser Herz bereit,
damit von Sรผnden wir befreit
dir mรถgen singen allezeit:
Halleluja, Halleluja, Halleluja.

Good Christians all, rejoice and sing!
Now is the triumph of our King!
To all the world glad news we bring:
alleluia, alleluia, alleluia!

The Lord of life is risen today!
Sing songs of praise along his way;
let all the earth rejoice and say:
alleluia, alleluia, alleluia!

Praise we in songs of victory
that love, that life which cannot die,
and sing with hearts uplifted high:
alleluia, alleluia, alleluia!

Your name we bless, O risen Lord,
and sing today with one accord
the life laid down, the life restored:
alleluia, alleluia, alleluia!

More "Why the Church?"

This post is a continuation of the discussion of my own reasons for belonging to the church.  I've realized, though, that since I've been talking about this from my own point of view, I'll have to look at a couple of the conditions in my life that are unique to me.

For instance, when I came to the church, I had some evidence in hand already:  I was already an A.A. member, and was for that reason already thoroughly convinced of the beneficial power of the spiritual life.  I saw it as a total good.  Further:  I had a reason to seek out the church; probably most people don't worry so much about "the maintenance of their spiritual condition" - something I find absolutely essential.   So these may not necessarily be good or convincing reasons for church membership to others, I admit.

But don't most people desire emotional equilibrium (AKA, "the peace that passeth understanding")?  Don't most people need a way to settle themselves when things disturb them, either mentally or emotionally?   Don't most people desire to find a good way to live?  It's kind of the same thing, isn't it?   My desire for these things might feel mandatory, to me - but I've often seen people return to the church after their spouse's death or when they've lost a job or when they've gotten a scary medical diagnosis.  (I do in fact know that some people - not addicts, as far as I can tell - understand and feel the need to "maintain their spiritual condition" at times of powerful stress in their lives; I can tell this from what they say about their felt need to develop a strong, habitual prayer life.)

So even if my situation is a bit more extreme than most, it seems to be a difference in degree and not in kind.

Then, second:  my sense of "being called."  Yes, I had a little encounter with Jesus, all right - and (as I said before) that kept me coming around even in spite of the church itself, and all its mishegoss.   It fascinated me - and deeply, I mean, in the mysterium tremendum et fascinans sense - and kept me a bit on edge and in anticipation of something more:  deeply curious, that is, about what the full meaning of this actually might be.  And I do think that is unusual.  There's no doubt in my mind that I'm sort of wired for "spiritual experience"; I know there are others who just aren't.  So, I guess this one can't be used to communicate to others, necessarily; at least some people will need to be convinced about the church in some other way.  (On the other hand:  this is definitely a good reason to work at inducing religious experiences in those who are hard-wired for them and who are actively seeking them!   And it's funny, but I do believe that's what the liturgy has been trying to do, all this time; in fact, I think this is what it's actually for....)

Good news, in any event, though!  According to Theo Hobson, "Richard Dawkins has lost: meet the new new atheists":
The atheist spring that began just over a decade ago is over, thank God. Richard Dawkins is now seen by many, even many non-believers, as a joke figure, shaking his fist at sky fairies. He’s the Mary Whitehouse of our day.

So what was all that about, then? We can see it a bit more clearly now. It was an outpouring of frustration at the fact that religion is maddeningly complicated and stubbornly irritating, even in largely secular Britain. This frustration had been building for decades: the secular intellectual is likely to feel somewhat bothered by religion, even if it is culturally weak. Oh, she finds it charming and interesting to a large extent, and loves a cosy carol service, but religion really ought to know its place. Instead it dares to accuse the secular world of being somehow -deficient.

The events of 9/11 were the main trigger for the explosion of this latent irritation. There was a desire to see Islamic terrorism as the symbolic synecdoche of all of religion. On one level this makes some sense: does not all religion place faith above reason? Isn’t this intrinsically dangerous? Don’t all religions jeopardise secular freedom, whether through holy wars or faith schools? On another level it is absurd: is the local vicar, struggling to build community and help smelly drunks stay alive, really a force for evil — even if she has some illiberal opinions? When such questions arise, a big bright ‘Complicated’ sign ought to flash in one’s brain. Instead, in the wake of 9/11, many otherwise thoughtful people opted for simplicity over complexity. They managed to convince themselves that religion is basically bad, and that the brave intellectual should talk against it. (This preference for seeming tough and clear over admitting difficult complexity is really cowardice, and believers are prone to it too.)

The success of five or six atheist authors, on both sides of the Atlantic, seemed to herald a strong new movement. It seemed that non-believers were tired of all the nuance surrounding religion, hungry for a tidy narrative that put them neatly in the right.

Atheism is still with us. But the movement that threatened to form has petered out. Crucially, atheism’s younger advocates are reluctant to compete for the role of Dawkins’s disciple. They are more likely to bemoan the new atheist approach and call for large injections of nuance. A good example is the pop-philosopher Julian Baggini. He is a stalwart atheist who likes a bit of a scrap with believers, but he’s also able to admit that religion has its virtues, that humanism needs to learn from it. For example, he has observed that a sense of gratitude is problematically lacking in secular culture, and suggested that humanists should consider ritual practices such as fasting. This is also the approach of the pop-philosopher king, Alain de Botton. His recent book Religion for Atheists rejects the ‘boring’ question of religion’s truth or falsity, and calls for ‘a selective reverence for religious rituals and concepts’. If you can take his faux-earnest prose style, he has some interesting insights into religion’s basis in community, practice, habit.

More at the link.  And still more to come from me on "Why the Church," too....