Baruch 5:1-9: an exhortation to Jerusalem to leave off sorrow and affliction, because the Lord will come to save Israel
Malachi 3:1-4: a prophecy of the coming of the messenger who will prepare the way for the Lord — who will come to his Temple and purify his people.
Benedictus: careful with this one, it’s the song of Zechariah, not the bit of the Mass setting that comes after the Sanctus! The backstory here is that Zechariah didn’t believe the angel Gabriel about his wife bearing a son, and so he was made mute until the birth, and these words are the first thing he said after the birth of the child — who was John the Baptist.
Philippians 1:3-11: Paul’s prayer for the Philippians, that their love may overflow with knowledge and insight so that at the return of Christ they may be pure and blameless.
Luke 3:1-6: A brief description of John the Baptist proclaiming a baptism of repentance for the forgiveness of sins, and quoting Isaiah.
Time got ahead of me and I didn’t get back to this after my summer break quite as quickly as I wanted to. Never mind: better to start from where I am. I had a lovely summer that included two weeks of cathedral singing: in Ely with a Canadian choir, and in Ripon with the University of London Church Choir, which included one of my psalm chants and my Nunc dimittis.
So, anyway, the readings for, er, yesterday, were:
Proverbs: The Lord is on the side of the poor and afflicted
Psalm 125: Those who trust in the Lord are safe like mountains that cannot be moved
Isaiah: Do not be afraid! God will come with vengeance, heal people, and transform the land from desert to oasis.
Psalm 146: Happy are those who trust in the Lord, who executes justice, feeds the hungry, opens the eyes of the blind, frees the prisoners, watches over the strangers, upholds the orphan and widow, but brings the wicked to ruin.
James: A warning against showing favouritism or partiality toward the rich; faith without works is dead.
Mark: The healing of the Syrophoenician woman’s daughter; the restoration of hearing and speech to a deaf man.
Kate Keefe, Psalm 125
Responsorial psalm using the NRSV; cantor or unison choir and congregation, with keyboard and recorder (the recorder part looks optional to me).
mp3 (robots): https://www.musicformass.co.uk/episcopal/sound/psalm-125-us-16th-after-pentecost-year-b.mp3
(and do read Kate’s recent blog post on women being given a voice by Jesus.)
It’s well worth looking at Kate Keefe’s other responsorial psalms and canticles, too; mind that the numbering for the psalms is slightly different for Roman Catholics.
The Syrophoenician woman’s challenge to Jesus, to heal her daughter even though they are Gentiles, is a strong one. Along those lines, Elizabeth Alexander’s No Other People’s Children is a good reminder that the divisions we find it so easy to make between people are false. Whether it’s appropriate for liturgical use will depend on your own church, though; written for a Unitarian context, the text doesn’t refer to God at all.
If you’re planning music ahead, I do have advance music recommendations available for December 2018 (£3.50) and January 2019 (£2.50), and I hope to have February online before the end of this month, PhD work allowing. If you’re not planning your music that far ahead but you want to support my work on this site, buying the music recommendations PDF is a great way to do that.
You can now purchase a PDF of the Cecilia’s List advance music recommendations for December 2018. It costs £3.50 and includes all four Sundays of Advent, Christmas Eve/Day, and the First Sunday of Christmas.
Featured composers include Bonnie Duckworth, Thea Musgrave, Gwyneth Walker, Melissa Dunphy, Patricia Van Ness, Helen Williams, Rhian Samuel, Rosephanye Powell, and more.
There are anthems for resources from SSAATTBB a cappella to SAB and organ, and a fair amount of SSA. There are also two hymn tunes, which could work as unison anthems for a smaller choir. Where I could find them, I’ve linked to recordings of the works, as well as to appropriate places to purchase or download the scores.
We should, of course, be including music by women in as many services as possible: it’s out there, we just have to sing it. But at Christmas it’s especially important to sing it and to ensure it’s credited properly in the order of service or pew slip, because people come to church then who don’t at other times of year. How will a young woman feel, exploring faith for the first time since childhood, to go along to a carol service and hear beautiful music, only to look it up later online and find that all of it is composed by men?
If you’re involved in planning music for worship, please use this resource. If you’re not involved in planning music for worship, please tell someone who is. Thank you.
1 Samuel 15:34-16:13: Samuel anoints David, son of Jesse, at God’s instruction.
Psalm 20: A prayer for victory. Some take pride in horses and chariots, but we trust in the Lord.
Ezekiel 17:22-24: The Lord will plant a shoot on top of a high mountain and all the birds and winged creatures will shelter in it. All the other trees will know that the Lord is God.
Psalm 92:1-4, 12-15: A song of thanksgiving for the longevity of the righteous.
2 Corinthians 5:6-17: Christ died for all, so that those who live might live for him; if anyone lives in Christ there is a new creation.
Mark 4:26-34: The Kingdom of God is like the sower, who sows seed, doesn’t really understand how it turns into grain, and eventually goes in with the sickle when it’s time for harvest. Also the Kingdom of God is like the tiny mustard seed that grows into the greatest of all shrubs.
As it is in heaven by Dale Trumbore sets text from Leo Tolstoy’s meditation on the Lord’s Prayer, excerpted from his essay “On Reason, Faith and Prayer.”
1 Samuel: Saul is getting pretty jealous of David’s military victories and the resulting praise from the Israelites.
Psalm 138: a song of thanksgiving and praise to God, for preservation from and victory over one’s enemies.
Genesis 3:8-15: The man and the woman (that’s Adam and Eve), having eaten of the tree God told them not to, know that they are naked, and hide from God when he calls them. The man blames “the woman who you gave to me” for tricking him into eating the fruit; the woman blames the snek serpent. God curses the serpent.
Psalm 130: a song of waiting for divine redemption, waiting on God’s word in hope.
2 Corinthians 4:13-5:1: waiting in faith for the glory of resurrection — the one who raised the Lord Jesus will raise us also with Jesus.
Mark 3:20-35: Pharisees saying that Jesus has demons in him and that’s why he can cast them out; Jesus’s denouncement of blasphemy against the Holy Spirit; relationship to Jesus through doing the will of God: ‘Whoever does the will of God is my brother and sister and mother.’
The connection is a bit tenous, but Cecilia McDowell’s De Profundis (Night Raid) does draw on Psalm 130. It’s really a commemoration of WWI, though, so probably only suitable if you happen to be looking at that this Sunday.
Also using the Related set of readings, you could go with a Salve Regina — particularly for the reference to humankind as “poor banished children of Eve”, and the sense of waiting for redemption. Here’s one by Jocelyn Hagen.
(You can use the related readings or the continuous ones, but not both, and it’s best not to mix and match from week to week either but stick with one or the other.)
1 Samuel is the story of Samuel’s calling and prophetic activity, where he hears the Lord calling in the night but mistakes it for Eli — until old Eli wakes up sufficiently to realise what must be going on.
Psalm 139 is about the ubiquity and inescapability of God.
Deuteronomy is about remembering the Sabbath day and keeping it holy, on account of the Lord having brought Israel out of slavery in Egypt.
Psalm 81 is singing a song in praise of God — who brought the people out of slavery in Egypt.
2 Corinthians is about being the light of Christ, but also about being imperfect, “treasure in clay jars”, that it might be obvious that the light we have comes from God, not from ourselves.
In Mark 2:23-3:6, the disciples pluck heads of grain from a field while they are walking, and the Pharisees take issue with it because it’s the Sabbath; then Jesus heals a man in the synagogue and the Pharisees are pretty scandalised about it.
Christ Be Our Light by Bernadette Farrell springs to mind as appropriate, given the combination of the emphasis on light in the epistle, and healing in the Gospel. I have a soft spot for this rendition by the University of Notre Dame Folk Choir, which seems to me to be rather like some of the West Gallery choirs and bands Thomas Hardy wrote about; but it’s in a few hymnals, too, and perfectly acceptable accompanied by organ alone.
The reading from Zephaniah is a song of joy over God’s salvation and victory.
Psalm 113 is a song of praise to God, particularly noting God’s role as helper of the poor and needy.
Romans 12:9-16 is an instruction on how Christians should behave, including but not limited to loving one another, rejoicing in hope, being patient in suffering, extending hospitality to strangers, and blessing those who persecute us. (I get tired just thinking about it but the good news is I don’t have to do it all on my own strength…)
The reading from Luke is about Mary visiting her sister Elizabeth. Elizabeth immediately recognises that something amazing is happening from the way her own child leaps within her womb. Mary’s reply is well-known to Evensong lovers everywhere, being the text of the Magnificat.
The Magnificat, then, is the obvious music to sing; so I’m going to delve into some lesser-known Magnificats in this post.
Tawnie Olson has a version for Bulgarian Girls Choir and SATB chorus which was commissioned by Karen Clute in honor of strong teenage girls everywhere. The text also includes the Ave Maria, which makes it particularly appropriate. It’s rather long, at 8:30, but I do like it. Listen to an excerpt on Soundcloud.
Sarah Rimkus wrote a Magnificat to go with Arvo Pärt’s Nunc Dimittis as part of a competition, and it’s absolutely stunning: I was in the audience of the concert at which the four finalists had their pieces sung. The recording doesn’t seem to be online yet, but do contact Sarah for a score.
In Genesis, King Melchizedek of Salem brings out bread and wine, and blesses Abram, who gives him one tenth of everything.
The portion from Psalm 116 is about how to repay the Lord for his bounty and goodness: the psalmist commits to lifting up the cup of salvation, paying vows to the Lord in the presence of his people, serving God and offering a thanksgiving sacrifice.
1 Corinthians is about the institution of the Lord’s Supper.
John 6:51-58 is Jesus saying he is the Bread of Life, but he doesn’t mean ordinary life but eternal life: “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them.”
This feast is about the Body of Christ as present in the sacrament of Holy Communion, in the bread and the wine; or about thanksgiving for said sacrament, if the Real Presence makes you theologically uncomfortable — but it’s also about the Church as the Body of Christ.
Isaiah is the writer seeing the Lord, and angels worshipping him, and being purified by having a live coal pressed to his lips by an angel. THen the Lord says “Who shall go for us? Who shall I send?” and the writer says “Here am I; send me.”
Psalm 29 is about God’s greatness and power and glory, with particular reference to earthquakes, storms and floods; and it ends with a prayer for strength and peace.
Romans 8:12-17 is about how being led by the Spirit of God means we are children of God, and therefore joint heirs with Christ.
John 3:1-17 is Nicodemus visiting Jesus for a nocturnal conversation about being born of flesh and also of water and the Spirit, which Nicodemus doesn’t quite follow despite being a teacher himself. The conversation ends with the assurance that God loved the world so much that he sent his Son into the world, so that whoever believes in him might have eternal life; this is not to condemn the world but to save it.
Some administrivia: later today I’ll be making a few changes to the site because of the EU GDPR laws. I aim not to keep any personal information about composers or other people who communicate with me, with the exception of e-mail addresses; what goes on the site and into my database is either information that’s already public (who wrote which piece and so on) or my own opinion, so this shouldn’t be onerous, but in the interests of simplicity I’ll be removing the music submission form and asking people to e-mail me with submissions instead.
…you still have to use Acts as the first or second reading.
The reading from Ezekiel is one of my favourites: the valley of dry bones, put back together when Ezekiel prophesies to them as instructed by God, and brought back to life when Ezekiel prophesies to the breath, the wind, to go into them. The bones are, of course, a metaphor for the people of Israel — and some would say for the church today, waiting for God’s spirit to bring us back to life too.
Acts is a description of the coming of Holy Spirit at Pentecost, when the followers of Jesus began speaking in many different languages. Some of the onlookers are amazed, others scoff that they’re obviously drunk. Peter sets them right, explaining that this is part of the prophecy from Joel about the last days.
The portion from Psalm 104 is about how great God is, and particularly the way in which living things depend on God’s spirit or breath for life.
Romans 8:22-27 is about waiting for the redemption of our physical bodies, about not knowing how to pray but the Spirit praying within us in “sighs too deep for words”.
The reading from John is Jesus promising to send the Advocate (that is, the Spirit of truth), who will speak truth and tell the disciples the rest of what he has to tell them.