America’s Liberty Is Spiritual

It has been some time since my last post. A heavier load of responsibilities has kept me from devoting time to thoughtful reflections.

I was fortunate to come across a very interesting quote in a daily newsletter I receive by email. It’s from remarks that President Calvin Coolidge gave at an Independence Day celebration back in 1926. I think it’s relevant to all believers today and should shape how we think about and pray for our country.

It’s important to remember (for those of you who are Americans) that we have a heritage passed down to us of a political liberty that rests on a solid spiritual foundation.  Enjoy the blessings of freedom in this land today and throughout the weekend.

Our forefathers came to certain conclusions and decided upon certain courses of action which have been a great blessing to the world. Before we can understand their conclusions we must go back and review the course which they followed. We must think the thoughts which they thought. Their intellectual life centered around the meeting-house. They were intent upon religious worship. While there were always among them men of deep learning, and later those who had comparatively large possessions, the mind of the people was not so much engrossed in how much they knew, or how much they had, as in how they were going to live. While scantily provided with other literature, there was a wide acquaintance with the Scriptures. Over a period as great as that which measures the existence of our independence they were subject to this discipline not only in their religious life and educational training, but also in their political thought. They were a people who came under the influence of a great spiritual development and acquired a great moral power.

No other theory is adequate to explain or comprehend the Declaration of Independence. It is the product of the spiritual insight of the people. We live in an age of science and of abounding accumulation of material things. These did not create our Declaration. Our Declaration created them.

The things of the spirit come first. Unless we cling to that, all our material prosperity, overwhelming though it may appear, will turn to a barren scepter in our grasp. If we are to maintain the great heritage which has been bequeathed to us, we must be like minded as the fathers who created it. We must not sink into a pagan materialism. We must cultivate the reverence which they had for the things that are holy. We must follow the spiritual and moral leadership which they showed. We must keep replenished, that they may glow with a more compelling flame, the altar fires before which they worshipped.

– Remarks at the Liberty Bell, July 5, 1926

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9 Things You Should Know About The Rwandan Genocide

9 Things You Should Know About The Rwandan Genocide.

The nation of Rwanda last week commemorated the genocide that took place twenty years ago. Under colonial rule the Tutsi were placed in positions of power. They were the ruling group even though they were the minority. The Hutu were the majority group but were disenfranchised under that system.

It seems the downing of a plane carrying the Rwandan president was the event that set off the killings. President Juvénal Habyarimana belonged to the Hutu group. Hutu militias setup checkpoints and began targeting Tutsi. An estimated 800,000 Rwandans were killed, about 20% of the country’s population and about 70% of Tutsi. As many as 500,000 women may have been raped during the 100-day genocide and up to 20,000 children were born as a result.

When people speak of evil in the world they talk about it as something that exists some place far away, like Rwanda. The Bible makes it clear that the evil in the world lies within our own hearts and that’s what makes this world such a terrible place. We live in the world where men do not call on the name of the Lord and instead walks his own path. This world is a consequence of sin.

Christians who read their Bible should never fall for the naive notion that we are always making progress towards a brighter future. The only hope we have lies in the coming of our Lord and the manifestation of His glory and kingdom. Only then will evil be eradicated and the creation restored to its pristine condition.

The Story Behind “Good Christian Men, Rejoice”

Candlelight

“Good Christian Men, Rejoice” is also one of the more older of the carols. This song remains with us today because of two priests who were exiles in their respective times and too radical for their contemporaries.

Heinrich Suso was a German nobleman who decided to become a priest during the 14th century. He was a Dominican monk with mystic beliefs that brought him conflict with the church. He was a religious populist who wanted to help the common man understand more about God, this in a time when the church believed that the average person had no interest in theology. After writing a couple of works that were influenced by the teachings of Eckhart, who was condemned as a heretic, Suso was exiled to Switzerland.

One night, Suso found himself immersed in a dream so real that he became a part of it. In his dream, the priest saw countless angels not only singing, but dancing. He listened as they sang, and eventually joined with them in “an ecstatic dance.” When he awoke, he not only remembered the dream in vivid detail, but also recalled the words and the music. Feeling led by divine guidance, Suso picked up a quill and ink and recorded “Good Christian Men, Rejoice” to paper. Until his death in 1366, he continued to reach the common man with this song and its message.

Good Christian Men, Rejoice” was as radical a hymn as Suso’s thinking was progressive. Christian music of that era was usually solemn, based totally on Scripture, and never written in the common language. Suso had broken all three rules. His song embraced the joy of being a believer and enjoined a spirit whose meaning any child could understand. Although it was not immediately accepted by the church itself, the German people quickly and enthusiastically took the song to heart. They believed that just as Suso had been a priest to the common people, his song was a song for them as well.

Our second character in this story is John Mason Neale, an Anglican priest who was thought to be a crypto-Catholic. He translated many old Roman and Greek hymns into English. He founded the Sisterhood of St. Margaret to minister to the poor and that ruffled some feathers among his colleagues who caught a whiff of popery in the Roman practices he was adopting.

He was exiled to a pastorate far from his native England and even stoned and beaten by a crowd once for his beliefs. Although ridiculed by the leadership of his own denomination, Neale still sought out ways to reach the lost and forgotten. In a radical move for a priest in the Church of England, and over the objections of his superiors, Neale began an order of women, the Sisterhood of St. Margaret, to feed the poor, take care of orphaned children, and minister to prostitutes. Though this group would touch tens of thousands, it brought death threats to Neale and the women who served in the Sisterhood. Nevertheless, in 1853 an English publisher released Neale’s English translation of “Good Christian Men, Rejoice” in Carols for Christmastide. This book would pave the way for the song to be taken to the world.

The verses of the carol are a reminder of the description of heaven in Revelations where angels, elders, and creatures are worshiping and singing at the throne of God. Christians can look forward to the time when this sight will be the real thing and not just a dream.

The Story Behind “O Holy Night”

o holy night

The interesting thing about “O Holy Night” is that it was not created by anyone who was a genuine Christian. It began as a poem written by a Frenchman who was a commissionaire of wine in response to a request by his parish priest for a poem to be used at midnight mass on Christmas. Placide Cappeau used the text of Luke to imagine what it would have been like to be in the manger when Jesus was born. After he complete the poem Cappeau asked his friend, Adolphe Charles Adams, a Jew, to help him turn the poem into a song.

As Adolphe studied “Cantique de Noel,” he couldn’t help but note its overtly spiritual lyrics embracing the birth of a Savior. A man of Jewish ancestry, these words represented a holiday he didn’t celebrate and a man he did not view as the Son of God. Nevertheless, moved by more than friendship, Adams quickly and diligently went to work, attempting to marry an original score to Cappeau’s beautiful words. Adams’s finished work pleased both poet and priest. It was performed just three weeks later at a midnight mass on Christmas Eve. Neither the wine commissionaire nor the composer was prepared for what happened next.

Initially, “Cantique de Noel” was wholeheartedly accepted by the church in France and the song quickly found its way into various Catholic Christmas services. But when Placide Cappeau walked away from the church and became a part of the socialist movement, and church leaders discovered that Adolphe Adams was a Jew, the song—which had quickly grown to be one of the most beloved Christmas songs in France—was suddenly and uniformly denounced by the church. The heads of the French Catholic church of the time deemed “Cantique de Noel” as unfit for church services because of its lack of musical taste and “total absence of the spirit of religion.” Yet even as the church tried to bury the Christmas song, the French people continued to sing it, and a decade later a reclusive American writer brought it to a whole new audience halfway around the world.

John Sullivan Dwight, an abolitionist, translated the song into English and brought it to the U.S. by publishing it in his magazine and multiple songbooks. For Dwight the song spoke to the issue of slavery and taught us that Christ came to liberate all men from the bondage of sin. Naturally, the song became popular in the North during the Civil War.

In France, the song remained in a condemned status until an American performed what some people thought was a miracle using the song.

Adams had been dead for many years and Cappeau and Dwight were old men when on Christmas Eve 1906, Reginald Fessenden—a thirty-three-year-old university professor in Pittsburgh and former chief chemist for Thomas Edison—did something long thought impossible. Using a new type of generator, Fessenden spoke into a microphone and, for the first time in history, a man’s voice was broadcast over the airwaves: “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed,” he began in a clear, strong voice, hoping he was reaching across the distances he supposed he would.

Shocked radio operators on ships and astonished wireless owners at newspapers sat slack-jawed as their normal, coded impulses, heard over tiny speakers, were interrupted by a professor reading from the gospel of Luke. To the few who caught this broadcast, it must have seemed like a miracle—hearing a voice somehow turned into electrical waves and transmitted to those far away. Some might have believed they were hearing the voice of an angel.

Fessenden was probably unaware of the sensation he was causing on ships and in offices; he couldn’t know that men and women were rushing to their wireless units to catch this Christmas Eve miracle. Yet after finishing his recitation of the birth of Christ, Fessenden picked up his violin and played “O Holy Night,” the first song ever sent through the air via radio waves. When the carol ended, so did the broadcast—but not before music had found a new medium that would take it around the world.

“O Holy Night” has gone on to become one of the most popular Christmas songs, with sales copies in the tens of millions. It took a very strange and circuitous religious journey from its inauspicious beginnings to its current status. Its lyrics do a good job of capturing the hope of the gospel. “And in His Name all oppression shall cease. Sweet hymns of joy in grateful chorus raise we, Let all within us praise His holy Name.”

 

 

Chestnuts Roasting On An Open Fire: Christmas in July

roasting chestnuts

The background of “The Christmas Song” is probably the most amusing story of all Christmas music because it was written in the intense heat of a July in Southern California. We have the song today because of two men, Mel Torme and Robert Wells. Mel was a famous entertainer who grew up in show business and became an actor and songwriter. Robert was also a songwriter and good friend of Mel’s.

Mel tells the story:

I saw a spiral pad on his piano with four lines written in pencil. They started, ‘Chestnuts roasting…Jack Frost nipping…Yuletide carols…Folks dressed up like Eskimos.’ Bob didn’t think he was writing a song lyric. He said he thought if he could immerse himself in winter he could cool off.”

Ace Collins gives us the rest of the story:

It had been chestnuts that started Wells’s strange train of thought. He had seen his mother bring in a bag of them to stuff a turkey for dinner. Wells was thrown back to the days when he saw vendors selling chestnuts on New York City street corners. Yet while Wells was after nothing more than an attempt to “think cold,” Mel caught a glimpse of a song in the phrases he had written. With the temperature in the nineties and both men sweating through their clothes, they got to work on what was to become a Christmas classic. It took just forty minutes. The assigned movie title songs were pushed aside as Wells and Torme climbed into a car and drove away to show off their latest song…

From the moment Torme stopped in at Cole’s Los Angeles home and played “The Christmas Song” on his piano, Nat loved it. Sensing the song was a classic, he wanted to record it before Torme could offer it to anyone else. Within days, Cole had rearranged the song to suit his voice and pacing, and cut it for Capitol Records. His instincts about the song’s potential were right. Released in October of 1946, the song stayed in the Top Ten for almost two months. Nat’s hit charted again in 1947, 1949, 1950, and 1954. Though “The Christmas Song” would ultimately be recorded by more than a hundred other artists—including Bing Crosby, Judy Garland, and even Mel Torme himself—none could ever break Cole’s “ownership rights.” The song was instantly and forevermore a Nat King Cole classic.

No one thought about it at the time, but Cole’s cut of Torme’s song became the first American Christmas standard introduced by an African American. The success of that cut helped open the door for Lou Rawls, Ray Charles, and Ethel Waters to put their own spins on holiday classics. It gave black audiences a chance to hear their favorite stars sing the carols that they loved as deeply as all other Christians. Thanks to “The Christmas Song,” for the first time in the commercial marketplace, Christmas was not reserved for “whites only.”

The story is that Cole wanted to record the song before Bing Crosby had a chance to make it into another hit following “White Christmas.” Crosby had already done that to Bob Hope when he tried to make a hit Christmas song. Although this song was written to help Wells think about winter whenever I hear this song I always imagine the hot weather of SoCal in July.

The Story Behind “Away In A Manger”

Nativity

“Away In A Manger” is one of the most popular Christmas carols and its history has been obscured behind false information for a long time. Our story begins in the post-Civil War era:

In 1887, American hymn writer James R. Murray entitled the tune to “Away in a Manger” as “Luther’s Cradle Hymn.” Murray further stated in his popular songbook, Dainty Songs for Little Lads and Lasses, that Martin Luther had not only written “Away in a Manger,” but had sung it to his children each night before bed. As the song spread across a growing America and people began to sing it at home, in churches, and at schools, they often envisioned legions of German mothers rocking their babies to sleep each night with the strains of “Away in a Manger.” As the song became more popular, some news reports even trumpeted the song’s Teutonic heritage and the powerful inspiration that obviously could come from only the great Luther himself.

Ironically, not only did German mothers of this era not sing “Away in a Manger,” they had never heard it until the song arrived in Europe from its country of origin, the United States. Where Murray got his misinformation on Luther remains a mystery, yet because of his outstanding reputation as a writer and publisher, the story stuck.

Collins goes on to write that the song was probably written in the mid-1800s by an anonymous American. The tune was composed by a J. E. Clark. A man named Charles Hutchinson Gabriel, music director for Grace Methodist Episcopal Church, published a new version of the hymn that included the third verse. The legend of the song being written by Luther continued to grow as passing decades brought in the new century.

In 1945, as Americans again battled Germany in a world war, American writer Richard S. Hill sorted through the now seventy-year-old mystery concerning the carol’s origin. He determined that James R. Murray himself probably wrote the music long coupled with “Away in a Manger.” Yet as Murray always took credit when he composed a song, it is doubtful that he would have deflected the credit to Martin Luther. It’s more likely that Murray was given the song and simply adapted the existing German-influenced melody into four-part harmony for his book. It also seems likely that Murray received the story of Martin Luther writing the piece from the person who originally gave him the song.

Although we may never know who wrote the song we can still find inspiration in the story of the song itself. It tells us of the incredible humble birth of the greatest man who ever lived and the more I think of it the deeper in awe I fall. This song for children also reminds me of Jesus’ words teaching us that to such belong the kingdom of heaven. We must learn to become like children in order to commune with God.

The Story Behind “I Heard The Bells On Christmas Day”

I have to admit that I’ve never been familiar with this song. Upon re-reading this chapter from Stories Behind the Best-loved Songs of Christmas that it reminds me of the hymn “It Is Well With My Soul,” which was also written under painful circumstances.

Longfellow tragically lost his wife to an accidental death in which she burned herself alive while lighting a match. A few years later the Civil War begins and his son is wounded. His family had played a significant role in the founding of the nation and so he felt the war was unraveling the sacrifices his forebears had made. From Ace Collins’ book:

Longfellow hated the Civil War. It tore at the very fiber of his being to see the United States of America—a nation his family had fought to create and help build divided by the greed and sinful nature of man. An ardent believer in the power of God to move on earth, the poet all but pleaded with his Lord to end the madness of the war. When his oldest son, nineteen-year-old Charles, was wounded in battle and sent home to recover, the poet’s prayers turned to rage.

As Henry tended his son’s injuries, saw other wounded soldiers on Cambridge’s streets, and visited with families who had lost sons in battle, he asked his friends and his God, “Where is the peace?” Then, picking up his pen and paper, he tried to answer that haunting question. It was the ringing of Christmas bells that probably inspired the cadence found in his writing on December 25, 1863. That day Longfellow hung his whole message on the tolling of the church bells. Yet while most Christmas verse is light and uplifting, America’s greatest poet set his lyrical ode in tones that were largely dark and solemn.

In the original seven stanzas of “I Heard the Bells on Christmas Day,” Longfellow focused on Christmas during the Civil War. In his lines one can easily sense the writer’s views of slavery and secession; his words divide the war into an effort of God’s love and understanding against the devil’s hate and anger. It would have been a poem completely void of hope, a testament to the power of Satan, if Henry hadn’t finished his work with two verses that embraced the thought, “God is not dead, nor doth He sleep. The wrong shall fail, the right prevail, with peace on earth, goodwill to men.” This was a poem that would inspire not only the Union, but soon the whole world.

Almost ten years later, in 1872, an Englishman named John Baptiste Calkin decided to marry music to Longfellow’s Christmas poem. The organist and music teacher wrote a soaring melody that contained the power to not only convey the bleak imagery of Longfellow’s sadness in the poem’s tormented first few verses, but the poet’s deep and abiding faith in the ode’s exhilarating conclusion. When published, this combination of British music and American lyrics quickly made “I Heard the Bells on Christmas Day” one of the most popular carols in both Europe and the United States. Except for the deletion of the two verses that dwelled on the poet’s view of the Civil War, the song remains the same today as it was when first published.

 

The Story Behind “Angels We Have Heard On High”

Adoration of the Sheperds, by Carlo Maratti (1625-1713)

Today’s selection is a bit long but this hymn, “Angels We Have Heard On High,” has a long history that may go back to the apostolic age. This song reaches back to a time when Christmas was a holiday celebrated by monks in a very austere manner. They sung their songs to the neglect of the world from their monastic bubbles. Yet this song also does a great service to us by taking scriptures and masterfully transforming them into verse.

Angels We Have Heard on High” was first published in 1855 in the French songbook Nouveau recueil de cantiques, and records indicate that the song had been used in church masses for more than fifty years before that publication. During those five decades the lyrics were coupled with the melody that is still used today. Except for the verses translated into languages other than French, today the song is sung just as it was a hundred and fifty years ago. Yet for maybe a thousand years or more before that, monks probably sang this same song as they celebrated the birth of the Savior. The story may well be as old as the church itself.

The song’s four verses embrace the angels’ visit to the lowly shepherds and the shepherds’ response. For many biblical scholars, the angels coming to men who worked menial jobs in the fields and informing them of the birth of the Son of God symbolizes that Christ came for all people, rich or poor, humble or powerful. The angels’ words in Luke 2, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people,” paired with Jesus’ own parables concerning shepherds and their flocks, symbolizes that it would be the common man and not kings or religious leaders who would first carry the story of Jesus’ life to the masses.

But while the shepherds’ story of why they came to see the babe in the manger is easily identified in all the stanzas, for many who sing this old song, the chorus is an enigma. “Gloria in excelsis Deo” means, in English, “Glory to God in the highest,” a phrase that played an important part of worship at church masses dating back to 130 A.D. During that period, Pope Telesphorus issued a decree that on the day of the Lord’s birth all churches should have special evening services. He also ordered that, at these masses, after the reading of certain Scripture or the conclusion of specific prayers, the congregation should always sing the words “Gloria in excelsis Deo.” Historical church documents reveal that monks carried this executive order throughout the land and that by the third century it was a practice used by most churches at Christmas services.

It can be argued that if the chorus was written within a hundred years of Christ’s birth, the roots of “Angels We Have Heard on High” might go back to someone who actually knew Jesus when he walked on earth. Though unproved, it is a very interesting and inspiring idea and ties in to the selfless image of a called member of the clergy bringing faith alive in order to spread the message of Jesus Christ’s birth, life, and death.

Another facet of this carol that would seem to tie at least its chorus to the very early Catholic church is the range of notes found in the chorus. While most modern carols move up and down and cover at least an octave and a half, thus testing the upper or lower limits of the average singer, the phrase “Gloria in excelsis Deo” barely moves at all. In addition, the melody used by the song never strays more than one octave and the verse moves through only six notes. This simplicity seems to tie the melody to early chants used by monks and taught to their congregations…

So why has this carol of unknown origin remained so popular for so long? Though the tune may be considered monotonous, when the simple text is read it becomes obvious that few Christmas songs so fully describe the joy that the world felt when a Savior was born in Bethlehem. The lyrics don’t just ask the singer to lift up his or her eyes and heart in wonder and observe the beauty of what God has given the world, they demand it. There can be no doubt that whoever wrote “Angels We Have Heard on High” not only believed the words found in the Bible, but relished that belief.

Thanksgiving And The Meaning Of America

first-landing-pilgrims-hus1-57

I think it’s better for us to spend this time with family that we may not always have throughout the year discussing the true meaning of Thanksgiving. The best way to do that is to go back and look at the history. For your consideration is an excerpt from The Christian Life and Character… in which I include a narrative description of the landing at Plymouth Rock and an interesting poem by Mrs. Sigourney about that event from the early 19th century. What strikes me about the poem is that she sees a threat in the lure of luxury that makes Americans forget their humble beginnings. If materialism was a problem in the early 1800’s how much more so today.

On the 22d of December, 1620, the Puritans, one hundred and one in number, landed from the Mayflower, and planted their feet on the Rock of Plymouth, and began a new era in the history of the world. The day and the rock became canonized in American history, and emblems of the grandest Christian ideas and associations. The first act of the Puritans, after landing, was to kneel down and offer their thanksgiving to God, and by a solemn act of prayer, and in the name and for the sake of Christ, to take possession of the continent. They thus repeated the Christian consecration which Columbus, more than a century before, had given to the New World, and so twice in the most formal and solemn manner was it devoted to Christ and Christian civilization. The seed thus planted bore an abundant harvest of Christian fruits, which have blessed the nation and enriched the world. How significant and sublime the lessons that gather round and flow from Plymouth Rock! How does it speak for God and of God! How grandly does it proclaim the Christian faith and fruits of those great and good men who, in prayer and faith, planted a Christian empire in the New World, and started a Christian nation on a noble career of progress and greatness!

 

Mrs. Sigourney’s Poetry on the Pilgrims

“And can ye deem it strange

That from their planting such a branch should bloom

As nations envy? Should a germ embalm’d

Wit prayer’s pure tear-drops stike no deeper root

 

Than that which mad Ambition’s hand doth strew

Upon the winds to reap the winds again?

Hid by its Veil of water from the hand

Of greedy Europe, their bold vine spread forth

In giant strength.

 

“Its early cluster, crush’d

In England’s wine-press, gave the tyrant host

A draught of deadly wine. O ye who boast

In your free veins the blood of sire like these,

Lose not their lineaments. Should Mammon cling

Too close around your heart—or wealth beget

That bloated luxury which eats the core

From manly virtue—or the tempting world

Make faint the Christian purpose in your soul—

Turn ye to Plymouth’s beach; and, on that rock,

Kneel in their footprints, and renew the vow

They breathed to God.”

Will The Church Forget America’s Christian History?

Dr. D. James Kennedy gives a timeless message to remind Christians of the christian history of America’s founding. He encourages and calls on believers to speak out on the major issues of the day. We shouldn’t sit idly and quiet as the culture takes our nation to destruction and ruin.