Yesterday I mentioned that today I would begin a series of posts honoring hymn text writers who have made significant contributions to hymnody with inclusive texts.

Today we remember – and pay tribute to Jane McAfee Parker Huber – born in 1926 in China to parents who served as Presbyterian missionaries. She died in 2008 having written more than one hundred hymn texts, mostly set to well known existing hymn tunes. Eleven of her hymn texts were included in the 1990 Presbyterian hymnal. Her texts offer superb examples of inclusive texts that reflect a strong understanding of the Reformed faith tradition.

My first awareness of her texts was during the years I was serving Memorial Drive Presbyterian Church in Houston where we frequently utilized several of her texts. My personal favorite is “Called as Partners in Christ’s Service” – usually paired with the hymn tune Beecher which most often is the tune used for “Love Divine, All Loves Excelling.” It was my privilege to compose an original tune for this text which was published as an anthem by Choristers Guild (CGA-539) in 1990 with the title “Prayer for Partnership.” That beautiful text reads:

Called as partners in Christ’s service, called to minisries of grace,
we respond with deep commitment, fresh new lines of faith to trace.
May we learn the art of sharing, side by side and friend with friend,
equal partners in our caring to fulfill God’s chosen end.

So God grant us for tomorrow ways to order human life
that surround each person’s sorrow with a calm that conquers strife.
Make us partners in our living, our compassion to increase,
messengers of faith, thus giving hope, and confidence, and peace.

More information about Jane Parker Huber may be found by visiting http://www.hymntime.com/tch/bio/h/u/b/huber_jp.htm

Isaac Watts – 1674 – 1748 – is often referred to as the “Father of English Hymnody – having written more than 700 hymns texts. Many of them remain in use today including “When I Survey the Wondrous Cross” and the one that is central to the following story.

During the younger years of Watts’ life – and for many years to follow – it was a common practice to sing metrical settings of the Psalms in worship. Unfortunately, the combination of English translation and metrical setting from time to time yielded a less than perfect result.

Apparently one Sunday morning at the church attended by Watts and his father the liturgy included the singing of Psalm 98. In the English Standard Version of the Bible verse 7 is translated as “Let the sea roar, and all that fills it; the world and those who dwell in it!” It seems that the metrical setting of that verse became “Ye monsters from the bubbling deep your Master’s praises spout, up from the deep ye coddlings peep and wag your tails about.”

After worship had concluded the young Watts is reported to have remarked to his father that he did not feel that the metrical setting and translation of the verse was appropriate for inclusion in worship. Fortunately for the world Isaac’s father is reported to have replied “Then write something better, Isaac.” Sometime later Isaac Watts penned the following:

“Joy to the world the Lord is come . . . let heaven and nature sing!”

Another example of less than wonderful text manipulation will forever remain etched in my mind. We were scheduled to sing “Guide Me, O Thou Great Jehovah” as the closing hymn in a service of worship – but -when we opened our worship bulletin we discovered that someone had cleverly re-written the text substituting “Parent Me, O Good Sustainer.”

Clearly everyone who writes new hymn text words are not of the caliber of Isaac Watts. More is required than simply substituting inclusive words for the text to become meaningfully inclusive.

With deep gratitude I acknowledge the creative contribution of a number of hymn text authors who are enriching our worship liturgies with words that are truly inclusive and fully appropriate for inclusion in a service of worship.

The posts that follow this one will offer tribute to some of these people who practice the stewardship of their God given gifts by creating hymn texts that are fully inclusive and also filled with the mystery, awe, and wonder that is needed for our contemporary worship liturgies today – and as we move boldly into the future.

Grace and peace . . .

As stated in yesterday’s post – this post will introduce The Inclusive Bible with specific interest in the intentional choices that were made in the process of preparing the text. The following is from the section labeled “Inclusive Language” from the Preface.

If there is one word to describe the process of developing inclusive language readings, it is transformational. The transformation we have experienced in our work on these readings challenged us to confront how we think and speak about God and how our concepts influence the way we treat other people. We also have had to consider whether modern renderings of sacred scriptures present modern sexist biases, in addition to biases of the ancient Near East and Mediterranean cultures. In the course of our work, we developed new ideas about the role of sacred scripture in liturgy.

The most difficult problem we address is what can be done about the sexism in scripture without destroying the actual text. Several guiding principles have emerged from our work on this problem. One principle is to determine whether it is the linguistic convention used that expresses a sexist bias or whether the text itself is sexist in its meaning. In all circumstances, we seek to recover the expression’s meaning within the context in which it is written without perpetuating the sexism. (vi)*

These words are just the beginning of the explanation of the complex and detailed process that makes this superb translation possible. An extraordinary process obviously executed with sesitive loving care.

Now – it is time to turn our attention to the issues of inclusive language in the music of worship. The words we ask the congregation to sing – and – the words we offer as prayer on behalf of the congregation in anthems and other artistic expressions require the very same careful consideration as the care given to the content of sacred scripture.

Of course – the matter is complicated in many ways by the provisions of copyright law. These provisions do not allow changes to be made without the permission of the owner of the copyrighted material – and – I am determined to honor those provisions. One solution for this is to do a lot of writing of new materials. I am blessed to have a number of colleagues and friends who have been gifted with talent for writing words that are poetic, expressive, and contribute to the width and depth of our worship experiences. Sometime in the not too distant future – I hope – you will be reading about a publishing enterprise that will make these new creations available for licensed use by those who share our concerns for language and inclusivity.

The posts for the coming days will focus on the language of the music of worship.

In the meantime – please join our community of conversation and invite others to join – the larger the circle the better.

Grace and peace

*The Inclusive Bible: The First Egalitarian Translation. Lanham, MD: Rowman and Littlefield Publishers, Inc., 2007.

It has been several days since I posted my last entry on this blog. I intended to add a post on May 24 – but – something very unexpected happened that day which derailed my plan and it has taken this long for me to process the situation – to write – but – to write trying not to be guilty of the same sort of remarks that derailed me.

It was my pleasure and honor to be included in two wonderful events that day. The first was a service of worship honoring the life of a friend, mentor, and colleague who had made a significant positive difference in my life and the manner that I do the things that I do. The second was a blessed opportunity to visit in a home with beautiful people who are facing very difficult health challenges – to be with other friends – to sing some of the great songs of faith and to share communion.

What happened between these two marvelous events is what sent me into a tail-spin. Just a short remark made by a single person. I hope the remark was made in jest – and – even if that is the case it was still completely inappropriate, insensitive, and hurtful. Sadly, I confess, these few words placed a dark cloud of exclusiveness over my day – made even darker for me because I never would expect the person who said those words to ever have said them – particularly at the place and time where they were uttered – and – even if they were said and understood to be in jest.

The day taught me a valuable lesson – YES what a person says does matter – it always matters. It is never appropriate to not use the inclusive language of love.

The post I intended to write on May 24 was going to be about the recent joy that I have experienced by becoming acquainted with The Inclusive Bible as part of my service at St. Andrew’s Presbyterian Church. It makes me sad to know that this superb resource has been available for several years, but that I am just now becoming aware of it. So tommorrow’s post will be what I originally intended to write on May 24. Today, however, I will conclude with the opening paragraph from the Preface to The Inclusive Bible:

“Sticks and stones may break my bones, but names can never hurt me,” says the old proverb. We now know that this is a lie. Words can wound, alienate, and degrade people. Language can also affirm and express love. Care for language is a show of concern for people and a revelation of the attitudes of the speaker. (v)*

YES – it REALLY does matter!! The language of LOVE always includes!!

*The Inclusive Bible: The First Egaltarian Translation. Lanham, MD: Rowman and Littlefied Publishers, Inc., 2007.

It hasn’t taken long for the “people get what they deserve” theologians (I’m not sure that theologians is actually an appropriate term in this case) to come forth with their comments following the disastrous storm in central Oklahoma.

Today as I made my way through the multitude of daily stories on Facebook – I found the following two. I will simply let each story speak for itself – I do not find it appropriate – or necessary – for me to add my opinion on the matter.

http://rachelheldevans.com/blog/abusive-theology-piper-mahaney

http://www.huffingtonpost.com/2013/05/22/pope-francis-good-atheists_n_3320757.html

Let us continue to pray for love!!

Amazing! At least at this point in time that seems to be the best word I know to describe a situation that continues to provide a serious stumbling block for people who are seeking a community of unconditional love and acceptance. So clearly people continue to live in a world of fear and scarcity – but – at the same time continue to proclaim that they have faith in an all-powerful and all-loving God. It seems to me that the proclamation of faith without the practice of that faith is not faith!

For years and in many locations I have been a member of a communities of faith that have found it impossible to actually practice unconditional love and acceptance – afraid of what might happen if they practice the tenets they proclaim so boldly.

Unconditional love and acceptance are difficult – they involve letting go – they require a willingness to not be in charge – they demand a level of trust and faith which are often frightening. And yet so many are unable to see that their lives are out of control – willfully trying to be in control – to take charge – to manipulate and manage. That seems to me to be the essence of the first step of the Twelve-Steps – a willingness to admit that things do not work when we demand that we remain in control – and that is followed, of course, by steps two and three – coming to a realization that there is a greater power that is able to restore our sanity – and then being willing to turn control of our lives over to that greater power. It is so very simple – but – at the same time so incredibly difficult – but it offers the only hope for the future.

I am blessed to have recently been invited to become a part of a community of faith that seeks to intentionally practice unconditional love and acceptance. That practice restores a sense of calm – a sense of blessing – a sense of grace and peace. But – it is only able to happen when we are willing to no longer be willful.

A few days ago I returned again to one of my favorite books – Walking on Water: Self-Esteem and a Journey of Faith* by Robert Ball. Earlier today I read the following words which I offer to you because they say exactly what I think needs to be said this day – at this time and in this place. With deep gratitude to Robert Ball:

So the mainline churches today are in a state of decline, both in numbers and in public respect. At the same time we’re witnessing an amazing growth of what are called Twelve-Step programs: communities modeled on Alcoholics Anonymous. Twelve-Step programs exist for many groups: the spouses of alcoholics, the children of alcoholics, compulsive gamblers, overeaters, those suffering from suicide in their families, drug abusers, the families of drug abusers, people reared in fundamentalist churches, ex-clergy, ex-prostitutes, and so forth.

Alongside the increasing popularity of the Twelve-Step programs, many people are registering their feelings of having been abandoned by their churches. Dissappointed and hurt with the churches’ failures to provide what they are charged to give, and what we need so desperately, many respond by reciprocating: abandoning the church. Unfortunately, those who leave sometimes carry with them their unresolved feelings of hurt and outrage. They may remain needy and needing, still unsure and doubting that there is any hope. In leaving they abandon, for themselves and for the world, what we all most need: a human community of love and acceptance that is able to put us in contact with a love and acceptance that are truly unconditional and eternal. In such a community there is hope. Nothing matters more. (146-148)

Again, I am reminded of my favorite line from Fred Kaan’s powerful hymn text, Help Us Accept Each Other: “Teach us to care for people, for all not just for some, to love them as we find them or as they may become.” That is our calling – and – that is where we find genuine hope!

*Ball, Robert. Walking on Water: Self-Esteem and a Journey of Faith. Palo Alto, CA: Science and Behavior Books, Inc., 1992.

One of my favorite musicals is Gypsy – one of three shows that for many years I have characterized as “perfect” shows – perfect in that no production has any excuse for not starting on page one and continuing through to the end without any changes, additions, or subtractions. By the way – the other two are Fiddler on the Roof and Guys and Dolls. One of the songs from Gypsy has lyrics that speak with eloquence toward our current topic on this blog. The song is “Together Wherever We Go” – and following are a couple of excerpts from those lyrics

Wherever we go, whatever we do,
we’re gonna go through it together.
We may not go far, but sure as a star,
wherever we are, it’s together.

Through thick and through thin,
all out or all in.
And whether it’s win, place or show.
With you for me and me for you,
we’ll muddle through whatever we do.
Together, wherever we go.

I have recalled this song often during the turmoil and divisions of the Presbyterian Church (U.S.A.) in recent years. There is no reason for us to further divide while preaching the diversity of the body of Christ. Many of the comments made during these years have been anything but loving and inclusive, however, I was thrilled when I read a letter written by four of the leaders of our denomination as a call to unity in the face of struggle and division. The text of that beautifully written letter follows:

Dear sisters and brothers in Christ,

May your Spirit of peace be present with us in difficult decisions, especially where relationships are strained and the future is unclear. Open our ears and our hearts to listen to and hear those with whom we differ. Most of all, we give thanks for Jesus Christ, our risen Savior and Lord, who called the Church into being and who continues to call us to follow his example of loving our neighbor and working for the reconciliation of the world. We pray in Jesus’ name. Amen.

Gradye Parsons
Stated Clerk of the General Assembly
Cynthia Bolbach
Moderator, 219th General Assembly (2010)
Linda Valentine
Executive Director, General Assembly Mission Council
Landon Whitsitt
Vice Moderator, 219th General Assembly (2010)

http://www.pcusa.org/news/2011/5/10/presbyterian-church-us-approves-change-ordination/

Years ago when I was serving at Memorial Drive Presbyterian Church in Houston, Texas my high school choir sang a wonderful song – “Take Time For Love” – composed by Linda Spevacek. I still have wonderful feelings about this song and the memories created by that high school choir.

Today – I simply offer the text with great gratitude to Linda Spevacek and the inclusive nature of the language of love:

One day when I was dreaming, searching for my own happiness,
I heard a voice cry out, “You’re such a fool, you need to take time, take time for love.”

Take time for understanding, take time for tender caring, take time to share your feelings,
you need to take time, take time for love.

© 2003 LINDA SPEVACEK
All Rights Reserved.

Grace and peace – and – love!!

The time has come to begin to discuss what seems to me to be the most discussed and least resolved matter facing the church in recent years and continuing today – human sexuality. I am sad to report that I have been part of a number of discussions on this matter where the inclusive language of love has quickly been replaced by the exclusive language of who is right and who is wrong. Many of the divisions in our denomination – Presbyterian Church (U.S.A.) – have been very well documnted during recent years – and – it does not make me feel any better to report that we Presbyterians are certainly not the only people struggling with these issues.

Today – in a manner of introduction – I want to turn to a book that has become a very good friend and near-constant companion during these times. The book is Faithful Disagreement: Wrestling with Scripture in the Midst of Church Conflict* by Frances Taylor Gench, Professor of Biblical Interpretation at Union Theological Seminary and Presbyterian School of Christian Education in Richmond, Virginia. Dr. Gench is an ordained Presbyterian minister and served on the denomination’s Theological Task Force on Peace, Unity, and Purity of the Church. Following is some background information written by Dr. Gench about the work of that task force which I hope will open the door for us to begin to have an inclusive conversation about the issues that have confronted the church in the past, presently confront the church, and which will likely continue to confront the church for years to come.

“In 2001 the 213th General Assembly of the Presbyterian Church (U.S.A.) decided that our deeply conflicted denomination needed a theological task force to wrestle with the issues uniting and dividing us as Presbyterians, praying that with the help of the Holy Spirit we might lead the church in discernment of our Christian identity and of ways that our church might move forward, furthering its peace, unity, and purity. Three of its moderators – Jack Rogers (2001), Syngman Rhee (2000), and Freda Gardner (1999) – were directed to appoint members. So in their infinite wisdom, these three former moderators collared twenty Presbyterians as different from one another as they could possibly be – twenty Presbyterians who under ordinary circumstances never would have dreamed of hanging out together! So much of the diversity within the PC(USA) was reflected on our task force that when he first met with us, Stated Clerk Cliff Kirkpatrick told us that his office had received no complaints about the makeup of the task force, but had been asked repeatedly, ‘How will they ever get along?’ Most of us were wondering the same thing when we first got together. I for one was not at all sure that I wanted to be drafted. But friends and comrades in the pitched battles in which we found ourselves engaged exhorted me to take it on, to get in there and ‘speak the truth.’ So I put on the whole armor of God and flew to Dallas ready to knock heads and ‘speak the truth.’ This was going to be my opportunity to set some very misguided Presbyterians straight.

Over the course of our five years together, we task force members received a great deal of mail, representing the entire spectrum of opinion in our church – much of it exhorting us to ‘speak the truth’ – a lot of that exhortation accompanied by biblical quotation and commentary and threats of hell and eternal damnation. Indeed, one of the most important things I learned from the whole experience was that we have all been so busy ‘speaking the truth’ to each other that nobody has been listening! We aren’t actually having a conversation! We’ve all got truth by the short hairs, everyone else is in denial, and we have to set them straight. I came to recognize an important form that denial often takes in my own life, perhaps in yours as well; the denial that people I disagree with have anything to teach me.

It was a hard lesson to learn, but one for which I am grateful and for which I have twenty diverse Presbyterians, to whom this book is dedicated, to thank – people with whom, as it turned out, I had more in common than I had imagined. Every one of us entered our journey together with trepidation, not at all sure it would be a joyful part of our service to the church. But it turned out to be the most powerful experience of the Holy Spirit I had ever had, as a genuine sense of community formed among this very diverse group. An important part of our work was learning how to lower the decibel level – to speak our truths with love and respect, but also to listen to each other, to engage in genuine conversation, to really try to hear and understand another point of view.

The Bible had much to teach us about that and was indispensable to our engagement. Indeed, daily Bible study together whenever we met played no small role in the genuine sense of community that emerged among us and in our recognition of each other as fellow disciples of Jesus Christ. It was also an essential resource for our discernment on matters uniting and dividing our denomination. Every one of us experienced anew its power to shape and transform us as a community of faith.” (x-xii)

It was my distinct privilege and honor to lead a summer study group through the Introduction and seven chapters of this book a couple of summers ago. Like the denomination’s task force, we also were able to again discover that the language of love is always inclusive – even when we agreed to disagree.

More – much more – to follow. Please join in our community conversation.

* – Louisville: Westminster John Knox Press, 2009.