From Pastor Johnson . . .
Dear Peace
family,
Here we are, beginning not just a new year but a new decade. Hard to
believe it is ten years now since we were starting a new century and even a new
millennium. Time does go by quickly, doesn’t it?
I’ve always been intrigued about the origin of the name
"January." It comes from Janus, a Roman god who was regarded as the
god of doors and gates, beginnings and endings. What was characteristic of
Janus is that he had two faces—one looking forward, the other looking back.
It’s a fascinating symbol for January, when we tend to look ahead and look
back.
Not long ago I had occasion to be "looking back" at some old
records of
And then we look forward. We make resolutions about what we’re going to do
or not do in the new year. We wonder about what it will bring, and we
anticipate it—sometimes with excitement, sometimes with anxiety.
I suppose the practice of looking back and looking ahead are as old as
humanity. They are really a process of making sense of our place in the world,
aren’t they? They are an acknowledgement that things change, and that includes
us and everything about us.
And yet as we contemplate those changes, it is important to remember the
one "who changest not." There is a German song we sing in our family;
the words mean something like this: "All things are transitory, but You
remain." That is a central affirmation of the Christian faith. God alone
remains, even though everything else changes and finally passes away.
But with that affirmation comes another, which is that this eternal God,
the one who remains, also abides with us, and with him we have eternal life. I
love a prayer that was allegedly written by James Martineau—not an orthodox
Christian, but a philosopher, and a very wise man: Eternal God, who commits to
us the swift and solemn trust of life; since we do not know what a day may
bring forth, but only that the hour for serving you is always present, may we
awake to the instant claims of your holy will, not waiting for tomorrow, but
yielding today. That would make a good
new year’s prayer, it seems to me, as we place ourselves into the hands of the
One who so graciously calls us to serve him, though we do not and cannot know
what the future holds.
If we will live with that confidence and that commitment during the coming
year, it will indeed be a year of grace!
Peace
to you,
Pastor
Richard O. Johnson
Classic Prayers
O Thou whose patience we have too long tried, after so many ineffectual
vows, we almost fear to repent, lest we only add one unfaithfulness more, and
turn our last strength into weakness. Increase our faith that we may lo longer
lean on our broken will, but throw ourselves freely open unto Thee, watch Thy
guiding light, and follow where Thou mayst lead. Lead, Kindly Light, throughout
the coming year. Lead Thou us on. In all things atune our hearts now and for
all time to come to the holiness and harmony of Thy Kingdom. Amen.
--James Martineau (1805-1900),
English philosopher &
Unitarian clergyman
Liturgy Notes:
Nunc Dimittis
One of the characteristics of worship in a liturgical church is the use of
some Biblical texts usually called "Canticles"—poetic pieces that
appear outside the book of Psalms. There are several in the New Testament. One,
the Magnificat, was sung by Mary as she contemplated the forthcoming birth of
Jesus. It is familiar to us because it is traditionally included in services of
Evening Prayer—indeed, it was our focus during Evening Prayer during this past Advent.
Another is often a part of Sunday morning liturgy. The Nunc Dimittis is
frequently sung as the "post-communion hymn" in the Lutheran liturgy.
The funny name is just Latin for the opening words: "Now dismiss . .
."—or, as we sing in English, "Now you let your servant go in
peace."
This beautiful canticle, then, is a part of the liturgy taken directly from
Scripture. It comes from Luke 2. Luke is quite a poet; more than any other
gospel, he includes in his account some wonderful poetic pieces (the Magnificat
is also from Luke, as is Gloria in excelsis deo, the song of the angels at the
birth of Christ). The Nunc Dimittis, is the song of Simeon, the aged man who
had been promised that he would not die until he had seen the Lord’s Messiah.
Soon after Jesus’ birth, Luke tells us, the young baby was brought to the
Some very early liturgies included the words. In the Liturgy of St. John
Chrysostom, which dates to the fourth century and is the basic liturgy of the
Greek Orthodox Church, this canticle is recited by the priest as part of his
concluding prayers after the Eucharist. In the Western church, however, it
became most closely associated with Compline, the service prayed in monasteries
and cathedrals at the end of the day. It is easy to see why it was chosen for
this role; it is a prayer that God allow us to "depart in peace"—in
Simeon’s case, he meant to "die in peace" and in the church’s use it
came to suggest "falling asleep in peace."
At the time of the Lutheran Reformation, several cities in
churches
(including Luther’s in
But wiser head prevailed, and the "majority" rule was bent in
this case. This beloved song became a standard fixture in Lutheran liturgies in
It is, indeed, a wonderful way to end the liturgy! The emphasis on
"going in peace" is a nice reflection back to the opening Kyrie,
where we sing "In peace let us pray to the Lord . . ." And its gentle
rhythm is just what we often need to send us out in the world in peace:
Lord, now you let your servant go in peace,
Your word has been fulfilled.
My own eyes have seen the salvation
Which you have prepared in the sight of every people,
A light to reveal you to the nations
And the glory of your people