Monday Morning Music Ministry

7-16-18

That we live in an upside-world ought to surprise nobody who has even a cursory relationship with history and tradition. Our age is often called “modern times,” but according to philosophers and cultural anthropologists, the Modern Age ended after the Renaissance; after the Enlightenment came Postmodernism, in which many people we currently are mired… but we are past, or below, that. Clearly this is a post-Christian Age; but is has also been described as Post-Post-Modern (yes), Nihilistic, and so forth.

I raise these definitions not because there will be a quiz in in-boxes tomorrow. We are better off if we understand where we are in the sweep of time, to what twigs and leaves we cling as we helplessly ride the rapids of time.

Why? Perhaps we can discern the evidences of madness that beset us; perhaps the better to resist. In my biography of Johann Sebastian Bach a major goal of mine was to pain the absolute centrality of faith in that composer’s life. It is almost impossible to understand the genius of Bach, and his music, without understanding the role of faith in his life.

His jobs were not merely at churches where he wrote to order. He was as learned as professors of religion; he had a large library of Christian books; he taught Catechism; two-thirds of his approximate 1800 compositions were church music; and his secular music was virtually always dedicated to God.

It is how life was in Germany of the 1700s. And his fellow Protestants took their cues from Martin Luther and other Reformers of the 1500s. Remember, Luther rejected the term Modern, and declared Reason to be the enemy of Faith.

The son of friends recently returned from a bicycle semester in Europe, 11 countries. We had an evening enjoying his photos, including the great town square in Prague, where there is a statue of the great Reformer Jan Hus, bound to the stake before his immolation as a martyr for the faith… a hundred years before Luther. (From my visit, years ago, I assumed that it was the spot where he was put to death for his faith, but that was in Konstanz; the great Bohemian was commemorated in his home city.)

In those days people died for their faith. Today, they still do… mostly in what we call the Far East and in the Middle East and south of the Equator. Not so much in Europe and America. Here we largely, at best, endure annoyance for our faith; or complain to each other.

Some, like the Masterpiece Cakeshop decorator, are not asked to die for their faith, but probably would. At moment people like Jack Phillips sustain abuse, vandalism, and sacrifices to their businesses and home lives. The most our culture forces, at this moment in time.

I bring up Bach’s livelihood and terms like the Dark Ages because, as noted, it can be a healthy thing to realize how different we are than those of earlier generations. In the days of Bach, Luther before him, and especially back to the Dark Ages, churches were at centers of every community.

The center? Yes, for prolonged worship, several days a week; for municipal events of all sorts requiring space; for schooling and civil ceremonies. And many churches, especially cathedrals, took decades and even centuries to build – and every citizen took on duties. Often when a day’s work was done in fields or shops, people ate and hurried to put in long hours – willingly – for carpentry work, masonry, sculpting, stained glass arts, and so forth.

It is what they did. And desired to do.

And in ages where illiteracy was common, the churches also “spoke” the Revealed Word of God – every color of vestment or altarpieces, every carved lectern, every sign and symbol in elaborate tapestries and stained-glass windows… MEANT something, telling the Gospel story, representing Biblical truths, reminding worshipers of the lives of saints and martyrs.

In other words, as Henry Adams noted in his great book Mont St-Michel et Chartres, the “Dark Ages” where not so dark at all. One of the only times in human history – certainly the last time in Western Civilization – when an entire culture was of one mind in matters of heart and head; when societies were unified in belief and purpose.

I was reminded of this when I came across a video of singers and musicians gathering to rehearse a performance of Vivaldi’s great Gloria, in Venice, in a cathedral, at night, dedicated in a haunting performance. Chilling, and a little taste of people gathered just more than 300 years ago at the School for Wayward Girls, where Vivaldi was Music Teacher and Priest. The profound liturgical words likely date from the Fifth Century.

Appropriate association: it was in 400s that Christianity largely had been swept off the European continent. At outposts like Hippo in northern Africa, Augustine kept the scriptures alive; and in far-off Ireland Saints Columba and Patrick kept Western Civilization, and scholasticism, alive, in shrouded monasteries. Slowly, Patrick made missionary journeys to Germanic lands, converting the Vandals who previously had chased and slaughtered Christians, from Rome and elsewhere.

Look, if you can, at this video of performers gathering in Vivaldi’s place to perform Vivaldi’s sacred music. You will get a taste of times when spare times of people were devoted to serving, and praising, God.

And note the great sacred environment, also a symbol of forgotten times. Today, in this Post-Christian Era, we have tunred many churches into museum, empty of spirituality. And we have turned museums in today’s equivalence of sacred places – venerating the art of music of earlier Christians into exhibitions and concerts.

An upside-down world.

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Click: Gloria

4-11-16

What would you call the age we live in? When I was a child, we were told that the Machine Age had been superseded by the Atomic Age. But that was marketing of sorts. Anyway, nuclear energy and the ability to incinerate the planet have become mundane topics. We might be in the Computer Age, but that term soon will sound as musty as new-fangled “horseless carriages” and “talkie movies” that once inspired awe.

I think we all flatter ourselves that we are blessed to be “modern,” up-to-the-minute (if not quite hip). So is this the Modern Age?

Actually, philosophers and artists maintain that the Modern Age ended long ago, followed by Post-Modernism… which has also ended. Eclipsed by – Post-Post-Modernism? Some people use this term. Do you get the feeling that we have just taken our seats at the stadium, and the game is already in extra innings?

My preference, and it seems very logical to me, is that our age is best described, in perspective of history’s grand sweep, as the Post-Christian Era. Some people would dismiss that as being too theocentric… but in view of the cultural, artistic, intellectual, economic, even diplomatic, and yes, religious, core of two millennia: yes, “Post-Christian” describes where we are.

“Modern” and its permutations are terms that tend to elude us. Whether the Renaissance was the last whiff of Classicism or the dawning of Modernism is debated. But we must go back in history that far. Luther was the last Pre-Modern. The Age of Reason was on the horizon in Europe, espied from the platform of Humanism. Yet Luther, the last Medievalist, held fast to the proposition that “reason is the enemy of faith.”

More than two centuries later, Luther’s artistic disciple Johann Sebastian Bach summed up the heritage of the Gothic, Renaissance, and early Baroque eras. Intending to summarize more than innovate, he was not seduced by potential acclaim nor his effect on the future. In fact, he was rejected by the first “Moderns” in Rococo Europe. Bach’s scientific contemporary, Isaac Newton, was representative of the Age of Enlightenment.

I am aware (all too aware, because it is clearly counter-factual) that many schools today teach, when they teach at all, that Enlightenment scientists and philosophers freed Western Civilization from the shackles of religion and superstition. That’s what “enlightened” meant, right?

Wrong. Philosophers like Pascal and Locke; scientists like Galileo and Newton; and creators like Bach and William Blake, all saw the substantial advances in their fields as confirming, not disproving, the existence of God and His plans. Newton concluded, it has been said, that we live within the space of God’s mind. The poet Alexander Pope wrote: “Nature and Nature’s Laws lay hid in Night; God said, ‘Let Newton be!’ And all was Light!”

But then, 50 years or so later, the mad swirl of Romanticism, revolution, industrialization, and social turmoil broke forth as like a lanced boil. It has not healed; the burst dam has not been mended. We have had Marxism since the 1840s, Darwinism since the 1850s, wars and rumors of wars since the 1860s, and the Industrial Revolution that brought many blessings but also brought poverty, injustice, dislocation, and wage-slavery instead of less pernicious traditional slavery.

Many people have not yet come to full realizations about the enormous disruptions caused by elements of contemporary life specifically of the past 200 years. As people became educated; climbed the ladder of prosperity, or were crushed under it; and earned the new commodity of leisure time… religion became less important.

People relied less on God. And for those vulnerable souls who need God’s blessings, the Modern State and its Socialist and Marxian manifestations are there, attempting to substitute for the Church. These tendencies have multiplied and accelerated. Not only the Dynamo (Henry Adams’ term for the Machine Age’s deity, supplanting the church) but the arts and ever-more secular philosophers, all worked to convince people that God was dead.

God has indeed died, in the Nietzschean sense that society no longer acknowledges Him, depends on His Word, worships His Son, or serves Him.

This is true. The inclination of sinful souls to reject God finds comfort in a culture that makes it safe to reject Him. Denominations even twist scripture and call evil good. Humankind’s soul is no less dark then ever, wars are more brutal, and the world hurtles toward unprecedented chaos, envy, and strife.

The Secularists have an answer: that we distance ourselves even further from God and His Word.

We have itching ears, as the Bible foretold – we hear what we want to hear. We invite cultural enablers.

We are happy to revel in wine, women, and song – or what seduced the decadent Romans, called “Bread and Circuses.”

How do we respond to all the biblical prophecies, all the warnings of our wise forebears, all the lessons of fallen civilizations gone before? We laugh and ignore the certainty of calamity.

The anti-religious impulse of scientists, of Marx, Darwin, Nietzsche, Relativism, Secularism, the negative effects of finance capitalism and repressive Socialism, the pollution of the earth and of our minds; indeed, human nature unfettered for the first time in history – where has it gotten us? Where are we headed? Adherents of those false gods should repent, as should we ALL.

Given the signs of the times and biblical prophecy, those who reject God ought to repent or at least desperately HOPE there is a God. For their alternative ideas have not worked, but rather have brought the world to chaos. Welcome to the brave new world of Post-Christianity.

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Our Click this week is a song by Merle Haggard, the iconic American poet, songwriter, and singer who died this week on his 79th birthday. Of the many genres he mastered, God and Country predominated. This song is among his best. Sadly, it is as pertinent now as when he recorded it, 1971.

Click: Merle Haggard – Jesus, Take a Hold

3-10-14

As a period in history, the so-called Dark Ages probably could use a Marketing Specialist or a Branding Team. The term has been applied to the period between the Third-century fall of Rome and the Carolingian Renaissance (Charlemagne’s rule of the briefly reconstituted Holy Roman Empire) or, usually, the Late Gothic and Florentine Renaissance, around the 13th century. Certainly, sanitation and plumbing declined and virtually disappeared during the Dark Ages; literacy was uncommon; life – in Europe – was simpler, less ambitious, less creative after Rome. The lack of records and paucity of artifacts means that a certain darkness descended over the centuries about which we are curious.

I have often said, and I know that “futurists” hold, that if a social catastrophe were to hit the United States – perhaps on the order of cessation of electricity; stoppage of water supply; production, transport, and delivery of goods – a New Dark Age would descend. Would you know how to raise meat and produce for your family’s table? Could you resume a livelihood without computers and electricity? How, long-term, to make clothes from scratch, or build houses? Most of us would bemoan the New Dark Age.

All this is not implausible. But it would not really be a Dark Age. It would be hard, brutal even, a radical change in so many lifestyles.

But it would not be “dark.” Presumably we would all remember (those who possess it now) elements of culture. We would savor traditions, and pass them along more fervently than now. We would form associations, standing together. We would probably turn again to religion, not out of emotional desperation, but for spiritual succor, and because we would realize the perilous nature, and the fragility, of self-sufficiency.

So it was in the Dark Ages. The term, by the way, has been variously applied, re-invented, connoted as negative and positive through the subsequent years, so as to make it virtually meaningless except as temporal book-ends. But we shall visit a moment with a man who, perhaps better than anyone else, saw things to admire – greatly admire – in the so-called Dark Ages. His reasoning can light our path today in the Post-Post-Modern Digital Age where people are so sure they have everything figured out.

Henry Adams was the great-grandson of America’s second president, and grandson of our sixth president. He was a diplomat, author, journalist, professor, social critic, friend of the intellectual and political elite of two continents, and by nature somewhere between a cynic and a misanthrope. In 1880 he wrote, anonymously, the scathing indictment of Gilded-Age society, “Democracy.” Even his friends never knew he was the author.

Two books, however, led Adams to a unique perspective on the Dark Ages. His autobiography, “The Education of Henry Adams,” was published in a small edition for friends only. It was published for the general public the year after his death, 1918, and soon won the Pulitzer Prize… and is considered one of the great books of the 20th century. Among many other wonderful observations, Adams reported visiting the Paris World’s Fair of 1900, and being transfixed by the Dynamo – a gargantuan machine that moved, roared, displayed myriad moving parts, all to no specific purpose! But it was built to suggest that such machines were the wave of the future, able to do all, manufacture all, satisfy all.

Henry Adams saw even more in it: the dawn of the machine age, when such mechanisms would not only supplant labor, but be a unifying Force in the modern world… a new Church, even a Savior, that would draw all men to it. The Machine. Including of course, by extension, in our day, the Computer.

He was primed for such a point of view, based on obsessive private scholarship about yes, the Dark Ages. What the Dynamo was in 1900, he saw French cathedrals, especially, as representative of a certain ethos in the past – regrettably, the dead past. He studied every little corner, and every grand architectural metaphor, in cathedrals; the major book that resulted was “Mt St-Michel et Chartres,” and it too was meant for few eyes, in fact written as a treatise for the edification of his niece. Almost a decade later he was persuaded to publish it for architectural students; but it was embraced by the general public.

To our point: Adams recognized in the Dark Ages not a suppression of knowledge but a singular devotion of all of European societies to an ideal, a unifying force, commonly held beliefs, a loyalty to something bigger and nobler than themselves. In Europe, generally, Jesus; in France particularly, around 900-1100, the Virgin.

People worked their jobs, and then worked harder and longer to build these colossal cathedrals. Every family member lived around, and for, the church. They knew scripture, debated little, and found fulfillment in serving the church. Thousands of design elements, colors, symbols in the exteriors and interiors, stained-glass windows and vestments, MEANT something, theologically… and therefore meant important things to the daily lives of locals and worshipers. For those who could not read, signs and symbols told the gospel story.

There was cultural unity in the “Dark” Ages. And they were better societies for it. At least, we have not seen this in the West for centuries; and today we are fractured, disputatious, rudderless, “diverse,” and unhappy.

In a civic sense, there was a season in America when an astonishing maturity of purpose, a common understanding of political ideals devoted to liberty, bound a happy society together. It ran through the times of the Founders, the Framers, and the “Era of Good Feeling” when de Tocqueville visited in the 1840s. We surely do not have this harmony today, neither in civic nor religious senses.

I cannot end this tour on a happy note. Can the UNITY represented by majestic, consequential cathedrals of the Middle Ages – by the US Constitution, in the civic sphere – return in America? Would people, all across society, again agree on common principles, goals, and sacrifices worthy to bear?

Today, denominations argue over points of social policy more than points of theology. One result is seen in a recent news story about the Evangelical Lutheran Church in America. In the five years since the denomination formally embraced homosexuality, including in the clergy, it has lost half a million members and 1000 congregations. Maybe there IS unity among believers, but it is different from that of the enlightened Christians of the Dark Ages.

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For anyone who thinks that peasants of the “Dark” Ages were insect-infested dirt-eaters, a quick tour of Chartres Cathedral will dispel that notion. The massive scope, the architectural challenges that were solved, ambitious feats of construction, the multitude of delicate artistic and design touches… these were people, a thousand years ago, who lived not in the Dark but in a special Light. In future essays we will visit Mt St-Michel, built on a monolithic rock off the Brittany coast.

Click: Chartres Cathedral