Each week, you may find information here about the music in the traditional worship services at First United Methodist Church in Lewisville, Texas. Some of this information is original; much of it is "borrowed" from other sources such as Wikipedia, GBOD, and hymnary.org. It is my hope that this information will enhance your understanding and enrich your worship experience.
About the Organ Music:
Ecce Panis Angelorum - Johann Diebold
"Lauda Sion" is a sequence prescribed for the Roman Catholic Mass for the feast of Corpus Christi. It was written by St. Thomas Aquinas around 1264, at the request of Pope Urban IV for the new Mass of this feast, along with Pange lingua, Sacris solemniis, Adoro te devote and Verbum supernum prodiens, which are used in the Divine Office. The Gregorian melody of the Lauda Sion is borrowed from the eleventh-century sequence Laetabundi iubilemus attributed to Adam of Saint Victor.
The hymn tells of the institution of the Eucharist and clearly expresses the belief of the Roman Catholic Church in transubstantiation, that is, that the bread and wine truly become the Body and Blood of Christ when consecrated by a validly-ordained priest or bishop during the Mass. Lauda Sion is one of only four medieval sequences which were preserved in the Roman Missal published in 1570 following the Council of Trent (1545–1563)—the others being Victimae paschali laudes (Easter), Veni Sancte Spiritus (Pentecost), and Dies irae (requiem masses). (A fifth, Stabat Mater, would later be added in 1727.) Before Trent, many feasts had their own sequence. The existing versions were unified in the Roman Missal promulgated in 1570. The Lauda Sion is still sung today as solemn Eucharistic hymn, though its use is optional in the post-Vatican II Ordinary form.
As with St. Thomas's other three Eucharistic hymns, the last few stanzas of the Lauda Sion are often used alone to form the "Ecce panis Angelorum”.
Behold the Bread of Angels, for us pilgrims food, and token
Of the promise by Christ spoken, Children’s meal, to dogs denied.
Shewn in Isaac’s dedication, in the manna’s preparation;
In the Paschal immolation, in old types presignified.
Jesus, shepherd of the sheep: Thou Thy flock in safety keep,
Living bread, thy life supply: strengthen us or else we die,
Fill us with celestial grace.
Thou, who feedest us below: source of all we have or know:
Grant that with Thy saints above, sitting at the feast of love,
We may see Thee face to face. Amen. Alleluia.
Johann Diebold (1842-1929), a German organist, choir conductor and composer, was the organist and choir director of St. Martin's Church, Freiburg im Breisgau.
Rigaudon - Georg Bohm
Georg Böhm (1661-1733) was a German Baroque organist and composer. He is notable for his development of the chorale partita and for his influence on the young J. S. Bach. In 1698 Böhm succeeded Christian Flor as organist of the principal church of Lüneburg, the Church of St. John (Johanniskirche). From 1700 to 1702, he must have met and possibly tutored the young Johann Sebastian Bach, who arrived in Lüneburg in 1700 and studied at the Michaelisschule, a school associated with the Church of St. Michael (Michaeliskirche). Practically no direct evidence exists to prove that Bach studied under Böhm, and indeed studying with the organist of the Johanniskirche would have been difficult for a pupil of the Michaelisschule, since the two choirs were not on good terms. Yet this apprenticeship is extremely likely. Carl Philip Emmanuel Bach, writing to Johann Nikolaus Forkel in 1775, claimed his father loved and studied Böhm's music, and a correction in his note shows that his first thought was to say that Böhm was Johann Sebastian's teacher. In 2006, the discovery of the earliest known Bach autographs was announced, one of them (a copy of Reincken's famous chorale fantasia on "An Wasserflüssen Babylon") signed "Il Fine â Dom. Georg: Böhme descriptum ao. 1700 Lunaburgi". The "Dom." bit may suggest either "domus" (house) or "Dominus" (master), but in any case it proves that Bach knew Böhm personally. This connection must have become a close friendship that lasted for many years, for in 1727 Bach named none other than Böhm as his northern agent for the sale of keyboard partitas nos. 2 and 3.
Böhm is mainly known for his compositions for organ and harpsichord (primarily preludes, fugues, and partitas). Many of his works were designed with flexibility of instrument in mind: a particular piece could be played on the organ, the harpsichord, or the clavichord, depending on the situation in which the performer found himself. Böhm's music is notable for its use of the stylus phantasticus, a style of playing based on improvisation. Böhm's most important contribution to North German keyboard music is the chorale partita, a large-scale composition consisting of several variations on a particular chorale melody. He effectively invented the genre, writing several partitas of varying lengths and on diverse tunes. Later composers also took up the genre, most notably Johann Sebastian Bach. Böhm's chorale partitas feature sophisticated figuration in several voices over the harmonic structure of the chorale. His partitas generally have a rustic character and can be successfully performed on either the organ or the harpsichord.
The rigaudon (also spelled rigadon, rigadoon) is a French baroque dance with a lively duple metre. The music is similar to that of a bourrée, but the rigaudon is rhythmically simpler with regular phrases (eight measure phrases are most common). It originated as a sprightly 17th-century French folk dance for couples.
About the Piano Music:
His Eye is on the Sparrow - Mark Hayes
Civilla Durfee Martin (1866-1948) was born in Nova Scotia and died in Atlanta, Ga. In “His eye is on the sparrow” (1905), she has provided one of the most influential and often-recorded gospel hymns of the 20th century. Martin was the daughter of James N. and Irene Harding Holden, and was a schoolteacher with modest musical training. Together with her husband, Walter (1862-1935), they often wrote gospel songs for revival meetings. “Be not dismayed” is an example of their collaboration. Walter Stillman Martin was a Baptist minister who received his education at Harvard. He later became a member of the Disciples of Christ, teaching at Atlantic Christian College (now Barton College) in Wilson, N.C., before moving to Atlanta in 1919, a location that became the base for revivals that he held throughout the U.S.
The song was obviously inspired by Matthew 6:26: “Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Gather feeds them. Are you not of more value than they?” Later in Matthew (10:29-31), the Gospel writer continues on this theme: “Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows.” Similar thoughts are cited in Luke 12:6-7. Stanza two quotes part of John 1:14 directly, “Let not your heart be troubled...”
Civilla Martin describes the context out of which the hymn was born: “Early in the spring of 1905, my husband and I were sojourning in Elmira, New York. We contracted a deep friendship for a couple by the name of Mr. and Mrs. Doolittle—true saints of God. Mrs. Doolittle had been bedridden for nigh twenty years. Her husband was an incurable cripple who had to propel himself to and from his business in a wheelchair. Despite their afflictions, they lived happy Christian lives, bringing inspiration and comfort to all who knew them. One day while we were visiting with the Doolittles, my husband commented on their bright hopefulness and asked them for the secret of it. Mrs. Doolittle’s response was simple: ‘His eye is on the sparrow, and I know He watches me.’ The beauty of this simple expression of boundless faith gripped the hearts and fired the imagination of Dr. Martin and me. The hymn ‘His Eye Is on the Sparrow’ was the outcome of that experience.” The next day she mailed the poem to Charles Gabriel, a famous composer of gospel songs, who wrote a tune for it.
Why should I feel discouraged, Why should the shadows come,
Why should my heart feel lonely And long for Heav’n and home,
When Jesus is my portion? A constant Friend is He:
His eye is on the sparrow, And I know He watches me;
“Let not your heart be troubled,” His tender word I hear,
And resting on His goodness, I lose my doubts and fears;
Though by the path He leadeth But one step I may see:
His eye is on the sparrow, And I know He watches me;
Whenever I am tempted, Whenever clouds arise,
When songs give place to sighing, When hope within me dies,
I draw the closer to Him, From care He sets me free:
His eye is on the sparrow, And I know He cares for me;
I sing because I’m happy, I sing because I’m free,
His eye is on the sparrow, And I know He watches me
Mark Hayes is an award-winning concert pianist, composer, arranger and conductor. His personal catalog, totaling over 1,000 published works, includes work for solo voice, solo piano, multiple pianos, orchestra, jazz combo, small instrumental ensembles, and choruses of all kinds. Mark received a Bachelor of Music degree summa cum laude in Piano Performance from Baylor University in 1975. He has conducted the SWACDA and MCDA Community and Church Honor Choir, and served as guest conductor at Carnegie Hall, featuring his Te Deum and Magnificat. In 2010, Baylor University Center for Christian Music Studies awarded Mark the Award for Exemplary Leadership in Christian Music. Mark arranged and orchestrated the music for Civil War Voices, which won six awards including "Best Musical" in the 2010 Midtown International Theatre Festival in New York. He conducted the world premiere of his work for chorus, orchestra and narrator, The American Spirit, at Lincoln Center in May 2011 and the world premiere of his Requiem in Lincoln Center in May 2013. Whether concertizing on the other side of the globe or composing at his home in Kansas City, Missouri, Mark is blessed to live out his mission "to create beautiful music for the world”.
About the Vocal Solo Music:
Higher Ground - Ron Harris
This text by Johnson Oatman Jr. (1856–1922) and tune by Charles H. Gabriel (1856–1932) were written in 1892, when Oatman first started to write gospel songs and Gabriel had just moved to Chicago from California. Gabriel briefly recalled the experience later in life in his autobiography Sixty Years of Gospel Song:
In September, 1892, I reached Chicago, possessed of a wife, a six-month-old son, a coat
that buttoned up to the throat, a plug hat, a cane, and sixteen dollars in cash. At that time
a book of songs for the Epworth League was being prepared by its secretary, Dr. J.F.
Berry, who engaged me to assist him. Fortunately for the chattels above mentioned, my
source of income was not delayed. . . . As a fact beyond my ability to understand, I never
edited a book of songs that reimbursed me in royalties to the amount of money it cost me
to gather the copy for the printer. On the other hand, every one I did compile produced
one to five songs that proved successful. “Higher Ground” was one of the first I wrote
after reaching Chicago. For it I received $5.00.
The rights to the song were sold to J. Howard Entwisle, who later published it in three collections he co-edited in 1898: Praise Hymns and Full Salvation Songs, Gospel Hosannas, and Songs of Love and Praise No. 5, all of which were produced in conjunction with music editor John R. Sweney and Philadelphia publisher John J. Hood.
At the time this song was written, Oatman was in retirement from a career in insurance in Mount Holly, New Jersey, and he was an ordained preacher in the Methodist Episcopal Church. Gabriel was living in Chicago, making a living as a gospel song composer, compiler, and editor. How the two met is unclear, but like other gospel writers of their day, they likely crossed paths in the revival circuit at camp-meetings, or perhaps more likely, Oatman had reached out to notable gospel composers of his day seeking help in providing tunes for his poems.
Gospel biographer J.H. Hall said of this hymn, “This song at once took high rank among the holiness people, and secured a lasting place in American hymnology. Nothing can bring forth more shouts at a camp-meeting of ‘Glory’ and ‘Hallelujah’ than the singing of ‘Higher Ground.’ Fellow gospel composer and publisher Homer A. Rodeheaver (1880–1955) said, “When a sermon has been preached or an invitation given to members of the church to rededicate their lives for service, this is an exceptionally appropriate song to sing.”
The opening lines of Oatman’s text draw especially from Philippians 3:13–14, “Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (ESV). Other relevant passages include Psalm 18:33 (“He made my feet like the feet of a deer and set me secure on the heights”), Isaiah 58:14 (“Then you shall take delight in the Lord, and I will make you ride on the heights of the earth”), Micah 4:1–2 (“The mountain of the house of the Lord shall be established as the highest of the mountains, and it shall be lifted up above the hills, and peoples shall flow to it”), and Psalms of ascent (120–134).
I’m pressing on the upward way, New heights I’m gaining every day;
Still praying as I onward bound, “Lord, plant my feet on higher ground.”
My heart has no desire to stay Where doubts arise and fears dismay;
Though some may dwell where these abound, My prayer, my aim, is higher ground.
I want to live above the world, Though Satan’s darts at me are hurled;
For faith has caught the joyful sound, The song of saints on higher ground.
I want to scale the utmost height And catch a gleam of glory bright;
But still I’ll pray till rest I’ve found, “Lord, lead me on to higher ground.”
Lord, lift me up, and let me stand By faith on heaven’s tableland;
A higher plane than I have found, Lord, plant my feet on higher ground.
Ronald Harris (b. 1941) is a composer, author, and arranger who lives in Los Angeles, Calif. He is probably best known for the song “In This Very Room”.
About the Hymns:
Open My Eyes, that I May See
Clara H. Scott (1841-1897) provides us with a hymn of consecration that has been sung for over 100 years. In 1856, Scott attended the first Music Institute held by C.M. Cady in Chicago, Ill. By 1859, she was teaching music at the Ladies' Seminary, Lyons, Iowa. She married Henry Clay Scott in 1861, and published in 1882 the Royal Anthem Book, the first volume of choir anthems published by a woman. Horatio R. Palmer, an influential church musician in Chicago and later New York City, was a source of encouragement for Scott, and helped her publish many of her songs. Three collections were issued before her untimely death, when a runaway horse caused a buggy accident in Dubuque, Iowa.
The text of "Open My Eyes" was written in 1895 shortly before Scott's death. Each stanza reveals an increasing receptiveness to the "Spirit divine." Open eyes lead to "glimpses of truth." Open ears lead to "voices of truth." An open mouth leads to sharing the "warm truth everywhere." An open heart leads to sharing "love to thy children."
The image of open eyes is common in the Bible. In some cases, this is a sign of Christ's healing power, as when Jesus gave sight to the blind man at the pool of Siloam in John 9. Closed eyes, on the other hand, could be a metaphor for avoiding the truth as in the case of John 12:40, a passage following the triumphal entry of Christ into Jerusalem and beginning his journey to the cross: "He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them."
The image of open ears is also significant in the biblical witness. Matthew often reprises the theme "Who hath ears to hear, let him hear." Closed ears become a metaphor for a lack of understanding: "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them" (Matthew 13:15).
While the eyes and the ears are receptive organs, the mouth has the capacity to project. The mouth may project "cursing and deceit and fraud" (Psalm 10:7), or it may be an organ that projects praise, as Psalm 51:15 exhorts us: "O Lord, open thou my lips; and my mouth shall show forth thy praise."
The heart is the only organ included in this hymn that is not visible. It may harbor deceit. Jesus asks in Matthew 9:4, "Wherefore think ye evil in your hearts?" But Jesus also realized that the heart has the capacity for purity: "Blessed are the pure in heart: for they shall see God" (Matthew 5:8).
Open my eyes, that I may see glimpses of truth thou hast for me;
place in my hands the wonderful key that shall unclasp and set me free.
Silently now I wait for thee, ready, my God, thy will to see.
Open my eyes, illumine me, Spirit divine!
Open my ears, that I may hear voices of truth thou sendest clear;
and while the wavenotes fall on my ear, everything false will disappear.
Silently now I wait for thee, ready, my God, thy will to see.
Open my ears, illumine me, Spirit divine!
Open my mouth and let me bear gladly the warm truth everywhere;
open my heart and let me prepare love with thy children thus to share.
Silently now I wait for thee, ready, my God, thy will to see.
Open my heart, illumine me, Spirit divine!
Be Thou My Vision
"Be Thou My Vision" (Old Irish: Rop tú mo baile or Rob tú mo bhoile) is a traditional hymn from Ireland. The most well known English version, with some minor variations, was translated by Eleanor Hull and published in 1912. In 1919, the lyrics were set to the tune of the Irish folk tune "Slane", to which the song is sung to this day, both in English and Irish. The song dates from at least the eighth century, though the text dates to the sixth-century.
The original Old Irish text, "Rop tú mo Baile" is often attributed to Saint Dallán Forgaill in the 6th century. Eochaid Mac Colla (c. 530 – 598), better known as Saint Dallan or Dallán Forgaill (Old Irish: Dallán Forchella; Latin: Dallanus Forcellius), was an early Christian Irish poet whose writings include the "Amra Choluim Chille" ("Elegy of Saint Columba") and "Rop Tú Mo Baile" ("Be Thou My Vision"). Saint Dallan was Chief Ollam of Ireland (similar to poet laureate), as well as a scholar of Latin scriptural learning. He helped to reform the Bardic Order at the Convention of Drumceat. He reputedly wrote Amra Choluim Chille, which he completed shortly after the death of Saint Columba in 597, because Columba had successfully saved poets from expulsion from Ireland at the assembly of Druim Cett in 575. The “Amra Choluim Chille,” is the earliest Irish poem that can be dated.
"Rop tú mo Baile" had been a part of Irish monastic tradition for centuries before its setting to music. It was translated from Old Irish into English by Mary Elizabeth Byrne in Ériu (the journal of the School of Irish Learning), in 1905. The English text was first versified by Eleanor Hull, in 1912, and is now the most common text used.
Be Thou my Vision, O Lord of my heart;
Naught be all else to me, save that Thou art;
Thou my best Thought, by day or by night,
Waking or sleeping, Thy presence my light.
Be Thou my Wisdom, and Thou my true Word;
I ever with Thee and Thou with me, Lord;
Thou my great Father, I Thy true son;
Thou in me dwelling, and I with Thee one.
Be Thou my battle Shield, Sword for the fight;
Be Thou my Dignity, Thou my Delight;
Thou my soul’s Shelter, Thou my high Tow’r:
Raise Thou me heav’nward, O Pow’r of my pow’r.
Riches I heed not, nor man’s empty praise,
Thou mine Inheritance, now and always:
Thou and Thou only, first in my heart,
High King of Heaven, my Treasure Thou art.
High King of Heaven, my victory won,
May I reach Heaven’s joys, O bright Heav’n’s Sun!
Heart of my own heart, whatever befall,
Still be my Vision, O Ruler of all.
First United Methodist Church, Lewisville, Texas
A Community of Everyday People Learning to Love Like Jesus
