The Service Book and Hymnal (SBH, 1954) was used by most of the Lutheran church bodies that today make up the ELCIC
Until 1958 the various Lutheran Church bodies in Canada and the United States had a multitude of worship resources - some North American - others from their specific global home lands. In the 1958 Service Book and Hymnal (SBH) the local and global were brought together in 602 hymns, the first 148 of them organized to correspond with the Church Year. The liturgies and Psalms precede the hymns, with indexes in the back. Three settings of The Service were available whereas only the first two (p. 15 & p. 41) were included in the pew editions of the hymnal. Chant, chorale and plainsong styles were used. The cover of SBH features a gold cross on a circle logo symbolizing Christ in the world.
The Lutheran Book of Worship comes in many ways between the Service Book and Hymnal (the Red Book, 1954) and the Evangelical Lutheran Worship (Cranberry Hymnal, 2006). The LBW aimed to bring together several Lutheran denominations in North America into a commonly worshipping people in a North American context, from International, particularly European roots. This is particularly so with the participation of the "Missouri Synod".
The process leading to the publication of the LBW was started in 1965 when the Lutheran Church–Missouri Synod (LCMS) invited other North American Lutheran denominations to join it to work on a common service book. Together with the LCMS, the Lutheran Church in America, the American Lutheran Church, and the Evangelical Lutheran Church of Canada formed the Inter-Lutheran Commission on Worship to undertake this project. The commission conducted its work through four sub-committees: Liturgical Text Committee, Liturgical Music Committee, Hymn Text Committee, Hymn Music Committee. The work of the committees was validated via provisional liturgical and hymn materials, questionnaires, conferences, and dialogs.
The LCMS pulled out of the ILCW just prior to the publication of the LBW in 1978, but having been a participant in the development of the materials its name appears on the title page.
When Lutheran churches were first established in North America, the immigrants from Germany, Sweden, Norway, Finland, and other non-English-speaking countries retained services in their native languages. However, as the children and grandchildren of these immigrants began speaking English in their everyday lives and the various Lutheran denominations began uniting, many felt that the North American Lutheran churches needed a common English-language liturgy and hymns. Although the eighteenth-century missionary Henry Melchior Muhlenberg had hoped for the day when Lutherans would be "one church [with] one book", it was not until the 1888 "Common Service" that a majority of English-speaking Lutherans in North America began to use the same texts for worship, albeit with minor adaptations. (Senn, 584-591.) The "Common Liturgy" included in the 1958 Service Book and Hymnal was a major revision of the "Common Service", and introduced a Eucharistic Prayer into American Lutheran usage.
Beginning in 1964 with Culto Cristiano, a supplemental service book, attempted to offer a unified liturgy for Spanish-speaking Lutherans, this is extended in All Creation SIngs.
Evangelical Lutheran Worship and All Creation Sings return to global sounds, texts, tunes, instruments as Lutheranism has spread and diversified across North America.
A return "to the global" occurred in 2006 following the more locally contextual "Green Book" The 2006 Evangelical Lutheran Worship (the Cranberry Hymnal) and it's 2020 Supplement All Creation Sings, shifted worship to local and global sounds, songs, texts, languages, instruments... from diverse communities and encouraged creativity and freedom in making liturgical choices as part of hospitality.
The 2020 All Creation Sings supplement offered Indigenous North American content from First Peoples as well diverse North American writers. Contemporary women, LGBTQ2SIA+, racialized and marginalized people were sought after for inclusion in the work which uses inclusive language, increases options for lament and honours a diversity of images for God, particularly Creation Imagery in this time of Climate Concern.
Some information from Wikipedia accessed June 9, 2021.
"Stephen Larson (DMin, MDiv) was born in the United States (Houston) then ministered in Alberta, Canada before serving the English-Speaking International Community at the Evangelical Lutheran Church in Geneva. Stephen is at ease with Liturgy connected to justice in worship places big and small, extravagant and humble,
He has extensive International Lutheran experiences through leading the team that planned worship for the 500th Anniversary of the Lutheran Reformation in 2017." For more read: https://2017.lwfassembly.org/en/news/regional-stories/bringing-namibian-lutheran-liturgical-life-home
Debbie Lou, Ludolph (PhD, MTh) is described as being "as comfortable enlivening song on stage at Stratford in the Mikado as roadside in the Holy Land on pilgrimage with students. Born in Ontario, Canada, Debbie Lou has taken to heart and community the challenge of Argentinian Pablo Sosa to pursue both "Global Song" and the song of the "Canadian context".
Dr. Ludolph is a Companion of the Worship Arts for the Evangelical Lutheran Church in Canada. She has deep and extensive experiences of collaborating to plan and lead worshipful gathering of diverse neighbours in marginal places and space, particularly in Christian-Indigenous and Multifaith/Interfaith settings.
Dirk Lange (PhD) was born in Winnipeg, Manitoba in a formative time of rising ecumenical commitment. . Though still a professor of worship at Luther Seminary in St Paul, Minnesota, Lang is on loan to the Lutheran World Federation as Assistant General Secretary for Ecumenical Relations. Photo: LWF/S. Gallay
Dr. Lange, speaking of his experience be raised in an ecumenically-minded congregation, says, "They taught me both what it means to witness (to confess the gospel in the world), how the liturgy is itself a confession of faith, and how faith is lived not only in the walls of the church but in the streets, with the suffering neighbour." Photo and quote from Canada Lutheran 2021
"Paul Frederick Bosch has been and continues to be among the most influential Lutheran worship teachers in North America; Paul's ministry roots are in Campus Ministry. Already by the early 1970s Paul was well known across the continent for his excellence in worship leadership and from his publications with Campus Ministry Communications in Chicago
See the Worship Workbench Files Below
Here are some biographical details about Paul from Karen Kuhnert. Born in Buffalo, New York. Graduate of Muhlenberg College, Pennsylvania (BA) and Lutheran Theological Seminary, Philadephia St. Louis, MO (MDiv). Completed graduate work at Pennsylvania State University, Syracuse University and the Ecumenical Institute in Bossey, Switzerland. Ordained May 26, 1956. Served St. Mark’s, Williamsport, PA, 1956-60; Lutheran Campus Ministry, Syracuse, NY, 1960-79; Immanuel, Amherst, MA, 1979-82; Lutheran Campus Ministry, Waterloo, 1982-89; Waterloo Lutheran Seminary, 1989-94; Berea College, KY, 1994-95; Wartburg Seminary, IA, 1995-96; Interim Pastor at St. Peter’s, Kitchener 1990-92 and 1994-98. Paul has also served as President of the Lutheran Society of Worship; Companion Laureate of the Worship Arts; Emeritus Dean of Keffer Chapel in Waterloo Ontario among his other notable distinctions."
The Rev. Dr Stephen M Larson — Biographical Sketch
Evangelical Lutheran Church of Geneva (English Speaking)1988-2003 and Interim Pastor 2012-2014. From ELCG accessed June 9, 2021 - https://genevalutheran.church/historytraditionmemories/previous-pastors/
Pastor Larson is a pastor of the Evangelical Lutheran Church in America who has served in three countries – a rural two-point parish in Alberta (2 years) and an inter-Lutheran and ecumenical campus ministry at The University of Alberta in Canada (11 years); the Evangelical Lutheran Church of Geneva’s English-speaking Congregation in Switzerland (15 years); and a large suburban congregation near Chicago in the USA (8 years).
He is a dual US and Canadian citizen who graduated from Pacific Lutheran University in Tacoma, WA (B.A. in History and English); Lutheran School of Theology at Chicago (M.Div.); and St Stephen’s College in Edmonton, AB (D.Min. in Liturgy and Social Justice).
Pastor Larson has a long history of involvement with the Lutheran World Federation, World Student Christian Federation and World Council of Churches. He was a youth advisor to the LWF Fifth Assembly in Evian, France; delegate to the WSCF 26th Assembly in Addis Ababa, Ethiopia; head steward at the LWF Seventh Assembly in Budapest; participant in the Living Letters visit to Indonesia and the women’s gathering in Harare for the WCC Ecumenical Decade Churches in Solidarity with Women.
During his Canadian years he was the Worship and Music Coordinator for the Western Canada Synod, a resource person at numerous inter-Lutheran worship and music conferences, coordinated the introduction of Lutheran Book of Worship in the four western provinces and was an adjunct professor of worship at St Stephen’s College.
He has been a member of the North American Academy of Liturgy since 1985 and is co-author of Liturgy, Justice and the Reign of God: Integrating Vision and Practice. He has written for a variety of worship and preaching journals.
During his Swiss years he served as vice-president and president of the Association of International Churches in Europe and the Middle East. He led retreats for the International Protestant Church in Zurich, NATO chaplains in Lahr, Germany and ecumenical pastors in south India. With the encouragement of the ELCG outreach concern group he volunteered to write and record weekly reflections on Radio 74 in an attempt to provide an alternative theological perspective through that station. In 2000, St Stephen’s College in Edmonton awarded him an honorary Doctor of Divinity.
Stephen is married to Rebecca (Voigts) Larson, Deputy General Secretary of the ACT Alliance. They met as university students involved in the LWF World Encounter of Lutheran Youth (in Latin America where Rebecca was hosted by George and Emese Posfay in Caracas, Venezuela) and the LWF Fifth Assembly in Evian, France. (During that 1970 Assembly, they attended worship at the ELCG for the first time.)
https://rim.atla.com/index.php/node/25553 accessed June 10, 2021
The noise of solemn assemblies: enhancing awareness of relationships between liturgy and social justice within the worship assembly
Full TitleThe noise of solemn assemblies: enhancing awareness of relationships between liturgy and social justice within the worship assembly
Author Stephen M Larson
Abstract The purpose of this project was to develop and implement an educational program which would enhance the worshiping community's awareness of the relationship between worship and social justice. The project sought to bridge the gulf between worship and social justice groups which exists in an average parish and to bring these groups into creative relationship. The project had four goals: 1) to develop an adult education curriculum; 2) to utilize the curriculum in three diverse parish settings (urban, rural and campus ministry); 3) to assess the curriculum; and 4) to provide information for a revision of the curriculum. The methodology derived directly from the goals. The principal curriculum resource was a study book, The Noise of Solemn Assemblies: a Primer on Liturgy and Social Justice. It was taught within three diverse settings and evaluated using a number of instruments and criteria. The results demonstrated remarkable growth among the participants in their awareness of liturgy's relationship with social justice.
Dirk G. Lange is Associate Professor of Worship at Luther Seminary, Saint Paul, MN where he teaches Worship and Lutheran Confessional Writings. He received his PhD in theology from Emory University. Working in the area of constructive liturgical theology, he re-reads classic theological texts through the lens of liturgy, trauma theory and post-structuralist literary theory. He recently published Trauma Recalled: Liturgy, Disruption and Theology (Fortress Press, 2009), which explores a new language for Martin Luther’s Eucharistic hermeneutic. His ministerial experience has covered a wide spectrum of activities, but all under one umbrella: liturgy in the lives of people. During the 1980s, as a brother of Taizé, he worked with prayer groups in the Eastern European underground. During the early 1990’s, he was engaged with the prayer and songs of Taizé working closely with the composer, Father Joseph Gelineau, SJ. Dirk is interested in the ways liturgical disruption can rewrite ecclesiology and ecumenism. He is an ordained pastor in the ELCA.
Accessed June 10, 2021 from https://day1.org/articles/5d9b820ef71918cdf20030f0/view
Wednesday March 21, 2012
One of the issues that follows us throughout life is that of identity. Who am I? How do I define myself? And then, the surprising realization and question: who defines me? I'm not the only one to construct my identity. Many currents, influences, myths, and forces outside of myself frame me and who I am. I may be American, but if I'm also a Muslim, I'm sometimes under the suspicion of terrorism. This becomes an added layer to my identity.
National identity is a major current that molds imaginations. It shapes an identity as a people, as a nation for example "under God" (a significant but contested identifying marker). No matter how that particular national story is construed, the myth is established. We are a unique people with a privileged place. The American myth defines a nation: an open frontier, people chosen by God, freed from the past to lead into an unlimited future. Everything and everyone is there for us.
This is a strong, often unconscious, guide that impacts our speech with one another and shapes our perception of our bodies. The media uses this guide to create an image of the "real American." There are graduations to the myth, conflicting identities within a larger identity (as we witness in the GOP presidential candidates' debates) but the mythic identity remains in place.
Jesus confronts us with a radically different identity and identity-forming process, as he journeys towards the cross. Over the past few weeks, other ON Scripture writers have noted how the Gospel of John presents a clear image of who Jesus is from the get-go, as he cleanses the Temple in chapter 2, for example. Jesus is the Word of God who makes God known to us. At the same time, in John Gospel's, Jesus is the one who stands among us as one "whom you do not know." (John 1:26). Throughout the Gospel, Jesus reveals his identity through the many signs he accomplishes (turning water to wine, healing the blind man, raising Lazarus). And now, as he journeys through the final days before Passover, in and out of the city, towards the cross, he reveals an even deeper level of identity.
Interruptions on the way
In John 12, the "Greeks" make a surprising entry upon the scene. They are curious and want to "see" this Jesus. Almost nothing is said about them or why they ask Philip or why Philip asks Andrew rather than going directly to Jesus. By the term "Greeks," a designation here for foreigners (Gentiles in biblical language, that is, non-Jewish foreigners), John indicates the ever-expanding reach of Jesus. The one whom we do not know is now drawing all the nations and all peoples to himself. The Greeks appear and disappear again almost without notice but their sudden irruption within the fabric of the story reveals something to Jesus: the hour has come. Jesus is already being "lifted up" even as he journeys. The hour has come for a full revelation of his identity. It is the arrival of foreigners, of strangers that identifies the crucial hour for Jesus.
This realization (that the hour and the end have come) unsettles Jesus. And we witness another side of Jesus, a more vulnerable side, one that does not appear as often in the Gospel of John. His soul is troubled. We had a glance of this side of Jesus in Chapter 11 when he wept over the death of his friend, Lazarus. We saw it again at the beginning of Chapter 12, when in deep gratitude he relishes in the washing of his feet by Mary. And now here, Jesus reveals a struggle, a struggle deep within his own understanding of identity, a struggle now witnessed in his dialogue with the Father, in prayer.
Once again, there is an irruption within the text. A voice from heaven, now God's voice, breaks in on the scene. It sounds like thunder. A voice from outside (a foreign voice, an unrecognized, non-translatable voice) confirms the identity of Jesus as Word of God.
It would be too easy (and too dangerous) to say that Jesus simply "accepts" what appears to be a horrible destiny, chosen by his father. The grain of wheat must die; the one who saves her life loses it. In his prayer, which we might paraphrase as an instance of the Lord's Prayer, through this voice irrupting upon the scene, Jesus dwells in his deepest identity, one that he had from the beginning.
God is not glorified by imposing a death sentence on Jesus. God is glorified by Jesus who is not looking to get something for himself but who simply wish that all may be drawn towards God's gracious heart. Jesus walks this path that all may know God, not through ideology or patriotism or even theology, but in communion. The path Jesus takes, following God's will, is not a path of sacrifice, self-immolation. Identity is not forged through a morbid, death-glorifying religious practice. This path, this identity finds its fullness in the joy of giving and in drawing all towards this love. In drawing all towards himself, a new identity is given: fullness, life, and eternal life.
A radically new identity: for us and God!
We wish to shape and mold our own identity. Unknowingly, we buy into the mold that is offered to us by the culture, by the American dream or myth of ever-open frontiers with "us" at the center. We judge others according to that mythical identity. All those who are not like us become objects of fear, immigrants who need to be expelled (or relegated to specific neighborhoods), Muslims who need to be under secret surveillance, tracking all their movements and conversations - even the conversation of children. We label the ones on the outside, the margins, as radical extremists (imposing that identity on a major religion). We even go to illegal means to maintain our control, power and identity.
In the end, we eliminate the possibility of the other, the "Greek," irrupting into our tightly orchestrated scenario. We avoid the deeper confrontation with a God-given identity that speaks to truth deep within each one of us (Psalm 51) and to a heart that is reconciled, where we shall no longer "teach" or "say to each other: Know the Lord" for we shall all know God from the least to the greatest (Jeremiah 31:31-34), from the insider to the outsider, from national to foreigner.
The journey to the cross is not a glorification of death. Jesus invites us into a disruption of our tightly sealed, self-contained, seed-like identity into a God-given identity, blossoming in communion.
Dirk G. Lange is Associate Professor of Worship at Luther Seminary, Saint Paul, MN where he teaches worship and the theology of the Lutheran Confessions. He received his PhD from Emory University. Working in the area of constructive liturgical theology, he re-reads classic theological texts through the lens of liturgy, trauma theory and post-structuralist literary theory. His book Trauma Recalled: Liturgy, Disruption and Theology (Fortress Press, 2009) explores a new language for Martin Luther's eucharistic hermeneutic and liturgical theology. His ministerial experience has covered a wide spectrum of activities, but all under one umbrella: liturgy in the lives of people. During the 1980s, as a brother of Taizé, he worked with prayer groups in the Eastern European underground. During the early 1990's, he was engaged with the prayer and songs of Taizé. Dirk lives, teaches, and writes about worship as a radically different public voice and the disruption inherent in Christian spirituality. More info can be found at www2.luthersem.edu/dlange/
From Liturgy Disrupts Society accessed June 10, 2021
Dirk G. Lange came to Luther Seminary from the Lutheran seminary in Philadelphia where he taught liturgy and homiletics. Dirk’s ministerial experience has covered a wide spectrum of activities, but all under one umbrella: liturgy in the lives of people. During the 1980s, as a brother of Taizé, he worked with church leaders and many lay people involved with the prayer groups in the Eastern European underground. During the early 1990s, he was engaged with the prayer and songs of Taizé.
After leaving Taizé, he came to LTSP to study under Gordon Lathrop and then went on to do doctoral work under Don Saliers and Mark Jordan at Emory. He is editor and contributor of “Ordo: Bath, Word, Prayer, Table” (OSL, 2006), an introduction to liturgical theology and festschrift in honor of Dr. Lathrop. With Luther and Derrida as dialogue partners, Dr. Lange queries theology, its disruption and its rewriting, through the lens of the liturgy.
He has been involved with the Renewing Worship project of the ELCA, serving on the editorial board for Daily Prayer as well as participating on the development panels for Holy Communion. He has published several articles in the liturgical journal Worship as well as in several other scholarly journals. He is a member of the North American Academy of Liturgy (NAAL) and founder and convener of the seminar group on Liturgy and Postmodern Questions. He is also a member of American Academy of Religion (AAR), Societas Liturgica and the Academy of Homiletics. He has also served parishes in Atlanta and Philadelphia.
Inshallah: Singing for Peace and Justice by Mirko Petricevic, May 2, 2017 accessed June 19, 2021 http://thecrcl.ca/inshallah-singing-for-peace-and-justice/
The first time you hear about the local choir called Inshallah, naturally you might think it’s composed of Muslim voices. But while some of the choir’s 130 members follow Islam, nearly all of them practise other religions, or no religion at all. The confusion is understandable as the term Inshallah, which of course means “God willing” in the Arabic language, is such an everyday Muslim expression.
According to Debbie Lou Ludolph, the choir’s founder and director, “Inshallah” was chosen to honour the origins of the choir, which was founded during a Waterloo Lutheran Seminary study tour of the Holy Land in 2007. “Inshallah was a term that we heard regularly among Palestinians,” Ludolph says. “It was the people of Palestine who asked us to go home and sing their songs as a way to tell their story.”
So far two Muslim men are choir members, and several Muslim families take part in the related children’s choir called Inshallah Kids. “With the Islamophobia being spread at the current time, it is especially helpful to have an Arabic name to counter the rhetoric,” Ludolph says. Inshallah’s vehicle for countering such destructive rhetoric — in short, for building peace and social justice — is music. “Music is such a powerful tool for creating spaces where we can imagine how we can be together and find our common humanity by, in part, embracing the fact that we’re different,” says Ludolph. “We don’t listen to each other’s realities very well,” she adds. “We often judge others’ realities.”
When choir members gather to learn new songs, they have to listen and take to heart important messages from other cultures. And when they collaborate on events with various local groups — past partners have included Indigenous, Latino, Korean, Chinese, East African and East Indian groups — Inshallah members learn about pains and struggles their neighbours endure, but also about their gifts and contributions. Each event produces ripples throughout their communities, says Ludolph, a faculty member at the seminary.
For example, the lineup for the most recent event, Singing with our Neighbours which was held at St. John’s Lutheran Church in Waterloo, was composed of Inshallah; the Inshallah Kids choir; the Indigenous group Mino Ode Kwewak N’gamowak (Good Hearted Women Singers); and a group called Crossing Borders whose members are mostly high school students who are Syrian refugees.
Together they sang — in English, Hebrew, Arabic, Swedish and Zulu — in a Christian church. Inshallah members helped Muslim teenagers follow the music. The Indigenous circle had already taught Inshallah a lullaby remembering children in residential schools. Children singing with Inshallah Kids multifaith choir made playdates with each other. Teenaged Syrian refugees, and their friends, expressed lament through spoken word. And their parents greeted people as they arrived at the church door.
About 500 attended the event and donated $2,000 to help Crossing Borders and Mino Ode Kwewak N’gamowak in their peacebuilding work. But it’s not just about the money, says Ludolph, reflecting on the recent event. “It’s about building relationships. “There’s a sense of hope,” she says. “Even if it’s only for that hour and a half.”
To learn more about the Inshallah choir and Inshallah Kids, go to inshallah.ca
Inshallah is a community choir of more than 130 voices, gathering from across campus and throughout Waterloo Region, singing songs of praise and prayer, of joy and lament, from around the world. It’s a fun and welcoming space where multifaith and multicultural diversity is explored through music at rehearsals, public gatherings and workshops.
Martin Luther University College (formerly Waterloo Lutheran Seminary) funds Inshallah and Inshallah Kids under the leadership of Debbie Lou Ludolph, the director of the school’s Kanata Centre for Worship and Global Song, with the help of a volunteer advisory committee.
Copyright © Remembering Today For The Church Of Tomorrow Project (Canadian Lutheran History).This site is developed with the presumption of grace. It relies on the documents of many sources and the opinions of many individuals.. Should you have concerns about any of our content please contact us.
This is a living archive. We count on viewers to become contributors - making the site better.