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Sometimes you should change the biblical text

wrw

Now there’s a title that will get just about any serious Christian a little worried… “sometimes we should change the biblical text”?  What mad heresy is this?

So let’s get straight to the Weird Rubric of the week.  It’s on page 737.

When a Lesson begins with a pronoun, the reader should substitute the appropriate noun.

Yeah, so the title of this article is kind of click-bait… the change to the biblical text here is actually just a swapping out of a pronoun with a noun.  For example, today at Morning Prayer we’ve got a Gospel lesson from Luke 22, starting at verse 39.  “And he came out and went, as was his custom, to the Mount of Olives, and the disciples followed him.”  This is a great example because you can read the entire paragraph and still never find out who “he” is.  Obviously it’s Jesus; it usually will be in the Gospels.  But sometimes it’s not immediately obvious, so it is prudent (and canonical, or rubrical) to replace the first “he” with “Jesus” so the congregation understands what’s being read.

Some who are especially zealous for the integrity of God’s Word may still not like this, so I should point you to another precedent for this practice.  Bible translators already do this!  In the Greek, the New Testament uses pronouns even more often than we do in English, such that in order to render the text more clearly there are plenty of instances where the Greek text says “he” but the English puts in the person’s name.  For example, slightly earlier in Luke 22, you’ll find verse 33 is a quote from Peter and verse 34 is a quote from Jesus. Now, it’s part of a dialogue, so it’s not too confusing to repeat “he” for both speakers, but it’s more clear to put the names in.  Thus does the ESV.

A similar practice, not directly mentioned in the rubrics of the 2019 Prayer Book, is to omit a proposition or connecting word (such as “therefore” or “for” or “but” or “then”) if one is placed at the beginning of a reading.  The length and contents of a lectionary reading, especially at the Holy Communion, has been evaluated already.  It presents a full and complete thought, such that having a connecting word at the beginning can prove more distracting than helpful.  Yes, these connectors remind us that the passage belongs in a larger context, but that is always going to be the case whether there is such a word there or not.  So it’s usually best to drop such words when found at the top of a reading, to allow the text to stand on its own so the hearers can receive it more easily.  Let the preacher deal with the context if and as necessary.

For the most part, this advice is more pertinent to the readings at Holy Communion than in the Daily Office. This is because the Daily Office Lectionary is continuous – nearly every reading picks up where the previous day’s reading left off.  Connecting words and pronouns are thus less distracting, because the previous chapter or passage has already been heard the day before.  In the service of Holy Communion, we almost never have that advantage; and even when we do, there’ll typically have been a whole week past since the previous contiguous lesson, so having those pronouns replaced will still be a helpful reminder.

If you find this a little tricky to keep track of, consider this instruction on page 716:

The public reading of Scripture in the liturgies of the Church is among the most important features of any act of worship. No one should be admitted to this high privilege who has not thoroughly prepared the passage to be read, so that the lesson can be read with clarity, authority, and understanding.

Make sure you practice at public reading!  A smooth reading experience makes a smooth listening experience possible. Today’s “weird rubric” is there to help you make that happen.

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The June Major Feasts

Most months of the year have about three major feast days; June is right on the average with that number: Saint Barnabas on the 11th, The Nativity of Saint John the Baptist on the 24th, and Saints Peter and Paul on the 29th.

Being in the first half of the month, Saint Barnabas’ Day often lands close to Trinity Sunday or Pentecost.  While this can sometimes cause a little trouble with displacing the Ember Days or transferring Barnabas away from those highest of Sundays, it also makes a lot of sense to celebrate him in proximity to the Day of Pentecost.  The reason is simple: the book of Acts is associated with the season of Eastertide as well as the Day of Pentecost, so there’s a biblical-chronological sense to getting to the story of Barnabas on the heels of Pentecost.

The Nativity (birth) of St. John the Baptist, meanwhile, is in June for historical reasons; it’s linked with the dates for the Annunciation to Mary and the birth of Christ.  You can read more about that here!

Saints Peter and Paul were both martyred in Rome.  It happened at different times, possibly in different years, although both within a few years of one another in the mid-to-late-60’s.  Their martyrdoms have traditionally been observed together on the same date, June 29th.

Among the Optional Commemorations there are a few that the Saint Aelfric Customary would highlight as Minor Feasts:

  • 1 June: St. Justin Martyr, one of the first major apologists
  • 14 June: St. Basil the Great, one of the Cappadocian Fathers, great theologians
  • 22 June: St. Alban, the first martyr in Britain
  • 27 June: St. Cyril of Alexandria, a key leader at the Council of Ephesus
  • 28 June: St. Irenaeus, a major 2nd century Christian writer
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A Prayer for Social Justice

The phrase “social justice” has a mixed bag when it comes to its reception among Christians.  Like the term “social gospel”, it is often considered the provenance of left-wing, liberal, or progressive Christianity, and held as suspect, or even in contempt, by conservative believers.

This is a bit of an irony, as many conservative Christians (evangelicals and Romans alike) are veritable Social Justice Warriors in the campaign to bring an end to abortion.  Although the term may not always be applied, the argument is that abortion is a social injustice (an affront to God’s ordering, or law, for a godly society) and therefore must be stopped.  That the term “social justice” is primarily used in the context of race relations or economic disparity, or other popular talking-points of a so-called left-wing cause, is most unfortunate.

Take, for example, this prayer from the 2019 Prayer Book.

  1. FOR SOCIAL JUSTICE

Almighty God, you created us in your own image: Grant us grace to contend fearlessly against evil and to make no peace with oppression; and help us to use our freedom rightly in the establishment of justice in our communities and among the nations, to the glory of your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

A skeptic might accuse the new prayer book of being too “woke” and pandering to progressives with such an entry among its Occasional Prayers.  But the reality is that this prayer is not simply lifted from the oft-contested 1979 Prayer Book, but is also found in the 1928 Prayer Book.  Apart from some grammatical re-arrangement, it is the same prayer.  And, as should be obvious, 1928 was well before the present version of the American Left-Right divide existed, both in church and in society.  “Both sides” have just cause to make use of this prayer and its language of social justice.

So let’s take a quick look at what this prayer contains.  There are two requests and multiple reasons for those requests.  Here’s one way of breaking it down:

  • Grant us grace
    • fearlessly to contend against evil
    • to make no peace with oppression
  • Help us to use our freedom rightly in the establishment of justice
    • in our communities [“among men” in the 1928]
    • among the nations
    • to the glory of God’s Name

Whatever one’s personal politics, this is a sound prayer with good biblical theology.  We are to stand against evil (cf. Ephesians 6); we must not tolerate oppression (a frequent Old Testament concern); we are to use our freedom for good (1 Peter 2:16 & Galatians 5:13); we are to extend the call for justice begun in the ministry of Christ (Isaiah 42:1 with Luke 4:18) through the Church’s call to repentance and faith (Jeremiah 4:1-2).

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Weekly exorcism of a rented worship space

In this age of small churches, church plants, and sharing worship space with other institutions and even businesses, we’ve got an unusual situation.  You see, churches and chapels and the like are usually consecrated or dedicated for the holy purpose of divine worship.  This doesn’t mean we are unable to worship anywhere else, but there is something very Gospel-proclaiming about setting aside a physical space or structure for the sole use of the Kingdom of God.  There is also the spiritual world to consider: a place of worship is a place where angels minister among us, and thus it is appropriate to expel first the evil angels, or demons.  This is, of a sort, an exorcism.  And those who meet for worship in a space that is used for non-church purposes during the week are advised to carry out such an exorcism before each worship service.

Says whom? The Book of Common Prayer (2019), on page 523, states:

Shared-use facilities like school auditoriums or community centers are not consecrated and dedicated, but weekly preparation for worship should include spiritual cleansing (exorcising) of any forces of darkness that may have entered, invited or uninvited.

Yup.  Welcome to Weird Rubric Wednesday!

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A number of the “weird rubrics” we’ve looked at in the past are instances of what might feel like loopholes for strange practices or mucking about with the liturgy in strange ways.  This kind of weird rubric, however, is one that is probably more of a surprise to the average reader followed by a huge question mark – how should a church community go about exorcising its worship space every weekend?

There probably are other sources out there, perhaps even historic ones, that provide guidance to this scenario.  The main challenge here is that it is an extremely rare situation for a church to share sacred space with a secular institution, so a rite for our present need is not going to be prominently known from history; I highly doubt that there is a standard official rite for this even among Rome’s massive collection of medieval liturgies.

And so I made one up.  But that sounds sketchy and proprietary, so allow me to explain it properly, yet briefly.

In the confrontation of spiritual evil, there are (up to) seven movements a liturgically-minded devotion or Office might go through:

  1. Adoration of the Holy Trinity (to start with the fundamentals of worship)
  2. Celebration of the Communion of Saints (because we are not alone here)
  3. Veneration of the Cross (where God and the earth did meet in full power)
  4. Confrontation of Evil (now we’re ready to “speak truth to power” as it were)
  5. Confession and Absolution of Sin (where we send evil back to the Cross)
  6. Comfortable Words (let the Word of God speak peace into the situation)
  7. The Peace (close with a blessing or other word or prayer of finality)

This outline is generally in conformity with Deliverance ministries, exorcists, reconciliation of a penitent, and other similar ministries of prayer that deal directly with sin and evil powers.

How you spell this out for the purpose of cleansing/exorcising a worship space, well, may look different depending upon your specific situation and your churchmanship or theology.  As a generally-pretty-loyal-Prayer-Book-Anglican, I see it as right and proper that what I provide is entirely derived from the Prayer Book tradition.  It is not my place to introduce too many new and different intrusions to the life of the Church from what has already been established by canon law.

So here is how I would flesh out this summary into a Rite of Cleansing.

  1. Invocation of the Holy Trinity expanded from the beginning of the Ministry to the Sick
  2. Invocation of the Communion of Saints with Psalm 113, which is traditionally used in liturgies for Marian feast days
  3. Anthem of the Cross from the (2019) Good Friday Liturgy
  4. Prayers of Confrontation, again taken from the Good Friday Liturgy
  5. Sentences against Sin from the Scriptures (mixing steps 5 & 6 above)
  6. Collect from Evening Prayer and Compline for God’s angelic presence (mixing steps 5 & 6 above)
  7. The Grace from the end of the Daily Office

I made this short and simple so that anyone can use it, though added the option for a priest to use the Oil of Catechumens if desired.  The assumption is that a congregation’s first time in a shared-use space would do something like this on a larger scale together, and then this short Rite would be used privately by a smaller number of people on the weekly basis during set-up for the worship service.

Obviously there are a lot of factors that might color this situation rather differently.  If your church is meeting in a Lodge or a Synagogue or other religious or quasi-religious building, you’re going to want to be a lot more direct or “aggressive” in your opposition to spirits of deception and lies.  If your church is meeting in a building used by a Christian organization, you probably don’t need to be quite so confrontational.

Here is the described Rite in full:

 

INVOCATION OF THE HOLY TRINITY

Peace to this place, and all who enter it, in the name of the Father, and of the Son, and of the Holy Spirit.  Amen.

INVOCATION OF THE COMMUNION OF SAINTS
Psalm 113

Praise the Lord.  Sing praises, you servants of the Lord; *
     O praise the Name of the Lord.
Blessed be the Name of the Lord, *
     from this time forth for evermore.
The Lord’s Name be praised *
     from the rising up of the sun to the going down of the same.
The Lord is high above all nations, *
     and his glory above the heavens.
Who is like the Lord our God, who has his dwelling so high, *
     and yet humbles himself to behold the things
     that are in heaven and earth?
He takes up the lowly out of the dust, *
     and lifts the poor out of the ashes,
That he may set them with the princes, *
     even with the princes of his people.
He gives the barren woman a home to dwell in, *
     and makes her to be a joyful mother of children.
     Praise the Lord.
Glory be to the Father, and to the Son, and to the Holy Spirit, *
as it was in the beginning, is now, and ever shall be,
world without end.  Amen.

ANTHEM OF THE CROSS
Psalm 67 with Antiphon

We glory in your Cross, O Lord,
and praise and glorify your holy resurrection;
for by virtue of your Cross
joy has come to the whole world.

May God be merciful to us and bless us,
show us the light of his countenance, and come to us.

Let your ways be known upon earth,
your saving health among all nations.

Let the peoples praise you, O God;
let all the peoples praise you.

We glory in your Cross, O Lord,
and praise and glorify your holy resurrection;
for by virtue of your Cross
joy has come to the whole world.

PRAYERS OF CONFRONTATION

O God of truth and love, who desires not the death of sinners but rather that they should turn from their wickedness and live: Look with mercy on those who are deceived by the lies of the world, the flesh, and the devil; that the hearts of those who have gone astray may be restored to wisdom and return to the way of truth in the unity of your holy Church; through Jesus Christ our Lord.  Amen.

Merciful God, creator of all the peoples of the earth and lover of souls: Have compassion on all who do not know you are you are revealed in your Son Jesus Christ; let your Gospel be preached with grace and power to those who have not heard it; turn the hearts of those who resist it; and bring home to your fold those who have gone astray; that there may be one flock under one Shepherd, Jesus Christ our Lord.  Amen.

SENTENCES OF SCRIPTURE AGAINST SIN

One or more of the following sentences is read.

When the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”  Jude 9

If we say we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 1 John 1:8-9

Enter not into judgment with your servant, for no one living is righteous before you.  Psalm 143:2

When a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life.  Ezekiel 18:27

Repent, for the kingdom of heaven is at hand.  Matthew 3:2

Rend your hearts and not your garments.  Return to the Lord your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster.  Joel 2:13

The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.  Psalm 51:17

To the Lord our God belong mercy and forgiveness, for we have rebelled against him and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by his servants the prophets. Daniel 9:9-10

COLLECT FOR CLEANSING

Visit this place, O Lord, and drive far from it all snares of the enemy; let your holy angels dwell with us to preserve us in peace; and let your blessing be upon us always; through Jesus Christ our Lord. Amen.

The Priest may use the Oil of Exorcism, applied at the doorframe of the entrance to the worship space.

CLOSING BLESSING

The grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with us all evermore.  Amen.

 

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The First Collect for Pentecost

In the 2019 Prayer Book, the Day of Pentecost, or Whitsunday, is one of the few days in the calendar (along with Christmas, Easter Day, and Holy Saturday) that has two Collects of the Day to choose from.  This is not entirely unprecedented.  In pre-reformation history, different collects existed for different masses to be held at different times of the day.  In the development of the Anglican Prayer Book tradition, additional collects have been drawn in, and Pentecost (and its subsequent days) is one of those days that has attracted more than one collect to celebrate it.

But in the 1662 Prayer Book, there is only one:

GOD, who as at this time didst teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit: Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort; through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end.  Amen.

This is essentially identical to the first collect in our book:

O God, who on this day taught the hearts of your faithful people by sending to them the light of your Holy Spirit: Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

What we have here is, I think, a little different from the focus that modern evangelicals normally take on the Pentecost account.  Typically today we link the term “pentecostal” to the miraculous gift of speaking in tongues, and the the powerful “move” of the Holy Spirit in the life of Christ’s Church.  But this collect redirects that to a particular focus.  We are not simply celebrating a spiritual gift, we are celebrating the spiritual fruit that results from that gift.  The speaking in many languages was not the point of Pentecost; the point of Pentecost was the preaching of the Gospel to all nations.  Using multiple languages was simply a necessary means under the circumstances of the moment.

So let’s break down this collect a little bit.

O God, who on this day taught the hearts of your faithful people

Think back to the Gospel of St. John, and what Jesus taught about the Spirit in chapters 14-16.  There he introduces us to the Comforter, the Spirit of Truth, who would lead the apostles “into all truth.”   This is a teaching work, something that often gets missed when one gets caught up in the subject of charismata – supernatural charismatic gifts of the Spirit in a post-1900 Pentecostal context.

by sending to them the light of your Holy Spirit:

In Acts 2, the Spirit descended upon the apostles like tongues of flame.  We tend to talk about “being on fire for the Lord”, and the burning zeal of evangelism, more often than we talk about that flame being a source of light.  This collect reminds us of an interpretive approach that Pentecostalism sometimes is prone to miss: the gift of the Holy Spirit unto the people of God is about enlightenment, teaching, receiving knowledge… as Jeremiah prophesied, they will all “know the Lord.”

Grant us by the same Spirit to have a right judgment in all things,

Having “a right judgement” is biblical wisdom language.  It refers to the ability to make right, or good, decisions based upon knowledge of God’s Law.  This is very much like the Old Testament Pentecost, which celebrated the giving of the Law of Moses at Mount Sinai.  People were to know that Law, and keep it, and that was wisdom.  But in the New Covenant from Christ, we receive the Law of Christ not on tablets of stone, but written on our hearts by the indwelling of the Holy Spirit.  The New Pentecost is similar to, but infinitely better than, the Old Pentecost.  By the gift of the Holy Spirit, we can know Christ and follow in his ways.  This collect directs us to pray for that very walk.

and evermore to rejoice in his holy comfort;

Worship is never far from biblical and liturgical injunctions.  We are to rejoice in God, specifically here in the Spirit’s “comfort.”  This is a reference to the Spirit being called the Comforter (or Helper in the ESV translation) in John chapters 14, 15, and 16.  The Greek word behind this is παρακλετε, paraclete, which can also be rendered Advocate, Mediator, or Intercessor.  This word can be used in a courtroom setting – one who aids someone else’s legal defense – but it is unclear how particular the biblical use of this word was intended to be.  The Holy Spirit helps us in many ways, after all, not just in pleading our innocence-in-Christ before the Father.

through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

The collect ends as most do, acknowledging the fullness of the holy Trinity.

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3-Step Spirituality in Ezekiel 3

Yes, yes, this is a liturgy blog, not a Bible Study blog, but I’m a pastor, not just a priest, so some crossover is going to be inevitable from time to time.

But, to encourage you to watch this anyway, I actually do use the liturgy as an illustration for the biblical point I was exploring.  If you sometimes struggle to teach your congregation about the liturgy, this may be an example of one way of employing it in your preaching.

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Introduction to Ascensiontide & Pentecost

Time for another video!  The quarantine lifestyle has thrown a lot of my previous plans off track so this is a bit later than I would have liked, but at least it’s ready before the Day of Pentecost.  Here is a video introduction, especially for those new to the Prayer Book tradition, to the mini-season of Ascensiontide and the great holy day of Pentecost.

Subject Index:

  • 00:00 Name & Meaning
  • 04:18 Major Themes
  • 08:20 Outline in traditional Prayer Books
  • 11:55 Outline in the 2019 Prayer Book
  • 16:35 Other liturgical features in the 2019 Prayer Book
  • 19:37 Closing Prayer: for the Sunday after the Ascension

For further reading:

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Saint Augustine of Canterbury Day

May 26th is the commemoration of Saint Augustine of Canterbury, who is an immensely significant figure for Anglicans.  He was the first Archbishop of Canterbury.  He was the leader of a mission to re-evangelize the British Isles after the Anglo-Saxon invasion had pushed the old Celtic churches somewhat to the margins.  Sometimes today we romanticize Celtic Christianity, but it needs to be remembered that their unique traditions and style of spirituality did wane over time, and the land later to be known as England was not truly “won for Christ” for the long haul until Augustine’s second wave of evangelists beginning at the end of the 6th century.

St. Augustine had been sent by Pope Gregory the Great, and entrusted with the difficult task not only of evangelizing the warlike Saxon kings but also reconciling his new churches with the old Celtic ones.  It would be over 60 years later, at the Synod of Whitby, that the Anglo-Saxon Church finally settled a peaceful accord between the Augustinian churches and the Celtic churches.  In this sense, Augustine represents a sort of “catholicizing” influence on the English church, pulling local traditions more into alignment with the rest of the Church across the world.  I wrote about this last year, too.

By the way, much of what we know about Augustine and his mission, we owe to the Venerable Bede.  So it’s kind of fitting that their feast days are next to each other in this order!

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The Venerable Bede

If you have an interest in medieval English history, Christianity in Anglo-Saxon England, or the now-ubiquitously-popular concept of “Celtic Christianity”, there is one giant of literature that you have to get to know: the Venerable Bede.  His body resides in Durham Cathedral and you can read a bit about him on their website if you like.  As that page notes, Bede’s “most famous work is The Ecclesiastical History of the English People, the first ever written history of England.  Completed in 731, it is a key source for understanding early British history, details about St Cuthbert’s life and the arrival of Christianity.”

It is from his writings that we have the oldest-preserved poem in English, Cædmon’s Hymn (which I had to memorize in Anglo-Saxon and translate for an exam in college), and from his students we have another gem of a poem that he recited on his deathbed:

Before the journey that awaits us all,
No man becomes so wise that he has not need
to think out, before his going hence,
What judgment will be given to soul
after his death: of evil or of good.

He died 1,285 years ago tomorrow, but his commemoration day is today.  The reason for that is tomorrow is the commemoration of another saint, August of Canterbury, whose feast is traditionally of a higher “rank” than Bede’s.  Although the Prayer Book tradition only acknowledges two ranks of saints days (the red-letter days appointed with Collects and Lessons, versus the black-letter days listed in the calendar and left as optional commemorations) we still follow the old precedent of celebrating Augustine on May 26th and moving Bede up a day… and besides, it’s easiest to have just one saint per day.

But let’s go back to that poem.

It is, first of all, a reflection upon death and judgment.  It is not simply a momento mori (remembrance of death) like became popular in medieval piety over the centuries, but a remembrance of judgement and eternity.  No one should grow presumptuous (or worse, lethargic) about the state of one’s soul.  Before we die, we all must contemplate eternity, we all most think on our sinfulness and on God’s grace.  Bede does not say we should live in fear, as some accuse medieval Romanism of preaching, nor does he swing in the direction of easy-peasy pop-evangelicalism that focuses on God’s loving-kindness and tends to forget about our sinfulness.  He does not swerve in either direction, but stays simply in the middle: one must be mindful of judgment.

This poem navigates the balance between different sorts of biblical texts, such as:

  • Fear him who can destroy both soul and body in hell (Matthew 10:28).
  • Judgement begins at the household of God (1 Peter 4:17).
  • They will never perish, and no one will snatch them out of my hand (John 10:28).

I wish I knew more about Bede himself.  Hopefully I’ll make some time to his Ecclesiastical History in the coming year or two.  For now, though, this should be a good spiritual introduction to Bede’s sort of sober spirituality.

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An Ascension Hymn: Crown him with many crowns

Last year we looked at the song See the conqueror mounts in triumph, so let’s look at a different one today.

Crown him with many crowns,
The Lamb upon the throne;
Hark! how the heav’nly anthem drowns
All music but its own;
Awake, my soul, and sing
Of him who died for thee,
And hail him as thy matchless King
Thro’ all eternity.

This stanza is steeped in imagery primarily from the book of the Revelation.  The lamb (that was slain) upon a throne, thousands of worshipers singing in unison through all eternity… some pretty grand and epic descriptions adorn that book and this verse of the hymn.

Each of the following verses of the hymn explore a different epithet for Christ.

Crown him the Son of God
Before the worlds began…

This is paired with Crown him the Son of Man, giving us a summary of orthodox christology: Jesus is a one person with two natures in their entirety, fully God and fully man.

Crown him the Lord of life,
Who triumphed o’er the grave

This is where the Ascension gets mentioned – His glories now we sing, Who died and rose on high… This is all part of the joyful proclamation of his victory over death itself.

Crown him of lords the Lord,
Who over all doth reign

This is the hardest to sing because we’re used to the phrase “the Lord of lords” but it’s switched around a bit.  The meaning is the same, though: his kingship extends over all creation because he is the incarnate Word who now lives in realms of light.

Crown him the Lord of heav’n,
Enthroned in worlds above;
Crown him the King, to whom is giv’n
The wondrous name of Love.
Crown him with many crowns,
As throne before him fall;
Crown him, ye kings, with many crowns,
For he is King of all.

There are other verses and versions out there, but this should suffice to give one a picture of what this hymn is doing.

One curiosity about these lyrics that is worth mentioning, however, is the fact that this is not a prayer.  Most old hymns are, but this one is not.  It speaks of Christ in the third person – crown him.  From a lyrical perspective this is a devotional hymn; the singer is addressing a human audience, one’s fellow worshipers, one’s own soul.  If you are appointing this song for a worship service, take this fact into account.  It would make a good hymn of response (like to a reading, or an anthem after a sermon or something else), but doesn’t strictly fit the bill for a hymn of praise or adoration, as it never directly addresses God himself.  This hymn exhorts the hearers to extol God, rather than actually extols God outright. Obviously it praises God most highly by implication, but it’s important to be honest about the function and content of the words we sing.

Anyway, sung to the tune DIADEMATA, this is an unforgettable hymn, unabashed to kneel before Jesus and afford him the fullness of fealty that our earthly images can muster.