1/19/24
Scholarly Reflections
Senn, Frank C. "Chapter Fifteen: Liturgy in the Age of Reason." Christian Liturgy: Catholic and Evangelical. Minneapolis: Fortress Press, 1997, 538-567.
Toward the end of the 17th century, Christian Orthodoxy was challenged on the one side by pietism (see ch. 14) and on the other side by the Enlightenment and its emphasis on Rationalism (Senn 1997, 538). Thinkers tended to see a conflict "between reason and biblical revelation" (Senn 1997, 539). This led to challenges against the validity of an orthodox understanding of Scripture. Rather than pursuit of a religion based on Scripture, the emphasis became that of a natural religion based on moral and ethical behavior (Senn 1997, 540). Senn considers some of this shift as a reaction to Pietism and some as a natural outgrowth of Pietism's rejection of traditional rites and practices.
Senn begins his analysis of the situation and developments by considering the breakdown of liturgical order as seen in the use of music (Senn 1997, 541). The Enlightenment viewed the intellectual development of people as of prime importance. Liturgy could easily be seen as speaking to "humanity's sensual, or nonintellectual, nature" (Senn 1997, 541). Liturgical music became simpler and more sentimental in nature. The sermon became the most important part of the gathering. Senn describes the codified orders of worship in some detail. The materials tend to paraphrase ritual speech, including the Lord's Prayer and institution narratives around the eucharist, making substantive alterations in meaning as well as wording (Senn 1997, 542-543). Senn observes that in areas influenced by Lutheran traditions the alterations to liturgy were generally less radical, due to a consensus that Lutherans would hold in some way to Lutheran traditions (Senn 1997, 544). However, at least in North America, they tended to become highly politically active (Senn 1997, 546). By the late 1700s and early 1800s, especially in attempts at English language liturgy, more flexibility in wording became the norm in North America. Senn observes that the liturgies became increasingly Rationalist in their outlook (Senn 1997, 547).
The move toward Rationalism was not unified. Senn notes that the Second Great Awakening, a predominantly Wesleyan movement, departed from the contemporary Rationalistic tendencies (Senn 1997, 548). The Methodist piety was outside of the mainstream of Christianity at its time. Senn notes it was at one and the same time enthusiastic in nature and sacramental, with an emphasis on "baptism, the Lord's Supper, and prayer" (Senn 1997, 549). Wesley created an amended version of the Book of Common Prayer for use in American congregations, generally making the service shorter so as to allow for frequent communion. At the other end of the spectrum of formality, Senn describes a party of high-church, traditional Anglicans who participated in the founding of the Episcopal church in North America (Senn 1997, 5541). This in turn led to significant disputes over ordination and revisions to the Book of Common Prayer, particularly in regard to its language affirming the English monarch (Senn 1997, 552). Senn describes these liturgical developments in some detail.
Enlightenment ideals tended to decrease the role of music, particularly of choir schools associated with Latin schools, in public life. Senn notes the practices of the choirs "were all considered unseemly by enlightened citizens" (Senn 1997, 556). Secular concerts and opera productions gained a more prominent place in society. The Romantic idea of art for art's sake was becoming established in the early 1800s. Senn describes in brief the work of numerous composers in the generation after J.S. Bach. While church music declined in Lutheran circles, the Reformed churches relaxed some of their musical principles, resulting in a growth of inventive hymnody (Senn 1997, 558).
The Enlightenment desire for a virtuous society led to an increased concern for the rite of confirmation (Senn 1997, 559). Within Lutheran circles, some groups had rejected confirmation as a nonessential rite, while others placed a high value on it. For communities which practiced confirmation, the methods of examining and the rites of confirmation showed considerable variation (Senn 1997, 560-561).
Senn observes that Rationalism, like Revivalism, sought an emotional response to the Christian message, thus placing rationalism and revivalism in close fellowship with each other (Senn 1997, 562). Revivalist camp meetings would gather people around the Scripture, prayer, and observance of the Lord's Supper (Senn 1997, 563). The revivalist movement typically abandoned historic forms of worship and replaced it with a strongly emotive liturgy. The pragmatic views of Charles Finney, among others, have shaped American Christianity up to the present (Senn 1997, 564).
Senn reflects that the role of emotion in worship is challenging. "Preaching and church music will appeal to the emotions" (Senn 1997, 565). The difficulty is in deciding how worship should be designed, and whether its purpose is to inspire emotions. Authentic worship, to Senn, is "not human design but the presence of Christ in the proclamation of the gospel and in the celebration of the sacraments, whose Spirit works through these means to create, sustain, and awaken faith" (Senn 1997, 565). The things we do have an impact. It is not always clear if that impact is the appropriate response. We are simply more complex than we often think.
Scholarly Reflections
Senn, Frank C. "Chapter Fifteen: Liturgy in the Age of Reason." Christian Liturgy: Catholic and Evangelical. Minneapolis: Fortress Press, 1997, 538-567.
Toward the end of the 17th century, Christian Orthodoxy was challenged on the one side by pietism (see ch. 14) and on the other side by the Enlightenment and its emphasis on Rationalism (Senn 1997, 538). Thinkers tended to see a conflict "between reason and biblical revelation" (Senn 1997, 539). This led to challenges against the validity of an orthodox understanding of Scripture. Rather than pursuit of a religion based on Scripture, the emphasis became that of a natural religion based on moral and ethical behavior (Senn 1997, 540). Senn considers some of this shift as a reaction to Pietism and some as a natural outgrowth of Pietism's rejection of traditional rites and practices.
Senn begins his analysis of the situation and developments by considering the breakdown of liturgical order as seen in the use of music (Senn 1997, 541). The Enlightenment viewed the intellectual development of people as of prime importance. Liturgy could easily be seen as speaking to "humanity's sensual, or nonintellectual, nature" (Senn 1997, 541). Liturgical music became simpler and more sentimental in nature. The sermon became the most important part of the gathering. Senn describes the codified orders of worship in some detail. The materials tend to paraphrase ritual speech, including the Lord's Prayer and institution narratives around the eucharist, making substantive alterations in meaning as well as wording (Senn 1997, 542-543). Senn observes that in areas influenced by Lutheran traditions the alterations to liturgy were generally less radical, due to a consensus that Lutherans would hold in some way to Lutheran traditions (Senn 1997, 544). However, at least in North America, they tended to become highly politically active (Senn 1997, 546). By the late 1700s and early 1800s, especially in attempts at English language liturgy, more flexibility in wording became the norm in North America. Senn observes that the liturgies became increasingly Rationalist in their outlook (Senn 1997, 547).
The move toward Rationalism was not unified. Senn notes that the Second Great Awakening, a predominantly Wesleyan movement, departed from the contemporary Rationalistic tendencies (Senn 1997, 548). The Methodist piety was outside of the mainstream of Christianity at its time. Senn notes it was at one and the same time enthusiastic in nature and sacramental, with an emphasis on "baptism, the Lord's Supper, and prayer" (Senn 1997, 549). Wesley created an amended version of the Book of Common Prayer for use in American congregations, generally making the service shorter so as to allow for frequent communion. At the other end of the spectrum of formality, Senn describes a party of high-church, traditional Anglicans who participated in the founding of the Episcopal church in North America (Senn 1997, 5541). This in turn led to significant disputes over ordination and revisions to the Book of Common Prayer, particularly in regard to its language affirming the English monarch (Senn 1997, 552). Senn describes these liturgical developments in some detail.
Enlightenment ideals tended to decrease the role of music, particularly of choir schools associated with Latin schools, in public life. Senn notes the practices of the choirs "were all considered unseemly by enlightened citizens" (Senn 1997, 556). Secular concerts and opera productions gained a more prominent place in society. The Romantic idea of art for art's sake was becoming established in the early 1800s. Senn describes in brief the work of numerous composers in the generation after J.S. Bach. While church music declined in Lutheran circles, the Reformed churches relaxed some of their musical principles, resulting in a growth of inventive hymnody (Senn 1997, 558).
The Enlightenment desire for a virtuous society led to an increased concern for the rite of confirmation (Senn 1997, 559). Within Lutheran circles, some groups had rejected confirmation as a nonessential rite, while others placed a high value on it. For communities which practiced confirmation, the methods of examining and the rites of confirmation showed considerable variation (Senn 1997, 560-561).
Senn observes that Rationalism, like Revivalism, sought an emotional response to the Christian message, thus placing rationalism and revivalism in close fellowship with each other (Senn 1997, 562). Revivalist camp meetings would gather people around the Scripture, prayer, and observance of the Lord's Supper (Senn 1997, 563). The revivalist movement typically abandoned historic forms of worship and replaced it with a strongly emotive liturgy. The pragmatic views of Charles Finney, among others, have shaped American Christianity up to the present (Senn 1997, 564).
Senn reflects that the role of emotion in worship is challenging. "Preaching and church music will appeal to the emotions" (Senn 1997, 565). The difficulty is in deciding how worship should be designed, and whether its purpose is to inspire emotions. Authentic worship, to Senn, is "not human design but the presence of Christ in the proclamation of the gospel and in the celebration of the sacraments, whose Spirit works through these means to create, sustain, and awaken faith" (Senn 1997, 565). The things we do have an impact. It is not always clear if that impact is the appropriate response. We are simply more complex than we often think.
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