Hymn: “For all the Saints” by the congregation of Immanuel Congregational Church, in the public domain at Archive.org.
First Reading: 1 Kings 17:8-16, King James Bible.
Psalm 146, King James Bible.
Motet: Tomas Luis da Victoria (1548-1611): “O quam gloriosum”, sung at St. Mary of the Visitation Catholic Church in Ottumwa, Iowa. The choir is the Cantus Angelicus Choral Society. This was in the public domain, at Archive.org. Translation: “O, how glorious is the kingdom, in which all the saints rejoice with Christ! Arrayed in white robes, they follow the Lamb, wherever He goes.”
Second Reading: Hebrews 9:24-28, World English Bible.
Organ interlude: “At the Lamb’s High Feast we Sing” (Salzburg)
Gospel: Mark 12:38-44, World English Bible.
The Lord’s Prayer: Chanted by unknown congregation, uploaded to YouTube by “LabourerFaith”, and used in accordance with Creative Commons License.
Blessing: The Aaronic Blessing from Numbers 6 (King James Version).
Organ postlude: Marc Antoine Charpentier (1643-1704): “Te Deum Prelude in D Major”, performed on the 1907 Voit organ at Diakoniekirche Luther in Mannheim Neckarstadt West, uploaded to YouTube by “RomanticChurchOrgan” and used in accordance with Creative Commons License.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
The last Sunday in October is honored in many Protestant churches as “Reformation Sunday”, recalling that on October 31, 1517 Martin Luther made public his 95 theses which, according to legend, he nailed to the door of the Castle church in Wittenburg, Germany. The opening hymn selected for today, “A Mighty Fortress is Our God”, was written by Luther himself. Also, in honor of another holiday coming up that coincides with that date, I have chosen a special treat for the organ postlude in this virtual service.
Opening Acclamation: Psalm 46:1.
Organ Prelude: “A Mighty Fortress is Our God” performed at Uppsala Cathedral by Diane Bish, from “Hymns and Sacred Songs II”, used in accordance with Creative Commons License
First Reading: Deuteronomy 6:1-9, King James Bible.
Hymn: “A Mighty Fortress is Our God” sung by an unknown congregation. Public domain.
Psalm 119:1-8, King James Bible.
Motet: Charles Villiers Stanford (1852-1924) “Beati Quorum Via”, based on Psalm 119:1, sung by the choir of St. John the Evangelist, Redhill, uploaded to YouTube by Ginette and Peter Nye, and used in accordance with Creative Commons license.
Second Reading: Hebrews 9:11-14, World English Bible.
Organ sequence: Johann Christoph Bach (1642-1703) “Wir glauben all an einen Gott”, performed on the organ of Sta. Maria church, Montblanc, Tarragona, Catalunya, Spain. Uploaded to YouTube by “Bablung music”, and used in accordance with Creative Commons license.
Gospel: Mark 12:28-34, World English Bible.
The Lord’s Prayer: from Matthew 6.
Blessing: 1 Timothy 1:17.
Organ Postlude: Johan Sebastian Bach (1685-1750): “Toccata and Fugue in D minor.” Played by Fyodor Stroganov (organ). Recorded from a concert on 10/04/2015 at the Evangelical Lutheran Cathedral of Sts. Peter and Paul. The organizer is the Collegium musicum concert agency. Used in accordance with Creative Commons license.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Hymn: “The King of Love My Shepherd Is”, verse 1; sung circa 2015 at the Basilica of the National Shrine of the Immaculate Conception. This was uploaded to YouTube by a user named “ad te levavi animam meam” and is here used in accordance with the Creative Commons license.
First Reading: Jeremiah 31:7-9, King James Bible.
Psalm 126, King James Bible.
Second Reading: Hebrews 7:23-28, World English Bible.
Hymn: “Open My Eyes That I May See” Sung at Fountainview Academy, uploaded to YouTube by Terceiro Anjo, and used in accordance with the Creative Commons License.
Gospel: Mark 10:46-52, World English Bible.
The Lord’s Prayer: From Luke.
Blessing: 2 Corinthians 13:14.
Choral “Amen”, public domain.
Organ postlude: William Harris “Postlude in G”, Performed at Immanuel Congregational Church, in the public domain at Archive.org.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Opening Sentence: From the Book of Common Prayer, 1662
Hymn: “Alleluia, Sing to Jesus”, performed by organist Diane Bish, from “Joy of Music” program “9913 Great Organs and Churches of France”. Used in accordance with the Creative Commons license.
First Reading: Isaiah 53:4-12, King James Bible.
Psalm 91:9-16, King James Bible.
Hymn: “Guide Me O Thou Great Redeemer”, unknown congregation, in the public domain at Archive.org.
Second Reading: Hebrews 5:1-10, World English Bible.
Organ sequence: “Ite Confessor Ist” Hymn Tune, played on the organ at Norwich Cathedral, used in accordance with Creative Commons License.
Gospel: Mark 10:35-45, World English Bible.
The Lord’s Prayer: From the Book of Common Prayer, 1662.
Benediction: From the Book of Common Prayer, 1662.
Organ postlude: Nicholaus Bruhns (1665-1697) “E-moll Preludium,” performed by Bertalan Nagy on the organ of the Lutheran Church in Deák Square. 2021. This recording is used in accordance with the Creative Commons license.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Hymn: “Praise to The Lord, The Almighty the King of Creation”, sung by an anonymous congregation, in the public domain.
First Reading: Amos 5:6-7, 10-15 King James Bible.
Psalm 90:12-17, King James Bible.
Gloria Patri: From a live service at the First Presbyterian Church of Wolcott. Used in accordance with Creative Commons license.
Second Reading: Hebrews 4:12-16, World English Bible.
Hymn: “O God Our Help In Ages Past”, public domain.
Gospel: Mark 10:17-31, World English Bible.
The Lord’s Prayer: From Luke.
Blessing: The Aaronic Blessing from Numbers 6 (King James Version).
Organ postlude: Dietrich Buxtehude (1637-1707), “Präludium g-Moll”, BuxWV 149, performed by Tobias Götting, Lambertikirche, Oldenburg, uploaded to YouTube by NOMINEeV, and used in accordance with Creative Commons license.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Hymn: “Love Divine All Loves Excelling” sung at Hyde Park Union Church, used in accordance with Creative Commons License.
First Reading: Genesis 2:18-24, King James Bible.
Psalm 9
Hymn: “For the Beauty of the Earth”, public domain.
Second Reading: Hebrew 1:1-4, and 2:5-12, World English Bible.
Organ Sequence: David Johnson’s “Wondrous Love”, played by Joey Wetzels on the great Klais organ of the Monastery St. Michael in Steyl, uploaded to YouTube by Joey Wetzels, used in accordance with Creative Commons license.
Gospel: Mark 10:2-16, World English Bible.
“Lord Have Mercy” from Lutheran Vespers, Tacoma 2008. This was uploaded to YouTube by Pacific Lutheran University, and used in accordance with Creative Commons license.
The Lord’s Prayer from Matthew.
Blessing: 1 Timothy 1:17.
Organ postlude: J. S. Bach (1685–1750), “Präludium a-Moll”, BWV 543, performed by Lucas Pohle at Nikolaikirche Leipzig, used in accordance with Creative Commons license.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Thanks to my sons, I have come late to a recent popular TV show that dealt with angels, demons, and the occult, namely “Supernatural”. I have seen reviewers describe the show as underwear models fighting demons, and that makes me chuckle. I am tempted to join the Christian responses of either avoiding it as clearly heretical, or dismissing it with a wave of the hand and saying something along the lines of, “it’s just fantasy; enjoy it and don’t think too hard.” However, thanks to fielding questions about demons and angels, and for the benefit of my sons, I will engage with some of the ideas raised by “Supernatural”.
First, I will credit some things that the show gets “right” according to hints from the Bible. In contrast to popular images of angels as beautiful women with harps, or frivolous babies with wings, the show’s portrayal of angels as powerful warriors of grim determination are, in my view, an improvement.
Biblical angels are supernatural beings of power, spiritual in nature and therefore generally invisible to mortal eyes; but they are able to take human form. As an example, men in white were seen at the tomb of Jesus to announce his resurrection, and also on the hilltop after his ascension. The writer of Hebrews furthermore advises Christians:
“Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.”
Examples of angels appearing as men from the Old Testament would include the two men who visited Lot prior to destroying Sodom and Gomorrah in Genesis 19.
In the majority of the biblical passages that deal with angels, they are performing the role of emissary or spokesperson, sent from God. The very word “angel” (ἄγγελος or angelos ) means “messenger”. But they also are also engaged in executing God’s judgement upon unrighteous people, and in protecting God’s people.
As in the TV show, the Bible also speaks of angels as being engaged in warfare. For example, in Revelation 17, we get this information from the apocalyptic vision of St. John:
“Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, but he was defeated, and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.”
The Bible speaks of archangels, who are leaders or “princes” among the angelic host. Two are mentioned by name, Gabriel and Michael. The Book of Daniel mentions Michael twice. In chapter 10 an unnamed angel visits Daniel, and tells him that he was delayed:
“The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia”
From Chapter 12 of Daniel:
“At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book.”
Gabriel says this of himself in Luke chapter 1:
“And the angel answered him, ‘I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news’.”
As in the show, angels can fall away and betray God. In the New Testament , the books of Jude, and 2 Peter have nearly identical passages regarding fallen angels being imprisoned. From Jude:
“And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.”
This brings me now to things the show gets terribly wrong. In many aspects of its portrayal of angels and demons, “Supernatural” becomes either downright asinine, or simply blasphemous. Time will not allow me to list all of the sins of this show. I will gloss over the silliness involving ancient Greek gods and goddesses, Hindu deities and the like—from a Christian perspective these are not real. I will also set aside the tendency of secular media to mangle the Christian apocalypse, a topic that both fascinates and is woefully misunderstood. The show furthermore has an almost medieval fascination with relics, Latin incantations, holy water, and amulets.
The series depicts angels possessing humans, much like demons do, and using them as “meat suits” or “vessels”. This is not really Biblical.
Furthermore, in “Supernatural” even the “good” angels are portrayed as being clueless at best (Castiel) and more often as total jerks (Gabriel and Raphael), and not always much better than the demons they fight.
In fact, sometimes Sam and Dean must try to kill angels in order to protect themselves or their world from annihilation. An undercurrent of dualism becomes ever more prominent in later seasons. Rather than good being superior to evil, and evil needing to be vanquished, the idea is that good and evil are merely opposite forces that are both needed for balance, like the Chinese Yin and Yang.
In Christian theology this would be foolishness. St Thomas Aquinas described evil as privation. As one writer describes it, “Evil is not some thing in its own right – like some kind of dark seeping ooze that invades goodness and destroys it. No, evil is not a “thing” at all, but the falling-short, an emptiness or non-functioning, in something else.“ (Dr. Joseph Magee, “Saint Thomas Aquinas and the Problem of Evil”, online at https://aquinasonline.com/problem-of-evil/)
I find it quite interesting that a show dealing with angels and demons in every episode is nonetheless simultaneously very nearly devoid of God. The angels are usually portrayed as agnostics who lament that their “Father is absent” and wonder whether God even exists. This is in stark contrast to the biblical depictions of angels as being in the presence of God. (When God does finally appear in “Supernatural” he is a limited being, bearing little relation to the God of Christianity–This could be a subject for a different essay).
Even harder to find than God is any trace of the Son of God. The series has an “Antichrist” but no “Christ”. Jesus is mostly a nonentity in “Supernatural”. In an episode in season 6, a diabolical being named “Eve” tells a Christian truck driver “you do know that Jesus was just a man” before brutally killing him. Of course, in Christianity, Jesus is more than just a man. He is at the center of it all. He is the God-man who after triumphing over death and evil, has been exalted to the heavenly throne, to “the right hand of God”, where he is surrounded by hosts of angels.
Jesus tells his disciples in John 1:51, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”
The final role for angels listed in the Bible is that of choir. As in the old hymn, “Crown Him with Many Crowns”, the heavenly anthem of the angels ultimately will drown out all other music, including the cacophony of this world. In Revelation 5, John has the vision of an innumerable throng of angels “numbering thousands upon thousands, and ten thousand times ten thousand” encircling the throne and singing songs of praise to Jesus. Let us now take up their anthem:
“Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”
Organ prelude: Max Reger (1873-1916) “Scherzo in D”, Op 65, performed by Raúl Prieto Ramírez, on the restored 1928 Skinner Organ at Hope College, MI, used in accordance with Creative Commons License.
First Reading: Numbers 11:4-6, 10-16, 24-29, King James Bible.
Psalm 19:7-14, King James Version.
Hymn: “All Creatures of Our God and King” (verse 1), from the Diane Bish “Joy of Music” program “Hymns of Faith”, Performed at Miller Chapel, Princeton Theological Seminary, Creative Commons.
Second Reading: James 5:13-20, World English Bible.
Hymn: “If You Will Trust In God to Guide Thee.” Sung by Immanuel Congregational Church, Hartford. In the Public Domain.
Gospel: Mark 9:38-50, World English Bible.
The Lord’s Prayer: From Matthew 6.
Blessing: From Ephesians 3.
Postlude: Max Reger (1873-1916) “Toccata and Fuge a-moll,” opus 80, performed by Kerstin Wolf on the Beckerath-Orgel in St. Petri, Hamburg, around 2015. This recording is used in accordance with the Creative Commons license.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Hymn: “Come, Thou Almighty King”, unknown congregation, available in public domain.
First Reading: Jeremiah 11:18-20, King James Bible.
Psalm 54, King James Version.
Second Reading: James 3:13-4:3, 7-8, World English Bible.
Organ Sequence: Starling Goodwin (1711-1774), “London Old, Interlude 1”, uploaded to YouTube by Chordis and Organo, used in accordance with Creative Commons license.
Gospel: Mark 9:30-37, World English Bible.
The Lord’s Prayer: Chanted by unknown congregation, uploaded to YouTube by “LabourerFaith”, and used in accordance with Creative Commons License.
Blessing: The Aaronic Blessing from Numbers 6 (King James Version).
Postlude: Nicholaus Bruhns (1665-1697) “Praeludium, e-moll”, performed on Arp Schnitger Orgel at Ganderkesee, by Thorsten Ahlrichs, use in accordance with Creative Commons licence.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.
Organ prelude: Jeremiah Clarke (1674-1707), “Prince of Denmark March”, Performed by Michael Rondeau, available in the public domain, at MusOpen.org.
First Reading: Isaiah 50:4-9, King James Bible.
Psalm 116:1-9, King James Version.
Second Reading: James 3:1-12, World English Bible.
Hymn: “Crown Him with Many Crowns”, public domain.
Gospel: Mark 8:27-38, World English Bible.
Lord’s Prayer: From the Book of Common Prayer 1662.
Benediction: From the Book of Common Prayer 1662.
Postlude: Johann Sebastian Bach (1685-1750) “Fantasia and Fugue”, BWV 562, performed by Gosse Hulzinga, in the public domain at MusOpen.org.
The Bible passages were recorded by Librivox, and are in the public domain. Readings correspond to the Revised Common Lectionary. All audio files are given with attribution where known.