St. Paul’s Episcopal Church – Closing after almost Seven Score Years

“The days of our age are threescore years and ten.” — Psalm 90:10 (BCP)

St. Paul’s Episcopal Church on 34th Street in downtown Newport News, Virginia, is closing. (See announcement’s on the church’s Facebook page, and articles in the Daily Press on April 21, and May 12, and on WAVY on May 14. The final free meal offered through its Community Action Network was this morning May 19. The final regular service will be next Sunday, May 26 at 10:30. The deconsecration service is set for Saturday, July 20, at 11 a.m. Episcopalians first began ministry in Newport News when it was chosen as the terminus of the Chesapeake and Ohio Railroad in 1881. By this reckoning the church is 139 years old as has been stated in several headlines. The parish was formally organized slightly later, on Easter Monday, March 26, 1883. Its current building was opened on Easter Day, April 5, 1900.

From whichever beginning St. Paul’s age is counted, it has lasted nearly twice the biblical human lifespan of seventy years (“threescore years and ten”). That is impressive for any congregation, especially one in a difficult place such as Downtown Newport News became decades ago.

My Family’s Episcopal Church

St. Paul’s is one of two churches in which I was raised. The other is Trinity United Methodist Church located five blocks down river on 29th Street. My paternal grandparents immigrated from Belfast, Northern Ireland, and were married in December 1929. I assume they began attending St. Paul’s in 1930. They raised their sons there, witnessed grandchildren baptized there, and were buried from St. Paul’s in 1970, the year before I was born. My parents and I attended St. Paul’s and Trinity (my mother’s church) on alternate Sundays for roughly the first decade of my life. Then for a variety of reasons we stopped going to St. Paul’s. This made my life easier with only one children’s choir and one Sunday school class to keep up with. It was at Trinity that I was baptized and confirmed. My mother is still an active leader there. While education and career has caused me to live far away from Virginia for the past twenty-six years, I visit often and know Downtown Newport News well from Trinity’s perspective.

Mom told me St. Paul’s was closing before it was announced publicly, over a month ago, but it has taken me a while to blog about it. There is a lot to process. Our connection to St. Paul’s continued through League of Downtown Churches events, family baptisms, and weddings. Though eventually some of those family members joined other Episcopal churches closer to where they had moved. Others simply stopped attending St. Paul’s. In college I renewed my involvement in the Episcopal Church, while maintaining involvement in the United Methodist Church. It’s a pattern I’ve continued my whole life. My experiences of worship and architecture at Trinity and St. Paul’s set much of the course for the initial phase of my scholarly career in the history of religion, worship, and architecture in the U.S. So St. Paul’s is an essential part of my story. But I am only barely a part of its. The many chapters of its history are best told by its dedicated, long serving members. Especially those who have helped it offer a seven-days a week ministry for decades. What I can offer are some notes from my perspective as a historian of the American religious landscape.

Downtown Newport News

Downtown Newport News is a small rather isolated neighborhood that was once the commercial center of the Virginia Peninsula. The community was created in the 1880s when Colis P. Huntington selected it as the Atlantic port for his Chesapeake and Ohio Railroad. He also founded Newport News Shipbuilding and Dry Dock Company there. In time it became the premier builder of ships for the U.S. Navy, a position it retains. Bounded by the three-mile-wide James River on the west, a multiple-track railroad right-a-way on the east, downtown is at most five blocks wide. While there is a continuous area of residential development to the north, on the south is a huge railroad terminal precludes other development.

Multiple overpasses connected downtown to the much larger residential areas to the east. For this reason, some people spoke of going, “overtown” rather than “downtown.” But despite the bridges, downtown is located on the corner of a peninsula. It was never in the middle of anything. Development spread to the north and east and other centers of commerce, residence, and recreation emerged.

Stores began moving out of downtown to suburban shopping centers in the 1950s. Many grand redevelopment plans were floated. None were realized. The historic Newport News High School was first converted to an intermediate school and then closed entirely in 1980. Peninsula Catholic High School stayed downtown for an additional fifteen years until it too moved away. By the 1990s, downtown was basically just the city government, Newport News Shipbuilding, and its accompanying Navy facilities.

Houses of worship began closing in the late 1950s According to Downtown Newport News by William A. Fox, Trinity Lutheran Church relocated in 1958, Rodef Sholom synagogue in 1959, and First Christian Church in 1962. The Sts. Constantine and Helen Greek Orthodox Church remained downtown until 1982.

The Downtown Churches

The remaining five churches: Baptist, Methodist, Presbyterian, Catholic, and Episcopal, had formed the League of Downtown Churches in 1969. In various ways they embraced the downtown identity and stayed longer. Yet two of them closed before the end of the century. First Baptist started a suburban chapel in 1977 and closed its downtown location in 1989. An adult Sunday school class from the Baptist church stayed downtown, holding their meetings in First Presbyterian Church until it too closed in 2000. St. Vincent de Paul Catholic Church, Trinity United Methodist Church, and St. Paul’s stayed open.

The building of I-664 through the old railroad right-away and the opening of the Monitor Merrimac Memorial Bridge Tunnel in 1992 provided easy access to downtown Newport News from the rest of the region. New congregations moved into the Baptist and Presbyterian buildings. Today the Full Gospel Kingdom Church meets in Presbyterian building and the Dominion Outreach Worship Center in the Baptist building. The Greek Orthodox building still stands empty.

All of the six surviving downtown church building are architecturally impressive and representative of their denomination’s turn-of-the-century worship spaces. Two, First Baptist and St. Vincent de Paul, have been listed on the National Register of Historic Places. First Baptist (NRHP 0000774), listed in 2000, was designed by the prolific church architect R. H. Hunt of Chattanooga, Tennessee. It follows a design for a Richardsonian Romanesque auditorium church that Hunt adapted for many churches throughout the South including First Baptist Church on East Bute St. in Norfolk and Court Street Baptist Church in Portsmouth. St. Vincent’s (NRHP 05000525), listed in 2005, was designed in a classical revival style by Carl Ruehmund of Richmond. While St. Paul’s is not (yet) on the National Register. However, several later works by its architect, P. Thornton Mayre are included.

P. Thornton Mayre and the Architecture of St. Paul’s

Mayre was a native of Alexandria, Virginia. He attended Randoph-Macon College and the University of Virginia before serving as a volunteer in Cuba in the Spanish American War. After briefly working with Glen Brown in Washington, D.C., Mayre began his architectural practice in Newport News. For St. Paul’s he designed a strongly symmetrical Gothic revival building that evoked the English perpendicular Gothic period that was rising in popularity at the close of the nineteenth century. He placed a wide and high nave between structural side aisle that were wide enough for seating.

Interior of St. Paul’s Episcopal Church. Photo: Daily Press, 2019.

Mayre would later employ many of the same features on a larger scale in his design for St. Luke’s Episcopal Church in Atlanta, Georgia. Here, however, he conformed to the new practice of reducing the structural aisles to passageways so that no seat would have its view blocked by a column.

St. Luke’s Episcopal Church, Atlanta, Georgia. Photo AGO Atlanta

Like St. Luke’s, St. Paul’s is a light and airy incarnation of the Gothic. This characteristic is amplified by the fact that its walls are now painted white, rather than the gray as they were for much the building’s history.

Mayre moved from Newport News to Atlanta in 1903 after winning the commission for the Atlanta Terminal Station. From Atlanta he designed buildings for many cities in the Deep South, including two celebrated ones in Birmingham, Alabama, (where I have lived since 1999).

Highlands United Methodist Church still defines the landscape of the Five Points South neighborhood. The Birmingham Terminal Station is Birmingham’s most lamented lost building. It was razed in 1969, but just this weekend a special exhibit celebrating it as “Birmingham’s Temple of Travel” opened at the Vulcan Museum, the museum of Birmingham history.

During the process of planning St. Paul’s, a parish leader wrote Ralph Adams Cram, the Boston architect who was at the time publishing an influential series of articles on church architecture in the Churchman. (They were later published as Church Building.) The parish leader asked Cram to volunteer a preliminary design for the new church. Cram responded by explaining that that was not how professional architects worked. The Newport News parishioner admonished Cram, explaining that he was trying to elevate taste in a place that needed it. Couldn’t he at least send a sketch?

I haven’t seen a record of Cram’s reply. Mayre’s St. Paul’s with its tall clerestory, central battlement tower, and chancel window certainly reflects Cram’s influence. His 1892-93 building for All Saints’ Episcopal Church in Ashmont, Massachusetts was widely celebrated.

Most of the windows in St. Paul’s are of simple colored glass in a diamond design. This was common in many Gothic churches of the period. Often these would be replaced by more elaborate designs as the congregation decided to invest money in glass. At St. Paul’s only two windows are pictorial. One features a medallion of St. Paul and the letters alpha and omega. This was from the chancel of the parish’s first building on 25th Street. The second is the great chancel window that was installed in the 1930s.

The window is designed and signed by the firm of Louis Comfort Tiffany. It is not, however, in the opalescent glass that Tiffany made famous in the late 1890s. Rather it is in the more academically correct Gothic revival style championed in America by Cram and Tiffany’s rival in stained glass, Charles Connick of Boston. Connick took his cue from the windows of Chartres and other French cathedrals, reveling in vibrant blues and in windows designed as mosaics of small pieces of glass. The St, Paul’s window shows that the Tiffany studio could do this style too, even though it would be one of their last.

The bottom register of the window depicts five biblical scenes: the Last Supper, Crucifixion, Resurrection, Ascension, and he Day of Pentecost. The upper registers are largely geometrical designs. The rest of the window consists of geometrical designs and symbols. The cut of the individual pieces of glass realizes the jewel-like quality of stained glass that was prized in the age of Connick and Cram.

Fixity and Change

Like any parish that lasts beyond a generation, St. Paul’s has had many lives. These have included being a young congregation in an emerging industrial center, thriving as an established downtown church, and ministering to economically disadvantaged individuals in a part of town that most people had avoided. Along with St. Vincent’s, St. Paul’s took a leading role in opening its doors for social ministries. The Daily Press reports that St. Paul’s began offering a lunch five-days a week in 1976. Through the Community Action Network, the various aspects of this ministry became key to St. Paul’s identity seven days a week.

The study of the American religious landscape emphasizes that change is inevitable. Landscapes are fluid, especially given the major changes in transportation and population that the U.S. has experienced in the past century. It takes great determination and commitment for a congregation to last more than a generation. Indeed, some contemporary church growth specialists would advise it is unnatural and should be avoided. Yet church buildings and their congregations are often important places of constancy. The cornerstone of St. Paul’s church has been in the same place since November 1899. Very few things in downtown Newport News have stayed in place that long.

Cornerstone of St. Paul’s Episcopal Church. A.D. 1899 with the IHS monogram of the name of Jesus.

Deconsecrating a Church Building

In writing an essay for the forthcoming Oxford Handbook of Religious Place, one of the most memorable articles I read was on the deconsecration of a church building. In the article published in 2015 in Practical Matters, Barry Stephenson, a professor of religion in Newfoundland, examined the service marking the closing of Highgate United Church of Canada in southwestern Ontario. The congregation and its 1898 building began as a Methodist congregation, and like all Canadian Methodists entered the newly created United Church of Canada in 1925. Interviewing parishioners a few weeks before the service closing the church, Stephenson was struck by the importance of the building itself to longtime members. In contrast, the liturgy marking the closing of the building strongly emphasized the Christian teaching that faith and worship are not tied to a particular place, but can take place anywhere. The legitimacy of the grief of closing the building was largely denied. “Do not think of this as an ending,” the congregation was told in the deco section service. Also despite the evident importance of the physicality of the place to members, “nothing was done to or with the building itself in the closing service.” The official ending of the service was simply the reading of the verbal declaration that this was “no longer a place of meeting of the United Church of Canada.”

The service did not actually end there. A longtime member interrupted the proceedings as they were transitioning toward a reception with food. He spoke extemporaneously and said essentially, “We are ashamed that we haven’t been able to carry on.” Stephenson concluded that the rites of closing a church should “not merely be held ‘in’ the closing church; action can be centered ‘on’ the church” and that a service of deconsecration ought not “occlude the sense of an ending, and the complex tangled emotions that endings occasion.”

Certainly nothing that I’ve read about the closing of St. Paul’s or the conversations with friends and family that I have had shows the temptation to occlude a sense of ending. Sorrow and grief are being freely shared. The service for “secularizing a consecrated building” in the Episcopal Church’s Book of Occasional Services is quite brief and acknowledges that “some will suffer a sense of loss.” The service, however, is not more attentive to the building itself than that described by Stevenson. The first rubric that proceeds the service states that “The Altar(s) and all consecrated and dedicated objects that are to be preserved are removed from the building before the service begins.” After that it is simply the reading of the bishop’s written declaration that secularizes the building. Then “praise and thanksgiving” is offered to God for “the blessings, help, and comfort bestowed upon [God’s] people in this place.”

I don’t presume to know what would be best for the faithful people of St. Paul’s as they close their church. I do know that church buildings and their furnishings are important part of Christians’ lives. I’m sure there are many resources beyond the BOS which Bishop John Magness and parish leaders will consult. I can imagine prayers of thanksgiving being offered at the various liturgical stations of the church such as the font, the pulpit, and the table.

Just as congregations that live a long life adapt and change to their changing environments, so do houses of worship that survive their initial congregations. First Baptist and First Presbyterian now serve other congregations. Elsewhere churches have become Islamic mosques, Buddhist temples, residences, and restaurants. Sometimes buildings return to religious use after decades serving a secular purpose. It will be interesting to see what the future holds for the buildings of St. Paul’s Episcopal Church.

Conversion of St. Paul and the Feasts of Apostles

Today, January 25th, is the feast of the Conversion of St. Paul. There is a nice arrangement of the liturgical calendar in the fact that exactly one month after Christmas, in the season of Epiphany, comes the feast of the great missionary apostle. It is also the last day of the Week of Prayer for Christian Unity. This eight-day period has been observed since 1908. It begins on January 18. Originally Anglican, Lutheran, and Roman Catholic churches all observed it as feast of St. Peter. Thus the Week of Prayer for Christian Unity unites the feast of these two apostles who are often seen as rivals.

It is possible to read too much into the traditional assignment of days to the feasts of biblical saints. Since the dates of their death or martyrdom are generally unknown, their traditional days have more do to with the dedication of churches in their honor, if their origin is known at all.

But, since allegorical interpretation is common in Christianity, one may consider that:

  • The feast of St. Andrew, the first apostle to be called to follow Jesus, begins the liturgical year on November 30.
  • The feast of “doubting” Thomas occurs on the shortest day of the year (in the northern hemisphere) when the light of the sun begins to grow stronger over the darkness of the night.
  • The feast of John the Apostle, Evangelist, and Beloved Disciple is closest to Jesus’ birthday. This is fitting both because he was the disciple who reclined next to Jesus at the Last Supper, and whom the Gospel of John says served as an intermediary for Peter on a few occasions.
  • The twin feasts of the Confession of Peter and the Conversion of Paul have a nice alliterative symmetry in English. They twin the sometime-rival apostles in the winter even as they are twinned in the feast of their martyrdom in the summer on June 29. As Paul has often been seen as the “type” and “representative” of Protestantism, grace, and freedom and Peter of Roman Catholicism, law, and order, octave, or eight days including their feasts is well chosen as a time to emphasize Christian Unity. They also figure most prominently in the story of early Christian missions in the Acts of the Apostles and thus fittingly occur in the season of Epiphany that is so closely associated with mission.
  • The feasts of Simon and Jude, two of the most obscure apostles occurs near the end of the year, shortly before the feast of All Saints’, which exists in part to honor those saints whom the church has forgotten.

Of course not all Christian observe the same calendar of saints. In reforming and consolidating their medieval inheritance, Western Christian have taken slightly different paths. In the 1960s, the Roman Catholic church

  • Moved the feast of St. Thomas to July 3 so it would not be overshadowed by the special observances leading up to Christmas.
  • Moved the feast of St. Matthais was moved from February 25, which often falls in Lent, to May 14. Some have suggested that it be observed on the Monday after the Ascension, since Mathias’s only appearance in the Bible is when he is chosen after Jesus’ ascension and before Pentecost.
  • Combined the two feasts of the Chair of Peter (on January 18 and February 22) into one on February 22.

Anglicans and Lutherans kept January 18 as the Confession of St. Peter and did not observe February 22. But they have divided among themselves on whether to follow the other changes. The Episcopal Church and the Lutheran Church–Missouri Synod have kept the traditional dates, while the Church of England and the Evangelical Lutheran Church in America have adopted the new Roman dates. The two major variations of the the Western calendar of apostolic feasts follow below.

Calendar of the Episcopal Church and Lutheran Church–Missouri Synod

November 30 – Andrew
December 21 – Thomas
December 27 – John
January 18 – Peter (confession of)
January 25 – Paul (conversion of)
February 25 – Matthias
May 1 – Philip and James (the less, son of Alphaeus)
June 11 – Barnabas
June 29 – Peter and Paul
July 25 – James (the greater, son of Zebedee)
August 24 – Bartholomew
September 21 – Matthew
October 28 – Simon and Jude

General Roman Calendar

November 30 – Andrew
December 27 – John
January 25 – Paul (conversion of)
February 22 – Peter (chair of)
May 3 – Philip and James (the less, son of Alphaeus)
May 14 – Matthias
June 11 – Barnabas
June 29 – Peter and Paul
July 3 – Thomas
July 25 – James (the greater, son of Zebedee)
August 24 – Bartholomew
September 21 – Matthew
October 28 – Simon and Jude

Spaces that Shape: Architecture for Worship

In the summer of 2017, the Center for Worship and the Arts at Samford University produced a nine-minute video on understanding church architecture. It was used in Animate, their week-long summer program for teenagers and others. I provided the narration. I’ll be referring to it in a talk at a All Saints’ Episcopal Church this week, so I’m sharing it here for easy access. I hope you find it helpful.

They produced a teaching activity handout based on my notes. If you are interested, let me know, and I’ll see if we can track down a copy.

Epiphany Proclamation of the Date of Easter: History, Texts, and Suggestions

My students know that I am fascinated by religious calendars and liturgical texts. These come together uniquely in the the formal announcement of the date of Easter and other feasts at the celebration of the Epiphany. This ancient custom originated long before printed calendars and may seem utterly unnecessary today. Indeed for most of the history of printing, it has not been performed in parish churches. Yet, in recent decades it has been revived in some Roman Catholic and other churches as a way of linking the observance of Christ’s birth to his resurrection. There now two texts commonly used for the proclamation in English. I think both have there merits and that the one more commonly used by Anglicans and Episcopalians would benefit from a few edits.

A variety of sources from the fifth and sixth centuries testify that after parish clergy received news of the date of Easter each year from their bishop they would announce it on Epiphany. From at least the sixteenth century, however, in the Roman Rite the announcement occurred only in Epiphany masses celebrated by a bishop. It survived longer as a practice in parish churches in the Parasian Rite. But this use was curtailed in the nineteenth century. Beginning in the 1970s, Liturgy Training Publications published an English version of it for optional use in Catholic parishes (Merz 2011). A few Episcopalians, Anglicans and perhaps some other Protestants began to use it as well to add an additional festive element to the Epiphany celebration and unite the nativity and paschal cycles of the church year.

Texts, Music, and Variations
Two English texts for the proclamation are in common use. A translation of the Latin text is supplied in the current Roman Missal (2011). Its content is very matter-of-fact. It begins, “Know, dear brothers and sisters that, as we have rejoiced at the Nativity of our Lord Jesus Christ, so by leave of God’s mercy, we announce to you also the joy of his resurrection” and then proceeds to list the dates. Its liturgical performance, however, is more significant than the text itself. It is sung to the same tone as the Easter Proclamation (the Exsultet). For those familiar with it, it brings the full joy and solemnity of the Easter Vigil into the Epiphany eucharist. (The text and a video of its performance are near the end of this post.)

A longer form, approved by the Congregation for Divine Worship in 1989, was used by Roman Catholics through 2011. It is still the version most commonly used by Episcopalians and Anglicans. This longer form is more instructive and can hold its own in the liturgy even if it is not sung. It was published to be sung to a preface tone, not the Exsultet. Using the same tone as the Exsultet would be an improvement.

The text itself needs improvement in at least two places. First, it states, “from Easter are reckoned all the days we keep holy.” This is true theologically. And thus through a “theological license” one might deem it liturgically acceptable. Yet, it is not true calendrically and the proclamation is about the details of the calendar. Second, given the Easter-centered elaboration in this text, the abrupt announcement of the date of the First Sunday of Advent sounds like an awkward. It should be included more logically into the flow of the proclamation. Here is the text as it stands, below it I will propose changes to remedy this problems.

Dear brothers and sisters, the glory of the Lord has shone upon us, and shall ever be manifest among us, until the day of his return. Through the rhythms of times and seasons let us celebrate the mysteries of salvation.
Let us recall the year’s culmination, the Easter Triduum of the Lord: his last supper, his crucifixion, his burial, and his rising celebrated between the evening of the . . . of . . . and the evening of the . . . of . . .
Each Easter–as on each Sunday–the Holy Church makes present the great and saving deed by which Christ has for ever conquered sin and death.
From Easter are reckoned all the days we keep holy. Ash Wednesday, the beginning of Lent, will occur on the . . . of . . ..
The Ascension of the Lord will be commemorated on the . . . of . . .
Pentecost, the joyful conclusion of the season of Easter, will be celebrated on the . . . of . . . And this year the First Sunday of Advent will be on the . . . of . . . .
Likewise the pilgrim Church proclaims the passover of Christ in the feasts of the holy Mother of God, in the feasts of the Apostles and Saints, and in the commemoration of the faithful departed.
To Jesus Christ, who was, who is, and who is to come, Lord of time and history, be endless praise, for ever and ever.
R. Amen

“The Proclamation of the Date of Easter on Epiphany,” Sacramentary Supplement . . . Approved for Use in the Diocese of the United States of America by the National Conference of Catholic Bishops and Confirmed by the Apostolic See  (New York: Catholic Book Publishing, 1994), 28

The first change I propose is simply to insert the word “moveable” before “days we keep holy.” This brings the text in line with the realities of the calendar. The dates of Christmas and most saints’ days are in no way affected by Easter’s changing date.

The second change is to move the announcement of the date of the beginning of Advent until after the sentence about the feasts of the saints, and to link it to them. There are a couple of good ways to do this. My preference is to follow ancient tradition and the universal norms for the Catholic calendar issued by Pope Paul VI and state that Advent begins on the Sunday closest to St. Andrew’s Day, November 30 (Roman Missal,114). The First Sunday of Advent is always both the fourth Sunday before December 25th and the Sunday nearest November 30. Since Andrew was the first apostle called by Jesus, it makes sense that he begins the liturgical year. With this change I suggest the end of the proclamation be:

“Likewise the pilgrim Church proclaims the passover of Christ in the feasts of the holy Mother of God, in the feasts of the Apostles and Saints, and in the commemoration of the faithful departed.
“These conclude and begin anew with the feast of Andrew, the first Apostle to follow the Lord, on the 30th of November. Thus the First Sunday of the Advent of our Lord Jesus Christ will be the … day of ….
“To Jesus Christ, who was, who is, and who is to come, Lord of time and history, be endless praise, for ever and ever.”

(If November 30 is a Sunday, Andrew’s feast is transferred to December 1. In that case the text is given as above, but with December 1 given as Andrew’s day.)

If the mention of St. Andrew is not desirable, an alternative ending is

“These days are reckoned from the Nativity of our Lord, as is the season of his Advent which this year will begin on Sunday, the . . . of . . ..

Arguably, the reference to the “day of his return” in the opening of this long form of the proclamation invites a more significant reference to Advent and the Second Coming as a kind of inclusio, but I’ll save that proposal for others or another time.

Full texts of the short form, the long form with my edits, and other resources follow below.

‘Short Form’ Announcement of Easter and the Movable Feasts (Roman Missal, 2011) — Text and Performance

Know, dear brethren (brothers and sisters),
that, as we have rejoiced at the Nativity of our Lord Jesus Christ,
so by leave of God’s mercy
we announce to you also the joy of his Resurrection,
who is our Savior.
On the  day of  will fall Ash Wednesday,
and the beginning of the fast of the most sacred Lenten season.
On the  day of … you will celebrate with joy Easter Day,
the Paschal feast of our Lord Jesus Christ.
On the … day of … will be the Ascension of our Lord Jesus Christ.]
On the … day of …, the feast of Pentecost.
On the … day of , the feast of the Most Holy Body and Blood of Christ.
On the … day of , the First Sunday of the Advent of our Lord Jesus Christ, to whom is honor and glory for ever and ever.

“The Announcement of Easter and the Moveable Feasts” Roman Missal (USCCB, 2011), 1448-49
Instructional video from the Archdiocese of Portland, Oregon. The proclamation itself begins at 1:51.

As Corinna Laughlin notes in her pastoral introduction to the text, the fact that the Roman Missale does not include the text of the Epiphany proclamation without music suggests that if it is not sung, it should not be read (Proclamations 2011). That makes sense to me if this short form is to be used.

‘Long Form’ “The Proclamation of the Date of Easter on Epiphany” (1989) Sacramentary Supplement (1994) — Performance

‘Long Form’ with suggested amendments incorporated

Dear brothers and sisters, the glory of the Lord has shone upon us, and shall ever be manifest among us, until the day of his return. Through the rhythms of times and seasons let us celebrate the mysteries of salvation.
Let us recall the year’s culmination, the Easter Triduum of the Lord: his last supper, his crucifixion, his burial, and his rising celebrated between the evening of the . . . of . . .and the evening of the . . . of . . ..
Each Easter – as on each Sunday – the Holy Church makes present the great and saving deed by which Christ has for ever conquered sin and death.
From Easter are reckoned all the movable days we keep holy. Ash Wednesday, the beginning of Lent, will occur on the . . . of . . . .
The Ascension of the Lord will be commemorated on the . . . of . . ..
Pentecost, the joyful conclusion of the season of Easter, will be celebrated on the . . . of . . ..
Likewise the pilgrim Church proclaims the passover of Christ in the feasts of the holy Mother of God, in the feasts of the Apostles and Saints, and in the commemoration of the faithful departed.
These conclude and begin anew with the feast of Andrew, the first Apostle to follow the Lord, on the 30th of November. Thus the First Sunday of the Advent of our Lord Jesus Christ will be the … of ….
To Jesus Christ, who was, who is, and who is to come, Lord of time and history, be endless praise, for ever and ever.
R. Amen

Other Resources

  • The version of the long form provided by Creighton University’s Online Ministries includes the date of Easter Sunday as well as the Triduum.
  • The United States Conference of Catholic Bishops provides the short form with dates for 2019 on its site.
  • On his popular Liturgy blog, Bosco Peters provides the long form, including the dates of Easter Sunday, divided so that it may be read by two lectors.
  • A recording of an a capella proclamation of the long form is here. The audio is good, though the video is shaky.
  • The short form in both Latin and English set in musical notation may be found in various resources including on the Chant Cafe blog.
  • A useful history of the proclamation is provided by Henri Adam de Villers on the New Liturgical Movement Blog.

Works Cited

  • Merz, Daniel J., and Marcel Rooney. 2011. Essential presidential prayers and texts : a Roman missal study edition and workbook. Chicago, IL: Liturgy Training Publications.
  • Proclamations for Christmas, Epiphany, and Easter. 2011. Chicago, IL: Liturgy Training Publications.
  • The Roman Missal . . . English Translation According to the Third Typical Edition For Use in the Diocese of the United States of America. 2011. Chicago: Liturgy Training Publications.
  • Sacramentary Supplement . . . Approved for Use in the Dioceses of the United States of America. 1994. New York: Catholic Book Publishing.

St. John the Evangelist, Philip Schaff, and Christian Unity

Today, December 27, is the feast day of St. John the Evangelist. While internal evidence in the Bible suggests otherwise, tradition identifies him as the son of Zebedee, the disciple whom Jesus loved, and the author of all five books in the New Testament ascribed to a John. As such his role in the New Testament is rivaled only by Peter and Paul. He is recognized in Christian art by usually being beardless or symbolized by an eagle or a chalice with a snake.

St. John the Evangelist represented as on the base of pulpit in Cordoba Cathedal, Spain, and in a rose window at St. Paul’s Cathedral, St. Paul, Minnesota, USA.

Co-editing the works of the pioneering church historian Philip Schaff with my colleague Ted Trost, I learned much about the adulation John has received through the centuries. Schaff was born almost 200 years ago on January 1, 1819. Next week the bicentennial of his birth will be celebrated at the annual meeting of the American Society of Church History, which he founded.

In his first book, The Principle of Protestantism (1845), Schaff wrote

John, the apostle of love, has not without reason been styled by the church the “Theologian” per eminentiam. For by the eagle flight of his believing speculation into the depths of God and his Word as existing before the world and then made flesh for our salvation, he may be said to have led the way to Christian theology in its bold and glorious course. His love is only the strong will-force of knowledge, his knowledge but the keen vision of love.

The whole history of the Church furnishes proof that the men who have exerted the greatest and most happy influence, the wakers of a new life, the pillars of the temple of God, have always been distinguished also above there contemporaries by a thorough scientific cultivation.

Philip Schaff, The Principle of Protestantism, trans. John W. Nevin, in The Development of the Church, edited by David R. Bains and Theodore Louis Trost (Wipf and Stock, 2017), 175-6.

Schaff cites a medieval Latin hymn in praise of John. In his St. John the Divine: The Deified Evangelist in Medieval Art and Theology, Jeffery Hamburger translates it:

He flies like a bird without limit,
in that neither seer nor prophet
ever flew higher.
As much what would be fulfilled as what has been,
never were so many secrets seen
so purely by a pure man.

Cited in Development of the Church, 175

Schaff was an ecumenist, passionately concerned with the reunion of what he, following his German teachers, called the church of Peter (Roman Catholicism) with the church of Paul (Protestantism) in the coming church of John. He closes the Principle of Protestantism stating

The revivification of the spirit of John the evangelist, in the Church, will open the way directly for his second coming, to establish the Church absolute and triumphant, in which law and freedom shall both be perfect in one, and the results of all previous development appear conserved as the constituent elements of a higher and more
glorious state. To this refers the mystical sense of Christ’s word, John 21:22, where he speaks enigmatically of John’s tarrying till his second coming.

Schaff, The Principle of Protestantism, in The Development of the Church, 190.

With such an emphasis on John–the beloved disciple, the theologian, the evangelist, the author of Revelation–as the embodiment of the coming church of the future, it is unsurprising that Americans would name him patron of their largest and most ambitious church, the Cathedral of St. John the Divine in New York. Its name was fixed in a 1873 charter when Schaff was in his prime at age 54. Its cornerstone was laid on this day in 1892 a year before Schaff’s death. Its structure, like the reunion of Christ’s visible church is still unfinished.

Cathedral of St. John the Divine in New York, New York. Crossing and choir (interior, 2009), Exterior from the south.

While for Schaff, the key attributes of John were knowledge and love, the traditional Anglican collect for this feast highlights the theme of the light of truth appropriate for this dark time of year in the northern hemisphere. The phrasing in the Church of England’s Common Worship captures it best.

Merciful Lord,
cast your bright beams of light upon the Church:
that, being enlightened by the teaching of your most blessed apostle and evangelist Saint John,
we may so walk in the light of your truth
that we may at last attain to the light of everlasting life;
through Jesus Christ our Lord.

“O Mercy Divine” Wesley’s Original Text and Weir’s New Carol Setting for Nine Lessons and Carols

On Christmas Eve a new setting of a Charles Wesley Christmas hymn by Judith Weir was premiered as part of the Festival of Nine Lessons and Carols at King’s College Chapel, Cambridge University. Weir set nine stanza’s of Charles Wesley’s 1745 text “O Mercy Divine.” The premier performance may be heard as part of free on-demand streaming of the festival at the BBC Radio 4 website until January 21. It begins at 1:05:30. The text and a note from the composer appear in the order of service on the college’s website. The stanzas included in Weir’s setting are:

O mercy divine,
how couldst thou incline,
my God, to become such an infant as mine?

What a wonder of grace,
the Ancient of Days
is found in the likeness of Adam’s frail race!

He comes from on high,
who fashioned the sky,
and meekly vouchsafes in a manger to lie.

The angels, she knew,
had worshipped him too,
and still they confess adoration his due.

Their newly born king,
transported they sing,
and heaven and earth with the triumph doth ring.

The wise men adore,
and bring him their store,
the rich are permitted to follow the poor.

To the inn they repair,
to see the young heir;
the inn is a palace, for Jesus is there.

Who now would be great,
and not rather wait
on Jesus their Lord in his humble estate?

Like him would I be,
my master I see
in a stable; a stable shall satisfy me.

A cello accompanies the choir. In her note on the carol, Weir describes the accompaniment as “a musical ‘flying carpet,” on which the choir can comfortably tread and later float above. The cello’s interludes between sets of stanzas help structure the hearer’s experience of the text.

Hymns for the Nativity of Our Lord (London, 1745) in which Wesley first published these words contains seventeen other hymns. One of these, “Come, thou long-expected Jesus” is frequently sung. The others are not. Weir’s carol followed the scripture telling the story of the coming of the wise men. Accordingly she omits four stanzas that mention the animals, Mary, the angels, and the shepherds. She also omits the final two stanzas. As I mentioned in an earlier post, it is often said of Wesley’s hymns that they begin on earth and end in heaven. While this cannot be said of the text as Weir sets it, it is true when the last stanza is included. As reprinted on the website of the United Methodist Board of Discipleship, It runs as follows:

O mercy divine,
how couldst thou incline,
my God, to become such an infant as mine!

What a wonder of grace,
the ancient of days
is found in the likeness of Adam’s frail race.

He comes from on high,
who fashioned the sky,
and meekly vouchsafes in a manger to lie.

Our God ever blest
with oxen doth rest,
is nursed by his creature and hangs at the breast.

So heavenly-mild
his innocence smiled,
no wonder the mother should worship the child.

The angels, she knew
had worshipped him too,
and still they confess adoration his due.

On Jesus’s face,
with eager amaze,
and pleasure extatic the cherubim gaze.

Their newly born king,
transported they sing,
and heaven and earth with the triumph doth ring.

The shepherds behold
him promised of old,
by angels attended, by prophets foretold.

The wise men adore,
and bring him their store,
the rich are permitted to follow the poor.

To the inn they repair,
to see the young heir;
the inn is a palace, for Jesus is there.

Who now would be great,
and not rather wait
on Jesus their Lord in his humble estate?

Like him would I be,
my master I see
in a stable; a stable shall satisfy me.

With him I reside:
the manger shall hide
mine honour; the manger shall bury my pride.

And here will I lie,
till raised up on high
with him on the cross I recover the sky.

The reprinting of the hymn including that at reprintings of the hymn arrange it for a four-line meter by combining the first two lines of each stanza into one and combining the stanzas in pairs. Since this requires an even number of stanza’s the penultimate stanza is omitted.

Weir’s note in the order of service reflects this shorter version. She states that Wesley’s full text was fourteen stanzas, not the fifteen found in the 1745 printing of the collection.

President and Mrs. Trump Attend Christmas Eve Service at Washington National Cathedral

President Trump altered his Christmas plans and remained in D.C. to deal with the government shutdown. Mrs. Trump flew back to D.C. from Florida on Christmas Eve afternoon. At 10 p.m. they attended service of Holy Eucharist at Washington National Cathedral. It was Trump’s third visit as president to the cathedral and his first for a regularly scheduled public service. They were seated by Dean Randy Hollerith immediately before the dean welcomed the congregation to the service.

In Florida, the Trumps have commonly attended Bethesada-by-the-Sea Episcopal Church at Christmas and Easter.

In her sermon, the Right Reverend Mariann Edgar Budde, Bishop of the Episcopal Diocese of Washington, challenged worshipers to take their place in God’s redemptive story and to listen for the word that God was saying to them in this service tonight. She quoted contemporary Christian author Rachel Held Evans and the German Jesuit Alfred Delp. Her most extensive quotations, however, were from the African American theologian and mystic, Howard Thurman.

She began the heart of her sermon quoting Thurman, “Celebrating Christmas affirms our solidarity with the whole human race in its long struggle to become more humane and to reveal the divinity in which all humanity shares.” Citing Rachel Held Evans, she insisted that our lives would find their meaning in the biggest story we can imagine and place ourselves in. This could be “nationalism, follow your bliss, or he who dies with the most toys wins,” but it should be God’s story of redemption.

The story of Christmas has “social implications,” she insisted and mentioned that Jesus, Mary, and Joseph were forced to flee and take refuge in a foreign country. But as for what those social implications were for those listening to her, she left that to them to discover. Whatever God was calling them to do, she challenged them to “be instruments of God’s love for love’s sake.”

The cathedral’s video stream did not focus on the Trumps or other members of the congregation, but it did show them both the President and the First Lady receiving communion and singing “Silent Night.”

The video of the service and the service leaflet are available on YouTube

[UPDATES: Late Christmas afternoon The Washington Post published a story on the sermon (click here). NPR also broadcast an interview with Bishop Budde that afternoon on All Things Considered (click here).]

100 Years of Lessons and Carols

On Christmas Eve at 3 p.m. in England, a Festival of Nine Lessons and Carols will be held in the chapel of King’s College at Cambridge University. It will be broadcast live around the world, in the United States over public radio at 9 a.m. Central Standard Time. (For one of many audio streams, click here. For the printed order of service click here.)

Many articles have been published to mark this anniversary and tell the history of this popular and widely imitated service. One blog post in the Guardian tells the story of the origin of this Christmas Eve service at Truro Cathedral in 1880. Another Guardian article features an interview with Stephen Cleobury who will retire this year after 37 years as the director of the King’s College Chapel choir. The BBC, which has broadcast the service since 1926, provides an overview of the history. King’s College provides a copy of the 1918 order of service.

I’ve listened to the service most years since at least the late 1980s, usually while wrapping Christmas presents. I received an LP recording of the service for Christmas some years earlier. Since my first year in college, I’ve also been to many services of lessons and carols that follow the same format and very similar prayer texts. Here are a few thoughts on this year’s selections and on the finer points of the service’s structure.

This Year’s New Carol

For over three decades the college has commissioned a new carol for the service each year. This year’s is a setting of a Charles Wesley text by Judith Weir. In the order of service, Weir describes the short stanzas of “O Mercy Divine” as “almost haiku-like.” The most poignant of them captures the world-turned-upside-down theme of Mary’s Magnificat
“The wise men adore,
and bring him their store,
the rich are permitted to follow the poor.”
It often said of Wesley’s hymns that they begin on earth and end in heaven. In its full form, this is no exception. It begins speaking of “an infant” and “Adam’s frail race” but ends
“And here will I lie,
till raised up on high,
with him on the cross I recover the sky.”
But Weir omits five of Wesley’s fourteen stanzas including this last one. In her interpretation the hymn concludes in earthly humility.
“Like him would I be,
my master I see
in a stable; a stable shall satisfy me.”

This is perhaps appropriate to its place in the service following the eighth lesson telling of the coming of the Wise Men. After the ninth lesson (John’s prologue), the collect for Christmas Eve, and the blessing, Wesley does get the last word. His “Hark, the Herald Angels Sing” is the service’s final text. It concludes
“born to raise the sons of earth,
born to given the second birth.”

Old Favorites

Among the changing music of the service, two of my favorite’s are returning this year. They are Elizabeth Poston’s setting of the anonymous text from New England, “Jesus Christ, the Apple Tree” and John Rutter’s setting of Robert Herrick’s “What Sweeter Music.” The latter was commissioned for this service in 1987. I like the liturgical or courtly procession of Herrick’s text and Rutter’s text is idyllic and dependably singable. My wife and I own a two-disc collection of the commissioned carols and often refer to it as “the challenging carols.” And indeed many are difficult, even if rewarding, to hear. It is not so with Rutter’s.

If you aren’t familiar with these two, there is a fine performance of “Jesus Christ, the Apple Tree” here by my university’s A Cappella choir, and here’s is the link to a 2008 performance of “What Sweeter Music” by the King’s College Chapel choir.


One aspect of the structure of the service that is often over looked in adaptations of in the U.S.A. is that the carol immediately before the first lesson is intended as an “invitatory carol,” that a call to worship, or an introduction to the service. This year, as often, the text begins “Up! good Christian folk, and listen.” It is a sung introduction to the lessons which is in some respect parallel in function to the bidding prayer. While the worship books of the Episcopal Church, the United Methodist Church, and the Presbyterian Church (USA) all provide orders of worship based on the King’s service, none of them mark out this purpose for a song at this point. Indeed the Presbyterian and Episcopal books call for no song at this point. Having it and marking it as the “invitatory” carol shows the influences of prayer book offices of morning and evening prayer on the service. They each have their own invitatory that introduces the recitations from the psalms.

Lastly, the bidding prayer composed by Eric Milder-White is rightly prized and celebrated. I think one of its many strengths is the way that it is specific to the time and place of the service: “this Christmas eve” and “this chapel, dedicated to Mary, his most blessed Mother.” Similarly it bids prayers for, “the dominions of our sovereign lady Queen Elizabeth,” “this University and City of Cambridge,” and “the two royal and religious Foundations of King Henry VI here and at Eaton.” In services I’ve attended and in the service books of the denominations above these specific are replaced with generics: “this house of prayer,” “our city and country.” It takes a little skill to work proper nouns into these phrases while maintaining the cadence of the prayer. I think it is worth trying to do.

All in all it is the simplicity and adaptability of the format and its focus on song and scripture that make the service successful.

Bush’s Cathedral Funeral was the Longest Yet

In the age of television, the world has watched the funerals of nine U.S. presidents. These funerals had many stages, including, rites in the city of death, lying in state in Capitol Rotunda, a church service in Washington, and rites at the place of burial. For George H.W. Bush and his two immediate predecessors in death, the key stage was the funeral at Washington National Cathedral. At two hours and nine minutes, Bush’s service was a full forty minutes longer than either of theirs, and four times longer than the 1969 service at the cathedral for President Eisenhower. (Details below)

More Eulogies

One reason for the greater length of the cathedral funerals for Reagan, Ford, and Bush is that they have included eulogies. Former president Dwight Eisenhower was eulogized by President Richard Nixon in the Capitol Rotunda as was former Herbert Hoover by president Lyndon Johnson. There were no eulogies or even homilies the church services for Hoover and Eisenhower.

During ceremonies in the Rotunda, many attendees must stand. They are subject to fatigue. At the ceremony for Gerald Ford in December 2006, Michigan congressman William Broomfield collapsed. Delivering the eulogies in a church presents a more comfortable situation, though with the consequence of more intimately mixing the civic and the religious.

Nixon’s funeral included five addresses. There were four tributes by friends, family, or national leaders and one homily by a clergyman. The same pattern has been followed in subsequent services. Bush’s funeral was longer than Reagan’s and Ford’s not because of a greater number of addresses, but because of their greater average length and the inclusion of longer scripture readings, additional prayers, and music.

Liturgical Change

The three recent funerals have included more music including offerings by military and ecclesiastical groups and, in the case of Reagan and Ford, by famous musicians. They have also been conducted not only in an Episcopal cathedral, but by Episcopal clergy and according to Episcopal liturgies. While this is no surprise for Episcopalians Ford and Bush, Reagan was at the time of his death a Presbyterian. Eisenhower was also a Presbyterian, and when he was buried from the cathedral his service was led primarily by a Presbyterian minister according to the Presbyterian Book of Common Worship. 

Today the Episcopal Church calls for more participation by the congregation in funeral than it did in former times. At Hoover’s Episcopal funeral in 1964, the congregation was asked to stand, sit, kneel, recite the Lord’s Prayer, and respond to other prayers with, “Amen.” At Bush’s funeral the congregation was not asked to kneel but they were was invited to sing two hymns, recite acclamations after scripture readings, participate in a litany, and recite the Apostles’ Creed as well as respond to the prayers with an “Amen.” Much of this stems from the new Book of Common Prayer adopted in 1979 as part of the liturgical reform movement that also reshaped Roman Catholic worship and that of many other denominations. One effect of these changes has been to lengthen the service.

It is tempting to hypothesize that the war-time funerals of Roosevelt, Truman, and Johnson were simpler out of deference to the many Americans who were loosing loved ones in the service of their country. It is probably truer to say that American funeral custom has changed. While singer Aretha Franklin’s day-long funeral in August was exceptional, it is indicative of a trend among some Americans.

I remember that when I was a child, my father took pride in saying that the Book of Common Prayer provided the same funeral for “king and commoner.” Comparing the Bush funeral to those in my local parish church, that is still true. It is simply that kings, or in this case presidents, have friends who are senators, prime ministers, and award-winning musicians.

Made for Television

While the funerals of Kennedy, Eisenhower, and Johnson were all well televised according to the capacity of their day, Nixon’s 1994 California funeral was the first to be carefully crafted for television in the era of the 24/7 news cycle. Reagan’s funeral a decade later did the same, but on a much larger scale. It set a new standard.

Funeral of Richard M. Nixon, April 27. 1994, Yorba Linda, California

Some traditional aspects of Reagan’s funeral, such as the horse-drawn procession, were not used by Ford and Bush. Other aspects such as the more elaborate church service were. From ancient times until the age of television, slow processions were a major way the public participated in funerals. They remained so through the mid-twentieth century for the funerals of Franklin D. Roosevelt, John F. Kennedy, and Dwight D. Eisenhower. But as media have involved, so has the means of public participation. Today televised indoor services receive the most attention.

Length of Presidential Funerals in Churches in Washington, D.C.

Six of the nine televised presidential funerals have involved a service at a D.C. church with the body present. The length of the church funeral given below is from the moment the clergy receive the body outside the church to when the body exits the church. It excludes outdoor military honors.

(The timings are based on videos of the services provided at the links below. An exception is Eisenhower’s. I have not yet located a recording of the complete service, so the time is based on information provided by the Eisenhower Presidential Library and Museum.)

1963, November 25, John F. Kennedy, St. Matthew’s Cathedral, pontifical low requiem mass, eulogy by the Most Reverend Philip M. Hannan, 1 hour 5 minutes.

1969, March 31, Dwight D. Eisenhower, Washington National Cathedral, funeral service, 30 minutes.

1973, January 25, Lyndon B. Johnson, National City Christian Church, funeral service including addresses by W. Marvin Watson and the Reverend George Davis, 54 minutes.

2004, June 11, Ronald W. Reagan, Washington National Cathedral, Burial of the Dead, Rite I including addresses by George W. Bush, George H.W. Bush, Margaret Thatcher, Brian Mulroney, and the Reverend John C. Danforth, 1 hour, 30 minutes.

2007, January 2, Gerald R. Ford, Washington National Cathedral, Burial of the Dead, Rite I including addresses by George H.W. Bush, Henry A. Kissinger, Thomas J. Brokaw, George W. Bush, and the Reverend Dr. Robert Certain, 1 hour 29 minutes

2018, December 5, George H.W. Bush, Washington National Cathedral, Burial of the Dead, Rite II including addresses by Jon Meacham, Brian Mulroney, Alan K. Simpson, George W. Bush, and the Reverend Dr. Russell Levenson, Jr., 2 hours, 9 minutes.F

Length of Funerals Elsewhere

The funerals of Hoover, Truman, and Nixon each included a televised religious service, but not from a Washington church.

1964, 21 October, Herbert C. Hoover, St. Bartholomew’s Episcopal Church, New York, New York, Burial of the Dead, President Johnson attended the service which occurred before Hoover was taken to Washington to lie in state. Hoover lay in repose before and after the service, so unlike the others the length of the service does not include a procession into and out of the church, 15 minutes.

1972, 28 December, Harry S Truman, Presidential Library and Museum, Independence, Missouri, indoor funeral service, 39 minutes.
This was a private family service. President Nixon had flown to Independence to pay his respects to Mrs. Truman earlier and did not attend the service nor the official memorial service at Washington National Cathedral on January 5 which was attended by other government officials and foreign dignitaries. I do not believe that service was televised. According to the New York Times it included an address by the Very Reverend Francis B. Sayre, Jr., and lasted 40 minutes.

1994, April 27, Richard M. Nixon, Presidential Library and Museum, Yorba Linda, California, funeral service including addresses by Henry Kissinger, Robert Dole, Pete Wilson, Bill Clinton, and Billy Graham. While the burial service followed immediately at a slightly different location on the same site, the portion corresponding to the church services above was 1 hour 8 minutes.

Bush’s Long Funeral and the Creed

When President Donald Trump stood silently during the recitation of the Apostles’ Creed last week, perhaps he was thinking, “I should be home by now.” It would have been a reasonable thought.

The funeral of George H.W. Bush was the longest in the history of televised presidential funerals. It was forty minutes longer than either Ronald Reagan’s or Gerald Ford’s and four times as long as Dwight D. Eisenhower’s.

I’m referring here to the portion of the multi-day funeral conducted inside Washington National Cathedral. From the time his body was received by the bishops at the door of the cathedral until it was borne out through the same doors, two hours and nine minutes elapsed. (I’ll share details on the length of televised presidential funerals in an upcoming post.)

Presiding Bishop Michael Curry invited the congregation to say the creed one hour and forty-six minutes into the service. The longest previous funeral was Reagan’s at an hour and a half. Bush’s funeral was not longer because of any big difference. It had the same number of tributes as Reagan’s and a similar array of music. But a number of little things combined to make it longer. Among other things, two opening collects were used, not one, the scripture readings were longer, the average length of the addresses was longer, and of course the creed was recited. (Eisenhower’s funeral also included the creed.)

Bush’s leisurely funeral by no means explains the president’s general lack of a receptive expression during the service. Often people sit with friends at funerals. If they do not, they try to make friends with those they are near, especially if they are politicians. As has been widely noted neither the president nor some of his companions in the first row seemed interested in doing this. No doubt it was a long time to sit following someone else’s schedule and feeling alone.