God Of Our Fathers (God Of All Ages)

God of Our Fathers, Whose Almighty Hand

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It was first sung in St. Roberts submitted his text to the revision of the hymnal of the Protestant Episcopal Church in , where it was first published. This hymn has four stanzas. It was first published in Arthur H. Messiter's The Hymnal Revised and Enlarged in One popular feature of this tune is the trumpet fanfares at the beginning of each short phrase.

This hymn should be sung in harmony at a moderately slow tempo, with full accompaniment. This hymn is usually treated as an American patriotic hymn, which it was originally intended to be. Brass and percussion are optional, but with this hymn, the trumpets are expected on the fanfares. A separate copy of this score must be purchased for each choir member.

If this score will be projected or included in a bulletin, usage must be reported to a licensing agent e. Skip to main content. On behalf of the entire Hymnary. God of our fathers, Whose almighty hand Author: Representative Text 1 God of the ages, whose almighty hand leads forth in beauty all the starry band of shining worlds in splendor through the skies, our grateful songs before thy throne arise.

United Methodist Hymnal, For Leaders Bulletin Blurb Worship Notes Scores Many American patriotic hymns extol the beauty and worth of the United States first, and treat God almost as an afterthought, which makes it difficult for some Christians to be comfortable singing them in the context of a worship service. FlexScores are available in the Media section below.

Blessed Is the God of Our Fathers

You have access to this FlexScore. Text size Text size:. Music size Music size:. This is a preview of your FlexScore. African American Heritage Hymnal God of Our Fathers First Line: God of our fathers, whose almighty hand Tune Title: Baptist Hymnal Celebrating Grace Hymnal God of the ages, whose almighty hand Tune Title: Community of Christ Sings 7.

God of the ages, whose almighty hand First Line: Glory to God In Christianity, God is addressed as the Father, in part because of his active interest in human affairs, in the way that a father would take an interest in his children who are dependent on him and as a father, he will respond to humanity, his children, acting in their best interests.

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In general, the title Father capitalized signifies God's role as the life-giver, the authority , and powerful protector, often viewed as immense, omnipotent , omniscient , omnipresent with infinite power and charity that goes beyond human understanding. In the New Testament , the Christian concept of God the Father may be seen as a continuation of the Jewish concept, but with specific additions and changes, which over time made the Christian concept become even more distinct by the start of the Middle Ages. In addition to the sense in which God is "Father" to all men because he created the world and in that sense "fathered" the world , the same God is also uniquely the law-giver to his chosen people.

He maintains a special, covenantal father-child relationship with the people, giving them the Shabbat , stewardship of his prophecies , and a unique heritage in the things of God, calling Israel "my son" because he delivered the descendants of Jacob out of slavery in Egypt [Hosea In the Hebrew Bible , in Isaiah He is titled the Father of the poor, of the orphan and the widow, their guarantor of justice. He is also titled the Father of the king, as the teacher and helper over the judge of Israel. According to Alon Goshen-Gottstein, in the Old Testament "Father" is generally a metaphor ; it is not a proper name for God but rather one of many titles by which Jews speak of and to God.

In Christianity fatherhood is taken in a more literal and substantive sense, and is explicit about the need for the Son as a means of accessing the Father, making for a more metaphysical rather than metaphorical interpretation. There is a deep sense in which Christians believe that they are made participants in the eternal relationship of Father and Son, through Jesus Christ.

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Christians call themselves adopted children of God: But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. In Christianity the concept of God as the Father of Jesus is distinct from the concept of God as the Creator and Father of all people, as indicated in the Apostle's Creed.

Since the second century, creeds in the Western Church have included affirmation of belief in "God the Father Almighty ", the primary reference being to "God in his capacity as Father and creator of the universe". Creeds in the Eastern Church known to have come from a later date began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect. By the end of the first century, Clement of Rome had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, 1 Clement The Nicene Creed , which dates to , states that the Son Jesus Christ is "eternally begotten of the Father", indicating that their divine Father-Son relationship is seen as not tied to an event within time or human history.

As a member of the Trinity, God the Father is one with, co-equal to, co-eternal, and consubstantial with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated: The Trinitarian concept of God the Father is not pantheistic in that he is not viewed as identical to the universe or a vague notion that persists in it, but exists fully outside of creation, as its Creator. The emergence of Trinitarian theology of God the Father in early Christianity was based on two key ideas: The concept of fatherhood of God does appear in the Old Testament, but is not a major theme.

The paternal view of God as the Father extends beyond Jesus to his disciples, and the entire Church, as reflected in the petitions Jesus submitted to the Father for his followers at the end of the Farewell Discourse , the night before his crucifixion. A number of Christian groups reject the doctrine of the Trinity, but differ from one another in their views regarding God the Father.

In Mormon theology , the most prominent conception of God is as a divine council of three distinct beings: The Father and Son are considered to have perfected, physical bodies, while the Holy Spirit has a body of spirit.

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Biblical references to Christ as the "only begotten", in contrast, refer to God being the Father of Christ's mortal body, born of the virgin Mary. In the Mormon hymn, " If You Could Hie to Kolob ", there is no beginning to the lineage of exalted, resurrected personages that are in perfect unity. They believe these three are united in purpose, but are not one being and are not equal in power.

While the Witnesses acknowledge Christ's pre-existence, perfection, and unique "Sonship" from God the Father, and believe that Christ had an essential role in creation and redemption, and is the Messiah, they believe that only the Father is without beginning. They say that the Son was the Father's only direct creation, before all ages.

God the Father is emphasized in Jehovah's Witness meetings and services more than Christ the Son, as they teach that the Father is greater than the Son. Oneness Pentecostalism teaches that God is a singular spirit who is one person, not three divine persons, individuals or minds.

God the Father is the title of the Supreme Creator. Just as the people of Israel shared in the sacrifice of the altar in Jerusalem, so too do Orthodox Christians share in the ultimate sacrifice of our God and Savior in the Divine Liturgy. We also thank You for this liturgy which You are pleased to accept from our hands, even though You are surrounded by thousands of Archangels and tens of thousands of Angels, by the Cherubim and Seraphim, six-winged, many-eyed, soaring with their wings ….

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So no, this is not a worship of individuals. This is not a kingdom of those on their own personal journey of discovery.

We are participating in the worship of the God of our fathers, the God of Patriarchs and Saints, and the God of heavenly hosts and awe-inspiring powers. Confessing Christ to be in two natures and energies without confusion and without change, we reject the error of Severus.

Therefore, we cry to him who underwent suffering by the assumption of the flesh: Blessed is the God of our Fathers. We know that he on the Cross and he in the bosom of the Father is one, as God in the highest and in the grave as united to flesh. To whom with one accord we sing as we cry: Believers, hating the emptying and division of Arius, the diminisher of God, and again the fellow heresy of Sabellius, those enemies of the Trinity, we cry: Behold, I have set the land before you; go in and take possession of the land which the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their descendants after them … the Lord your God has multiplied you, and behold, you are this day as the stars of heaven for multitude.

May the Lord, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you. The inheritance of Orthodoxy is the inheritance of a trail blazed before us—of our Fathers with us in the here-and-now as they are altogether present through the ministry of Christ and his servants.

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