Thursday, September 30, 2010
O gracious God, grant Your Holy Spirit that I may not grieve these creatures of Yours by my sins, nor drive them from me by reckless living, forcing them to stand far off and to forsake me because of my wickedness. Grant that even in this life I may become like the angels by serving, praising, obeying, and glorifying You, so that at last I may be like the angels also in the joys and bliss of the life that never ends. Your will be done on earth as it is in heaven - let this prayer resound in my ears and in my heart from now and forevermore. My God, let Your holy angels remain with me in death that they may carry my soul to Abraham's bosom and accompany me to glory. There let me forever be in their fellowship and company, rejoice with them over Your glory and majesty, and chant with them: Holy, holy, holy is the Lord God of hosts! And so I will praise You for this and for all Your blessings forever and ever. (p. 115)
Tuesday, September 21, 2010
Lessing, R. Reed. Amos (Concordia Commentary). St. Louis: Concordia, 2009. 691 Pages. Cloth. $42.99. http://www.cph.org/p-696-amos-concordia-commentary.aspx (P)
I liked Hebrew more than Biblical Greek. As a student I noticed that the Hebrew vocabulary was smaller and that it seemed that every fifth word in that Hebrew vocabulary was a word translated as: “slaughtered, maimed, or killed.” Of course this is not quite true, but I say this to indicate that I am not qualified to judge the grammatical accuracy of Reed Lessing’s work: Amos.
That said, I read the commentary as a parish pastor who wanted to better teach God’s people the fullness of God’s Word. I started reading the book in preparation to attend a three day seminar dealing with Amos and taught by Lessing.
This commentary is a great resource for the pastor. It is rich with information concerning the culture and habits of the day which helps with the interpretation of God’s Word. Geography, economics, world events, and other information is presented to help understand Amos. This information not only helps the pastor understand Amos, but enriches his understanding of much of the prophetic writings. Of course, this then builds the appreciation of the rest of the Holy Scriptures.
Amos speaks the law very clearly. This is the purpose for which he was called. Lessing in his treatment helps us to see the clear presentation of the Gospel message of Amos. He also helps the reader to grasp and appreciate the love of God that causes him to send and sustain an unlikely prophet like Amos. Sin and Grace are apparent as the commentary educates concerning the language and structure of Amos’ preaching.
Lessing’s treatment and discussion about structure shows the sophistication of the Scriptures and the inspiration by the Holy Spirit in it writing and transmission. The subtleties of Hebrew poetry and the complexity of the constructs of the whole book are stunning. The explanation of these things in this Concordia Commentary is not overbearing but encouraging to the reader as knowledge and understanding is increased. There were a lot of “Aha!” moments for this student as the unity of Amos and the unity of the rest of Holy Scripture was revealed in the commentary.
The result of this commentary and the seminar teaching was a prompt Bible study for the saints in my congregation. Using the commentary and the seminar discussion the preaching of Sin and Grace in Amos became more clear. The preaching Sin made clear the condition of all sinful flesh-in Amos’ day and in ours. The preaching of Grace by the prophet Amos made clear the love of God for his people Israel in Amos’ day and the “Israel of faith” throughout all generations.
Brother pastors and other brothers and sisters in Christ, this commentary on Amos is a valuable asset to You in the understanding of God’s Word for the strengthening of your faith.
The Rev. Kirk Peters is pastor of Prince of Peace Lutheran Church, Buffalo, Wyoming, Third Vice President of the Wyoming District of The Lutheran Church--Missouri Synod, and Advising Editor of QBR.
Rummel, Erika, translator. Scheming Papists and Lutheran Fools: Five Reformation Satires. New York: Fordham University Press, 1993. 122 Pages. Paper. $23.00. http://www.fordhampress.com/detail.html?session=8ea02297b45c7aa53f0feb1248bec2b1&cat=1&id=9780823214839 (LHP)
I have always enjoyed history. The workings of cultures, nations, and individuals is fascinating. As a student I was seldom good at dates and the details that are important to historical study. I had a college history professor who would give dates, names, decrees, and documents along with the best. However, he would always ask, “Ah, but what were the people thinking?”
Erika Rummel presents Five Reformation Satires to give the reader a glimpse of what the attitudes of people might have been in Germany in the early 1500’s. Satire is a genre which must draw the reader in and get the point across without direct narrative and explanation. Satire is not benign. It works to infect with an idea and influence thinking.
Rummel does a good job of setting some degree of context for each of the five pieces and gives an overview of the characters so that the reader can get a glimpse of “what the people were thinking”, and why the each satire may have been written.
This book is not for the youth or the fragile. Saturday Night Live has nothing on these satires with regard to adult content and situations. Luther sometimes writes about “coarse Germans”, and these works are evidence of that critique. Conversations that are presented in the satires seem to be absurd, and yet they strike at the truth. The satires reveal that the absurd goes on under the nose of the Emperor, under the supervision of the Pope and the cardinals, and in the face of the people. It takes the cover off of the abuses of authority and power. In places these satires are blunt. They accuse the abusers for their actions and they accuse the abused for their complacency and apathy. As satires, the words cut both ways.
Some of the subtleties of the culture certainly may be lost as none of us who read them now are 16th century Germans. This book is a good read, none-the-less, and more importantly a good “re-read”. A second reading helps to keep the characters clear and new insight become evident.
Satire is not a genre that is common to our current culture with regard to religious and spiritual subjects. We often think that we have advanced from cultures of the past. Erika Rummel provides us with the sophistication of discourse that was used by “coarse German’s” nearly 500 years ago. With some cautions concerning the maturity of the reader, this book is profitable to those seeking to understand the need for the Reformation of Christ’s Church.
"This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, 'not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations.' This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: 'Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers.' The humanists and reformers were often so closely associated in the reading public’s mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology.
"Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the 'Papists' of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called 'hate-mongering.' Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature.
"This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire’s author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.
"Erika Rummel has taught at University of Toronto prior to accepting her current position with the History Department of Wilfrid Laurier University" (publisher's website).
The Rev. Kirk Peters is pastor of Prince of Peace Lutheran Church, Buffalo, Wyoming, Third Vice President of the Wyoming District of The Lutheran Church--Missouri Synod, and Advising Editor of QBR.
Monday, September 20, 2010
Friday, September 17, 2010
Spitzer, Lee B. J. Dwight Stinnett, Series Editor. Making Friends, Making Disciples: Growing Your Church Though Authentic Relationships. Valley Forge: Judson, 2010. 161 Pages. Paper. $16.00. http://judsonpress.com/product.cfm?product_id=14453 (LHPN)
Hinlicky, Paul R. Preaching God's Word According to Luther's Doctrine in America Today. Dehli: American Lutheran Publicity Bureau, 2010. 200 Pages. Paper. $19.00. http://alpb.org/preaching.html (P)
Stiegemeyer, Julie. Illustrated by David Erickson. When Someone Dies: Find Comfort in Jesus. St. Louis: Concordia, 2010. 32 Pages. Hardback with Jacket. $13.99. http://www.cph.org/p-12954-when-someone-dies-find-comfort-in-jesus.aspx (P)
Tuesday, September 14, 2010
"With its roots in the agricultural region of the Midwest, where in some parts Lutheranism is almost more "of the people" than in many so-called "people's churches" (Volkskirche) of Europe, the Missouri Synod, like every true missionary church, has grown far beyond her historical origins. But she is a missionary church in a sense which cannot be said of any other Lutheran church. This is one of her most profound characteristics...Missouri is the church of home missions among Lutheran churches. Where other Lutheran churches, following the older Lutheran ethos, always have in view the Christian in his "state" (Stand), to which belongs not only his nationality and vocation but also his religious home, the Missouri Synod instead sees the individual soul, which is to be converted to Christ and incorporated into the church."
From Confession and Theology in the Missouri Synod, Letters to Lutheran Pastors No.20, July 1951 (originally published in German in the Lutherische Blaetter).
Compiler's Note: This is a profound observation by Sasse, in which he goes to the essence of what distinguishes the Missouri Synod from almost every other Lutheran church body - its zeal to see the pure Gospel have free course to impact the world, which makes Missouri a truly evangelical church. It's a remarkably sympathetic insight for a German theologian raised in a state church and educated in the German university system, although by this time (1951) Sasse had been a member of a Lutheran freikirche in Germany and was teaching at Immanuel Seminary in Adelaide, the theological institution of the United Evangelical Lutheran Church of Australia. But this church body was not necessarily sympathetic to the Missouri Synod, being an amalgamation of various and sometimes disparate strands of Lutheranism that had come together slowly over 80 years in various mergers, often in opposition to the local Missouri-aligned church body. Sase's essay, then, must have raised some eyebrows not only in his native land but also in his newly adopted church body, although it undoubtedly gained him an appreciative audience in the Synodical Conference in the US and in the local Evangelical Lutheran Church of Australia, which was in fellowship with the churches of the Synodical Conference.
As an Australian Lutheran writing today, one is compelled to note that the tensions Sasse pointed out as existing at the time between "Missourian Lutheranism" and "World Lutheranism" (my terms) continue to exist not only on the world stage but also in microcosm in the Lutheran Church of Australia, which formed in 1966 through a merger of the aforementioned UELCA and ELCA, a union to which Sasse contributed substantially. These tensions are exemplified by the LCA's current associate membership in both the Lutheran World Federation and also the LC-MS sponsored International Lutheran Council.
God willing, we will post some more excerpts from this interesting essay on the Missouri Synod. It seems a fitting topic to focus on following the installation on the 11th of September of the Sasse scholar, Pr Matthew Harrison, as President of the Lutheran Church- Missouri Synod.
_ + _ M.H.
Friday, September 10, 2010
Slikker-Vlahos, Cathy. A Snowman's Gift. Mustang, OK: Tate Publishing, 2010. 40 Pages. Paper. $12.99. http://www.tatepublishing.com/bookstore/book.php?w=978-1-61663-142-0 (N)
Musicademy. Improvisation Skills for Orchestral Instruments in Worship. Chorleywood, Hertsfordshire, UK: Musicademy, 2009. Three video DVDs. $77.99. http://www.musicademy.com/store/improvisation-skills-for-orchestral-instruments-in-worship-p-306.html (LH)
Thursday, September 9, 2010
A Kyrie for Eastertide…
Here is my translation of the Kyrie for Eastertide (or from Easter to Pentecost) traditionally sung in many German Lutheran churches, and in America before the switch to English, when the wide adoption of the Common Service (or lowest common denominator service) left American Lutheran churches only one basic threefold Kyrie to be sung for the whole church year. The music comes from Spangenberg's cantional. It can be found in Lochner with harmony by Riegel.
Kyrie, Gott aller Welt Schöpfer und Vater, Eleison!
Phil Magness answering an old rumor…
Editor's Note: Over on another string Ron Beck asked a great question about Luther and his musical reforms (comment #79). He asked:
On that same string Phillip Magness, Cantor of Bethany Lutheran in Naperville, Illinois, and newly elected member of the LCMS Board for International Mission, responded with the following helpful answer that puts this myth to rest once and for all.
More (see previous post) from Matt Carver…
1. Revision of the Hymn Information (cont.)
With thoses hymns referred to as adespota, because their authors are not yet determined, the hymnal or hymn collection will tell where the hymn first appeared in print. Original stanza as well as added stanzas will, as previously, be indicated. The spelling of a number of author's names was examined and corrected. With many hymns, a biblical connection appears before the author's name. This scripture reference is best placed before the hymn. The historical notes under the hymns have been kept as brief as possible. In order to save room, the hymns in the list here following are arranged according to number, not according to first line. For the sake of completeness, all the hymns in the list are given, including those not in need of correction:
1. Nikolaus Decius (?). Low German, 1525. 2. Josua Stegmann. 3. Erfurt 1611. 4. Gotha 1651. 5. Johann Olearius. 6. Hannover 1646; st. 13 from 1659. 7. Naumburg Order of Worship 1538. 3. Tobias Clausnitzer; st. 4, Berlin 1707. 9. Hartmann Schenk. 10. David Denicke, after Kornelius Becker; st. 7 from 1657. 11. Straßburg 1547. 12. Ludwig Öler. 13. Johann Rist. 14. Gottfried Wilhelm Sacer. I5. Luther. tr. of Sedulius' hymn, "A solis ortus cardine." 16. Johann Walther. 17. Transl. of the hymn, "Dies est laetitiae." (pre-reformation) 18. Christian Keimann. 19. Kornelius Freundt. 20. Paul Gerhardt. 21. Luther; st. 1 from 1370. 22. Michael Weiße. 23. Heinrich Held. 24. Elisabeth Creutziger. 26. Kaspar Ziegler. 26. Johann Gottfried Olearius. 27. Kaspar Friedrich Nachtenhöfer. 28. Dresden 1632. 29. Michael Weiße. 30. Nikolaus Herman. 31. Georg Weißel. 32. Michael Weiße. 33. Valentin Thilo the Elder; st. 4 ? 34. Rochlitz 1746. 35. Johann Olearius. 36. Luther. tr. of Ambrose' hymn, "Veni, redemptor gentium." 37. Hannover 1646; based on "In dulci jubilo" (ca. 1400.) 38. Philipp von Zesen. 39. Paul Gerhardt. 40. Paul Gerhardt. 41. Luther. 42. Luther. 43. Michael Weiße. 44. Paul Gerhardt. 45. Kaspar Füger. 46. Paul Gerhardt. 47. Johann Heermann. 48. Eisleben 1598. 49. Cyriakus Schneegaß. 50. Paul Eber; st. 7, Koburg 1649. 51. Cyriakus Schneegaß. 52. Johann Rist. 53. Salomo Liscow. 54. Paul Gerhardt. 55. Georg Werner. 56. Paul Gerhardt. 57. Martin Opitz. 58. Georg Weißel. 59. Martin Behm. 60. Luther. tr. of Sedulius' hymn, "Herodes, hostis impie." 61. Peter Hagen. 62. Johann Mylius. 63. Johann Olearius. 64. Johann Franck. 65. Luther. 66. Peter Hagen. 67. Johann Rist. 68. Johann Olearius. 69. Agnus Dei. Low German: Braunschweig KO 1528. 70. Hannover 1646. Based on Johann Böschenstain. 71. Ahasverus Fritzsch. 72. Johann Scheffler. Based on "Anima Christi sanctifica me." (Aus dem 14. Jahrhundert.) 73. Paul Gerhardt. 74. Plön 1647. 75. Johann Heermann. Nach Anselm von Ccmterbury. 76. Sigismund von Birken. 77. Hannover 1657. Nach Johann Heermann. 78. Gotha 1699. 79. Ernst Christoph Homburg. 80. Michel Bapzien. 81. Johann Kaspar Schade. 82. Gottfried Wilhelm Sacer. 83. Adam Thebesius. 84. Paul Gerhardt. Based on "Salve, caput cruentatum" by St. Bernard. 85. Martin Behm; st. 7: Kirchen- und Hausmusik. Breslau 1644. 86. Nikolaus Decius (?). Low German, 1531. 87. Dresden 1724. 88. Johann Rist; st. 1 Würzburg 1628. 89. Paul Gerhardt. 90. Johann Job. 91. Paul Gerhardt. Based on "Salve, mundi salutare," by St. Bernard. 92. Bayreuth 1663; st. 4 Altdorf 1699. 93. Salomo Franck. 94. Justus Gesenius. 95. Christoph Fischer. 96. From the 15th c. 97. Paul Gerhardt. 93. From the 13th c. 99. Luther. 100. Michael Weiße. 101. Georg Werner. 102. Bartholomäus Helder. 103. Nikolaus Herman. 104. Dresden 1731. 105. Johann Heermann. 106. Johann Niedling. 107. Kinderspiegel. Eisleben, 1591. 103. Johann Joachim Möller. 109. Kaspar Neumann. 110. Luther. 111. Geistliche Lieder und Psalmen. Berlin, 1653. 112. Justus Gesenius; after Georg Weitzel. 113. Paul Gerhardt. 114. Georg Reimann. 115. Plön 1674. 116. Ernst Christoph Homburg. 117. Ernst Sonnemann. 118. Johannes Zwick. 119. st. 1 from the 15th c. st. 2 from the 13th c. 120. Johann Rist. 121. Gottfried Wilhelm Sacer. 122. Erasmus Alber. 123. Prätorius' Musae Sioniae, 1607. 124. Friedrich Funcke. 125. Johann Niedling. 126. Leipzig 1733. Tr. of the hymn, Spiritus Sancti gratia. st. 3 ? 127. Leipzig 1673. Like 126. Long form. 128. Georg Werner. 129. Moritz Kramer, 130. Paul Gerhardt. 131. Gottfried Wilhelm Sacer. 132. Luther. tr. of "Veni Sancte Spiritus." 133. Kaspar Kantz' Evangelische Messe, 1522. Based on "Veni Sancte Spiritus." 134. Luther. st. 1 from the 15th c. 135. Heinrich Held. 136. Luther. st. 1 from the 13th c. 137. Johann Olearius (?). 138. Bartholomäus Ringwald. 139. Bartholomäus Helder. 140. Magdeburg 1738. After Michael Schirmer. 141. Paul Gerhardt. 142. Luther. 143. Luther. Based on "O lux beata Trinitas." From the 5th c. 144. Johann Olearius. 145. Luther. Based on the pilgrim's litany from the 15th c. 146. Darmstadt 1698. After Martin Rinckart. 147. Luther. 143. Georg Weitzel. 149. Justus Gesenius. 150. Paul Gerhardt. 151. Johann Gottfried Olearius. 152. Johann Heermann. 153. Bartholomäus Helder. 154. Fünf auserlesene geistliche Lieder. Marburg. 1535. st. 11–12, Gotha 1767. 155. Georg Reimann. 156. Paul Eber. After Philipp Melanchthon. 157. Justus Gesenius. 153. Luther. 159. Luther; st. 4. 5 Justus Jonas. 160. Hannover 1643; st. 11 Dresden 1724. 161. Anark zu Wildenfels. 162. Luther. 163. Johann Heermann. 164. Johann Christoph Arnschwanger. 165. Nürnberg 1611. After Nikolaus Selnecker. 166. Luther. 167. Apelles von Löwenstern. 163. Hans von Assig. 169. Andreas Gryphius. 170. Luther. 171. Luther. 172. Boh. Brethren, 1566. 173. Singende und klingende Berge, 1698. 174. Nikolaus Selnecker. st. 2. 3 Rudolstadt 1638. 175. Johann Heermann. 176. Johann Heermann. 177. Luther; st. 2: Das christlich Kinderlied, Wittenberg, 1566. 178. David Denicke. 179. Ludwig Helmbold. 180. Luther. 181. Luther. 182. David Denicke. 183. Luther. 184. Tobias Clausnitzer. 135. Luther. 186. Luther. 187. Paul Gerhardt. 188. Justus Gesenius. 189. Thomas Blaurer. 190. Benjamin Schmolck. 191. Hannover 1652. 192. Nikolaus Herman. 193. Nikolaus Selnecker. 194. Johann Rist. 195. Luther; st. 1 from the 15th c. 196. Ämilie Juliane, duchess of Schwarzburg-Rudolstadt. 197. Samuel Kinner. 198. Johann Heermann. 199. Bernhard von Derschow. 200. Paul Gerhardt. 201. Rebenlein (Hamburg) 1674. 202. Friedrich Heider. 203. Gerhard Walther Molanus. 204. Johann Olearius. 205. Luther. 206. Johann Heermann. 207. Johann Rist. 208. Salomo Liscow. 209. Gotha 1648. 210. Johann Franck. 211. Samuel Zehner. 212. From Johann Groß' Gedenkpredigt, Jena. 1613. 213. Konrad Hubert. 214. Luther. 215. Johann Weidenheim (?). 216. Bartholomäus Ringwald. 217. Ahasverus Fritzsch. Based on the sequence "Dies Irae." 218. Christoph Tietze. 219. Johann Heermann. 220. Geistliche Lieder und Psalmen, Berlin. 1653. 221. Johann Rist. 222. Erdmann Neumeister. 223. Johann Heermann. 224. Laurentius Laurenti. 225. Martin Moller. After "Aufer immensam, Deus." 226. Königsberg 1643. 227. Chemnitz (city) 1759. 228. Johann Heermann. 229. Johann Heermann. 230. Johann Heermann. 231. Christian Weise. 232. Johann Olearius. 233. Bollhagen 1791. 234. Christian Ludwig Scheidt. 235. Johann Joachim Möller. 236. Lazarus Spengler. 237. Paul Sp3ratus. 238. Johann Rist. 239. Simon Dach. 240. Johann Andreas Rothe. 241. Erdmann Neumeister. 242. Leopold Franz Friedrich Lehr. 243. Luther. 244. David Denicke. 245. Georg Weitzel. 246. Johann Heermann; st. 6 Hannover 1646. 247. Benjamin Schmolck. 248. Paul Gerhardt. 249. Johann Heinrich Schröder. 250. Johann Schcffler. 251. Johann Franck. 252. Johann Flitner. 253. Ludämilie Elisabeth, duchess of Schwarzburg-Rudolstadt. 254. Georg Linzner (?). 255. Christian Keimann. 256. Paul Gerhardt. After a prayer in Arndt's Paradiesgärtlein. 257. Johann Heermann. 258. Martin Moller. After "Jesu dulcis memoria," by St. Bernard. 259. Salomo Liscow. 260. Adam Drese. 261. Philipp Nicolai. 262. Wolfgang Christoph Dehler. 263. Salomo Franck. 264. Peter Lackmann. 265. Bartholomäus Crasselius. 266. Johann Friedrich Ruopp. 267. Benjamin Schmolck. 208. Kaspar Neumann. 269. Ludwig Andreas Gotter. 270. Caspar Bienemann. 271. Martin Schalling. 272. Johann Heermann. 273. Johann Agricola. 274. Paul Gerhardt. 275. Johann Olearius. 276.1530. 277. David Denicke; after Johann Heermann. 278. Sigismund von Birken. 279. Johann Burkhard Freystein. 280. Johann Scheffler. 231. Johann Hcermann. 282. Wilhelm Erasmus Arends. 283. Benjamin Prätorius. 284. Michael Franck. 285. Georg Michael Pfefferkorn. 236. Karl Friedrich Lochner (?). 287. Justus Gesenius (?) ; st. 7 Johann Heermann. 283. Johann Heermann; after St. Bernard. 289. Lüneburg 1661. 290. Paul Gerhardt. 291. Paul Gerhardt. 292. Hamburg 1592. 293. Johann Mühlmann. 294. Nikolaus Herman. 295. Praxis pietatis melica, Frankfurt, 1662. st. 3–6 Hannover 1646. 296. Johann Michael Dilherr. 297. Heinrich Albert. 293. Nikolaus Selnecker. 299. Martin Wandersleben. 300. Johann Kolrose. 301. Geistliche Lieder, Leipzig, 1586. st. 3 Christlich Gesangbüchlein, Hamburg. 1612. st. 10 Nordhaus 1686. 302. Johann Friedrich Möckel. 303. Martin Behm. 304. Paul Gerhardt. 305. Burkhard Wiesenmeyer. 306. Johann Eichorn's Hymnal, Frankfurt a. d. O., 1561. 302. Plön 1672. 303. Johann Heermann. 309. Ludwig Helmbold. 310. Erasmus Alber (?). 311. Levin Johann Schlicht. 312. Erasmus Alber. 313. Erfurt 1526, after "Christe, qui es dies." 314. Petrus Herbert. 315. Bodo von Hodenberg (?). 316. Kaspar Neumann. 317. Nikolaus Herman. 318. Johann Heermann. 319. Paul Gerhardt. 320. Johann Friedrich Herzog; st. 10 Leipzig 1693. 321. Johann Rist. 322. Ämilie Juliane duchess of Schwarzburg-Rudolstadt. 323. Saubert (Nürnberg) 1676. 324. Morgen-und Abendsegen, Waldenburg, 1734. 325. Heilbronn 1719. 326. Johann Heinrich von Hippen. 327. Johann Olearius. 328. Luther; st. 6 Bucer's Hymnal 1545. 329. Paul Fleming. 330. Nikolaus Herman. 331. Benjamin Schmolck. 332. Christian Schmidt. 333. Fibel. 334. Gotha 1651. 335. Praxis pietatis melica, Frankfurt, 1693. 336. Ämilie Juliane, duchess of Schwarzburg-Rudolstadt. 337. Luther. Transl. of ancient Te Deum. 338. Paul Gerhardt. 339. Paul Gerhardt. 340. Paul Gerhardt. 341. Joachim Neander. 342. Martin Moller. 343. Neue deutsche Liedlein by Antonio Scandelli, Nürnberg, 1568. 344. Praxis pietatis melica, 1664. 345. Dresden 1724. 346. Martin Rinckart. 347. Paul Gerhardt. 348. Johann Gramann; st. 5 from 1569. 349. Johann Mentzer. 350. Johann Jakob Schütz. 351. Paul Gerhardt. 352. Martin Moller. 353. Johann Heune. 354. Geistlich Gesangbuch of Vulpius. Jena, 1609. 355. Paul Gerhardt. 356. Ernst Stockmann. 357. Chemnitz (city) 1759. 358. Hävecker's Kirchenecho, 1695. 359. Johann Friedrich Zihn. 360. Hannover 1657. After Freder's hymnic litany. 361. Johann Mathesius. 362. Martin Moller. 363. Freylinghausen 1714. 364. Salomo Franck. 365. Adam Reusner; st. 7 Kornelius Becker. 366. Paul Gerhardt. 367. Geistliche Lieder und Psalmen. Erfurt. 1611. 363. Luther. after the Latin. 369. Kaspar Schade. 370. Paul Gerhardt. 371. Christoph Tietze. 372. Ludämilie Elisabeth, duchess of Schwarzburg-Rudolstadt. 373. Johann Heermann. 374. Ludwig Helmbold. 375. Paul Gerhardt. 376. Samuel Rodigast. 377. Nürnberg, ca. 1554. 373. Johann Heermann. 379. Paul Gerhardt. 380. Johann Olearius. 381. Joachim Magdeburg; st. 2.3 Harmonia, Leipzig, 1597. 382. Georg Neumark. 383. Lampertus Gedicke. 384. Johann Heermann. 385. Johann Heermann. 386. Das geistliche Antidotum, Berlin, 1583. 337. Paul Eber. 333. Cyriakus Schneegaß. 389. Lutherisches Handbüchlein, Altenburg, 1655. 390. Johann Heermann. 391. Johann Olearius. 392. Ämilie Juliane, Gräfin von Schwarzburg-Rudolftadt. 393. Johann Saubert der Jüngere. 394. Ludämilie Elisabeth, Gräfin von Schwarzburg-Rudolstadt. 395. Greifswald 1592. 396. Hannover 1646. 397. Johann Georg Albinus (?). Johannes Rosenmüller (?). 398. Salomo Liscow. 399. Luther. 400. Geistlich Gesangbuch. Jena. 1609. st. 8 ? 401. Paul Gerhardt. 402. Bartholomäus Fröhlich. 403. Franz Joachim Burmeister. 404. Begräbnisgesänge, Freiberg, 1620. 405. Johann Heermann. 406., 407. Paul Eber. 408. Geistliche Lieder. Frankfurt a. d. O. 1561. After Prudentius. 409. Paul Gerhardt. 410. Simon Dach. 411. Begräbnisgesänge, Freiberg, 1620. 412. Leipzig 1633. 413. Johann Heermann. 414. Kornelius Becker. 415. Gotha 1643. 416. Luther; st. 1 pre-reform., after the chant by Notker Balbulus, "Media vita in morte sumus." 417. Michael Weihe; st. 8 Magdeburg 1540. Responses: Georg Neumark. 418. Michael Schirmer. 419. Paul Gerhardt. 420. Nikolaus Selnecker. 421. Johann Heermann. 422. Johann Quirsfeld. 423. Nürnberg, ca. 1555. 424. Simon Dach. Responses: Paul Pfeffer. 425. Gottfried Wilhelm Sacer. 426. Valerius Herberger. 427. Christoph Tietze. 423. Nikolaus Herman; st. 5 Bonn 1575. 429. Ämilie Juliane, duchess of Schwarzburg-Rudolstadt. 430. Zacharias Hermann. 431. Nikolaus Herman. 432. Paul Gerhardt. 433. Bartholomäus Ringwald; after "Dies irae," 434. Johann Rist; st. 17 Valentin Ernst Löscher. 435. Heinrich Albert. 436. Philipp Nicolai. 437. Simon Dach. 438. Justus Jonas. 439. Anmutiger Blumenkranz 1712. 440. Michael Weiße. 441. Johann Daniel Herrnschmidt. 443. Johann Matthäus Meyfart.
The Commission on the Hymnal:
An interesting translation project by Matt Carver…
The Second Major Revision of the St. Louis Hymnal.
Pr. Peters, again…
Tabula rasa. There are those who would believe that the Church is a blank slate to be written on by each age and generation as it deems needful or helpful. In classic terms it means that knowledge comes from experience and perception. In Church terms, it means that every age and place will come up with definitions of what is to be believed about God and how He is to be worshiped. Okay. Maybe it is not quite that crass. But it is close. Maybe no one actually believes that every age and place starts completely from scratch. I do think, however, that many do tend to begin with fewer givens, fewer essentials, and fewer non-negotiables. And this, to me, is scary.
Tuesday, September 7, 2010
Strongly, yet gently said…
The tension over what church we will be is not an academic one. It is the battle for the heart and soul of Lutheranism. It is played out in Seminary classrooms, in Sanctuaries across the Synod, in catechism classrooms, in choir rehearsal rooms, and in Pastor's Offices. The other day I read something which made me sad. It seems that the battle is not only being waged but lost in some of those places. Concordia, Seward, is looking to sell the pipe organ in their chapel rather than repair it and return it to its former glory. Concordia, Bronxville, has dropped the church music program entirely. Concordia, Austin, uses a praise band almost exclusively in the campus worship life. And now Concordia Seminary, St. Louis, seems to have joined the bandwagon for praise bands.
A positive development to productively resolve the worship "wars"?
Consider the details for yourself…
A Florida megachurch has ended musical style-segregated worship. Hats off to Coral Ridge Presbyterian!
"The church should be breaking down walls, not erecting them. God intends the church to be demonstrating what community looks like when God's reconciling power is at work. … [A]ccording to the Bible, the church is an all-age community. … The only way to musically communicate God's timeless activity in the life of the church is to blend the best of the past with the best of the present. … The gospel revolution at Coral Ridge continues!"
Monday, September 6, 2010
It is not uncommon for some folks to complain about the sharing of the peace. It is especially the case for those who complain about the "new" services and bemoan the loss of The Lutheran Hymnal. I have personally introduced the sharing of the peace in two congregations which had a history of conflict and neither were fond of the idea of sharing the peace -- perhaps most of all because they knew what this ritual actually meant. I am somewhat sympathetic of those who feel like certain placements of this exchange of peace disrupt the flow of the liturgy and distract from what is happening but this is easily rectified.
From Al Collver…
This weekend, I have been reading Life Together and Prayerbook of the Bible (Dietrich Bonhoeffer Works, Vol. 5) originally published by Dietrich Bonhoeffer in 1939 as a way to get a handle on koinōnía. The Greek word koinōnía usually is translated as "fellowship" in English or Gemeinschaft in German. Dr. Norman Nagel used to say in his lectures on church fellowship, "The Gemeinde (the congregation) got schaft-ed." The words church and fellowship can be slippery or etherial unless it is grounded in Christ ("wherever Jesus Christ is, there is the Catholic Church," Ignatius, Epistle to the Smyrnaeans, Chapter 8.)
Sunday, September 5, 2010
From the blog of the new LCMS President…
The great danger of the church of all ages is that she preaches repentance to the world and at the same time becomes a castaway, because she forgets that all true repentance must begin at the house of God, with the repentance of the church. Here too there is no difference between the Catholic Churches which from principle do not repent and the evangelical churches whcih do not repent in practice. We are so accustomed to seeing church politics hold primacy in the church that we erroneously expect that a change in church politics must bring forth a new day in history.
But if we have such expectations, then we should learn from church history that up to now every new day in the Church of Christ has begun with a movement of repentance. Christianity itself once entered world history as a mighty movement of repentance. It was as a movement of repentance that in antiquity it conquered the ancient world and then in modern times (the so-called "Great Contrition") the people of our day. And when at Constantine's time the masses began to stream into the church for more or less external reasons, the cloisters became the centers of repentance. Every new epoch in the Middle Ages began with a movement of repentance, and the Reformation with Luther's first thesis and the saving message of the justification of the sinner through faith alone, is the greatest example in the history of the church for this truth.
At that time people didn't yet believe that the world could be renewed by world conferences. We believe that by conferences and organizations, by pronouncements and radio speeches we can spare ourselves the bitter way of sorrows of contrition and repentance,—until God's mighty hand one day will also crush those means and teach us that the church lives by the Means of Grace, by nothing else, and that her life is expressed solely and only in this that she becomes a praying church again, as she was in the days of the apostles. Then it was said of her: "And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in the prayers" (Acts 2:42). "And fear came upon every soul" is said of this praying congregation.
Fear has not come upon one single soul because of Amsterdam, Bethel, and Leipzig, because of the Ecumenical Council of Churches, the EKiD and the VELKD, and not because of the college of cardinals either. For only the praying church which moves heaven and earth with her prayer, even when outwardly she has to go down in defeat in the process, could and might effect truly world-shaking changes in this century. The praying church, which we do not want to confound with the church of liturgical scholars, is a power which shakes the social and political world of our century, because in her and in her alone He is present unto whom all power in heaven and earth is given. The life of the Lutheran Church in this century depends on whether she again will become a praying church in the sense of Luther and of the Lutheran Reformation.
Hermann Sasse, Letters to Lutheran Pastors V, Ecclesia Orans.