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FW: Aeterno gratias Patri

Cantemus

 

Feed: HYMNOGLYPT
Posted on: Friday, June 24, 2011 1:18 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Aeterno gratias Patri

 

Here is my translation of "Aeterno gratias Patri" (P. Melanchthon), a hymn for the Feast of the Nativity of John the Baptist, as found in Lossius' Psalmodia (1579). Below is his version of the melody followed by an unidentified second version.     NOW UNTO God the Father raise All churches songs of thanks and praise, For John, the herald of His Word, Whom God hath sent and we have heard. 2. He bade men turn from sin and pride, The haughty spirits terrified With fearful warning that the Son Would come to judge the earth anon. 3. He called the broken to believe, And life and comfort to receive; The Lamb he showed, alone who would Appease God's wrath and shed His blood. 4. These teachings he, with spirit bold Imparting, thus the Christ foretold, And as a newer Sun drew nigh, The very Dayspring from on high. 5. No way the Pharisees could find His spirit strong to break or bind; Elijah true, he filled his task The hypocrites thus to unmask. 6. We pray Thee, Father God in heav'n, Our heart and spirit to sustain That we by faith may evermore Believe the witness that John bore. Translation © Matthew Carver, 2011. LATIN Aeterno gratias Patri Omnes canant Ecclesiae Quod nuntium verbi sui Johannem nobis miserit. Hic mores exuit malos [Hic exui mores malos] Jussit, metuque judicis Mox adfuturi terruit, Superbas mentes omnium. Rursumque perculsas metu, In spem vitae certae vocat, Et monstrat agnum digito, Qui placat unicus Deum. Haec ille firmo pectore Docet, Christumque praedicat Venire, ceu solem novum, Prodire aurora nunciat. Nec Pharisaei Spiritum Fregerunt ingentem viri, Helias alter hic fuit, Hypocritas dum arguit. Te summe rogamus Pater, Ut corda nostra suscites, Ut vere possint credere Johannes testimonio. Amen. GERMAN Dem Vater in des HImmels Thron, Lobsingen alle Kirchen schon, daß er Johannem hat gesandt durch ihn sein Wort gemacht bekannt. 2. Er hat Bußfertigkeit gelehrt, und der Leut Sicherheit gewehrt, die er bedräut mit Gotts Gericht Daß denn lang sollt ausbleiben nicht. 3. Widrum der den die er erschreckt, des Lebens starken Trost erweckt, daß er das Lamm mit fingern zeigt, daß uns den Vater macht geneigt. 4. Solches lehrt er und sagt dabei, daß Christus nah vorhanden sei, gleichwei der Morgenröt verlauf, verkündigt daß die Sonn geh auf. 5. Mit nicht hat sich auch dieser Mann die Phariseer schrecken lan, der ein rechter Helias war, die Gleißnerei straft offenbar. 6. Wir bitten dich du Vater gut, Erweck in uns Herz, Sinn und Muth, daß wir Johannis Zeugnis nu mit starken Glauben fallen zu.

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FW: Benedicta semper sancta sit Trinitas

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Friday, June 24, 2011 12:37 AM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Benedicta semper sancta sit Trinitas

 

Sorry this is a little late for this year. My translation of the Sequence by Notker Balbulus for the Feast of Holy Trinity, as found in Lossius' Psalmodia… (1579), compared with the German version by Michael Weisse for the Bohemian Brethren (included below). Note that stanza 3b is not included in Lossius' edition nor in the Nonantola collection.   BLESSED BE the Holy Trinity evermore, Deity in perfect Unity, Glorious God co-equally. 2a. God, the Father and Son and Holy Ghost: Three are their names and yet all of them One remain substantially. 2b. God, Begetting One God, Begotten One And the sacred Spirit from them both, In one common Deity. 3a. And yet there are not three Gods, God, the true God, is but one, As God the Father one Lord remains, So Son is Lord and Spirit, Lord. [3b. Three is He in personhood, Nonetheless in essence One The Lord Almighty of Sabaoth Reigning over all the world.] 4a. In His persons three distinguished, Yet in substance God is one unity. 4b. Like in majesty and power, Glory_and honor same for eternity. 5a. Holder of heaven and ocean deep, Earth and mountain, and all that fills the universe. 5b. Feared by the godless underworld, Worshiped even by the profoundest pit of hell 6a. Now let all voices acclaim Him And all tongues sing Him praises suitable, Whom sun and moon hold in honor, And the legions of angels venerate. 7a. Let us all with lofty voice Also join in singing Sweetest of canticles, Anthems melodious, 7b.* Come ye, O come and sing, *[This line is shorter and differs melodically] Jubilant in concert, Adoring the Lord on high, Who sits enthroned in heav'n. 8a. O Trinity most worshipful! 8b. O Unity most ven'rable! 9a. Through Thee is our creation, Very Eternity! 9b. Through Thee is our redemption, Consummate Charity! 10a. Guard all Thy people, keep them safe, Save and set them free, Rescue them and make them clean. 10b. Thee we adore, God omnipotent, Unto Thee we sing, Thine the glory, laud, and praise, 11. Be forevermore While eternal ages run. Translation © Matthew Carver, 2011. LATIN 1. Benedicta semper sancta sit Trinitas, Deitas scilicet unitas coaequalis gloria. 2a. Pater, Filius, sanctus Spiritus, tria sunt nomina, omnia eadem substantia. 2b. Deus genitor, Deus genitus, in utroque sacer Spiritus, deitate socia. 3[a]. Non tres tamen Dii sunt, Deus verus unus est, sic Pater Dominus, Filius, Spiritusque Dominus. [3b. Trinus in personis ?est, unus in essentia, immensus dominus Sabaoth saecla regnat per cuncta.] 4a. Proprietas in personis, unitas est et in essentia. 4b. Majestas par et potestas, decus, honor aeque per omnia. 5a. Sidera, maria continens, arva simul et universa condita. 5b. Quem tremunt impia tartara, colit quoque quem et abyssus infima. 6a. Nunc omnis vox atque lingua fateatur hunc laude debita. 6b. Quem laudat sol atque luna, dignitas adorat angelica. 7a. Et nos voce praecelsa omnes modulemur organica cantica, dulci melodia. 7b. Eia et eia, [nunc] simul jubilemus alti[-]throno Domino laudes in excelsis. 8a. O adoranda Trinitas 8b. O veneranda unitas. 9a. Per Te sumus creati, vera aeternitas. 9b. Per Te sumus re[d]empti, summa Tu charitas. 10a. Populum cunctum Tu protege, salva, libera, eripe, et emunda. 10b. Te adoramus omnipotens, tibi canimus, tibi laus et gloria, 11. Per ìnfiníta saécula saèculórum. M. WEISSE'S GERMAN VERSION: 1. Gebenedeit und gelobt sei heut und allzeit die heilige Dreifaltigkeit und unzerteilte Einigkeit! 2. Der Vater und sein Sohn samt der dritten Person, welch uns die Schrift den Heiligen Geist und ein milden Tröster heißt! Der Vater ist ein Gott, der nur einen Sohn hat, den er gebührt in gleicher Gottheit für und für in Ewigkeit. 3. Der Sohn ist ein wahrer Gott, der nur einen Vater hat, der ihn geobrn zu uns gesandt hat aus unmäßiger Wohlthat. Der Heilig Geist ist ein Gott, der da seinen Ausgang hat vom Vater und vom Sohn dort oben, mit manchfaltigen Gaben. 4. Drei Personen werden genannt, wird doch nicht mehr denn nur ein Gott bekannt, ein Gott in der Dreifaltigkeit, drei Personen in der Werk unterscheidt. 5. Gott der Vater durch seinen Sohn im Heiligen Geist hat geschaffen alle Ding, der Sohn Gottes durch die Gnad des Vatern hat im Heiligen Geist die Welt erlöst. 6. Der Heilige Geist durch den Sohn Gottes ins Vatern Gnad seliget uns. So ist nu ein Gott allmächtig weis und gütig in der Dreifaltigkeit. 7. Diesen söllen wir loben und ihm danken d' manchfaltigen Gaben so wir von ihm haben. Ei, so last uns nu singen, und unser Gebet mit Dank für ihn bringen, so wirds uns gelingen! 8. O Heilige Dreifaltigkeit, o unzerteilte Einigkeit! 9. Von dir sind wir geschaffen, ewig Allmächtigkeit! Durch dich sind wir erlöset, unerschaffne Weißheit! 10. In dir, unmäßige Gütigkeit, warten wir ordentlich der ewigen Seligkeit! O Gott Vater, Sohn, Heiliger Geist, erbarm dich und steh uns bei auf diesem Erdenkreis! Daß wir loben deinen Namen ewiglich, Amen!

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FW: President Harrison’s “Little Book of Joy” now available through CPH

Joy…

 

Feed: Steadfast Lutherans
Posted on: Friday, June 24, 2011 10:20 AM
Author: Norm Fisher
Subject: President Harrison's "Little Book of Joy" now available through CPH

 

Several people have written comments on this website and elsewhere, "Where can I order Little Book of Joy?" .. well, as found on Cyberbrethren, it is now available from CPH!   President Matthew Harrison wrote a great book in 2009 titled A Little Book on Joy: The Secret of Living a Good News Life in a Bad News World. It proved extremely popular and after he was elected president of The LCMS, Pastor Harrison asked Concordia Publishing House to pick up the title and reprint. I'm happy to tell you that it is now in stock and available for immediate shipping from Concordia Publishing House. If you are unfamiliar with the book, you can download and take a look at a sample from the book. Simply put, it is a great book. I promise you that if you start reading it, you won't be able to stop. Here's the information from our CPH web site about the book. You can order it online, for $12.99, plus shipping and handling. Another book by President Harrison, At Home in the House of My Fathers, will be out in a few months also. Rediscover the joy of being a Christian! LCMS president Matthew Harrison has produced a well written exploration of the nature of life in the fallen world and the joy that we have in Christ. Read about the joy of life together in community, marriage, and family, or the joys of humor, worship, the sanctity of life, and the wonders of creation. Includes: Study questions at the end of each chapter, perfect for Bible study or small group study. A Prayer Guide for "The Great Ninety Days of Joy after Joy with texts and prayers from Ash Wednesday through Pentecost. "Something to Think About" questions are included at the end of each chapter.   What Others are Saying: Matthew Harrison takes the subject of joy and succinctly brings it into clear view. Something that any "dyed in the wool" Christian—even a staunch German Lutheran—can grasp and embrace. The book provides a fresh and honest look at how and why joy is an integral part of one's life." Cheri Fish President—Michigan District LWML   "A singular contribution! Matt Harrison's A Little Book on Joy is a big book in great need today. In his characteristically incisive manner, Matt has given today's Christian the keys to real joy—the kind the Savior intended, and the kind he created in his life, death, and resurrection. I commend it to all as a healthy antidote to the travails of modern life. Matt continues to be one of the most interesting, topical, and important authors on today's theological scene." Leo Mackay, Vice President—Corporate Business Development Lockheed Martin Corp. Past Deputy Secretary of Veterans Affairs, Washington D.C.   "Let's face it: serious Lutherans too often come across as dour sourpusses. A Little Book on Joy shatters that caricature. Matt Harrison leads readers on an exuberant romp through the Scriptures and the multiple facets of unbridled Christian joy." Rev. Harold L. Senkbeil, STM, DD Executive Director, DOXOLOGY: The Lutheran Center for Spiritual Care and Counsel

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FW: The Problem with Friendly Churches

Consider…

 

Feed: gabas notebook
Posted on: Friday, June 24, 2011 11:30 AM
Author: Dcn Latif Haki Gaba SSP
Subject: The Problem with Friendly Churches

 

Genuinely friendly churches are wonderful to experience.  It gives you the sense that these are real Christians, and that your presence was felt and welcomed.  One of the sure signs that you might have found a genuinely friendly church is when you go back the next week, or a few weeks later, and it becomes clear that people remember you, in some cases by name.  Note, however, that I am referring here to churches which display a genuine friendliness, and have no need for contrived and fake friendliness.  I do believe that while friendliness is a natural product of the love which the Christian has for mankind, friendliness is also an art which can be cultivated.  Great athletes are born with certain gifts, and yet they become great in their field by constantly and vigilantly exercising those gifts.  Likewise, I don't think it is a contradiction to say that, on the one hand, friendliness and hospitality should not be forced or programmed or faked, and that on the other hand, true and loving hospitality can be practiced and cultivated and improved, both on a personal level and within the culture of the parish.  So I appreciate and applaud the churches where real hospitality shines and takes place.  If it's not so in your church, take heart, for as I say, I think it is something that is a natural characteristic of the Bride of Christ, and can be cultivated and encouraged, over time.  Let it begin with you. So what's the problem?  The problem is that too often today a good or an ideal, such as hospitality, is approached on the same terms by which we would practice it in the world, when in fact it would be healthier if we would restore a more traditional idea, namely, that there is a distinction between worldly etiquette and churchly etiquette.  I am now beginning to speak a foreign language, but please hear me out.  In many ways, churchly etiquette and worldly etiquette intersect and are identical, for they both have in common a sense of courtesy, neighborliness, and gentlemen being gentlemen and ladies being ladies, etc.  In other ways, however, they lead to different courses of action, for in the culture of the Church (and contrary to what some claim, the Church does by its very nature have its own culture) there are other goods or ideals which must not be allowed to be trampled by our own notions of how to practice the ideal of friendliness.  One of those ideals is a sense of prayer.  On the whole, modern Lutherans, certainly here in the Western world, are accustomed to the notion that "church" starts at a certain predetermined point, and likewise ends at a given point.  In some places it is when the music for the first hymn kicks in, or when the pastor and his assistants are seen walking out of the sacristy, or when the pastor begins the Invocation.  Up till whatever point that is in a given parish, anything goes.  Likewise, after the service has ended, in some places the organ kicking in with a loud and boisterous postlude is the cue for all hell to break loose.  In some places it is when the pastor is finished with his announcements, or whatever.  And when I say things like "anything goes" and "all hell breaks loose" let me be clear that I am not trying to be uncharitable, for most of what happens, in most places I am sure, is good and wholesome activity.  It is people being naturally friendly with each other, both with friends and with visitors.  However, this is a deeply faulty way of thinking of the church, and it kills a sense of prayer and reverence in the church.  Church is not merely what happens on pages 184 through 202 (or pages 15 through 31).  It is a holy people, one of whose chief characteristics has made her known as Ecclesia Orans, the Praying Church.  It is a people filled with gratitude for what they are about to receive, and then filled with awe at what they have just received, for they have been in more than one way filled with eucharist. Many Lutheran children were, are, ingrained with the idea that the Church is not a place, but a people.  This is misleading, at least the way it is often taught, for a couple of reasons.  1. While it is true that the Church is the people of God, we ought to follow up that lesson by talking about how the Church thus defined is characterized, how it relates to its members, how she relates to her Lord, etc.  2. We ought not let this lead to a cheapened notion of the holiness of the place of the Church's worship.  That place, whether it be a centuries old edifice or a rented meeting room, is where Almighty God, in the Person of Christ, makes Himself present for us.  When He appeared to Moses in a flame of fire out of the midst of a bush, our Lord did not tell Moses to be sure to be jovial in that place; His message was quite different:  "Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." As far as I know, the Church has never been known as Ecclesia Amicabilis.  That is not because she is unfriendly.  It is because while the love of God in Christ will shine forth in the life of Christ's Church (for we reflect the love which is lavished on us by the Lover of our souls, Whose banner over us is love) and is expressed by different people and different churches according to a variety of temperaments and cultures, and will be expressed in more celebratory ways in happier times and less so in times of great affliction and trouble, there is one thing that is far more constant wherever the Church is to be found.  Namely, she is Ecclesia Orans, that is, she is known by the prayerful attitude which marks her gatherings, and by which her places of worship are treated by her members.  Courtesy itself should prevent us from joviality and loud fraternizing within the church's spaces of worship, that is, certainly in the nave itself, for even if I have no interest in sticking around to pray, or must get downstairs to help with this or that, someone else might want to pray for a few minutes, right there in the pew, and my behavior ought not cause any disturbance to that brother or sister.  I encourage my fellow Lutherans, therefore, to ponder anew the nature of the church's space, and consider what we are doing and whether it is healthy, and whether our efforts at friendliness and hospitality toward visitors could be realized in ways which better complement rather than compromise the prayer and reverence which we ought to be encouraging and fostering in the Church.

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FW: When God Made Earth

Cantemus…

 

Feed: starke Kirchenlieder
Posted on: Thursday, June 23, 2011 5:55 PM
Author: Stephen P. Starke
Subject: When God Made Earth

 

This hymn was written for my daughter Stephanie and her husband, Justin's wedding on June 18th.  It was sung to the tune RATHERVUE by Alfred Fedak. 1.  When God made earth, the sun was warming      A pristine world unmarred by death;      From dust with care the LORD was forming      A man, in whom He breathed life's breath:      Then Adam rose from holy ground,      But for him no fit help was found. 2.  So God caused man to sleep, removing      A rib from lonely Adam's side;      And from that bone, His wisdom proving,      God fashioned Eve as Adam's bride:      Her flesh, his flesh; her bone, his bone,      And man no longer was alone. 3.  She was the half, his half completing,      The complement that made him whole;      She was the heart that set his beating,      That sounded depths within his soul;      She was the gift that graced his eyes,      That perfect one for him to prize. 4.  Thus shall a man leave father, mother;      With tender joy embrace his wife,      For she alone, she and no other,      Shall be his help, his love, his life--      No longer two, but joined as one,      Their pledge of lifelong love begun. 5.  Come now, O Lord, their promise sealing;      Bind heart and hand with living grace,      Each day Your love for them revealing,      The shining brightness of Your face;      Grant peace and joy in mind and heart,      That nothing breaks their bond apart.

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FW: Ach, HERR, wie lang willt du jetzt mein

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Wednesday, June 22, 2011 1:11 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Ach, HERR, wie lang willt du jetzt mein

 

Here for the First Sunday after the Feast of Holy Trinity is my translation of the hymn "Ach, HERR, wie lang wiltu ietz mein" (B. Waldis, 1553), a paraphrase of Usquequo Domine (Ps. XIII), the source of the proper Introit for the day, and having the original title, "Gebetpsalm wider schwermütigkeyt des geists, daß Gott trösten vnd helffen wölle" ["supplicatory psalm against spiritual melancholy, beseeching God for comfort and help."]. The melody is unavailable (unless you have a copy of Waldis' Psalter Gesangsweise…). I am inclined in lieu of that proper melody to use "Es wollt uns Gott genädig sein," a well-known melody already associated with the psalter.   AH, LORD! how long wilt Thou persist Thus wholly to forget me? How long Thy face conceal in mist, While many woes beset me? How long dismay Bow down each day My heavy heart and spirit? Mine enemy Seeks after me, How long must I still bear it? How long shall he stand o'er me? 2. Oh, Lord, behold my misery, And hear my poor petition, Incline Thy gracious ear to me, Look down recognition: All sorrows chase That mar my face, Mine eyes with grace enlighten, That trouble may Not have its way Nor death my body whiten, Lord, let me live before Thee. 3. Oh, help me, Lord; delay not long, Nor let me be defeated, My foes would gloat in all their wrong, "Our vengeance is completed!" When vanquished I In ruin lie, As if by Thee forsaken, Then would their pride Fore'er abide, And say, I was mistaken, To trust in such a Savior. 4. And yet my hope is in Thy grace, O God of my salvation; My heart rejoices to embrace Thy word of consolation. I'll spread abroad Thy name, O God, For all Thy goodness given; With songs of praise Thy glories raise, On earth, and then in heaven With praise that lasts forever. Translation © Matthew Carver, 2011. GERMAN 1. Ach, HERR, wie lang wiltu ietz mein so gar vnd gantz vergessen? Verbirgst das frölich antlitz dein, weil mich vnfäl besessen? Wie lang sol sich ängsten teglich mein seel vnd hertz verschmachten? Wie lang sol doch der feind mir nach stellen vnd gar verachten vnd vber mich erheben? 2. Ach, HERR, schaw doch auff mein elend, wölst mein gebet erhören, Dein gnedig ohren zu mir wend, dein antlitz zu mir keren, Mein angesicht laß trawren nicht vnd halt mein augen offen, Daß mich die not nit senck inn todt, für leyd nit werd entschloffen, HERR, schaff, daß ich mög leben. 3. Ach, hilff mir, HERR, machs nit zu lang, daß meine feind nit bochen, Sprechen ›wie wirt jm ietz so bang! wir haben vns gerochen.‹ Wann ich ohn sieg darnider lieg, als hetstu mein vergessen, Dann werden sie jmmer vnd ie hoffertig vnd vermessen sprechen, jn sei gelungen. 4. Ich aber hoff auff deine gnad vnd weyß, du hilffest gerne. Mein hertz sich des gefrewet hat, dein trost ist mir nit ferne, Darumb sol dir all zeit von mir so lang ich leb auff erden, Weil deine güt wol an mir thut, dein ehr verbreytet werden vnd ewig lob gesungen.

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Forthcoming from Fernando Ortega

Come Down O Love Divine from fernando ortega on Vimeo.

Compare the track list to the requests made in our review of his previous albums.

Kyrie I
Kyrie II
Just As I Am -Featuring Billy Graham
Trisagion
Ruby's Advent Song
Doxology
The King of Love My Shepherd Is
The Good Shepherd
Come Down O Love Divine
The God of Abraham Praise
Our Great God
Sanctus
Of The Father's Love Begotten
Aaron's Blessing

 

QBR: I would love to hear more from Fernando Ortega, especially hymns, and if he were to offer some specifically liturgical compositions for Divine Service (Communion/Eucharist/Mass) and the non-Communion services of the Daily Office (Morning Prayer, Evening Prayer, etc.) both of the Propers and the Ordinaries. (http://lhpqbr.blogspot.com/2010/10/hymnody-review-fernando-ortega.html)

 Come Down O Love Divine releases on July 12.

FW: Free Download: "Brief Counsel for the Suffering and Afflicted" Brochure

Free download…

 

From: Emmanuel Press
Subject: Free Download: "Brief Counsel for the Suffering and Afflicted" Brochure

 

	Trouble viewing this email? Click here to view it online.
	NEW: Free Downloadable Brochure Emmanuel Press has recently been working in collaboration with Rev. Terry Hoese, a retired LCMS pastor, on a brochure that we are pleased to offer as a free download here in our Downloads section.  This tri-fold brochure, entitled "Brief Counsel for the Suffering and Afflicted," is an excerpt from Wilhelm Loehe's Seed-Grains of Prayer.   Pastor Loehe offers invaluable guidance to those who are struggling with temptations and the trials of life, encouraging them to seek comfort in Christ's mercy, the preaching of the Gospel, praying the Psalms, singing hymns of confession, and the care of their pastor.
	© 2010 Emmanuel Press All rights reserved. Template created by Dominique Elkind

FW: Concerning the Unity of the Lutheran Church

Sasse…

 

Feed: Gnesio
Posted on: Tuesday, June 21, 2011 12:46 PM
Author: Gnesio
Subject: Concerning the Unity of the Lutheran Church

 

Would it not be appropriate at this time, that people on all [different] sides should first pause and study again the Lutheran confession, and honor it? It is, indeed, still a powerful force in the churches of our faith in America. Behind the formulas of the old orthodoxy, which is still vital there, and of modern fundamentalism, which attempts to seep into Lutheranism from the Reformed environment; lies buried the Lutheran faith, which can still distinguish between Law and Gospel, and which knows what the means of grace are. But nobody knows what will become of the next generation, if the fleeting agreement of [various] theological schools, with its pseudo confession made [only] for the [present] moment, takes the place of consensus of the Church which lasts over time, as the Lutheran confessions express it. It is a false concept of unity in doctrine, if a complete uniformity in the explanation of all passages of the Bible with dogmatic content is demanded, and if this demand is justified with the warning of Paul, That you at all times speak unitedly, and do not let divisions be among you, but rather hold firmly to one another in one mind and in one belief. (1 Cor. 1:10). It is the same false concept of doctrinal unity, if one directs the warning That you watch those, who start divisions and disagreements contrary to the teaching which you have learned, and avoid them. (Rom 16:17) toward every brother in faith who has a different theology. The teaching which Paul mentions in both passages is clearly the pure doctrine of the gospel, the articulus stantis et cadentis ecclesiae, the doctrine of justification of the sinner, which he announced in Corinth with Peter and Apollos, although he did not come from the same theological school as these men. These passages, and equally the great passage about the unity of the church in Ephesians 4, which are the basis for article 7 of the Augsburg Confession, really assert clearly nothing else at all than that which the Lutheran Church has found in them, the consensus de doctrina evangelii et de administratione sacramentorum. But what is here called doctrina should really be clear: not a theological theory about the gospel together with a system of theories about all the questions connected with it, but rather the teaching or the gospel itself, which happens in the church in the pulpit and lectern, in the confessional and in pastoral counseling. There, where the unity of the church of Christ is at all, there is also the unity of the Lutheran Church to be sought. Thus the great satis est of the 7th article of the Augsburg Confession is also the foundation of all unity among Lutherans. What this satis est includes in particular, what the consensus about the teaching of the gospel is in detail, this is what the confessions of our church tell us. Therefore, these confessions are, as they are collected in the Book of Concord, the only means of real ecclesiastical unification for the Lutherans of the world. from Hermann Sasse, 'Letters to Lutheran Pastors,' No. 25, Concerning the Unity of the Lutheran Church Pentecost 1952 (Trans. by Rev. Matthew Harrison)  Available on-line here: http://www.clai.org.au/articles/sasse/unitylut.htm

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FW: New Lutheran Quote of the Day

Meditatio…

 

Feed: Weedon's Blog
Posted on: Monday, June 20, 2011 10:06 AM
Author: wweedon@gmail.com (William Weedon)
Subject: New Lutheran Quote of the Day

 

The Divine Service is thus the school for Christian meditation, its proper context.  There we receive meditation as a gift.  There we learn to meditate for ourselves as the Holy Spirit does His work in us while we listen to God's Word. -- Dr. John Kleinig, *Grace upon Grace* p. 119. http://feeds.feedburner.com/WeedonsBlog

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FW: Interesting Info from the Deaconess Conference from Dr. Herl...

Interesting…

 

Feed: Weedon's Blog
Posted on: Sunday, June 19, 2011 8:48 PM
Author: wweedon@gmail.com (William Weedon)
Subject: Interesting Info from the Deaconess Conference from Dr. Herl...

 

...the year was 1616.  Johann Georg, Margrave of Brandenburg, converted to Calvinism and sought to enforce Calvinism on his very Lutheran territory.  What changes did he demand? All images are to be removed from the church and sent to the court. The stone altar is to be ripped from the ground and replaced with a wooden table. When the Lord's Supper is held, a white cloth covers the table. All altars, crucifixes and panels are to be completely abolished. Instead of the host, bread is to be baked into loves, cut into strips, and put in a dish from which the people receive it in their hands; likewise the chalice is received by the people with their hands. The words of the Supper are no longer to be sung, but rather spoken. The golden chalice to be replaced by wooden. The prayer in the place of the collect is to be spoken, not sung. Mass vestments and other finery no longer used. No lamps are candles to be placed upon the altar. The houseling cloth is not to be held in front of the communicants. The people are not to bow as if Christ were present. The communicants shall no longer kneel. The sign of the cross after the benediction is to be discontinued. The priest is no longer to stand with his back to the people. The collect and Epistle no longer to be sung, but spoken. Individuals are no longer to go to confession before communing, but rather register with the priest in writing. The people are no longer to bow when the name of JESUS is mentioned, nor are they to remove their hats. The Our Father is no longer to be prayed aloud before the sermon, but rather there is to be silent prayer. Communion is not to be taken to the sick, as it is dangerous, especially in times of pestilence. The stone baptismal font is to be removed and a basin substituted. Epitaphs and crucifixes are not longer to be tolerated in the Church. The Holy Trinity is not to be depicted in any visual form. The words of the sacrament are to be altered and considered symbolic. The historic Epistles and Gospels no longer used, but rather a selection of the Bible by the minister, read without commentary. You can see from what the Elector objected to exactly what Lutheran liturgical practice was like in Brandenburg in his day!  I'm happy to note that the Elector would be distressed with much of the worship at St. Paul's in Hamel.  As Dr. Herl perceptively noted, the Elector believed that the only way to root out Lutheran doctrine was to change Lutheran worship, to get rid of worship that confessed in action what Lutherans believed in their hearts. http://feeds.feedburner.com/WeedonsBlog

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FW: Vespers on WQXR

Music for Father's Day…

 

Feed: Kile Smith
Posted on: Saturday, June 18, 2011 6:43 PM
Author: Kile Smith
Subject: Vespers on WQXR

 

The Crossing will be featured on the the June 19 edition of WQXR's new weekly radio show, The Choral Mix with Kent Tritle. Kent selected Piffaro and The Crossing's recording of my "Vater unser" from the Vespers CD. You can listen Sunday at 7am and 11pm EST on WQXR 105.9 FM and any time online at WQXR. So when Jeff Dinsmore told me about this, I said, "Well, I like 'Vater unser,' but I wouldn't think that'd be the first thing someone would pick from Vespers if they were going to play one thing from it." Jeff responded, very nicely and patiently, as if to a child, "Father's Day." Oh.

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FW: Settled Questions... Established Doctrine

Consider…

 

Feed: Pastoral Meanderings
Posted on: Saturday, June 18, 2011 5:52 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: Settled Questions... Established Doctrine

 

For the last several hundred years or more, it has been fashionable to rethink established doctrine.  We have taken this to a new extreme in the 20th and 21st centuries.  It has become the mark of educated and erudite Christianity to look at settled questions and start afresh as if the question or doctrine were not settled.  I am not talking about things on the fringe of the faith but even things at the core and center of established Christian truth.  It is as if the creeds are seen as childish answers to satisfy only the childlike.  The real thinkers and those who are therefore closer to God dig deeper.  Digging deeper may then lead to different answers than the creeds, than the confessions of old, and even than Scripture itself. So, for example, this kind of thinking begins by suggesting that just maybe Arius was misunderstood and that he was not so far from the truth as may have been first thought.  Or, it might head down the path that other gospels were discarded and the Gospel that triumphed was thinking imposed upon the historical Jesus and not at all an accurate reflection of Him.  Or, the Scriptures themselves might be rethought to see if they are what they purport to be or whether the canonization process was instead a battle of ideas in which one side won and their version of authentic Scripture won.  Or, it may suggest that the modern day situation not even on the radar in the days of old and therefore neither Scripture nor Jesus ever spoke to such -- despite what it seems that Scripture literally says. There are those who would try to make Christianity into a moralistic religion with much in common with other moralistic religions.  There are also those who would remake Christianity into a mystery religion not much different from other mystery religions.  There are those who see parallels in other religious expressions and therefore presume that Christianity (or Judaism, for that matter) is merely another version or derivation of the primitive source of them all.  There are also those who suggest that Scripture says pretty much the same thing as holy books and oracles of truth in various ages and religious expressions -- albeit with certain unique variations. Once this was mostly an academic pursuit but it has entered the mainstream of Christian thought and practice.  From issues of sexuality to the role of women to morality, the folks in the pew are being inundated with new ideas that insist they are as old as Christianity and Scripture and that modern day "settled questions" and "established dogma or truth" cannot be trusted or accepted at face value.  The Bart Ehrmans of this world have taken their own personal doubts and points of view and baptized them in history in order to make them appear to be at least as legitimate as the catholic and apostolic faith -- if not more so.  In the end, we are left merely with doubt and fear -- doubt that what has always been believed and taught is correct and fear that we can ever know truth with any certainty or confidence. Recently I have found more and more lay folks who have been taken in by these merchants of doubt and fear and I am troubled more and more by the fake legitimacy of their claims and the ease at which they impose their uncertainty upon ordinary Christians.  I do not consider myself any authority on anything but I have learned over the years that the pursuits of my youthful rebellion were more and more foolish and empty.  I find that I defer more and more to the great teachers of the faith -- those from early Christian history and those of Lutheran orthodoxy alike. The funny thing about it is that I appear to be the radical and the purveyors of doubt and fear seem to be the reasonable ones.  And therein lies the problem -- where reason triumphs, God's truth suffers.  Our reason reaches its highest when it hears the voice of God speaking through His Word and answers with the "Amen" of faith. Lutherans have been less inclined to harp on things Lutheran (as opposed to that which is catholic and apostolic) and more inclined to that which has always been confessed and believed in every place and time.  If we are the only ones confessing something, then we Lutherans are inclined to wonder if we got it right.  It is to our joy that there are good Lutherans in every tradition who confess as we claim to, the evangelical and catholic faith.  Why we give those nattering nabobs of negativism (ala Agnew from Safire) to bother us is beyond me.  It would certainly make my job easier if I did not have to keep answering their latest diatribes.... unfortunately, it is less and less convincing to folks to give the answer that the Church has always believed.... this is catholic and apostolic faith and practice...

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FW: Scandinavian Conference on Lutheranism Online!

FYI…

 

Feed: Father Hollywood
Posted on: Thursday, June 16, 2011 5:11 PM
Author: Father Hollywood
Subject: Scandinavian Conference on Lutheranism Online!

 

Here is something not to be missed - even if you missed it! This was a conference on Scandinavian Lutheranism held June 6-8 at one of our sister seminaries in Canada - Concordia - St. Catharines (Ontario).  This has been a long time coming, as Scandinavian and American Lutherans have been becoming closer and closer over the past few years.  Indeed, the Lutheran world is shrinking, as faithful, confessional Lutherans from Kenya and Madagascar sing the same liturgy and partake of the same sacraments with their brothers and sisters from Siberia and Sweden. Note that you can see photos as well as listen to the lectures as podcasts, or even watch them as videos! This is what we could call an all-star line-up of Lutheran theology.  It's been my privilege since my time in seminary to become friends with, and follow the stories of, many of our Scandinavian brethren whose confession of the biblical and catholic faith has landed them in hot water - with the secular state as well as the rudderless bureaucrats from their own church bodies.  They are squeezed between the pincers of worldly power and churchly apostasy.  These men who serve as bishops, priests, and deacons - as well as the faithful laity, men and women alike, who feed on the Word and Sacraments from their pastors for the forgiveness of sins - are true heroes.  Year after year they proclaim and confess the Gospel, bringing light to a culture that decays and grows dimmer with each passing year.  And they do so with courage, integrity, and not without a sense of humor. This conference is almost a homecoming for me, as it includes Rev. Dr. John Stevenson, a dear friend and father in Christ who was the retreat speaker for Salem Evangelical Lutheran Church's congregational retreat in 2006.  The British-born Dr. Stephenson is also the general editor of the Confessional Lutheran Dogmatics series, holds degrees from Oxford, Cambridge, and Durham, and is a delightful teacher and churchman.   Rev. Eric Andrae, another great friend, also spoke.  Pastor Andrae was also a retreat speaker at Salem Lutheran church - giving a version of his autobiographical lecture back in 2009.  It was a real joy, privilege, and treat to have heard his presentation.  Pastor Andrae, who was born in Sweden, is also the leading scholar on Bishop Bo Giertz, perhaps in the world.    Rev. Matthew Harrison, the president of the Missouri Synod also spoke.  He was my first field work supervisor in seminary, and was the pastor of Zion Lutheran Church where I attended from 2000-2003, and where I was ordained in 2004.  President Harrison is the author, editor, or translator of many works pertaining to church history, Lutheran theology, and the Christian faith and life. Rev. Dr. Naomichi Masaki was also one of my professors at Concordia Theological Seminary (who is in my ordination photo, second from the left) , a true Christian gentleman and rigorous scholar who demands as much of himself as he does from his grateful students.  Dr. Masaki was born in Japan, lived for a while in Norway, and continues to serve as professor of systematic theology (and oversees the STM program) at Concordia Theological Seminary - Fort Wayne. Another speaker, Rev. Juhana Puhola, is a Finnish-born confessional pastor who was awarded the Sabre of Boldness in 2009.  He is the only presenter that I have not met nor know personally - although we have communicated by e-mail.  As one of the editors of Gottesdienst, I was on the board that voted to recognize his service to Christ, the Church, and the Gospel with the Sabre.  In fact, read here Pastor Puhola's moving nomination...   We recommend that the Rev. Juhana Pohjola (STM [CTS]), Dean of The Luther Foundation in Finland (Luther-Saatio; which is associated with the Missionary Province in Sweden and Finland), is awarded the Sabre of Boldness. Not only does he support and supervise Lutheran pastors in their ministry of the Word, but he also actively opposes those leaders in the Church of Finland who are breaking down the faith and confession of our Lutheran heritage, instead of defending these gracious gifts of our Lord and Savior.   As an example of his noteworthy and courageous work in Finland, we would specifically like to mention an episode that occurred at a Sunday service in his congregation in Helsinki.  The bishop of Helsinki, Eero Huovinen, came to the service; he is a leading Luther scholar and a daunting man respected man throughout Finland. Rev. Pohjola took him aside in order to speak with him privately; this bishop not only ordains female pastors, defying the Word of God, but he even refuses to ordain confessional Lutheran theologians that will not compromise in this matter. After a short conversation, the bishop asked if Rev. Pohjola was going to refuse to administer the holy supper to him. Rev. Pohjola requested that the bishop would not put him in such an awkward position by coming to the altar.   Indeed, the bishop did not join the communicants, but afterwards, when all of it became public, the Rev. Pohjola was warned that he would be disciplined - for almost "disciplining" this renowned bishop. Actually, Rev. Pohjola never did withhold the supper from the bishop, since he did not come forward!  Nonetheless, Rev. Pohjola was given an opportunity to admit his "mistake," to recant, if you will, but steadfastly refused.   As such, Rev. Pohjola was not permitted to serve as a pastor for three months. He was not allowed to celebrate in church, he could not preach, he could not wear his clerical collar in public. He could not officially take care of the flock assigned to him by God.   The situation in Finland for confessional Lutherans has become more difficult in recent years, and the aggressive harassment from the state, church leaders, and, especially, the media, requires a wise and courageous response as it is seen in the work of Rev. Juhana Pohjola and The Luther Foundation in Finland.   For any further questions in this matter, please contact us.   Submitted by Rev. Jakob Okkels, Rev. Erik A. H. Okkels, Rev. Eric R. Andrae. 21 January A+D 2009  Rev. Juhana Pohola currently serves as a resident professor at St. Catharines and is the dean of the Luther Foundation in Finland.  He also took part in the historic consecration of Bishop as the Lutheran (Mission Province) Bishop Matti Väisänen of Finland. What a great opportunity for those who were able to attend. And if you missed it like I did, thanks to technology, you don't have to miss the presentations.  Please keep your faithful brothers and sisters in Christ in your prayers as they continue to hold high the cross as a beacon of hope for the world.  And thanks to the faculty of St. Kitt's for hosting this conference!

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FW: “Such a Church We Leave to the Enthusiasts!”

Luther…

 

Feed: Witness, Mercy, Life Together.
Posted on: Friday, June 17, 2011 11:31 AM
Author: Jon Vieker
Subject: "Such a Church We Leave to the Enthusiasts!"

 

Martin Luther wrote in 1533: It is quite true that wherever the preacher administers only bread and wine for the Sacrament, he is not very concerned about to whom he gives it, what they know or believe, or what they receive. There one sow feeds with the others, and such preachers simply see themselves above such caring. They would rather have uninstructed, ecstatic saints than have the care of nurturing Christians. Rather, they want to do things in such a way that after three years every thing would be laid waste, and neither God nor Christ nor Sacrament nor Christians would remain anymore. However, because we are concerned about nurturing Christians who will still be here after we are gone, and because it is Christ's body and blood that are given out in the Sacrament, we will not and cannot give such a Sacrament to anyone unless he is first examined regarding what he has learned from the Catechism and whether he intends to forsake the sins which he has again committed. For we do not want to make Christ's church into a pig pen [Matthew 7:6], letting each one come unexamined to the Sacrament as a pig to its trough. Such a church we leave to the Enthusiasts! And all of this we have received from the beginning of Christendom. For there we see and grasp the way in which the Creed, the Our Father, and the Ten Commandments were put together as a short summary and doctrine for the young and for those in need of instruction. From early on this was what was called a "catechism." For "catechism" (say the Greeks) is a way of teaching with questions and answers, just as a schoolmaster has his pupils recite their lesson to see if they know it or not. In this way, those in need of instruction are to be examined and by their answers show that they know the parts of the Catechism, that they recognize the sin they again have done, and are willing to learn more and desire to do better. If they will not do this, they may not come to the Sacrament. The pastor is there as Christ's faithful servant, and as far as it is possible for him, he may never cast the Sacrament to swine or dogs [Matthew 7:6]. He is to hear the people out and how it is with them. If they deceive him and do not speak honestly, then he is exonerated. They have done the deceit upon themselves. WA 30/111:558-571. Translated by Jon D. Vieker, "An Open Letter to Those in Frankfurt on the Main, 1533," Concordia Journal 16 (October 1990): 333–351.

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FW: Stay Away from Those Who Teach False Doctrine

Pieper…

 

Feed: Gnesio
Posted on: Friday, June 17, 2011 8:29 AM
Author: Gnesio
Subject: Stay Away from Those Who Teach False Doctrine

 

One may read the whole Holy Scripture through, from the first book to the last, and one will find not a single place, in which individual Christians or whole congregations are allowed to hear those teachers, or even to cultivate association with them, who, be it in much, be it in few points, teach false doctrine. But we can find hundreds of places where Christians are most solemnly commanded to stay away from those who teach false doctrine. "So you are excommunicating all other church associations!" people say to us. Not at all. We know and confess, that even in heterodox communities, insofar as in the same there are still substantial parts of God's Word in circulation, there are many dear children of God, who from a lack of knowledge [Tr. note: literally "weakness of recognition"—Schwachheit in der Erkenntniß] are in a camp where they do not belong. But it would be against God's will and foolish, if we, for the sake of these erring Christians, create an association with the false teachers and thus confirm the erring Christians in their error and the false teachers in their false doctrine. In the circumstance that those 200 men went from Jerusalem with Absalom in their lack of knowledge [Tr. note: 2 Samuel 15:17], it would not be right for the loyal Israelites to go on their part into the camp of the rebels, or even to cultivate friendly relations with them. Our position to the efforts at church union at present is continuously much criticized. Our position is this: We lament the shredding of the church into many parties teaching diverse doctrines. This shredding is a work of the devil, through which unspeakable damage is done to the church. But how is the damage to be healed? The division arose in that false teachers emerged and Christians, instead of avoiding them, held to them. If one wishes to undo the division, there is no other way in the world other than that Christians once more isolate the false doctrines, censure it and avoid it. In order that Christians be in a condition to do this, we continuously fight the false doctrine in our magazines, from the chancel and also in private conversation, and give witness to the right doctrine. We are also prepared to do more, e.g. to gather at the so called free conferences and there, with all patience, to deal with the doctrinal differences from God's Word. To put a mere "outward association" without a unity in all articles of the doctrine revealed in the Scripture on the program; otherwise said, to negotiate how much of God's Word we can leave out, instead of how one can can come to recognition and to acceptance of the whole revealed truth—that is not fitting for Christians. from Franz Pieper, 'Our Position on Doctrine and Practice'

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