FW: The Evangelical Lutheran Church — A No Guilt Zone.

Poppe…

 

Feed: Steadfast Lutherans
Posted on: Friday, March 30, 2012 10:26 AM
Author: Pastor Clint Poppe
Subject: The Evangelical Lutheran Church — A No Guilt Zone.

 

This past week the University of Nebraska announced that a new men's basketball coach had been hired. Tim Miles, formerly at Colorado State University, would replace the recently fired lovable looser, Doc Sadler.  With the NCAA basketball world deeply focused on the Sweet 16, Elite 8, and Final 4, the news barely caught the eye of anyone outside the two schools. On Saturday, March 24 the new coach was introduced and the questions soon became pointed.  How can an unproven coach from a mid-major school who posted a losing record over the last five seasons lead Nebraska to the Big Dance?  Miles responded, "I'm Catholic, I live in fear, worry, and doubt." (Lincoln Journal Star, Page C1, 3/25/12) He went on to explain, "Come join me, it's a blast, never sleep, bags under your eyes; it's awesome!" [note 1] Fear, worry, and doubt; now there is a trifecta for you!  No doubt that Miles was trying to be funny, and for some Roman Catholics the church is the butt of many jokes, but his words are telling on a number of levels.  People who live in fear, worry, and doubt will listen to any potential solution to their woes and undoubtably fall for some.  People who live in fear, worry, and doubt are often easy to manipulate; just ask any political campaign consultant.  Worst of all, people who live in fear, worry, and guilt are joyless, lacking peace and hope and confidence; and that is no joke! Luther lived the early part of his life in fear, worry, and doubt.  He was afraid of God and worried about his sin.  He lived in constant doubt wondering if he had done enough to appease God's righteous anger over his many sins.  Scholars debate the precise moment of Luther's great discovery of the Gospel but many of these debates miss the main point.  Luther did not discover the Gospel; the Gospel found him!  Perfect love drives away all fear and Jesus Christ is perfect love. Our sins are many and our Righteous God demands appeasement, but in the mystery of the Gospel our Gracious Father sent His Only-Begotten Son to take the hit we deserve.  By His wounds we are healed.  It is finished!  No fear; no worry; no doubt; no guilt! For years I have joked that a true Lutheran church is a "no-guilt zone."  How easy it is to allow the guilt over past sins to rule our hearts and minds, even to the point where we live our lives mired in fear, worry, and doubt.  The Good News of the Gospel isn't some "cheap grace" where you dirty yourself all you want with sin and then go to the car wash church to clean up your act.  This is real forgiveness, real life, and real salvation earned by the perfect life, bloody death, and glorious resurrection of Jesus.  The Triune God is for us, not against us, and delivers the deliverance in the font, pulpit, chalice; wherever the Word is proclaimed in truth and purity.  Jesus' blood and righteousness sets us free, and if the Son sets you free, you are free indeed. Free from guilt, fear, worry, and doubt. There is always a great temptation in the church to revert back to our old ways and our old sins. When the collection plates are a little lite we might hear, "The Gospel is good pastor, but you need to hammer them a little more with the Law to loosen up their checkbooks."  When church attendance is down we may doubt whether the Word is a powerful enough draw, so we are tempted to add gimmicks and fads to help fill the seats.  When our mission efforts seem less than spectacular compared to the other "successful programs," we are tempted to play upon people's worries, doubts, and fears rather than trust that God's powerful Word will work its promised work.  The Gospel is life giving, life changing, and all sufficient. Many years ago I was finishing up an Adult Confirmation class and I asked a blanket question, "Does anyone have any questions about any topic we have covered in the last many weeks?"  A young man, who had attended every class but had never said a word, raised his hand.  "Pastor, I've been a Catholic my whole life.  I know what drives the Catholic church; money and power. Tell me straight, what is it that drives the Lutheran church."  I looked him straight in the eye and said, "The life, death, and resurrection of Jesus Christ, for you!"  He responded, "You've been saying that for three months now in class, do you really mean it?" Many people live their lives in fear, worry, and doubt.  Christ has entrusted to us the precious Gospel which brings life and life to the full.  Lives free from fear, worry, and doubt.  This is the message of the Holy Scriptures.  This is the message of the Lutheran church.  A true Lutheran church is a guilt-free zone.  Do we really mean it? Blessed Holy Week in Jesus!   [note 1]  http://huskerextra.com    (Remarks come at about 23:55 of press conference)

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FW: VISnews120330

Rome on ashes…

 

(Abbreviated from the full press release)

 

From: Of Vatican Information Service - English
Sent: Friday, March 30, 2012 5:52 AM
To: VISnews ENG
Subject: VISnews120330

 

30-03-2012 - Year XXII - Num. 68

 

Summary

- JEWS AND CATHOLICS: THE ECONOMIC CRISIS IS A CRISIS OF MORAL VALUES

- APPEAL FOR SOLIDARITY TOWARDS AUTISTIC PEOPLE AND THEIR FAMILIES

- NEW FUNERAL RITES: NO TO THE SCATTERING OF THE ASHES OF THE DECEASED

- BENEDICT XVI'S PRAYER INTENTIONS FOR APRIL

- OTHER PONTIFICAL ACTS

 

NEW FUNERAL RITES: NO TO THE SCATTERING OF THE ASHES OF THE DECEASED Vatican City, 30 March 2012 (VIS) - The second Italian-language edition of the "Funeral Rites", produced by the Vatican Publishing House, was presented recently at the headquarters of Vatican Radio. Among other things, the new edition contains fully revised biblical texts and prayers. The first novelty refers to the visit to the family, which was not part of the earlier edition. Msgr. Angelo Lameri of the National Liturgical Office of the Italian Episcopal Conference, explained how "for a priest this a moment to share in the suffering, to listen to the mourning relatives, to learn about certain aspects of the deceased's life with a view to a correct and personalised presentation during the funeral". Another change involves the revised and enriched ritual for the closing of the coffin; with a number of different texts for various situations: an elderly person, a young person, or someone who has died unexpectedly. Other changes involve the pronouncement of words recalling of the deceased at the moment of the committal, and the introduction of a broad range of possibilities for the prayer of the faithful. However the most significant new departure, contained in the appendix of the book, concerns cremation. Msgr. Lameri explained that the issue of cremation had been placed in an appendix to highlight the fact that the Church, "although she does not oppose the cremation of bodies, when not done 'in odium fidei', continues to maintain that the burial of the dead is more appropriate, that it expresses faith in the resurrection of the flesh, nourishes the piety of the faithful and favours the recollection and prayer of relatives and friends". In exceptional cases the rites normally celebrated at the cemetery chapel or the tomb may be celebrated at the cremation site, and it is recommended that the coffin be accompanied to that site. One particularity important aspect is that "cremation is considered as concluded when the urn is deposited in the cemetery". This is because, although the law does allow ashes to be scattered in the open or conserved in places other than a cemetery, "such practices ... raise considerable doubts as to their coherence to Christian faith, especially when they conceal pantheist or naturalistic beliefs". The new "Funeral Rites" also focuses on the search for the meaning of death. Concluding the presentation, Bishop Alceste Catella, president of the Episcopal Commission for Liturgy, explained that "the book is testament to the faith of believers and to the importance of respect and 'pietas' towards the deceased, respect for the human body even when dead. It is testament to the pressing need to cultivate memory and to have a specific place in which to place the body or the ashes, in the profound certainty that this is authentic faith and authentic humanism".

 

FW: Steadfast in Worship — Introduction of Pr. Osbun

Consider…

 

Feed: Steadfast Lutherans
Posted on: Thursday, March 29, 2012 1:39 PM
Author: Pastor Josh Osbun
Subject: Steadfast in Worship — Introduction of Pr. Osbun

 

I was walking through my congregation's annual rummage sale about ten years ago when I glanced down at a pile of books and saw a brown cover that caught my eye.  The title of that book was Hymnal Supplement 1991.  I knew of Hymnal Supplement '98, but I had never heard of this 1991 version.  I flipped open the cover and saw that it was published by GIA. And then the light bulb clicked on in my head.  For the first time it dawned on me that because there were other Lutheran synods in the United States, it was likely that there were other Lutheran hymnals as well.  I already knew about the divergence between Lutheran Worship and Lutheran Book of Worship.  Now I had discovered a difference between supplement volumes as well.  Just how broad and deep would this rabbit hole go? I spent the next seven years wildly collecting hymnals.  I scoured eBay, Alibris, and Abebooks (the latter two being internet-based used book markets).  I purchased regular hymnals, Sunday school hymnals, agendas, altar books, and just about anything with the word "Lutheran" in the title.  I spent way more money than I ever intended, but ultimately assembled what I consider to be a very impressive collection of Lutheran hymnals printed in English, to which I am still adding to this day, but without the same unbridled fervor. But then I started reading these books, especially the hymn texts.  I analyzed them as I had never done so before.  I used to just blindly sing hymns in church, getting to know familiar and popular texts without ever really stopping to consider what I was singing.  But by really paying attention to the words my eyes were opened to a whole new level of understanding. And then I started writing about what I was learning and discovering.  I formerly had two different blogs, having maintained them between 2005 and the beginning of 2010, with the greater amount of that time (2006-2010) under the title, "Holy Holy Hymnody."  The "mission statement," so to speak, for that blog was: "Music has always held a position of great importance within the Evangelical Lutheran Church.  However, the future of historic hymnody is threatened, partly due to a severe lack of understanding of hymn texts and the role of hymns within the Divine Service.  This blog exists to promote educating both clergy and laity in this rich treasury which belongs to all of God's people."  Through writing I was able to engage others in discussion about these texts.  I was able to glean greater insight into the theology of song.  I was able to share this rich treasure with others.  I shut that blog down in 2010, which wound up being a very strenuous year for my family. Now that I am settled into parish and family life, it is time to take up that cause yet again.  There is much to be said about hymnody, and there is a vast array of hymns to be discussed.  What is good?  What is bad?  What is ugly?  What has been forgotten over the course of time, just waiting to be rediscovered?  It is my goal to answer those questions and more, with perhaps a few liturgical observations thrown in to boot. Associate Editor's Note:  With this posting, we introduce another writer to the category "Steadfast in Worship".  Pastor Josh Osbun will be doing some looking into hymnals and liturgy for us here at BJS.  We welcome him aboard and look forward to his future postings.  Check out the rose chasuble! Pastor Osbun is a 2010 graduate of Concordia Theological Seminary in Fort Wayne, Indiana.  He was called to St. Paul Evangelical Lutheran Church of the Unaltered Augsburg Confession at Woodland, St. Joseph County, Indiana and subsequently ordained into the pastoral office in the spring of 2011.  He and his wife Sarah were married just prior to his vicarage/her deaconess internship year in the summer of 2008.  Their son Peter was stillborn in January of 2010.  Their daughter Evelyn was born happy and healthy in March of 2011.

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FW: The Common Service. . .

Peters…

 

Feed: Pastoral Meanderings
Posted on: Thursday, March 29, 2012 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: The Common Service. . .

 

I grew up singing TLH page 5 mostly and TLH page 15 first quarterly and then monthly.  My home parish did not have hymnals in the pews until 1972 or so.  You brought your hymnal from home.  A couple of extras were around for those who, horror upon horror, forgot theirs or the occasional visitor.  I used the Common Service when first a Pastor (until early 1983 when LW was introduced).  It is sort of like my default service.  When all else confounds me, I still revert to the memorized texts and ordo of the Common Service.  I love it and we use it still occasionally although predominantly Divine Service, Settings 1 & 2 from LSB.  My home parish never bought anything in between and went directly from TLH to LSB and noticed little real change in their customary order. One of the great myths of the Common Service is that this represents pure Lutheranism and everything else is born of our slavish copying of things Roman (Divine Service Settings1 & 2 cut and pasted from the Novus Ordo and the liturgical renewal movement).  As with all myths, there are truths hidden in those myths but the falsehood tends in the exaggeration.  The new forms of the Divine Service which owe themselves to ILCW and LBW, then LW, and now LSB are not copies of the Roman Mass in English in the early 1970s and the old form of the Common Service is not pure Lutheranism at its best. The recovery of the Common Service (1888) among Lutherans represents a benchmark of Lutheran unity when it comes to what happens on Sunday morning.  Though LBW was created in the cause of Lutheran unity, the most uniform expression of worship among Lutherans owed more to the Common Service in the various forms of Service Book and Hymnal and TLH than to LBW and its successors in the ELCA and Missouri since.  But it was, after all, a COMMON Service for which Lutherans had no common or ordinary form prior to this.  Yes, the ordo was in common but even there were deviations among the Reformation Church Orders of the 16th, 17th, and 18th centuries.  Lutheranism NEVER spoke with one voice when it came to the Divine Service and judicatories gave their imprimatur to various forms in Germany and Scandinavia.  The Common Service is common because prior to its formation, Lutheran liturgical practice was in nearly complete disarray among English speaking Lutherans in the USA and even among many still holding to their ethnic linguistic and cultural identities.  It was common here but not necessarily among the Norwegians, Swedes, or Germans across the ocean. I fear that some among us forget this.  I also fear that our liturgical mess today makes us pine even more for a Common Service that would rescue us from the chaotic nature of what you might expect in a Lutheran congregation on Sunday morning.  I understand this and part of me wishes we could recover or simply agree on another Common Service to fix our diversity gone awry.  The other part of me bristles at those who would insist that the only purely Lutheran form is the Common Service, specially that form embodied in TLH on page 15. The Common Service was borrowed in part from the Book of Common Prayer tradition (and we could have easily have chosen a much less noble and eloquent aid to transforming Lutheran worship forms into the English language) but there is an Anglicized character to the Common Service and its pericopes which we care not deny or ignore.  Again, I well understand.  Translation of liturgical texts into English by those for whom English was not preferred was a difficult task aided by the ready presence of texts already rendered in King James English and with a hint of Lutheran past (Cranmer) in them. The myth is that the Common Service employed in TLH is the purest form of Lutheran liturgy.  Lutherans have no pure standard by which to measure or gauge this purity.  Each form Lutherans have used must be examined and judged on its own terms.  Certainly, it is a familial identity which all the Reformation Church Orders share but not the rigid uniformity of Rome or the goal of some Lutherans today.  The truth is that it did represent a benchmark of Lutheran identity and a pure form to replace the chaos and confusion the reigned over the Lutheran landscape prior to this.  But to those who want to say page 15 only, I beg to differ. The goal of liturgical uniformity will be lost for sure if we raise up the Common Service as the one and only standard of Lutheran liturgy.  What we need is both more difficult and yet more possible -- that is a Lutheran identity which recognizes the various traditions inherent to our Lutheran history and seeks to live within that stream instead of branching off on its own by adopting liturgical forms alien to our Lutheran Confessional identity or disavowing any liturgical form in pursuit of a spiritualized worship that is ultimately captive to feeling and our own desire to be center stage.

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FW: Crypto-Calvinism and Lutheranism: Cling to the Formula of Concord!

FoC…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Thursday, March 29, 2012 4:15 AM
Author: Paul T. McCain
Subject: Crypto-Calvinism and Lutheranism: Cling to the Formula of Concord!

 

As we approach the observance of Maundy Thursday, we do well to recognize that, by far, the greatest threat to the pure doctrine of the Lord's Supper, within the Lutheran church, remains "crypto-Calvinism." The Evangelical Lutheran Church in America many years ago embraced it and thus surrendered the Lutheran Confessions on the Supper. Here are the prophetic words of Hermann Sasse on this point: Never has a more dangerous enemy of the Lutheran doctrine of the Lord's Supper appeared than this pure crypto-Calvinism. It is dangerous because this time it has taken hold not only of Electoral Saxony but of a great part of world Lutheranism. It is dangerous because there is scarcely a Lutheran church leader – with or without a bishop's cross – who grasps its theological significance. It is dangerous because the modern Lutheran Church no longer seems to know how to wield the weapon that alone can overcome this opponent: the Scriptural witness of the "It is written." Here lies the fundamental reason why the Formula of Concord is today coming under such heavy attack. In it Luther's doctrine of the Lord's Supper is formulated in such a way that one cannot give it a new interpretation. from Hermann Sasse, "The Lord's Supper in the Lutheran Church" Letter to Lutheran Pastors, No. 6 (May, 1949); Translation by Norman Nagel, published in We Confess. [Note to readers: Beware historical revisionism that substitutes the phrase "crypto-Philippist" for "crypto-Calvinist." The ELCA's edition of the Book of Concord uses the term "crypto-Philippist" to replace the traditional, and truthful, phrase: "crypto-Calvinist." As the sainted Kurt Marquart put it, "There was nothing "cryptic" about Philip's students and supporters in Wittenberg, but they clearly were trying to hide their Calvinist doctrine!"]

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FW: The 50 top persecutors of Christians

Consider…

 

Feed: Cranach: The Blog of Veith
Posted on: Thursday, March 29, 2012 4:06 AM
Author: Gene Veith
Subject: The 50 top persecutors of Christians

 

Take a look at this list of the top 50 countries that persecute Christians:  World Watch List Countries | World Watch List. By my count, 37 of them are Islamic.  8 are Communist or recently-Communist that have kept their persecuting habits.  3 are Buddhist.  1 is Hindu. The worst is North Korea.  The next worse is our client state of Afghanistan.  Then our close personal friend Saudi Arabia.  Then Somalia.  Then Iran. Just about all of the Muslim states are somewhere on the list.  I can't think of a single Muslim nation that doesn't persecute Christians to some extent.  That includes Turkey, which comes in at #31. No predominantly Christian society persecutes Christians of different persuasions, with the possible exception of Belarus, where the Orthodox Church is the only one permitted, though I chalk this one up to former Communist habits. In some of the countries, such as India (#32), the persecution is not legally sanctioned but happens from mobs and cultural practices. Can you draw any other conclusions from this list? HT:   Doug Bandow, one of my writers in my old editing days at WORLD, who offers some good discussion of the list at the American Spectator.

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FW: Into Your Hands I Commit My Spirit

Cantemus…

 

Feed: Lutheran Hymn Revival
Posted on: Wednesday, March 28, 2012 9:39 PM
Author: noreply@blogger.com (Amberg)
Subject: Into Your Hands I Commit My Spirit

 

This hymn is for Kurt Ulmer, who got me thinking about Hebrews 9:14. The tune is the one for "My Song is Love Unknown." Christ is my life alone, No pow'r to live have I Than what the Father's Son Gave up in his last cry. His final breath Declares to me That I am free From sin and death. Men breathe out scorn and lies, All sinful from their birth, Nice words cannot disguise The curse they bring to earth: Pain, death and grief; They pass their days In sinful ways And unbelief. As to an open tomb Our Savior came for us, To hear, not speak the doom Against our mortal race; All men have lied; This man did not, But only sought The lost and died. Into His Father's hands He placed his sacrifice, His Spirit he commends Through whom He paid the price With His own blood Which once he spilt For all our guilt And debt to God. Into my broken heart His breath breathes life to me; Nor death nor doubt can thwart My Lord who sets me free. He is the pow'r Of life in death; The ground of faith In my last hour.

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FW: Great Is Thy Faithfulness

Comfort…

 

Feed: He Remembers the Barren
Posted on: Wednesday, March 28, 2012 7:13 AM
Author: Katie Schuermann
Subject: Great Is Thy Faithfulness

 

My soul is bereft of peace; I have forgotten what happiness is; so I say, "My endurance has perished; so has my hope from the LORD." Remember my affliction and my wanderings, the wormwood and the gall! My soul continually remembers it and is bowed down within me. But this I call to mind, and therefore I have hope: The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness. "The LORD is my portion," says my soul, "therefore I will hope in him." The LORD is good to those who wait for him, to the soul who seeks him. It is good that one should wait quietly for the salvation of the LORD. For the Lord will not cast off forever, but, though he cause grief, he will have compassion according to the abundance of his steadfast love; for he does not willingly afflict or grieve the children of men. Who has spoken and it came to pass, unless the Lord has commanded it? Is it not from the mouth of the Most High that good and bad come? I called on your name, O LORD, from the depths of the pit; you heard my plea, "Do not close your ear to my cry for help!" You came near when I called on you; you said, "Do not fear!" You have taken up my cause, O Lord; you have redeemed my life. Lamentations 3:17-26, 31-33, 37-38, 55-58 (ESV)   Let us pray… Most High, You bid us in Your Word to wait on You. As the days turn into weeks, the weeks into months, and the months into years, remind us that Your mercies are new every morning. Assure us of your abundant, steadfast love to us in Jesus, that we might rejoice in the waiting, knowing You to be our Portion, our Hope, and our Redeemer forever, no matter what it is You may speak to come to pass. In Jesus' name. Amen. (It is our privilege to pray with and for you. If you would like to submit a personal petition to be included in our prayers, please send your request via the "Submit a Question" page on this site.)

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FW: Cultural engagement requires the Sacrament

Consider…

 

Feed: Cranach: The Blog of Veith
Posted on: Wednesday, March 28, 2012 4:00 AM
Author: Gene Veith
Subject: Cultural engagement requires the Sacrament

 

Peter Leithhart, a Reformed pastor and theologian, says that what evangelicals need if they are going to respond effectively to our time is to recover Holy Communion: Evangelicals will be incapable of responding to the specific challenges of our time with any steadiness or effect until the Eucharist becomes the criterion of all Christian cultural thinking and the source from which all genuinely Christian cultural engagement springs. The church is called to keep our Lord Jesus, his death and resurrection, as the focal point of worship, witness, service, and mission. How do we protect ourselves from darting off after each fresh fad? Jesus didn't think Christ-centered preaching would be enough. He left his church not only a gospel to preach, but rites of water, bread, and wine to practice. It's difficult to forget Christ and his cross when we proclaim his death in the breaking of bread at the climax of every week's worship. When the Sign seals the Word, the church becomes a communion of martyrs ready to bear the cross because they have consumed the cross. . . . Sharing the Supper forges us into a corporate body that participates in Christ through the Spirit. By the Spirit, we become what we receive: "We are one body because we partake of one loaf" (1 Corinthians 10:16-17). In practice, Evangelicals don't partake, and so we aren't a body. When we do partake, we don't partake together. We aren't a body with many members so much as an aggregation of individuals. There's little point in asking what "message" the "church" needs to proclaim unless we can speak of a church with something resembling a message. In addition to the ecclesial, the political consequences of our Eucharistic neglect are almost beyond calculation. The great French Catholic Henri de Lubac traced in intricate detail how the sacredness of the table slowly migrated first to consecrate the institutional church and then to sanctify the state. Evangelicals are intensely protective of the "sanctity" of the flag, but many would be puzzled at the classic Eucharistic announcement, "Holy things for holy people." Lacking a rightly ordered Supper, modern Christians wrap nationalism in a veil of sanctity, with sometimes-horrific results. In the U.S., Christians are frequently urged to give political support to this or that variation of Americanism. There is no genuinely Christian alternative because the church has no defined public shape with the resilience to withstand the political forces that press in on us. As it is in politics, so is it in economics. Because we don't take our bearings from the table, the growing debate among Evangelicals about how to constitute a just economy lists awkwardly from hedonism to asceticism and back. The Supper ritualizes a Christian vision of production and distribution as it catches up our economics into the economy of God. By the Spirit, bread and wine, products of human labor, become vehicles for communion with Christ. As the Russian Orthodox theologian Alexander Schmemann pointed out long ago, the Supper discloses the purpose and destiny of all creation. Not only this bread, but all bread, all products of human work, can be means of fellowship with God and one another. Further, we receive these products of human labor, with thanks; as a gift of God. Thus the table discloses the mystery of the creature's participation in the Creator's creativity, and this participation produces goods that are ours only as gifts received, goods to be shared and enjoyed in communion. The Supper closes the gap between joy in creation and pious devotion to God. At the table, delight in the taste of bread and the tang of wine is delight in God, though this double delight is not unique to this meal. Every meal and every moment, every encounter and every project burst with the promise of communion with God. This world, Schmemann said, is the matter of God's kingdom. Evangelicals move away to Constantinople or Rome at an alarming rate, often because they lose hope of finding even a glimmer of liturgical piety in Evangelical churches. They're hungry, and they believe they have found where the banquet is happening. Luther and Calvin would be aghast, for in their eyes the Reformation was an effort to restore priestly food to all of God's priests as well as an effort to recover the gospel of grace. All the cultural and political challenges that Evangelicals face come back to the Supper. It's important to do it right, but it's more important to do it and to do it together. Until we do, most of our cultural chatter will continue to glance harmlessly off our targets. Until we do, Evangelicals will flop and flounder with every cultural wind and wave. via Do This | First Things. As a Lutheran, I appreciate this call to recover a spirituality centered in the Sacrament.  (And, I would add, evangelicals looking for this in Rome or Constantinople would do well to first see it closer to home in Wittenberg, where they would find that they wouldn't have to cease being evangelicals in order to be sacramental.)  I know some Calvinists are being accused in their circle of crypto-Lutheranism.  But is this particular view of the Sacrament, however "high" it seems and for all of its presence talk, all that Lutheran?  Amidst all of the talk of identifying the church and engaging the culture and reforming the economy, where is the "given for you for the remission of all of your sins"?  Or could these other benefits become ancillary effects?

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FW: That's what I want... but not what I need...

Consider…

 

Feed: Pastoral Meanderings
Posted on: Wednesday, March 28, 2012 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: That's what I want... but not what I need...

 

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FW: Law and Gospel: Part 2

See also Part 1: http://thegospelcoalition.org/blogs/tullian/2012/03/23/law-and-gospel-part-1/

 

 

 

Feed: Tullian Tchividjian
Posted on: Wednesday, March 28, 2012 8:25 AM
Author: Tullian Tchividjian
Subject: Law and Gospel: Part 2

 

If we are going to understand the Bible rightly, we have to be able to distinguish properly between God's two words: law and gospel. All of God's Word in the Bible comes to us in two forms of speech: God's word of demand (law) and God's word of deliverance (gospel). The law tells us what to do and the gospel tells us what God has done. As I mentioned in my previous post, both God's law and God's gospel are good and necessary, but both do very different things. Serious life confusion happens when we fail to understand their distinct "job descriptions." We'll wrongly depend on the law to do what only the gospel can do, and vice versa. For example, Kim and I have three children: Gabe (17), Nate (15), and Genna (10). In order to function as a community of five in our home, rules need to be established–laws need to be put in place. Our kids know that they can't steal from each other. They have to share the computer. Since harmonious relationships depend on trust, they can't lie. Because we have two cars and three drivers, Gabe can't simply announce that he's taking one of the cars. He has to ask ahead of time. And so on and so forth. Rules are necessary. But telling them what they can and cannot do over and over won't change their heart. When one of our kids (typically Genna) throws a temper tantrum, thereby breaking one of the rules, we can send her to her room and take away some of her privileges. But neither the rule nor the enforcement of punishment has the power to make her sorry for what she's done. At best, it can only produce "legal repentance"–an external sorrow motivated by a self-preservational fear of getting punished again. For Kim and I to depend on the law to accomplish for Genna what only the gospel can accomplish, would be a huge mistake–as if imposing rules and enforcing consequences carries the power to effect heart change. The law reveals sin but is powerless to remove sin. That's not part of its job description. It points to righteousness but can't produce it. It shows us what godliness is, but it cannot make us godly. As Martin Luther said, "Sin is not canceled by lawful living, for no person is able to live up to the Law. Nothing can take away sin except the grace of God."   While there are a host of great resources available to help you better understand the important distinction between the law and the gospel, I found the most helpful resource to be John Pless' easy-to-read Handling the Word of Truth: Law and Gospel in the Church Today. In the first chapter he summarizes C.F.W. Walther's six ways in which the law and the gospel are different. I will highlight the first three today and the second three later this week. First, the Law differs from the Gospel by the manner in which it is revealed. The Law is inscribed in the human heart, and through it is dulled by sin, the conscience bears witness to its truth (Romans 2:14-15). "The Ten Commandments were published only for the purpose of bringing out in bold outline the dulled script of the original Law written in men's hearts" (Walther, 8). That is why the moral teachings of non-Christian religions are essentially the same as those found in the Bible. Yet it is different with the Gospel. The Gospel can never be known from the conscience. It is not a word from within the heart; it comes from outside. It comes from Christ alone. "All religions contain portions of the Law.  Some of the heathen, by their knowledge of the Law, have advanced so far that they have even perceived the necessity of an inner cleansing of the soul, a purification of the thoughts and desires. But of the Gospel, not a particle is found anywhere except in the Christian religion" (Walther, 8).  The fact that humanity is alienated from God, in need of cleansing and reconciliation, is a theme common to many belief systems.  It is only Christianity that teaches that God himself justifies the ungodly. Second, the Law is distinct from the Gospel in regard to content. The Law can only make demands. It tells us what we must do, but it is impotent to redeem us from its demands (Galatians 3:12-14). The Law speaks to our works, always showing that even the best of them are tainted with the fingerprints of our sin and insufficient for salvation. The Gospel contains no demand, only the gift of God's grace and truth in Christ. It has nothing to say about works of human achievement and everything to say about the mercy of God for sinners.  "The Law tells us what we are to do. No such instruction is contained in the Gospel. On the contrary, the Gospel reveals to us only what God is doing. The Law is speaking concerning our works; the Gospel, concerning the great works of God" (Walther, 9). Third, the Law and the Gospel differ in the promises that each make.  The Law offers great good to those who keep its demands.  Think what life would be like in a world where the Ten Commandments were perfectly kept. Imagine a universe where God was feared, loved, and trusted above all things and the neighbor was loved so selflessly that there would be no murder, adultery, theft, lying, or coveting. Indeed such a world would be paradise. This is what the Law promises. There is only the stipulation that we obey its commands.  Do the Law and you will live, says Holy Scripture (Leviticus 18:5; Luke 10:25-28).  The Gospel, by contrast, makes a promise without demand or condition. It is a word from God that does not cajole or manipulate but simply gives and bestows what it says, namely, the forgiveness of sins. Luther defined the Gospel as "a preaching of the incarnate Son of God, given to us without any merit on our part for salvation and peace. It is a word of salvation, a word of grace, a word of comfort, a word of joy, a voice of the bridegroom and the bride, a good word, a word of peace." This is the word that the church is to proclaim throughout the world (Mark 16:15-16). It is the message that salvation is not achieved but received by grace through faith alone. (Ephesians 2:8-9).  The Gospel is a word that promises blessing to those who are cursed, righteousness to the unrighteous, and life to the dead.

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FW: Why Johnny Can’t Sing Hymns? / My First Hymnal

On Hymns and book QBR reviewed…

 

Feed: Steadfast Lutherans
Posted on: Tuesday, March 27, 2012 1:39 PM
Author: Norm Fisher
Subject: Why Johnny Can't Sing Hymns? / My First Hymnal

 

I found this post on Pastor Christopher Amen's blog, Babblings. We at BJS are thinking of starting a listing of books that are recommended reading for our readers; feel free to submit reviews or suggested books to us here.   My brother-in-law sent me a book last year entitled "Why Johnny Can't Sing Hymns." It has quite a few interesting thoughts, many of which I think are spot on. These thoughts as well as things we had desired to do lead my wife and I to really teach our children the joys of the liturgy and the proclamation of faith   More...

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FW: Det hellige Kårs vor Herre selv bar

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Monday, March 26, 2012 1:23 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Det hellige Kårs vor Herre selv bar

 

Here is my translation of the Passion hymn "Det hellige Kårs vor Herre selff bar" (in Tausens Salmebog, 1553), a hymn predating the Reformation era and, unlike most others in Danish hymnals, not a translation or reworking of another hymn, but apparently of Danish origin. Hans Thomissøn calls it "the old popish song corrected and set aright."  It occupied the section "Christ's Suffering and Death" and bore the title "the old song of the people… improved by M. Morten Hegelund." The melody seems to be of  Danish origin as well.     THE SACRED old cross our Savior once bore, With bloody amazement and many a sore, For us His task and work concluded, That so our hope be not deluded. — No other way could our salvation be gotten. — 2. Saint Mary with God now surely doth dwell, And all the true saints surely dwell there as well, Through Christ alone they heav'n inherit, And not for their own meager merit. — No other way… 3. All Christian believers confess it and know, The Scriptures this truth manifestly forth-show, That if a man would have salvation Christ only must be his foundation. No other way… 4. O Counselor Spirit, be Thou our Guide; Teach us Thy poor Christians in Christ to confide And lead us out the way to heaven, From heresies and human leaven. — No other way… 5. To th' only true God be glory and praise, Who sent down His Son, heaven's kingdom to raise, May He direct and rule us wholly, That we may fear and love Him solely. — No other way… Translation © Matthew Carver, 2012. DANISH 1. Det hellige Kårs vor Herre selff bar met blodige vunder oc dødelige sår; for oss han plict oc bod fuldgiorde, at wi skulde oss dertil forlade; wi vorde ey salige i andre maade. 2. Sancta Maria, moder at Christ, oc alle Helgen hoss Gud ære de nu vist, for Christi skyld skede det all eniste oc icke for nogen deris egen fortieniste. 3. Alle gode Christne menniske, vider, i scrifften findis det, at ville i nogen salighed vinde, for Christi skyld alleniste monne i det finde. 4. Du verdige Helligånd ver vor tolck, och lærer oss arme Christne folck oc leed oss alle at den rette Bane fra Menniskens lære oc vor egen vane. 5. All ære oc priss vere eniste Gud, som sende sin Søn til Jorderige ud, han styre oc regere oss alle sammen, ath wi hannem frycte oc elske. Amen.

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FW: Holy Week Preaching

Petersen…

 

Feed: Gottesdienst Online
Posted on: Monday, March 26, 2012 1:15 PM
Author: Petersen
Subject: Holy Week Preaching

 

Holy week preaching is tough. There are two main difficulties: high expectations and well-mined, familiar texts. There is, depending on how you count, a single answer: Jesus. High Expectations and Unholy Pressure The people piously desire stirring preaching. This is the week that commemorates the most central and critical events of Our Lord's life. The pastor has been wallowing in Lent for six weeks. He has been pointing and pointing and pointing to Good Friday and Easter. The Church gets decorated. There is a special breakfast and candy and music. This is the beating heart, to borrow Franzmann's phrase, of all our hope. This is what the preacher is all about. Those expectations, pious though they might be, rarely help the fallen sinner who is called to preach. They seem to us like a set up for disappointment. How can we stand and deliver on such a great occasion? How will the people not felt let down by a dry, boring sermon? God is There Every Sunday There are two immediate answers to this. The first, I think comes from Nagel, and I believe it, because I have never known anyone to preach the Law more precisely or painfully than Nagel, with the possible peers being Korby, and Marquart. Nagel says, "God is there every Sunday. You should be worried about disappointing Him and stop trying to impress the people who show up on Easter." That is exactly right. When we worry about disappointing our hearers, we really are worried about what they think of us. Nagel's condemnation is spot on. We need to get over it and remember that it is God who has called us. We preach for Him. The People Expect to be Bored But, that is hardly the end of Nagel, or the full answer. And here is the Petersen Law: the people's high expectations and hopes for Easter aren't about your sermon. In fact, they expect, as usual, to be bored. I know this is harsh, but I don't mean it quite as badly as it sounds. Yes, the people expect to be bored. But they are okay with that. They still want you to preach. No, they don't want to be bored, but neither do they really mind it. You see, they like you and they're on your side. You don't have to provide a spiritual mountaintop for them or change the way they look at the world or even teach them anything. You just have to tell them again what they already know and love: that Jesus died for them and Jesus lives. That is it. So calm down. Let the organist have the glory. He can blow their socks off. You just preach the simplest message you can manage. Familiar Texts and Nothing New to Say Still, that is only half the problem. The other problem is that the texts not only are the texts well-known so that it seems as though there is simply nothing new to say, but by Palm Sunday you have already said it and said it and said it again anyway. These are the go to texts and events. It is one thing to step up and preach about the miracle in Cana or the healing of the blind man on the road out of Jericho and tie it to the cross, it is another to tie the cross to the cross. I can't imagine the preacher who arrives at Palm Sunday without hating the sound of his own voice. It is a long road. The Love of the People We underestimate and devalue the love of the people. We are sick of ourselves but they love us. Synodical types like to preach the harsh, impossible law of "love your people" to us. I think they really don't know that "love" is a command and accuses. They think, somehow, that "love" is Gospel, I suppose, because it is good. Bu the Law of God is always good and upholds only what is holy. Of course, "love" is Gospel if it is switched around to the passive. "Love your people" is law. It does not create love. It creates sin in fallen men. But "your people love you even though you are a dirt bag and don't deserve it," is pure Gospel. We need that Gospel. We need it, desperately, and maybe, we need it even more during Holy Week than we do the rest of the year. So here it is: Your people do love you. Maybe a few mistreat you. Maybe some have even slandered you. But they aren't the majority. The people that come to the Services on Good Friday and Easter, including the people you haven't seen since Christmas, they like you. They think you're nice. They think you're pious and good. They think you're smart and know a lot about the Bible. They hardly come to Church at all, but they don't realize it. They think they do. And even if you barely know them, they know you. You are their pastor and they love you. They really do. So, again, calm down. They like what you say even before you say it. The Comfort of Familiar It might be a hard on your ego and your secret desire to teach at the seminary, but consider what you expect from those you love. What do you want your mom to make for Christmas dinner? A new, experimental dish, or a turkey just like you remember it from your childhood? Do you expect your Grandpa to have new jokes? Or do you find comfort in everything being the same? The members aren't your students looking to be instructed into the deepest mysteries of the faith. They are sheep coming to be fed and they like to be fed with their favorite foods. So, calm down, and keep it simple. Don't try to be profound. Don't try to save the world. Just preach the death and resurrection of Jesus. And they will love you for it. Charting a Course I hope that will take some pressure off. Still, the preacher does well to do some planning. Because even if the people love you and the task is simple, some art will be appreciated. I suggest that you chart the theme, at least, the titles of each of your Holy Week sermons. That will enable you to play them off one another and help so that you don't feel that you have to get everything into each of them or that you've accidently gone and said everything in the first and have nothing left for the rest of the week. If you understand the how the sermons connect and progress, the chances of your hearers doing so also will increase. Here, to that end, are my working titles/themes for Holy Week. Palm Sunday – The Martyrs greet King Messiah, the Suffering Servant, with Palms Maundy Thursday – The Supper is Bestowed on the Night of Failure and Betrayal Good Friday – Good Friday, not Karfreitag, but better yet: Holy Friday Easter Vigil – Kairpos: The History of the World and the War for Man Culminates in This Easter – The Snow has Melted, the Day now Dawns: the World is a Garden. A Freebie One thing that has worked well for me when I have felt overwhelmed by Holy Week or Christmas or a big wedding, is to look to the Synodical Questions for an outline. Look at the questions "Why was it necessary for Jesus to be true Man?" or "Why was it necessary for Jesus to rise from the dead?" etc. Treating Easter Sunday and Christmas Even, in particular, as Catechism lessons makes quite a bit of sense and I've never had anyone complain, but then, why would they, they love me. :)

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FW: Dies ist der Tag / Haec est dies quam

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Saturday, March 24, 2012 2:38 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Dies ist der Tag / Haec est dies quam

 

Here is my translation of the antiphon-hymn "Dies ist der Tag" (tr. C. Spangenberg, †1604), itself a Germanicization of the Annunciation Antiphon Haec est dies quam, etc. Spangenberg's text (as given by Wackernagel) represents a significant expansion of the original, much like a farce or trope. Note however the change in stanza , where probably for doctrinal reasons the poetic contrast of two "femina"s has been omitted. Spangenberg seems to have intended each syllable of the German to match one note of the original tune, much in the same way as the Bohemian Brethren adapted Gregorian melodies, but eliminated the difficulty of learning and singing melismas by turning them into syllabic phrases. I have mostly followed the German in dividing lines, but not having the exact version of the melody used by Spangenberg, I have chosen in some places to divide lines at more logical points following the Latin text. The melody I give here is transcribed for modern notation from a book (prob. an Antiphoner) printed in Augsburg ca. 1580, where the Antiphon appears for the Benedictus on the Feast (apparently in a variation of canticle tone VIII).   THIS IS the day,— The holy, gracious and most blessed day,— Which God hath made, Before the world's foundations were laid. 2. This day the good and merciful God did His creation prize, In lovingkindness turning His godly eyes Upon His poor people's heaviness, anguish, and need, And from death, devil, sin, and hell His people freed. 3. This day with might, In human vesture, as right, God's only Son dispelled eternal death from hence, Which Eve had ushered into this world by disobedience. 4. This day God the Father's only Son a true Man was made, Nor did what He e'er had been diminish or fade; What He was not Into His own self He brought. 5. Therefore, dear Christians, let us celebrate In spirit and truth, and most rev'rent state, With faith, love, and gladness great, The Source of our Righteousness, Grace, Redemption, and true Blessedness; And, from our inmost heart giving God our thanks, Sing to Him in united ranks: "Praise, honor, and glory be to Thee, Lord God, forever." Translation © Matthew Carver, 2012. GERMAN 1. Dies ist der Tag, der gnadenreich heilig selige Tag, den vor der Welt Gott der Almächtiger Herr hat gemacht. 2. Heute hat der wohltätiger barmherziger Gott mit sein Göttlichen Augen freundlich angesehn seins elenden Volkes Beschwerung, Angst und Not und vom Teufel, Tod, Sünd, Höll gnädiglich erlöst. 3. Heut hat mit Gwalt in menschlicher Form und Gestalt Gotts einiger Sohn den ewigen Tod verjagt, den Eva durch ungehorsam in diese Welt hat gebracht. 4. Heutzutag ist Gottes des Vaters einiger Sohn Mensch worden: was er war, das bleibt er ohn Ende, immer und ewig, was er nicht war nahm er in der Zeit an sich. 5. Darum, ihr lieben Christenleut, bedenket ernstlich heut im Geist und Wahrheit, Glauben, Lieb und herzlicher Freud unser Gerechtigkeit, Gnad, Erlösung und Seligkeit Anfang, und laßt uns von Herzen Gott sagen Dank, allzugleich singen Gott in dieser Zeit: "Lob, Ehr und Preis sei dir, Herr Gott, in Ewigkeit." LATIN 1. Haec est dies quam fecit Dominus. 2. Hodie Dominus afflictionem populi sui respexit et redemptionem misit. 3. Hodie mortem quam femina intulit femina fugavit. 4. Hodie Deus homo factus : id quod fuit permansit : et quod non erat assumpsit 5. Ergo exordium nostrae redemptionis devote recolamus : et exultemus dicentes: Gloria Tibi Domine.

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FW: Hot Off the Press! A New Generation of Organ Literature from CPH!

Organ…

 

Feed: Witness, Mercy, Life Together.
Posted on: Thursday, March 22, 2012 8:33 PM
Author: Jon Vieker
Subject: Hot Off the Press! A New Generation of Organ Literature from CPH!

 

Hot off the press! CPH has just released the first of twelve volumes of organ preludes/postludes on every hymn tune found in Lutheran Service Book. Composed by some of our Synod's finest musicians and dited by Kantor Kevin Hildebrand of Concordia Theological Seminary—Fort Wayne, IN, this series will serve organists and congregations extremely well for the life of LSB and beyond. Every LCMS parish should subscribe to this series to provide playable and musically accessible service music for their organists! Below are the official specs, or visit the LSB Preludes page at CPH to order. _______ Comprehensive organ preludes based on the hymn tunes of Lutheran Service Book. In the tradition ofThe Parish Organist and the Concordia Hymn Prelude Series, this is the first of 12 volumes of creative,  substantive, and practical preludes for every organist and congregation. The Library • Complete library will include 12 volumes • Organized alphabetically by hymn tune • Volume 1 (A VA DE through AZMON) • More than 100 contributing composers • Series edited by Kevin Hildebrand Preludes • All newly composed • Each prelude is 2-4 pages in length • Useful for preludes, postludes, offertories, introductions, during distribution • A rich assortment of styles, harmonies, and registrations • Alternate keys provided to match LSB Features • Every volume can be used throughout the Church Year • Useful with other hymnals and worship books • 9" x 12" portrait layout • Sewn binding is long-lasting and lies flat on the music stand Subscribe and Save • Receive each volume as it is released • Only $40.00 per volume for subscribers (a 20% savings) • Purchase previous volumes individually at the discounted rate • To learn more, call 1-800-325-3040 or cphmusic@cph.org Series editor Kevin Hildebrand, M.Mus., M.A., is Associate Kantor at Concordia Theological Seminary, Fort Wayne, Indiana. Composer, educator, and recitalist, he is a frequent organ workshop leader. He has over 40 music publications with Concordia Publishing House, including the popular "Six Hymn Improvisations" series.

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FW: Installation Set

Weedon…

 

Feed: Weedon's Blog
Posted on: Thursday, March 22, 2012 6:05 PM
Author: noreply@blogger.com (William Weedon)
Subject: Installation Set

 

I will be installed as the Director of Worship and the International Center Chaplain in a service at the LCMS International Center on Monday, May 7, 10 a.m., God willing.  President Harrison will preach; District President Scharr will install; Cindi will be singing a piece; Choir will sing; the amazing Mark Bender will be at the organ and we'll even be singing his wonderful setting of Starke's Te Deum.  Join us if you can! The band of the apostles in glory sing Your praise, The fellowship of prophets their deathless voices raise, The martyrs of Your kingdom, a great and noble throng, Sing with the holy Church throughout all the world this song: "O All-majestic Father, Your true and Only Son, And Holy Spirit, Comforter - forever Three in One!" http://feeds.feedburner.com/WeedonsBlog

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