Wednesday, June 13, 2012

FW: Flexibility and the Liturgy

On Liturgy…

 

Feed: Fine Tuning
Posted on: Thursday, May 31, 2012 7:02 AM
Author: Phillip Magness
Subject: Flexibility and the Liturgy

 

Folks who generally stick to the rubrics when planning worship are oftentimes thought of as "inflexible" in their approach.   The spirit of the age highly values spontaneity and innovation - believing such things to be markers of sincerity, authenticity, and even creativity - and so following a traditional liturgy is seen by many as an impediment to genuine worship.  To be sure, an approach that does everything "by the book" can definitely be uncreative and even careless.   Yet worship that is "free" from liturgical constraints is not necessarily more creative nor does it really bring with it more variety.  More often than not,  "contemporary" or "low church" or "evangelical" services follow an unwritten order and a musical ethos than is much more rigid than one finds in most "liturgical" parishes.

Why is this so? Why is there no real correlation between "flexibility" and whether a service is "traditional" or "contemporary". I think it is because when you get right down to it, everyone has to have a liturgy - whether they admit it or not.   If you are going to baptize, praise, preach, pray, commune, and bless, you have to have some way of doing these things.  And, at the end of the day, there are only so many different ways you can go about it, because there are only so many cards in the deck, and some of the potential ways of laying out those cards just don't make sense.   You can't start the service with the benediction and it makes little sense to have the readings after the sermon.  So whether one likes it or not, there are certain things that everyone does in a given tradition, and then only so many different ways of ordering them.   And whether you order them according to your denominational hymnal or do things in a more parochial way, everyone falls into a basic pattern which their congregation settles into as the regular "dance" of Sunday morning worship.

This point was really brought home to me a few years ago when I was teaching a class on worship in Peoria.   As I was talking about the options provided for in the Divine Service and how certain choices  are desirable at different parts of the church year, a man raised his hand to comment that he was a convert to Lutheranism and really appreciated the variety in our liturgical services.  He went on to say, "I was raised Free Methodist and we heard all the time about how free we were and how the liturgical churches were stuck in their rituals - but our pastor pretty much started and ended church the same way every Sunday and we had no church year except observing Christmas and Easter Sunday.   It was very predictable - and really rather boring.  I much prefer the variety Lutherans have.  It makes church much more interesting."

Of course, there are many liturgical Lutheran churches who don't have much variety.   Perhaps they sing the same setting of the liturgy every Sunday.   Perhaps they limit themselves to 50 hymns all generally of the same style and all played the same way.   And certainly there are "non-liturgical" churches that have much more variety than where this gentleman was raised.   However, this all just helps set up the point that I'd like to make: flexibility and creativity in the liturgy depend not so much on your order of service or how much you use a hymnal, but rather your ability to take your congregation's basic "Sunday morning dance" and build on it.   The basic steps always going in the same direction is going to be boring, but, whatever your routine, adding dips and breaks and turns and moving around the floor makes for an exciting and uplifting dance - whether your worship is like a waltz, a tango, or the Cottoneyed Joe.

I'd like to close with an example.  Last Sunday we had the Feast of Pentecost.  In keeping with the pattern of our congregation's worship, which is basically to follow the orders found in our synodical hymnal, the Lutheran Service Book, we had the following "dips and turns" along the way:

*We divided the hymn, "O Holy Spirit, Enter In", singing stanza 1 as an Entrance Hymn and stanzas 2, 3 as a Closing Hymn.   This was because the text of stanza 1 is invocatory whereas the other two stanzas petition the Lord to sustain us with His Spirit as we go out into the world to glorify Him in our vocations.

*We sang a Russian Orthodox Kyrie, a cappella, in lieu of the Kyrie used in the order of service we followed (Divine Service II).    This was sung a cappella.

*We sang the Puerto Rican hymn, "Alabaré" as the Hymn of Praise, rather than one of the Gloria or standard Dignes Es ("Worthy is Christ"/"This is the Feast") that is the hymnal's default.   And again, we used alternative accompaniment rather than organ:  piano, brass, maracas, calves, congas.

*In place of the Psalm, we sang the ancient Pentecost chant, "Veni Creator Spiritus" (in English), with the choir alternating verses with the congregation.   The accompaniment was aleatoric "bell effects" played on the grand piano.

*Rather than the congregation singing the ordinary Verse before the Gospel, the choir sang a beautiful setting composed by Dawn Sonntag.  (Yes, I couldn't help but add a little plug! )

*For the communion liturgy itself, the pastors used the options for Pentecost provided for in the Altar Book, further accenting the theme of the day in creative ways.  

*The post-communion Prayer of Thanksgiving was from CPH'S Creative Worship.  Sure, that resources is often misused by simply doing the sample service in toto each week without regard to a congregation's pattern and practice, but that doesn't mean that the resource can't be a great help.   It's sort of like liturgical alcohol. Just drink responsibly!   

*Finally, the attendant music chosen for the services throughout the weekend was quite varied: from John Ylvisaker's "Spirit" on Saturday night with guitar & keyboard bass to a neo-traditional hymn anthem with flute sung by the choir to the choir leading the congregation in singing the Argentine classic, "Holy Spirit, the Dove Sent from Heaven" with brass & full percussion (guiro, congas, maracas, calves, tambourine.)

We did deploy a few more musicians last Sunday than on average - but not much more.  It was Memorial Day weekend after all!   But most of what was done could have been done anyway.   We actually use this much variety most every Sunday, whether we have a choir or not.   And yet the congregation stays within a comfort zone, because the basic dance of our pattern of worship remains unchanged.

The Lutheran liturgy is rich in substance and solid in its construction.  It provides a great foundation for worship that provides for significant variety in texts and can be accommodated by all sorts of music.   There is no reason to abandon Lutheran liturgical practice in search of creativity, authenticity, or relevancy.   It all really depends not so much on what you do, but how you do it.   Indeed, the depth and scope of the liturgy actually allows for more flexibility than the typical pattern of most "contemporary worship services."

May the leaders of the Lord's song take advantage of the full flexibility provided for in the liturgy, that our worship may never be boring, and that all who are gathered may gain interest in it.                                                                                                                                                


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FW: Komm, Herr Gott, Heiliger Geist

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Wednesday, May 30, 2012 6:46 AM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Komm, Herr Gott, Heiliger Geist

 

Here is my translation of the "Pentecost Prosa," "Komm, Herr Gott, Heiliger Geist" (V. Triller, mid 16th c.). By prosa Triller no doubt meant a hymn that could be used instead of the Tropus or Sequence. No melody has been discovered by me yet. It requires 777.777 (line accent: ´- ´- ´- ´) with an AABCCB rhyme structure. This puts it in a similar class, though with fewer lines, with "Weltlich Ehr und zeitlich gut." It has become clear that Triller based the meter on Veni sancte Spiritus, so I here refer that tune, until evidence of another come to the fore, and here provide a simplified form of the melody, perhaps as it might have been sung in the 16th c. by the people.


COME, Lord God and Holy Ghost,
Thee we need of all the most,
Heav'nly knowledge to obtain:
Come, teach us aright to know,
To the Father how to go,
Lest our life have been in vain.

2. Highest Pledge that we can name!
Keep us from all sin and shame,
That in us the devil's pow'r,
Vicious anger, craft, and spite
By God's Word be shattered quite!
Make us Thine from hour to hour,

3. Trusting Christ, true Man and God,
Who for us endured the rod
In His love and faithfulness.
To Him let us ceaselessly,
Good and faithful servants be,
Daily new in Thy good grace.

4. Heav'nly Couns'lor, strength impart
To our fainting mind and heart
In our every time of need,
Oh, grant strength in great concern
When the foe doth rage and burn,
And our life to death doth speed.

5. For without Thee in that hour
No one else on earth has pow'r
To assist in our dismay;
Purge our conscience, guilt efface
By the washing of Thy grace,
Ever keep us in Thy way.

Translation: © 2012 Matthew Carver.

GERMAN

Komm, Herr Gott, Heiliger Geist,
wir bedürfen dein am meist,
zu lernen die höchste Kunst:
Komm und lehr uns recht verstehn,
wie man soll zum Vater gehn,
daß wir hie nicht sein um sonst.

2. O du allerhöchstes Pfand,
behüt uns vor Sünd und Schand,
daß in uns des Teufels Reich
und sein großer Zorn und Grimm
werd zerstört durch Gottes Stimm,
daß wir aller gläuben gleich.

3. An Christum, den Mensch und Gott,
der für uns viel angst und Not
leid aus lauter Lieb und Treu,
und daß wir ihm dienen recht
als die frommen treuen Knecht
und durch dich ganz werden neu.

4. Du Göttlicher Tröster gut,
stärk uns unser Herz und Mut
in aller Trübseligkeit,
zuvor in dem Kummer groß,
wenn der Feind uns pflegt ohn Maß
in des Todes Fährligkeit.

5. Weil ohn dich in solchem Fall
ist niemand ganz überall
der bei uns solchs wirken kann.
Mach uns die Gewissen drein
durch das Bad der Gnaden dein
und halt uns auf solcher Bahn.


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Tuesday, June 12, 2012

FW: Erhalt uns, Herr, bei deinem Wort (welchs wir…)

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Tuesday, May 29, 2012 9:41 AM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Erhalt uns, Herr, bei deinem Wort (welchs wir…)

 

Here is my translation of the hymn "Erhalt uns, Herr, bei deinem Wort (welchs wir bisher…)" (C. Spangenberg, 1577), which is the original Luther hymn of the same first line interpolated, exposited, and expanded to 24 stanzas. The hymn was printed with the title "A fine spiritual hymn, Erhalt uns… etc., with more explanation who the Pope and Turk are, viz., that they may not only be found in Rome and Constantinople, but that the abomination of desolation may be already recognized as standing in the holy place (Dan. 9; Matt. 24)." The first stanza has been stretched out to encompass nineteen, largely a defense of Original Sin against the heretics. Then the two deprecatory stanzas by J. Jonas are inserted, followed by the other two original stanzas to Christ and the Holy Spirit, and the Da pacem, Verleih uns Frieden, which in most places had become attached to Erhalt uns, Herr. Spangenberg wrote the interpolating stanzas during his exile. The tune is the proper, "Erhalt uns, Herr, bei deinem Wort." Here it is in F. Layriz' Kern… :


LORD, KEEP US steadfast in Thy Word
Which we until this day have heard
According to Thy Bible dear,
And Luther's writings pure and clear.

2. Restrain the murd'rous Pope and Turk,
Who now and in all places work
With zealous craft and cunning rage,
To drive pure doctrine from the stage.

3. The Pope are all that learnèd fray
Who ever in our time purvey
False doctrines of their fallen sense,
And steal Christ's praise and glory hence.

4. The needfulness of works they teach,
Eternal blessedness to reach;
The freedom of the will they laud
With pow'r to turn itself to God.

5. Of fallen nature thus they would
Fain make a creature wise and good
As 'were not fallen, nor had been
By God abhorred as utter sin,

6. They say this nature good is still
And in its substance doth no ill,
But any evil that is done
Comes from its accident alone.

7. Now as the Pope, before His God,
Doth boast a nature all unflawed
And free from any stain of sin,
So do these worldly-learned men.

8. O Lord, the Antichrist behold,
Who with his mind and cunning bold
As fools a countless host hath caught,
And brings Thy needy Church to naught.

9. The Turk are all those lords of pow'r
Who fain by force would make us cow'r,
That we might not the truth proclaim,
Or else would drive us hence in shame.

10. For all those worldly rulers who
Wage war against Thy doctrine true
And fight the faithful teacher's work,—
They are no better than the Turk.

11. Those mighty lords who thus afflict
Thy servants, and from home evict,
And would reform the Holy Ghost,
To render service to their host,—

12. These lords will not allow it said
The human nature's poisoned, dead,
Though Scripture says man's being whole,
Words, will, and deeds with sin are full.

13. Just as the erring Turk would claim,
God made him free from sin and shame,
They in creation take more pride
Than in the Lord, the Crucified.

14. A pow'r of nature thus they own,
And rob the pow'r of faith alone,
Nor will ascribe to utter grace
The pow'r to stand before Thy face.

15. They say, If nature bore such stain,
It never could salvation gain,
And thus they teach that nature pure
Must be, salvation to ensure.

16. They fain would tear from off Thy throne
Christ Jesus, Thy belovèd Son,
And put their nature in His stead,
As if a creature purely bred.

17. For they a mighty barrier place
Between performed unrighteousness
And human nature since the fall:
No sin, they say, it bears at all.

18. And any who denounce their dream,
They will not hear him or esteem,
But rather charge with heresy
And exile from the ministry.

19. Oh, be not silent, Lord, but see,
And render judgment speedily
On those who still Thy truth oppose;
Spare not, O Lord, Thy hardened foes:

20.  Destroy their counsels, Lord our God,
And smite them with an iron rod,
And let them fall into the snare
Which for Thy Christians they prepare.


21.  So that at last they may perceive
That, Lord our God, Thou still dost live,
And dost deliver mightily
All those who put their trust in Thee.

22.  Lord Jesus Christ, Thy pow'r make known,
For Thou art Lord of Lords alone;
Shield Thy poor Christendom, that we
May evermore sing praise to Thee.


23.  Thou Comforter of priceless worth,
Give one mind to Thy flock on earth,
Stand by us in our final strife,
And lead us out of death to life.


24. Grant us Thy peace in mercy, Lord
Peace in our time assure us,
None other could our help afford,
None other could fight for us,
But Thou, O our God, Thou only.

Translation sts. 1–19, 24.  © 2011, 2012 Matthew Carver.

GERMAN
1. Erhalt uns Herr, bei deinem Wort,
welchs wir bisher haben gehort
fein nach der lieben Bibel dein
und aus Lutheri Schriften rein.

2. Und steur des Bapst und Türken Mord,
die sich itzund an allem Ort
bemühen hart und wüten sehr,
zu tilgen ganz die reine Lehr.

3. Der Bapst alle Gelehrten sind
die jetzund treiben so geschwind
nach ihr Vernunft solch falsche Lehr,
die Christo nicht gib alle Ehr:

4. Als von der Werke Nötigkeit
zu der ewigen Seligkeit
und von des freien Willen Kraft,
so auch was in Bekehrung schafft;

5. Und die unser verderbt Natur
machen zur guten Kreatur,
sie nach dem Fall nicht lassen sein
für Gott nur eitel Sünd allein,

6. Sprechn, an ihr selbst sei es noch gut
 und von ihr selbst nicht böses tut,
was aber bös von ihr gescheh
solchs aus dem Accidens hergeh

7. Gleichwie der Bapst in der Natur
will etwas haben gut und pur,
das an ihm selbst sei keine Sünd,
also auch diese Leute tünd.

8. Sich, Herr, das ist der Antichrist,
der mit Vernunft und falscher List
viel unachtsamer Leut betört
und deine arme Kirch zerstört.

9. Der Türk das sind die grossen Herrn,
die mit Gewalt uns wollen wehrn,
daß wir die Wahrheit nicht solln sagn,
oder wolln uns zum Land ausjagn.

10. Denn alle weltlich Obrigkeit
so widerstrebt deiner Wahrheit
und werden rechten Lehrern feind
nicht besser denn die Türken seind.

11. Die grossen Herrn, die also plagn
dein treue Knecht und sie verjagn,
dein Heilgen Geist auch reformiern,
den grossen Haufen zu hofiern,

12. Wolln nicht, daß man soll nennen Gift
menschlich Natur, da doch die Schrift
unter die Sünd beschlossen hat
menschlichs Wesen, Wort, Willn und Tat.

13. Gleichwie der Türk sich rühmen tut,
Gott habe ihn geschaffen gut,
also die Schöpfung jetzt mehr gilt
denn Christi Blutvergießen mild.

14. Weil denn Natur soll auch was sein,
so tuts je nicht der Glaub allein,
auch muß nicht lauter Gnade sein,
daß wir für dir sind gut und rein.

15. Sie sprechen, wenn Natur wär Sünd,
gar nicht sie selig werden könnt,
also lehrn sie ein Nötigkeit
guter Natur zur Seligkeit.

16. Und Jesum Christum deinen Sohn
stürzen sie stracks von seinem THron,
an sein statt setzen ihr Natur
als eine gute Kreatur.

17. Denn sie machen ein Unterschied
zwischen der Ungerechtigkeit
und ihr Natur auch nach dem Fall,
die an ihr selbst nicht Sünd sein soll.

18. Und wer solchem Schwarm widerspricht,
den will man hörn und sehen nicht,
muß ein Ketzer sein und verdammt,
wird auch entsetzet von dem Amt.

19. Hierzu wollstu, Herr, schweigen nicht,
sondern üben Rach und Gericht
wider die Feind der Wahrheit dein;
laß sie, Herr, nicht unschuldig sein.

20. Ihr Anschläg, Herr, zu nichte mach,
laß sie treffen die böse Sach,
und stürz sie in die Grub hinein,
die sie machen den Christen dein.

21. So werden sie erkennen doch,
daß du, unser Gott, lebest noch
und hilfst gewaltig deiner Schar,
die sich auf dich verlassen gar.

22. Beweis dein Macht, Herr Jesu Christ,
der du Herr aller Herren bist,
beschirm dein arme Christenheit,
daß sie dich lob in Ewigkeit.

23. Gott, Heilger Geist, du Tröster werth,
gib deim Volk einrlei Sinn auf Erd,
steh bei uns in der letzten Not,
gleit unsins Leben aus dem Tod.

24. Verleih uns Frieden gnädiglich,
Herr Gott, zu unsern Zeiten,
es ist doch ja kein ander nicht,
der für uns könnte streiten,
denn du, unser Gott, alleine.


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Monday, June 11, 2012

FW: More on Walther Hymnal

Hymnody…

 

Feed: Concordia Historical Institute
Posted on: Monday, June 11, 2012 1:47 PM
Author: noreply@blogger.com (Marvin Huggins)
Subject: More on Walther Hymnal

 

Responses to our post about Walther's hymnal brought information from Jon Vieker about a project to translate the hymnal into English:

Good news! Matthew Carver has been working on translating Walther's Hymnal (or most of it) into English. It will come out in a book form this fall. In the meantime, you can see some of his work in progress at:

http://matthaeusglyptes.blogspot.com/

A list of the hymns in KELG 1847 in English can be found at:

http://matthaeusglyptes.blogspot.com/2010/09/walthers-index-english.html

Blessings in Christ,
Jon
---
Rev. Jon D. Vieker
Senior Assistant to the President
The Lutheran Church—Missouri Synod


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Thursday, May 17, 2012

FW: Sasse on the Foundation and Source of Church Structure

Sasse…

 

Feed: Mercy Journeys with Pastor Harrison
Posted on: Wednesday, May 16, 2012 8:24 PM
Author: Rev. Matt Harrison
Subject: Sasse on the Foundation and Source of Church Structure

 

Before Sasse's famous Letters to Lutheran pastors began in 1948, he wrote five circular letters to Westphalian Pastors, opposed to the German Christians (the Nazified Christians of the Third Reich). Hitherto, the first two of these letters were lost. Rachel Mumme found them in a German archive and translated Letter number 1. We intend to include all five in the upcoming volumes from CPH. Pastor Matt Harrison

If we want to arise out of this distress, then we must first of all blame ourselves for the failure of the past years and not to the world. We are to blame for the failure to make our thoughts and wishes reality. It is absolutely necessary that we remind ourselves that up to this point every true renewal of the church has begun with a movement of repentance. This repentance includes our readiness to place all of our plans, and especially all of our pet ideas under the judgment of God's Word. Only that which remains in the fire of this judgment, that which is purified from all vanity, which has already inflicted so much damage in the church, can have merit in the church's new structure. One of our failures was that we, having given into our desires, acted on the assumption of utopia instead of on the reality of the church of God. Such utopias were not only the Peoples' Church and the National Church [Volks- und Nationalkirche] of the German Christians, but also the united "German Evangelical Church" [D.E.K], this vision of all national, liberal and idealistic Protestants of the 19th century. It was the "Lutheran Church of the German Nation" with her false identification of that which is Lutheran [Luthertum] and that which is German [Deutschtum] and the "young" or "young reformational" or "confessing" church of the Barthian Confessional Union [Bekenntnisunion] and the Barmen Declaration. In every one of these cases it was about an attempt to bring about a fantastically beautiful ideal, a Platonic city [civitas Platonica; Ap. 7/8.20]. We must, however, learn that all of the work on the external structures of the church must flow not from what we wish for ourselves in a church, but from that which through the grace of God is still present in the church, in the true evangelical church, and with the great soberness in which the church orders of the Reformation can be an example for us. What is in the true church, that means what is still present in the true spiritual Office [geistlichen Amt] and in the true evangelical congregation, that and nothing else can be the foundation and source for every new church structure. [kirchlichen Neubau] Letters to Westphalian Pastors, May 27, 1943, Translated by Rachel Mumme


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Wednesday, May 16, 2012

FW: The Burden of the Pastor

Consider…

 

Feed: Musings of a Country Preacher
Posted on: Wednesday, May 16, 2012 2:49 PM
Author: Country Preacher
Subject: The Burden of the Pastor

 

Among the many issues that I have heard our Synod President address, the lack of good preaching hits closest to home for many pastors. At least, it does for me.  Despite years of preaching, I find that I am only beginning to understand the challenges a preacher faces.  It will take many more lifetimes to find the solution to those challenges.

Pastor Harrison's comment, however, reveals a challenge and burden that goes an entirely different direction, but is worth examining.  His complaint is that too often, pastors preach a generic law.  A symptom of this, he says, is the constant talk of we:  "We sin," "We need forgiveness, etc." Instead, he says, the pastor is to speak the Word of God to the people.  That is: "You sin," "you need forgiveness," etc.  An excellent point, to be sure.  This brings me to the burden of the Holy Ministry.  Pastors speak the Word of God to their people.  When they are doing it right, they are bringing both the law and Gospel to them.  That is, "You are a sinner. God forgives you."

But even more than just saying, "God forgives you", the pastor stands in Christ's stead and says, ''I forgive you."  He does this in Holy Absolution to be sure, but he also does it in his preaching. He does it as he administers the sacrament.  It is what the pastor does.  But what is missing from this is the "For me."  The pastor can not continually give forgiveness, without at some point receiving it.  Or, put another way, the pastor has no pastor. Pastors are somewhat on their own.  In the average parish, the pastor serves alone at altar and pulpit.  Monthly pastor's conferences are not the same thing.  There is no "Here is my pastor" for the pastor.  It is the burden of the office.

This is not intended as a complaint.  Just as observation.  How do pastors deal with this? In this age of easily printed books and electronic gadgetry, there are any number of devotional works a pastor can use to help himself.  There are apps for that.  There are all sorts of things.  I read a great deal. I study and write.  I make sure the sermons apply to me too.  And yet…

If I were giving advice to a young pastor, fresh out of the seminary, it would be this: Find a Father Confessor.  We can debate endlessly about whether pastors should go to their circuit visitor or district president for confession, or whether they should find someone else.  But do whatever it takes to find someone to whom you can confess and from whom you can receive the absolution.  You need it.  You need to be told that your sins are damnable, and that you are forgiven those very sins.  And you need to hear it from a mouth not your own.  Not a rotation of pastors who serve as preacher at pastor's conferences.  You need to hear from A mouth.  Someone who knows your sin, and forgives you anyway, just as you do for your people.  (Do not pick your best friend. The relationship between pastor and penitent is different.  As a penitent, it will change your relationship to your friend.) Find someone and do it.

It is the best defense (next to the Lord's Prayer) against the attacks of Satan.

Oh, yes, and pray the Lord's Prayer, as well.  Pray it often.



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Tuesday, May 15, 2012

FW: LCMS News

From: LCMS e-News [mailto:LCMSENEWS@lcms.org]
Sent: Tuesday, May 15, 2012 2:52 PM
To: Paul Cain
Subject: LCMS News

 

You're receiving this newsletter because you signed up at The Lutheran Church—Missouri Synod's website. You can update your LCMS communication preferences at any time by logging in to your my LCMS account.

 

The Lutheran Church—Missouri Synod May 15, 2012 • No. 54

New on Reporter Online


To read the following new story, click on headline below or visit Reporter Online at http://reporter.lcms.org.

 


Reporter Online is the Web version of Reporter, the official national newspaper
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