Thursday, September 29, 2011

FW: St. Michael and All Angels

Michaelmas…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Thursday, September 29, 2011 4:46 AM
Author: Paul T. McCain
Subject: St. Michael and All Angels

 

Durer_St.MichaelFighting

Today is the festival of St. Michael and All Angels. St. Michael is mentioned in the Book of Revelations, 12:7: "And there was war in heaven, Michael and his angels waging war with the dragon The dragon and his angels waged war and they were not strong enough, and there was no longer a place found for them in heaven. And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him."

Angels are the subject of considerable speculation and no little mythology and popular misconception. The best way to think of what is going on all around us is to consider what happens when an infant's father goes off to war. All about there is raging conflict, yet the child innocently and happily remains unaware of it. And so with us, while we certainly do have glimpses of the ongoing struggle between good and evil angels, for the most part, we too are unaware of the cosmic struggle that is ongoing until the end of days, when Christ returns. And so, on this festival day, we praise and thank God, joining with all the angels, in adoring Him and giving Him glory. Here is a brief Q/A on angels that you might find useful, and which you can download as a PDF file and print out and share with others. Download wa_angels.pdf

What About Angels?
Angels capture the imagination of people everywhere, and they always have. Unfortunately, there is a lot of misinformation about angels, along with superstitions and unscriptural understandings. This pamphlet will provide a Biblical perspective on angels.

Do angels exist?
The Word of God—not popular television shows or magazine articles—is our only reliable source for knowing what angels are, and what they do. The Bible teaches us that God made angels during the six days of creation. Before creation there was only God (John 1:1-3), and after creation, we are told that on the seventh day God" rested from all the work of creating he had done"(Gen. 2:3b). The Bible does not indicate on which day of creation God made angels. But angels are very real.  What does the word "angel" mean? The word "angel" comes from a Greek word that means "messenger. "Angels are God's messengers. Elsewhere in the Bible,angels are described as spirits (cf. Acts 23:9;Heb. 1:14). The word "angel" is actually a description of what they do.

What are angels?
Angels are spirits. They are beings who do not have a physical body. Jesus Himself said, "a spirit does not have flesh and bones, as you see I have" (Luke 24:39). Evil angels too are described as not having" flesh and blood"(Eph. 6:12). In the Scriptures, when angels do appear in human form, this is only a momentary appearance for those who need to see them. Angels are not gods. They are God's creation and serve His holy and perfect will. The good angels are said to be" ministering spirits"(Heb. 1:14), sent by God to serve us, His people.

Are angels human?
Human beings are the crown of God's creation. Only of human beings, and no other creature, did God say, "Let us make man in our own image"(Gen. 1:26). Furthermore, the Scriptures reveal that only into human beings did God breathe the breath of life (Gen. 2:7). Also, God did not give angels rule over His creation. This privilege He gave only to mankind (Gen. 1:26-28). Angels are not human beings. They exist as spirits who serve God and His people.  Do human beings become angels when they die? No, human beings do not become angels when they die. The Scriptures are clear on this point. Until the last day, the souls of the dead are before the Lord, enjoying peace and rest in His presence, awaiting the final day when they will receive glorified bodies for all eternity (see 1 Cor. 15; 1 Thess. 5:17; Rev. 7).

MICHAELAre angels intelligent beings?
The Bible describes angels as having both intelligence and a will. The good angels know and follow the wisdom of God, which He has revealed through Christ to His church (Eph. 3:10). They gladly serve us, who are the heirs of the salvation Christ has won for us (Heb. 1:14). However, angels do not know all things. For instance, they do not know the thoughts of our hearts (1 Kings 8:39).   Angels are extremely powerful beings. They are described as "mighty ones"(Ps. 103:20; 2 Thess. 1:7). The good angels guard and protect God's children (Ps. 91:11-13). The power of the angels is never unlimited, but is always subject to the will and authority of God.  Evil angels too are powerful beings. The Bible tells us that they hold captive all unbelievers (Luke 11:21-22; Eph. 2:2). Believers in Christ are able to withstand the temptation of evil angels through the power of God (Eph. 6:10-17).

St_Michael_scaled
Where are angels?

Angels, like God, do not inhabit the same physical dimension that human beings inhabit. From time to time, they are ordered by God to appear in our physical dimension. Thus, while there are times when angels will make an appearance at a distinct place (cf. Acts 12:7), they remain beings that inhabit no physical space.

How many angels are there?
The Bible does not give us an exact number, but does clearly teach that there are incredibly large numbers of angels who serve God. Scripture speaks of "ten thousand times ten thousand angels"(Dan. 7:10). Elsewhere Scripture speaks of "a great company of the heavenly host"(Luke2: 13).  From every indication in the Bible, there are an unimaginably large number of angels, of whom we are totally unaware most of the time. There is a fixed and limited number of angels, never increasing or decreasing. Unlike human beings, angels do not marry and have children (Mark 12:25). They are immortal.

Are all angels the same?
Within the large numbers of angels there are apparently certain orders or classes of angels. Scripture speaks of "cherubim" (Gen. 3:24; Ps. 80:1),"seraphim"(Is. 6:2),"thrones or powers or rulers or authorities"(Col. 1:16),"archangel"(1 Thess. 4:16).  Also among the evil angels there are ranks and classes of angels(Matt. 25:41). Satan is described as the "prince of the devils"(Luke 11:15). It is pointless, however, to try to invent complicated divisions and ranks of angels, since Scripture itself does not provide us with this information.

St.Michael2
What are evil angels, and what do they do?

Originally, all angels God created were good and did His will perfectly. At some point after God created them, some angels chose to rebel against Him. They fell away from God and into great sin and evil. At that point, they were confirmed in their evil condition. There is no hope for them. In Matt. 8:29, they recognize that there will be a time when they must suffer eternal torment and punishment for their rebellion against God.  Satan is the chief evil angel, the "prince of demons"(Luke 11:15). Here is how our Lord Jesus Christ describes Satan: "He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies"(John8: 44). When precisely the evil angels rebelled and fell away from God we cannot say for sure, but we do know it was some time at the very beginning of the world. Most Christian church fathers believe that the evil angels' original sin was pride, based on the fact that Satan's temptation of Adam and Eve was an appeal to their pride. Also, 1 Tim. 3:6 indicates that pride was the cause of the devil's condemnation.  The devil is our great enemy, who "prowls around like a roaring lion looking for someone to devour"(1 Pet. 5:8). The Bible tells us that the devil is the cause of unbelief in the world (Eph. 2:1-2). Every person who does not believe the good news of Christ Jesus is thinking and doing what the devil wants. Unbelievers are described in the Bible as being in the devil's kingdom and under his power (Acts 26:18; Col. 1:13). The very fact that people do not realize this, and even deny it, is the devil's greatest deception. The devil is so deceptive; at times he will even disguise himself as an "angel of light"(2 Cor. 11:14). In fact, the Old Testament once refers to Satan as "Lucifer," which means, "light bearer"(Isa. 14:12; KJV).  We need to keep in mind that all the Bible says about evil angels, and their eternal punishment, is for the purpose of making us recognize the need to repent and to believe in God's Son, Jesus Christ, who has ransomed mankind by His death, and saved us for eternal life, not in hell, but in heaven.

St michael sculpture
What do good angels do?

Good angels enjoy the blessing of being able to see God. They are in the immediate presence of God, always beholding His great glory, majesty and power (Matt. 18:10). This is called the "beatific vision," which all Christians will enjoy one day when they are in heaven.  God's Word reveals the following things about the activity of good angels: They praise God (Is. 6:3; Luke 2:13), and they are the Lord's servants in the world and in the Church (Ps. 103:20-21; Heb. 1:14).  God sends angels to serve and to protect Christian believers in their work and their callings in life (Ps. 91:11-12). They attend to the dying (Luke 16:22). They care for children (Matt. 18:10). Angels are deeply interested in all that occurs in the Church. They adore and take great joy in the work of Jesus Christ for the salvation of the world (Luke 2:13; Eph. 3:10). They rejoice over every sinner who repents (Luke 15:10).  Scripture mentions the presence of angels at every great event in the Kingdom of God. Angels were present when God gave His law on Mount Sinai (Deut. 33:2; Gal. 3:19). Angels were present at the conception, birth, resurrection and ascension of our Lord (Luke 1:26; 2:11; Mark 1:13; 24:5ff; Acts 1:10ff). Angels will come with Jesus when He returns on the last day (Matt. 13:41ff. ; 24:31).  The Bible tells us that angels are present in the public worship of Christians (1 Cor. 11:10). God also uses angels to help the family and to preserve law and order (Gen. 24:7; Matt. 18:10; Dan. 10:13).  How are we to treat angels? We need to praise and thank God for good angels. We are told that we are to take care not to offend them through sin and unbelief (1 Cor. 11:10; 1 Tim. 5:21). But the Scriptures are also clear that we must not pray to angels, nor offer them our worship. The angels themselves protest any worship given to them (Rev. 22:8-9).  As believers, we have the privilege of having angels surrounding us and protecting us and working to do God's good and perfect will in our lives. Our hope and trust is always in God, whom we know sends His angels to watch over us and to see us through whatever difficulty in life may come our way.  Because of our Lord Jesus Christ's perfect life and sacrificial death for the sins of the world, we have the assurance of the complete and total forgiveness of all our sins. We know that God loves and cares for us as His own dear children. Furthermore, we know that the Lord sends His angels to care for us in order that some day we may join them, and all the company of heaven, in seeing God and singing His praises for all eternity.

A.L. Barry


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FW: Anglican worship wars

Interesting…

 

Feed: Cranach: The Blog of Veith
Posted on: Thursday, September 29, 2011 4:02 AM
Author: Gene Veith
Subject: Anglican worship wars

 

One of my former students, Bart Gingerich, who sometimes comments on this blog, has gotten a job writing for the Institute for Religion and Democracy.   He covered a recent meeting by the Prayer Book Society, a group of Anglicans who have been calling for the restoration of the 1926 edition of the Book of Common Prayer, the last modernization faithful to Cranmer's Reformation-era version of the English liturgy (which has also shaped the language and the collects used in Lutheran worship).

Bart comments that  "During the split of the Episcopal Church in the 2000s, PBS [the Prayer Book Society] was strangely ostracized during the formation of the Anglican Church in North America (ACNA). It was a quiet scandal that the supposedly conservative ACNA spurned the stalwart organization from its proceedings."

Here are some of the points made at the conference:

Executive director Rev. Patterson opened by observing that the Anglican way of being a Christian is governed not by a systematic theology but by a theology of worship. Unfortunately, since the 1960s at least, varied theologies have vied for control over the Book of Common Prayer to influence church stances on issues ranging from Christology to homosexuality. Ever since the Episcopal Church's adoption of the 1979 Book of Common Prayer with its multiple rites to please everyone, rectors now "begin with an empty 3-ring binder" to choose and create their own liturgy for their parish. Patterson outlined 5 different approaches to focusing congregational worship. He first presented entertainment, where the congregation listens passively to what is on stage; second, education, where the pulpit and sermon dominate the service; third, encounter with God, which emphasizes a personal experience in music; fourth, evangelism, which avoids being too "churchy" and emphasizes the sinner's prayer; fifth, Eucharist, which Patterson believed to be the traditional and proper heart of the church service. Many modern approaches "worship styles of worship" when in fact "we need to be taught how to worship God rightly."

Patterson continued: "One grows into the Prayer Book. He never grows out of it." A proper church service need not focus on "what comes out of the heart in the moment but to put in what needs to be there." Praising the richness, truth, and beauty of the 1928 prayer book, he claimed, "It is never right to buy simplicity at the cost of shallowness."

PBS president Rev. Dunbar pointed to the traditional prayer book as the "most effective tool for world evangelism in the English-speaking world." He then commenced with an in-depth investigation of the 1928 service for Holy Communion. The service both uplifts the souls of congregants and focuses on the person of Christ, Who reconciles heaven and earth in His Incarnation. Dunbar pointed out that modern prayer books make self-conscious attempts to get away from sacrificial language, "but it is the only time…that we begin to speak of the atonement between man and God." For centuries, Christian liturgy noted how Christ is a propitiating sacrifice for sin while the church offers up a sacrifice of praise. In the Eucharist, the participants are then caught up with Christ for fellowship with the Trinity. "We know we know we are Christians at that moment," Dunbar stated. It is here that the Christian finds the endless end, where the restless heart finds rest, and the troubled spirit finds peace.

Dunbar outlined the 3-fold triad of the older Anglican services (before Dix's "shape" theory and Hippolytus of Rome became the authoritative vogue for liturgists). The old services function according to "guilt, grace, and gratitude," or rather repentance, faith, and good works. In the 1979 edition, much of the penitential elements were thrown out, allowing the service to be more celebratory. Dunbar condemned modern liturgists' slavery to innovation

Pulling from the prayer book, Dunbar believed that "agreement of the truth in Thy Holy Word [Christ being the Word made flesh]" is the basis for Christian unity. In a communion suffering a crisis in sexual ethics and biblical faith, perhaps it would be best to return to a deeper liturgy in harmony with the past habits of prayer. Maybe it is time for Anglicans to turn to the insights and principles of this beleaguered but faithful fellowship.

via Prayer Book Society Meets at Truro – Institute on Religion & Democracy (IRD).

I am astonished that the newly-formed conservative Anglican church body is not conservative when it comes to worship, though I assume that the congregations that do use the Book of Common Prayer (1926) are also joining ACNA.

I would venture to say that it is difficult to sustain a theology of worship without a systematic theology.


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FW: A modicum of church order

Consider…

 

Feed: Gottesdienst Online
Posted on: Wednesday, September 28, 2011 2:52 PM
Author: Pr. H. R.
Subject: A modicum of church order

 

The men who penned the Formula of Concord (as well as the men who penned the Small Catechism and the Augsburg Confession, for that matter) also penned binding church orders - the words and rubrics to be used in Lutheran churches. There was no allowance for "creative worship," for each pastor and parish to make up liturgies as they liked. Instead, whole churches (that is, all the congregations within the territorial boundaries of a prince/city council/duke who had accepted the Reformation) agreed together how worship should be conducted within their churches and then stuck to it. Martin Chemnitz had the task, as Lord Superintendent, to see to it that all the pastors were indeed sticking to it. He wrote a book to examine them in their doctrine and their practice, the Enchiridion (available from CPH), according to which they were examined twice yearly. In that work's third part, he wrote,

 

Part 3. With regard to the doctrine concerning ecclesiastical ceremonies (which we first said would be the third chief part of this examination), it is contained and set forth in the church order. Pastors should also be examined with regard to that very doctrine, so that they might both have the right understanding of it and be able rightly to explain it to their hearers. Likewise, one should inquire whether and how they observe those ceremonies. Superintendents should also confer with pastors regarding marriage orders, incorporated in the church order, that they might have the necessary understanding also of them.

What is this "church order" to which he refers? It is the order of Braunschweig-Wulffenbüttel of 1569. (By the way - I am quoting from a draft translation of this provided to me by Fr. William Weedon - the translation was done by Fr. Matt Harrison in 1999 and revised by A. Smith in 2011. I have no idea if they plan to publish it, but they should!) What sort of things did this church order legislate? Both doctrine and practice. In the matter of worship, the exact order of Divine Service, in both word and deed are given. For example,

the pastors and ministers [kirchendiener] who desire to hold mass when communicants are present shall not merely in their common clothing, but rather in their ecclesiastical vestments [ornatu ecclesiastico] such as alb, cassock and chasuble, very honorably and with great reverence and invocation of the Son of God approach the altar and commence, hold and accomplish the office of the mass [officium missae].

There is plenty in this order that any given reader of Gottesdienst will like and also plenty he will dislike. I like the bit about vestments above. I don't like the bit where the elevation of the Sacrament is forbidden. But please note the reason given for discontinuing the elevation: "because the elevation [elevatio] has been done away with in the neighboring reformed churches of this and other lands for good and important reasons, it shall thus be discontinued in all places, so that the dissimilarity may not produce disputes."

 

Hasn't the dissimilarity of worship around your circuit, district, and synod caused disputes? Isn't it insane that you can't go on vacation and find a service you recognize in a Lutheran church? But just how much similarity is needed? That's the question that AC XXVIII and FC X leaves up to each church jurisdiction. We are not about to arrive at the sort of unity and harmony in worship that was required by this church order in 1569. But surely, we would benefit from more than we have today. And really, the Synod's constitution has a very broad sort of church order. We ought to follow it. It is not oppressive. It allows for much local variation in ceremonies - but it also provides for a healthy amount of unity and harmony.

 

With that in mind, check out this resolution that will be headed to the NID district convention's floor committee for 2012 (HT: Fr. Ben Ball). It might be something you want to send in to your district as well.

 

+HRC

 

 

To Encourage Harmony in the Worship Services of Congregations of the Northern Illinois District

Whereas, the Scriptures say that in Christian worship "all things should be done decently and in order" (I Cor. 14:40); and

Whereas,, the Scriptures say that, "'All things are lawful,' but not all things are helpful. 'All things are lawful,' but not all things build up " (I Cor 10:23); and

Whereas, the Formula of Concord states that the Church "in every time and place has the right, power, and authority to change, reduce, or expand [church] practices according to circumstances in an orderly and appropriate manner, without frivolity or offense, as seems most useful, beneficial, and best for good order, Christian discipline, evangelical decorum, and the building up of the church" (FC SD X.9); and

Whereas, the Augsburg Confession states that "it is lawful for bishops or pastors to establish ordinances so that things are done in the church in an orderly fashion....It is fitting for the churches to comply with such ordinances for the sake of love and tranquility" (AC XXVIII.54-55); and

Whereas, the Constitution of the Synod states that one of the "[c]onditions for acquiring and holding membership in the Synod" is "4. Exclusive use of doctrinally pure agenda, hymnbooks, and catechisms in church and school" (Art. VI); and

Whereas, controversy has continued in the church for some time concerning pastors and congregations who write their own orders for public worship, or draw them from sources other than those mentioned in the Synod's Constitution, therefore be it

Resolved, that the Northern Illinois District solemnly encourages each congregation in the district to offer public worship services exclusively according to the rites and services of the Synod's three English hymnbooks/agenda (The Lutheran Hymnal, Lutheran Worship, and Lutheran Service Book) as well as the supplemental hymnbooks/agenda prepared by the Synod's Commission on Worship (Worship 1969; Hymnal Supplement '98; All God's People Sing), the French hymnal of the Lutheran Church-Canada, (Liturgies et Cantiques Luthérien), and the Spanish hymnals of the LCMS (Culto Christiano and ¡Cantad el Señor!) and be it finally

Resolved, that the Northern Illinois District Praesidium investigate what other languages in our district are in need of worship resources consistent with our confessional subscription and synodical constitution and formally request the Synod's Board for National Mission to produce for Synodical convention approval resources as needed.


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FW: Lutheran pastor appointed dean of Anglican cathedral in Canada

Curious…

 

Feed: Touchstone Magazine - Mere Comments
Posted on: Wednesday, September 28, 2011 3:26 PM
Author: James M. Kushiner
Subject: Lutheran pastor appointed dean of Anglican cathedral in Canada

 



Does this say more about Anglicans or more about Lutherans, or both? Or maybe something about Rupert's Land? I've never been there.

Winnipeg, Manitoba (ENI)--In a historic move, the Anglican diocese of Rupert's Land appointed a Lutheran pastor, the Rev. Paul Johnson, as dean of the diocese and incumbent for St. John's Cathedral in Winnipeg, reports the Anglican Journal. This is the first time a Canadian Lutheran pastor has been appointed dean in an Anglican cathedral in Canada. A dean is the priest in charge of a cathedral ("mother church") and occupies a senior position in a diocese. [263 words, ENI-11-0519]


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Tuesday, September 27, 2011

FW: Sasse: Altar Fellowship is Church Fellowship

Sasse…

 

Feed: Mercy Journeys with Pastor Harrison
Posted on: Monday, September 26, 2011 9:32 PM
Author: Rev. Matt Harrison
Subject: Sasse: Altar Fellowship is Church Fellowship

 



The Holy Scriptures simply teach that church fellowship is altar fellowship.[1] "The cup of blessing which we bless is the koinonia of the blood of Christ, the bread which we break is the koinonia of the body of Christ." (1 Corinthians 10:16) The Apostle connects this participation in the body and blood of the Lord immediately with the assertion that, as the bread is one, so we who are many are one body, because we partake of one bread. (v. 17) The Corpus Christi sacramentale and the Corpus Christi spirituali sive mysticum [The sacramental body of Christ and the spiritual or mystical body of Christ] as our dogmaticians say, belong essentially together. Ecclesia, "church" in the strict sense of the New Testament is there where the people of God come together at one place and celebrate the Lord's Supper. There the body of Christ in the double sense is reality, though it is of course not only there. From this view of the New Testament, that altar fellowship is church fellowship and church fellowship is altar fellowship, it follows that the boundaries of both coincide. Where does the boundary of altar fellowship in the New Testament lie? It is significant that all our documents concerning the oldest Christian Supper, insofar-as they bear a liturgical character, describe a boundary for altar fellowship. "The doors! The doors!" cries the deacon before the Creed yet today in the liturgy of Eastern Church. With this the liturgy of the "believers" begins, reminiscent of the first Sunday of the church, when the Lord came to His own behind closed doors (John 20:19). "No catechumen, no hearer, no unbeliever, no heterodox" shall be present at the Supper according to the liturgical cry of the Antiochene liturgy in the eighth book of The Apostolic Constitutions (ch. 12), and among the believers no one should have anything against another, nor should a hypocrite approach (Compare the text of Brightman, Liturgies Eastern and Western, I, p. 13). "Santa sanctis," "Holy things for holy ones" sounded the warning call before the communion. And so that no one thereby understood that the church was a union of pharisees, the response of the holy people of God sounded: "One is holy, One is the Lord, Jesus Christ, to the honor of God the Father." (Compare Brightman p. 24 et passim.) The fact that all liturgies of the old Greek Church contain such a cry by which a fence was placed around the Supper points to the fact that this is a very ancient practice. The way in which Justin [ca. 100-ca. 165] (Apology. I, 66) in his account concerning the origin of the Supper emphasizes that Jesus at the institution of the Supper gave bread and wine to the disciples only—who else could he have given it to?—shows that the "to them alone" is essential to his understanding of the Supper. The admonitions and warnings of the Teaching of the Twelve Apostles [Didache] corresponds to this. "No one is to eat or drink from your eucharist unless they are baptized in the name of the Lord. For concerning this the Lord has said: Do no give that which is holy to dogs." (Didache 9.5) Thus follows the "rubric" in the liturgy, "He who is holy, come; he who is not, repent" (10.6). This same writing prescribes confession and absolution before the Sunday celebration of the Supper in the same way the later liturgies and church orders do:

 

But every Lord's day do gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord.[2]

 

Here follows the citation from Malachi 1:11 and 14, which in this passage for the first time is applied to the Supper, though not yet in the sense of the later theory of the sacrifice of the mass. For the "sacrifice" is here still the sacrifice of praise and thanksgiving in the Biblical sense, applied to the "Eucharistia" (Didache 14). When we look at the New Testament in this light then we see immediately several passages containing the early Christian concept of the "closed Supper," namely that the Lord's Supper is celebrated behind closed doors, to the exclusion of those who do not belong at it.

 

 

First, it is certain that wherever in the New Testament there is the demand for the holy kiss (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14), the "kiss of peace," the later "Pax" which preceded the communion, is in view. The demands for this kiss occur as they do at the conclusion of these letters of Paul because they were read before the gathered ecclesia which then proceeded to celebrate the Supper. Thus the letters conclude with the "Apostolic Blessing" in its simple form, "The grace of our Lord Jesus Christ be with you," or in the developed Trinitarian form such as we find in 2 Corinthians 13:13. Is it mere coincidence that in the Greek (the liturgy of Chrysostom) and in the Syrian (e.g. in the liturgy of Theodor of Mopsuestia) Churches they do not begin the preface with "The Lord be with you" but with the formula of greeting from 2 Corinthians 13:13? The conclusion of the book of Revelation should also be compared with the Pauline letters. Is it merely coincidental that the "Maranatha! The grace of the Lord Jesus Christ be with you!" of 1 Corinthians 16:23 is repeated in Revelation. 22:20 with the words: "Come Lord Jesus! The grace of the Lord Jesus be with you all"? Was not Revelation written to be read in the liturgy (1:11; 22:18) as much as the letters of Paul? Even if it is not possible for us to know all the details of the liturgy of the first century (Pliny gives us the responsories for the time immediately before the turn of the century; the Sanctus is verified for the first century through Clement of Rome [Bishop of Rome 92-101]) the letters of Paul certainly show us this much: besides the words of institution, which belong to the celebration of the Lord's Supper, there is the demand for the kiss of peace; and then follows immediately the warning against schismatics and heretics, the anathema (Romans 16:16f.; 1 Corinthians 16:20, 22); then the ancient petition of the congregation for the coming of the Lord (still spoken in Aramaic in the Pauline congregations); and finally the benediction. The similarity of the letters of Paul with Revelation and the Didache show that these were fixed liturgical usages.

 

 

What interests us here is the close connection between the "Pax" and the "Anathema"; the kiss of love and peace, which expressed the unity and fellowship of the church, and the inflexible exclusion of schismatics and heretics from the Supper and thereby the church. At the conclusion of First Corinthians, which is directed against the divisions in the church of Corinth, it is the stubborn schismatics to whom the Anathema is directed: "If anyone does not love the Lord, let him be Anathema" (16:22). For the one who arrogantly splits the congregation, which is the body of the Lord, cannot love the Lord. In the Letter to the Romans the admonition to greet one another in peace with the kiss of love, and the assurance that the church of Rome is in this kiss bound together with all churches of Christ, is followed by the express warning over against heretics:

 

Now I urge you brethren, note those who caused divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple [16:17f.; compare 1 Corinthians 16:20].

 

The fellowship of the church, the deepest and most intimate fellowship which there is, presupposes an inflexible separation from heresy (1 John 4:1–7; 2 John 9ff.; 2 Corinthians 6:14) because it is at the same time both fellowship between believers and fellowship with the Triune God (1 John 1:3). And this separation finds its essential expression in who does and who does not receive the Supper (Abendmahlszucht). The fundamental axiom of canon law that there can be no communicatio in sacris cum haereticis [lit: no fellowship in holy things with heretics] comes directly from the early church and has its dogmatic basis in the New Testament.

 

 


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[1] So also CFW Walther and the LCMS. "Members of heterodox fellowships are not excommunicated by their nonadmission to the celebration of Holy Communion in fellowship with the Lutheran church, muchless are they (declared to be heretics) and condemned, but only suspended until they have reconciled with the orthodox church by leaving the false fellowship in which they stand." Theses on Communion Fellowship (1870) in C.F.W. Walther, Essays for the Church, St. Louis: CPH, p. 225. MH

[2] English text cited from "The Teaching of the Twelve Apostles" in The Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson (Reprinted by Eerdmans, 1979), Vol VII, p. 381 MH

Monday, September 26, 2011

FW: Singen wir aus Herzensgrund

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Monday, September 26, 2011 3:51 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Singen wir aus Herzensgrund

 

Here is my translation of this hymn for thanks after a meal by Anon. (ca. 1560), once attributed variously to Selnecker, Ringwaldt, Erasmus Alber, and D.G. Zäumann; formerly found in its entirety in English Moravian Hymn-Books, and used by Bach as well (sts. 4, 6) for Trinity VII. It is to the Moravian translation (here) that C.S. Terry refers his readers. I intend to offer a more literal and modern rendering, if not as poetic. The melody is a later adaptation of the 15th c. Latin Christmas song "In natali Domini." (In English); optionally it may be sung the tune given in the Boh. Brethren hymnal for "Da Christus geboren war" (shown second).

 

 



SING WE NOW with all our heart,
Praise to God with mouth impart,
Who to us His goodness shows,
Daily bread on us bestows;
As He feeds the bird and beast,

He has giv'n us all a feast,
In the meal which now is ceased.

2. Praise Him as His servants true,

For this is our service due,
Seeing He did love us so,
And by grace on us bestow
Flesh and bone, and artfully
Formed us, caused us all to be,
That we might the daylight see.

3. Soon as man first comes to life,

Food he finds in bounty rife,
Made within his mother's womb,
Good and ready to consume;
Though the child is very small,
Yet he lacks no food at all,
Ere he leaves his little hall.

4. God has crowned the earth with good,

Giving it no lack of food;
Hill and dale He spreads with dew
Grass for cattle to bestrew,
Bread and wine from earth He brings,
Satisfies with goodly things,
That we may all live as kings.

5. God the waters fills with fish,

Granting them to be our dish;
Bids the fowl their eggs to lay,
Multiplying food each day;
Beasts of every shape and size
For our food our God supplies;
From His hand alone they rise.

6. Well we thank Him and beseech
Us the Spirits mind to teach,
That, as this we rightly know,
In His will we e'er may go,
Praise His name, extol His cross,
Thus in Christ we bear no loss,
Rightly singing Gratias.



Translation sts. 1–6 © Matthew Carver, 2011.


GERMAN


1. Singen wir aus Hertzensgrund,
loben Gott mit unserm Mund;
wie er sein Güt an uns beweist;
so hat er uns auch gespeist;
wie er Thier und Vögel ernährt;
so hat er uns auch beschert,
welchs wir itzund haben verzehrt.

2. Loben wir ihn, als seine Knecht,
das sind wir ihm schuldig von Recht,
erkennen, wie er uns hat geliebt,
dem Menschen aus Genaden giebt,
daß er von Fleisch, Bein und von Haut
artig ist zusammen gebaut,
daß er des Tages Licht anschaut.

3. Alsbald der Mensch sein Leben hat,
seine Küche vor ihm staht;
in dem Leib der Mutter sein
ist es zugerichtet fein;
ob es ist ein kleines Kind,
Mangel doch an nirgends findt,
biß es an die Welt herkömmt.

4. GOtt hat die Erd schön zugerichtt,
läßts an Nahrung mangeln nicht,
Berg und Thal die macht er naß,
daß dem Vieh auch wächst sein Gras:
Aus der Erden Wein und Brodt
schaffet Gott, und giebts uns satt,
daß der Mensch sein Leben hat.

5. Das Wasser das muß geben Fisch,
die läßt GOtt tragen zu Tisch;
Eyer von Vögeln eingelegt
werden Junge draus geheckt,
müssen der Menschen Speise seyn:
Hirsche, Schaafe, Rinder und Schwein
schaffet GOtt, und giebts allein.

6. Wir dancken sehr, und bitten ihn,
daß er uns geb des Geistes Sinn,
daß wir solches recht verstehn,
stets nach seinn Geboten gehn,
seinen Namen machen groß
in CHristo ohn Unterlaß,
so singen wir recht das Gratias.

[7. Das Gratias das singen wir:
HErr GOtt Vater, wir dancken dir,
daß du uns so reichlich hast gespeißt,
dein Güt und Treu an uns beweißt:
Gieb uns auch das Gedeyen dazu,
unserm Leib Gesundheit und Ruh!
wer das begehrt, sprech: Amen dazu.]*


*A later addition.


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FW: I have never seen Lutherans kneel ever before!

On kneeling…

 

Feed: Pastoral Meanderings
Posted on: Monday, September 26, 2011 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: I have never seen Lutherans kneel ever before!

 

Kneeling, standing, and genuflecting -- does it matter?  Though the early Christians undoubtedly inherited from the Jews the prayer position of standing with arms outstretched, Constantine was known to kneel at his devotions and St. Augustine tells us: "They who pray do with the members of their body that which befits suppliants; they fix their knees, stretch forth their hands, or even prostrate themselves on the ground" (De curâ pro mortuis, v).

In the twentieth canon of the Council of Nicæa (A.D. 325) the fathers  decreed: Because there are some who kneel on the Lord's Day and in the days of Pentecost [the fifty days between Easter and Whit-Sunday]: that all things may be uniformly performed in every parish or diocese, it seems good to the Holy Synod that the prayers [tas euchas] be by all made to God, standing.  Apparently kneeling and genuflection had already found their way into the Divine Service.


In the West in the sixth century, St. Benedict enjoins upon his monks absent from choir to recite the Divine Office as a private prayer, not standing but kneeling throughout. So if not in public, in private kneeling was the standard posture of prayer and humility.  The practice of kneeling during the Consecration was introduced during the Middle Ages, and is in relation with the Elevation of the body and blood.  

So what does it matter?  It matters not in the sense that a particular external posture determines whether or not we are heard by God when we pray.  But ceremonies, ritual, and church usages are not merely external.  C.S. Lewis makes the point in his Screwtape Letters (a book I heartily recommend) that we are not souls trapped in bodies. We are incarnate spirits. What I do with my body I do with my soul. And therein is the issue.  The very value of external postures is when they mirror the internal posture of the heart (faith).  No one would say we must (except those with canon law) but in our liberty we can and do use external postures to mirror what is (or at least is supposed to be) happening internally.

In this parish we offer the chance to kneel (that is, we have kneelers in the pews).  We may kneel for the confession and for the prayers.  Maybe we will offer more opportunities to kneel in the future.  We do not require it but it is available.  Much in the same way some cross themselves and some do not.  Some bow and some do not.  We do not despise those who do nor do we despise those who do not.  But at least let us not misunderstand or slander those who do.  In the end I think C. S. Lewis has got it right.  Worship is not just a matter of the spirit and true spirituality does not despise or disdain the material.  After all, our Lord has chosen common and ordinary earthly elements to serve as the means of His grace.  Surely bodily postures and gestures are fair means of communicating the faithful response of His people to what He, in His grace, has bestowed.


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FW: News Flash: The Pope is Still Roman Catholic

Also interesting…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Friday, September 23, 2011 11:16 AM
Author: Paul T. McCain
Subject: News Flash: The Pope is Still Roman Catholic

 

And lest anyone get a bit too carried away with PB XVI, we need to remember that he is still very much Roman Catholic and reflects the false and potentially damning doctrine of this church body in these remarks, on a visit to a Marian shrine, and we recall why we must, with a heavy heart and deep sorrow, continue to assert: papam ipsum verum antichristum est.

Pope Benedict: address at Etzelsbach Marian Shrine

Friday evening Pope Benedict XVI lead a congregation of hundreds in the celebration Vespers at the Wallfahrtskapelle, or Pilgrimage Chapel of the Shrine, located in the small hamlet of Etzelsbach, outside the city of Erfurt. Here are his remarks:

Dear Brothers and Sisters,
Now I am able to fulfil my wish to visit Eichsfeld, and here in Etzelsbach to thank Mary in company with you. "Here in the beloved quiet vale", as the pilgrims' hymn says, "under the old lime trees", Mary gives us security and new strength. During two godless dictatorships, which sought to deprive the people of their ancestral faith, the inhabitants of Eichsfeld were in no doubt that here in this shrine at Etzelsbach an open door and a place of inner peace was to be found. The special friendship with Mary that grew from all this, is what we seek to cultivate further, not least through this evening's Vespers of the Blessed Virgin Mary.

When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them. How many people down the centuries have made pilgrimages to Mary, in order to find comfort and strength before the image of the Mother of Sorrows, as here at Etzelsbach!

Let us look upon her likeness: a woman of middle age, her eyelids heavy with much weeping, gazing pensively into the distance, as if meditating in her heart upon everything that had happened. On her knees rests the lifeless body of her son, she holds him gently and lovingly, like a precious gift. We see the marks of the crucifixion on his bare flesh. The left arm of the corpse is pointing straight down. Perhaps this sculpture of the Pietà, like so many others, was originally placed above an altar. The crucified Jesus would then be pointing with his outstretched arm to what was taking place on the altar, where the holy sacrifice that he had accomplished is made present in the Eucharist.

A particular feature of the holy image of Etzelsbach is the position of Our Lord's body. In most representations of the Pietà, the dead Jesus is lying with his head facing left, so that the observer can see the wounded side of the Crucified Lord. Here in Etzelsbach, however, the wounded side is concealed, because the body is facing the other way. It seems to me that a deep meaning lies hidden in this representation, that only becomes apparent through silent contemplation: in the Etzelsbach image, the hearts of Jesus and his mother are turned to one another; they come close to each other. They exchange their love. We know that the heart is also the seat of the most tender affection as well as the most intimate compassion. In Mary's heart there is room for the love that her divine Son wants to bestow upon the world.

Marian devotion focuses on contemplation of the relationship between the Mother and her divine Son. The faithful constantly discover new dimensions and qualities which this mystery can help to disclose for us, for example when the image of the Immaculate Heart of Mary is seen as a symbol of her deep and unreserved loving unity with Christ. It is not self-fulfilment that truly enables people to flourish, according to the model that modern life so often proposes to us, which can easily turn into a sophisticated form of selfishness. Rather it is an attitude of self-giving directed towards the heart of Mary and hence also towards the heart of the Redeemer.

"We know that in everything God works for good with those who love him, who are called according to his purpose" (Rom 8:28), as we have just heard in the Scripture reading. With Mary, God has worked for good in everything, and he does not cease, through Mary, to cause good to spread further in the world. Looking down from the Cross, from the throne of grace and salvation, Jesus gave us his mother Mary to be our mother. At the moment of his self-offering for mankind, he makes Mary as it were the channel of the rivers of grace that flow from the Cross. At the foot of the Cross, Mary becomes our fellow traveller and protector on life's journey. "By her motherly love she cares for her son's sisters and brothers who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home" (Lumen Gentium, 62). Yes indeed, in life we pass through high-points and low-points, but Mary intercedes for us with her Son and conveys to us the strength of divine love.

Our trust in the powerful intercession of the Mother of God and our gratitude for the help we have repeatedly experienced impel us, as it were, to think beyond the needs of the moment. What does Mary actually want to say to us, when she rescues us from our plight? She wants to help us grasp the breadth and depth of our Christian vocation. With a mother's tenderness, she wants to make us understand that our whole life should be a response to the love of our God, who is so rich in mercy. "Understand," she seems to say to us, "that God, who is the source of all that is good and who never desires anything other than your true happiness, has the right to demand of you a life that yields unreservedly and joyfully to his will, striving at the same time that others may do likewise." Where God is, there is a future. Indeed – when we allow God's love to influence the whole of our lives, then heaven stands open. Then it is possible so to shape the present that it corresponds more and more to the Good News of our Lord Jesus Christ. Then the little things of everyday life acquire meaning, and great problems find solutions. Amen.


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FW: The Pope’s Remarks at the Augustinian Cloister in Erfurt

Interesting…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Friday, September 23, 2011 7:06 AM
Author: Paul T. McCain
Subject: The Pope's Remarks at the Augustinian Cloister in Erfurt

 

Here is a transcript of Pope Benedict XVI's remarks at the Augustinian Cloister in Erfurt. Following a brief video. The church you see at the beginning of the video is the church at the cloister, where Luther took his monastic vows. He was ordained a priest at the Erfurt cathedral (if I may correct the pope), the room you see toward the end of the video is the "chapter room," where the monks would gather regularly to review their order's rules and attend to matters concerning their life together. Say what you want about this Pope, but he knows and understands Luther's theology much better than most of the so-called "Lutherans" in the mainline/liberal Lutheran churches today. What I've always appreciated about Cardinal Ratzinger, now Pope Benedict XVI, is that he has never compromised Rome's doctrinal position, and has invited serious conversation and dialogue based on clear confession, something that can rarely be said about the leaders of any of the large liberal member churches of the Lutheran World Federation. Whenever an invitation for dialogue based on honest confession is offered, it is an important opportunity to bear witness to Christ and His Gospel.

 

September 23, 2011. (Romereports.com) (-ONLY VIDEO-) Behind closed doors the pope met with representatives of Germany's Evangelical Church. In a powerful speech the pope spoke about Martin Luther, who led the Protestant Reform.  He encouraged the ecumenical dialogue to continue so both groups can strengthen their relationship even more.

Benedict XVI recalled the question once asked by Martin Luther, which gave rise to Lutheranism: "what is God's position towards me, where do I stand before God.?" The pope went on to say,  that this question is still relevant. It's a question, he said, that each person should ask themselves.

FULL SPEECH:

Ladies and Gentlemen,

As I begin to speak, I would like first of all to thank you for this opportunity to come together with you. I am particularly grateful to Pastor Schneider for greeting me and welcoming me into your midst with his kind words. At the same time I want to express my thanks for the particularly gracious gesture that our meeting can be held in this historic location.

As the Bishop of Rome, it is deeply moving for me to be meeting representatives of Council of the Lutheran Church of Germany here in the ancient Augustinian convent in Erfurt. This is where Luther studied theology. This is where he was ordained a priest in 1507. Against his father's wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine. On this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and driving force of his whole life's journey. "How do I receive the grace of God?": this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle. For him theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God.

"How do I receive the grace of God?" The fact that this question was the driving force of his whole life never ceases to make an impression on me. For who is actually concerned about this today – even among Christians? What does the question of God mean in our lives? In our preaching? Most people today, even Christians, set out from the presupposition that God is not fundamentally interested in our sins and virtues. He knows that we are all mere flesh. Insofar as people today believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter. Were we truly to place God at the centre of our lives, it could not be so powerful. The question: what is God's position towards me, where do I stand before God? – this burning question of Martin Luther must once more, doubtless in a new form, become our question too. In my view, this is the first summons we should attend to in our encounter with Martin Luther.

Another important point: God, the one God, creator of heaven and earth, is no mere philosophical hypothesis regarding the origins of the universe. This God has a face, and he has spoken to us. He became one of us in the man Jesus Christ – who is both true God and true man. Luther's thinking, his whole spirituality, was thoroughly Christocentric: "What promotes Christ's cause" was for Luther the decisive hermeneutical criterion for the exegesis of sacred Scripture. This presupposes, however, that Christ is at the heart of our spirituality and that love for him, living in communion with him, is what guides our life.

Now perhaps you will say: all well and good, but what has this to do with our ecumenical situation? Could this just be an attempt to talk our way past the urgent problems that are still waiting for practical progress, for concrete results? I would respond by saying that the first and most important thing for ecumenism is that we keep in view just how much we have in common, not losing sight of it amid the pressure towards secularization – everything that makes us Christian in the first place and continues to be our gift and our task. It was the error of the Reformation period that for the most part we could only see what divided us and we failed to grasp existentially what we have in common in terms of the great deposit of sacred Scripture and the early Christian creeds. The great ecumenical step forward of recent decades is that we have become aware of all this common ground and that we acknowledge it as we pray and sing together, as we make our joint commitment to the Christian ethos in our dealings with the world, as we bear common witness to the God of Jesus Christ in this world as our undying foundation.

The risk of losing this, sadly, is not unreal. I would like to make two points here. The geography of Christianity has changed dramatically in recent times, and is in the process of changing further. Faced with a new form of Christianity, which is spreading with overpowering missionary dynamism, sometimes in frightening ways, the mainstream Christian denominations often seem at a loss. This is a form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability. This worldwide phenomenon poses a question to us all: what is this new form of Christianity saying to us, for better and for worse? In any event, it raises afresh the question about what has enduring validity and what can or must be changed – the question of our fundamental faith choice.

The second challenge to worldwide Christianity of which I wish to speak is more profound and in our country more controversial: the secularized context of the world in which we Christians today have to live and bear witness to our faith. God is increasingly being driven out of our society, and the history of revelation that Scripture recounts to us seems locked into an ever more remote past. Are we to yield to the pressure of secularization, and become modern by watering down the faith? Naturally faith today has to be thought out afresh, and above all lived afresh, so that it is suited to the present day. Yet it is not by watering the faith down, but by living it today in its fullness that we achieve this. This is a key ecumenical task. Moreover, we should help one another to develop a deeper and more lively faith. It is not strategy that saves us and saves Christianity, but faith – thought out and lived afresh; through such faith, Christ enters this world of ours, and with him, the living God. As the martyrs of the Nazi era brought us together and prompted the first great ecumenical opening, so today, faith that is lived from deep within amid a secularized world is the most powerful ecumenical force that brings us together, guiding us towards unity in the one Lord.


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Enclosures:

d7ImTOleBJ4 (3 KB)
http://www.youtube.com/v/d7ImTOleBJ4?version=3&hl=en_US

 

Wednesday, September 21, 2011

FW: The Festival of St. Matthew, Apostle and Evangelist

Matthew…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Wednesday, September 21, 2011 4:43 AM
Author: Paul T. McCain
Subject: The Festival of St. Matthew, Apostle and Evangelist

 

Hendrick Terbrugghen, The Calling of St. Matthew, 1621.

We Pray:

O Son of God, our blessed Savior Jesus Christ, You called Matthew the tax collector to be an apostle and evangelist. Through his faithful and inspired witness, grant that we also may follow You, leaving behind all covetous desires and love of riches; for You live and reign with the Father and the Holy Spirit, one God, now and forever. Amen.

We Meditate on Holy Scripture:

Old Testament: Ezk. 2:8-3:11
Epistle: Eph. 4:7-14
Gospel: Matt. 9:9-13

Today we praise God for the life and ministry of Matthew, apostle and evangelist. Also known as Levi, Matthew was a tax collector, an outcast in Jesus' day, somebody who had compromised his principles to work with the Roman government and benefit personally from gathering taxes from his countrymen. Our Lord called such as Matthew, even as he was going about his business, calling him away from the wealth to which he aspired (Matthew 9:9-13). What is more, He used Matthew to provide His Church with one of the four Gospels, the chief Gospel, in fact. Matthew's Gospel portrays offers a look at Christ as the new and greater Moses, fulfilling the Law and the Prophets (Matthew 5:17). In Matthew's Gospel, we are given the account of the visit of the Magi, the Sermon on the Mount, the beloved text of the Our Father used throughout English speaking Christendom, and the most explicit reference to the Holy Trinity in the narrative by which our Lord commissions and institutes the Gospel ministry of the Church (Matthew 28:16-20). Where Matthew died is unknown, and we do not know if he died a natural death or a martyr's death. And so this day we pray that we, being inspired by the example of St. Matthew, would also follow Jesus, leaving behind all desires for anything that would hinder our calling in Christ, so to bear witness in our lives and words to the world's Savior, even Jesus Christ our Lord.


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Monday, September 19, 2011

FW: Oh, How Good and Truly Pleasant

Cantemus…

 

Feed: starke Kirchenlieder
Posted on: Saturday, September 17, 2011 10:07 PM
Author: Stephen P. Starke
Subject: Oh, How Good and Truly Pleasant

 

Set to the tune BEACH SPRING, the text was written in 2007 for Our Savior Lutheran Church in Grand Rapids, Michigan.  God bring His healing to the MNS Distict.

1. Oh, how good and truly pleasant 
    When we dwell in unity:
    Gentle sisters, caring brothers
    Loving others selflessly!
    This the oneness God desires
    For the people called His own,
    So that we, by our affection,
    Might His love to all make known.

2. Like the oil of consecration
    Running down from Aaron's brow,
    On his beard and sacred collar,
    To his priestly role endow,
    So our love, to God devoted,
    Spreads His fragrance everywhere;
    Royal priests by God anointed,
    One in service, faith, and prayer.

3. Were the heavy dew of Hermon
    On Mount Zion to descend,
    There the Lord commands His blessing:
    Life eternal without end;
    So would God, from Calv'ry's mountain,
    Rain down love on desert lives,
    Causing them to bud and flower
    Till His grace our world revives.

4. Come, O precious Oil of Gladness,
    Help us love and live as one,
    As the Son is in the Father
    And the Father in the Son,
    You, as love from both proceeding,
    Three in One and One in Three—
    One in love at the beginning,
    One in love eternally!


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