FW: Nach deiner Güt erbarm dich mein

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Tuesday, March 06, 2012 11:42 AM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Nach deiner Güt erbarm dich mein

 

As part of a series looking at the Miserere (Ps. 51) in German hymnody, here is my translation of the hymn "Nach deiner Güt erbarm dich mein" (B. Waldis, 1553). This was orignally published for Burkhard Waldis' Psalter (Der Psalter in newe Gesangsweise gebracht), consisting of practically all original lyrics and compositions, most of which the so-called "Reformer of Riga" probably wrote in prison for his work against the Augsburg Confession. Originally a monk in service of Rome, he was converted to the Lutheran teachings during this pivotal time in his life. As Gustav Horn notes, Waldis followed Luther's text closely, and more than others at his time was careful to match the stresses of German to the musical accent. The meter matches "Mag ich Unglück nit widerstahn," on which the text was therefore likely modeled. The melody I reproduce from Kümmerle. More cheerful than "Mag ich Unglück," it reflects a heavier emphasis, I think, on the bold assurance of divine pardon in the Messiah and the notes of joy and gladness dispersed throughout the text.   HAVE MERCY in Thy love, O Lord, Thy grace afford, Do Thou my sins forgive me. According to Thy kindness great, For I regret, And feel them, and they grieve me. Yea, wash Thou me; against but Thee O God, is my transgression, My evil conversation. 2. That Thou, Lord, might be ever just, When speak Thou dost And clear when judgment showest, Though Thou take vengeance on me now, Yet still art Thou Lord, right in all Thou doest. Shaped thoroughly in sin was I, Me wrath and guilt did smother, Conceived within my mother. 3. But Thou desirest what is true, Which may Thou do! Grant me to know it wholly, Which else to flesh and blood lies closed, Man's not disposed To grasp Thy promise solely. Blot out and clean my stain of sin, Thy grace alone amends me; I'm clean if Thou but cleanse me. 4. Thy joy and bliss's voice impart, Lest e'er my heart For grief should be despairing. These failing bones, which broken lie With joy supply, What Thou didst break repairing. My guilt by grace do Thou efface, And from my sins be turning Thy wrath and judgment burning. 5. A clean heart, Lord, create in me, That looks to Thee, In faith Thy face beholding, From which, O cast me not away, Nor let, I pray, Thy Spirit pure be going. Grant hope and joy in each annoy, Thy help sustain forever, Thy Spirit fail mine never. 6. Transgressors I, O Lord my God, Will teach Thy road, Thy precepts undistorted, Then will the sinner wiser be And unto Thee From sin and shame converted. Save me for good from guilt of blood, Which else to hell would send me, Didst Thou not save and mend me. 7. Thou art my Savior, God, and Lord, My tongue, O Word, Shall sing Thy justice ever; Lord, open Thou my lips, I pray, My mouth shall say Thy praise and works of favor. Thy heart doth prize no sacrifice As man is wont to leave Thee. For else would I it give Thee. 8. Thou dost an sacrifice ordain, Desiring fain A humble spirit solely: In grace Thou wilt give no despite To hearts contrite To broken hearts and lowly. Than bulls more dear Thou count'st us here, When we Thy Word are hearing, And turn from sin and erring. 9. Do good to Zion, Thy dear fold, In love uphold And build Thy Salem stronger, Thy Word in Thy one Spirit be Spread constantly, That we may trust Thee longer, And all may bring that offering Of just and right behavior, To Thee a pleasing savor, Translation © Matthew Carver, 2012. GERMAN 1. Nach deiner Güt erbarm dich mein, wollst gnädig sein, vergib mir meine Sünde Nach deiner großn Barmherzigkeit, sie sind mir leid weil ichs in mir empfinde, drum mach mich rein, vor dir allein hab ich o Gott mißhandelt, und nicht nach dir gewandelt. 2. Auf daß du, Herr, behaltest recht, und dich dein Knecht nicht straf in deinen Worten, ob du gleich über mich nimmst Rach, bleibst du dennoch gerecht an allen Orten. Ich bin in Sünd von ganzem Grund von Mutterleib geboren, in Straf und Gottes Zoren. 3. Du aber hast zur Wahrheit Lust, dieselbig tustt, auch deinem Knecht zu wissen, denn Fleisch und Blut versteht das nicht, ist nicht gerichtt auf dein Zusag geflissen, sprich du mich los von Sünden groß, das kannst du, Herr, alleine, wash mich, so werd ich reine. 4. Laß mich hören dein Wonn und FReud aufdaß vor Leid mein Herz nicht muß verzagen, daß sich freuen und fröhlich sein die müden Bein die du, Herr, hast zerschlagen; vertilg aus Gnad mein Missetat, von meiner Sünd abkehre deinn Zorn und Urtheil schwere. 5. Schaff, Herr, in mir ein reines Herz, und wends herwärts zu dir im rechten Glauben, verwürf mich nicht von deim Angsicht, wollst mich auch nicht deins heilgen Geists berauben; Trost, Freudigkeit in allem Leid, dein Hülf woll mich erhalten, und dein Geist meienr walten. 6. Die Sünder will ich dein Gebot, O Herre Gott, und deine Wege lehren, daß sich die Übertreter sölln zu dir recht stelln, von ihrer Sünd bekehren; nimm mich zu Huld von der Blutschuld, die mich zur Höll will drücken, wo du nicht würdst erquicken. 7. Du bist mein Heiland, Gott und Hort; mein Zung, mein Wort, soll dein Grechtigkeit preisen, Tu auf mein Lippen und meinn Mund, daß er verkündt, was du mir tust beweisen. Zum Opfer gut hast du keinn Mut, die man dir pflegt zu heben, sonst wollst ich dirs wohl geben. 8. Das Opfer hast uns fürgestellt, welchs dir gefällt: der Geist geängstt mit Schmerzen; verwirsfst auch nicht nach deiner Güt ein traurigs Gmüt, und die zerschlagnen Herzen, das gilt vor dir mehr denn die Stier, wann wir auf dein Wort hören, und uns von Sünden kehren. 9. Tu wohl an Zion deiner Gmein, nach Gnaden dein, Jerusalem aufbaue, dein Wort im Geist der Einigkeit werd ausgebreitt, daß man dir ganz vertraue; Daß vor dir sind die Opfer rein, welch du dir läßst gefallen von deinen Dienern allen. 10. Dem Vater, Gott im höchsten Tron, der uns seinn Sohn für unser Sünd hat geben, dem danken wir zu aller Frist, und Jesu Christ, durch den wir han das Leben, dem heilgen Geist, der allermeist am Wort Gotts uns erhaltet, und unser Sachen waltet.

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FW: Does your worship prepare you for death?

Kumm…

 

Feed: Steadfast Lutherans
Posted on: Saturday, March 03, 2012 10:55 PM
Author: Pastor Joshua Scheer
Subject: Does your worship prepare you for death?

 

I had the opportunity to hear an excellent presentation this afternoon from a neighboring pastor (Rev. Shawn Kumm of Zion, Laramie) on Lutheran worship.  One of the best points that he made was related to how worship is meant to prepare the Christian for death. I have often found that all theology finds its best expression on the deathbed.  It is there that Lutheran teachings become so distinct from others that one can really see the pure Gospel versus impure ones.  What struck me about this worship leading to death thing is the difference between liturgical and "contemporary" services. Liturgical worship seeks through repetition to not only give the gifts of God to the believer, sustaining his faith in the here and now and into the hereafter.  It has an eternal perspective on things, which is reflected in its rich heritage.   It is fitting for those at the beginning of life who cannot read and yet through the constant repetition can still learn, all those in between, and even those at the end of life who have lost their minds in relation to most things but still remember the things which they repeated each week in Church.  Opposite to that, and lacking eternal focus, CoWo tends to feed an always changing "milk" at best (avoiding deeper concepts/teachings which may drive people away), with the goal of making all people feel comfortable and excited about what is going on (certainly striving so that they may never feel bored [where does boredom with God's Word reside, in a worship form or in an undisciplined, Old Adam loving heart?].  CoWo does not teach the children, it does not help those who have lost their reason or senses.  It is exclusive.  There is not the repetition of the Scriptures as you find it in the liturgy, but instead a constant changing in order to keep relevant to the individual and the whims of the visitor (because if the visitor or age determines the worship, it will have to change).  I often wonder if underlying these two very different things in worship isn't the focus of God vs. man, the changeless from the always changing, the trustworthy and reliable vs. the unreliable. There is another key – relevance.  CoWo is meant to be relevant to the here and now, with forms that change and messages that pertain to "real life" here and now.  Liturgical worship is meant to be relevant to the then, here, now, and even times to come.  It prepares a soul to have a full library of texts, tunes, and prayers housed inside of it to be recalled at later times.  These later times could include the deathbed, but also all those steps that we must take in this vale of tears to that point.  One thing the pastor noted today was the question: "how many praise bands have you seen at the nursing home?" Liturgical worship allows the Christian to be prepared to make his confession.  The Words are familiar, ones which he has been taught and confessed before.  CoWo forces the Christian to say words that he may not believe (or make the spot discernment to not confess something).  Pastors who like to "tinker" with the liturgy, you may want to consider how your tinkering forces your sheep to confess things which they have had no prior warning that they would be confessing.  Does such constant changing instill anything of value to your people? (other than catechizing them to grab onto the new, follow their emotions, and don't dare to learn anything deeper or ancient) Pastors who use CoWo, what is your pastoral care at the nursing home look like?   Do you sing them the most popular and relevant songs of the day, or do you then and there return to the solid pattern of words that was taught by the hymnals which these saints have used for years?  What will you do for those young ones now feeding off of constant change when they are experiencing your visit while they await death?  What well can you possibly draw from when all you dug were puddles that changed as the seasons went by?  What does your message sound like when talking to one undergoing great trial and tribulation?  Is it there that you put aside the theology of glory and go back to the cross?  In the end (of life that is) it seems that CoWo falls flat and actually shows a good amount of spiritual neglect in the scope of preparing souls to go to their Maker. A passage comes to mind  in this: 2 Timothy 3:1-7 But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, always learning and never able to arrive at a knowledge of the truth. I think many of those things in that passage could do with CoWo theology, but the one that I have really started to key into is the "always learning and never able to arrive at the knowledge of truth".  With all of the constant changes, there is always learning going on, but no one ever gets something solidly sunk in, so that when they approach death they can have such a vast deposit of knowledge to draw upon. If you are a layperson under the influence of CoWo teachings, consider what will happen when your reason and senses start to go (after all you are dying too).  What will remain of all the varied and many things that you have experienced?  What will have been engrained into your mind as to remain when various ailments take the things which did not get reinforced in this life?

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FW: Luther: Every Pastor Should First Be a Teacher

Luther…

 

Feed: Lutheran Church Missouri Synod
Posted on: Saturday, March 03, 2012 11:08 AM
Author: Glen Thomas
Subject: Luther: Every Pastor Should First Be a Teacher

 

With the celebration of Lutheran Schools Week on March 4-10, I thought it would be appropriate to share a rather interesting quote from Luther regarding pastors and teachers. I hope you enjoy it! Schoolmasters (teachers) have learned to speak in school with their pupils; they know how the passages of Holy Scripture are properly to be handled and explained. I wish that no one would be elected preacher unless he had first been a schoolmaster. Now the young fellows want to become preachers instantly and flee schoolwork. But after a man has taught school for about ten years, he may quit with a good conscience; for the work is too great and is little thought of. However, a schoolmaster is as important to a city as a preacher. We can dispense with burgomasters, princes, and noblemen; you cannot dispense with schools, for they must rule the world. If I were not a preacher, I do not know of any position on earth that I would rather have than that of schoolmaster. But one must not look at how the world rewards and regards it, but how God  will consider and praise it on that Day (quoted from Luther by John Mathesius in 1540, What Luther Says, vol. 3, CPH,  p. 1337). Do you agree or disagree with Luther? Your comments are welcomed!

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FW: Steadfast in Worship — Considering all of the Confessions.

Consider…

 

Feed: Steadfast Lutherans
Posted on: Thursday, March 01, 2012 8:14 PM
Author: Pastor Nathan Higgins
Subject: Steadfast in Worship — Considering all of the Confessions.

 

When I became a pastor in the Lutheran Church, I said that I would perform the duties of my office in accordance with the Lutheran Confessions. I promised, with the help of God, to preach and teach and administer the Sacraments in conformity with the Holy Scriptures and these Confessions. (To the best of my knowledge, such statements are standard at the ordinations and installations of Lutheran pastors, at least in the Missouri Synod.) So, when push comes to shove and the rubber hits the road, what is the result of these statements and promises? What does it mean – that your actions in worship would conform with the Holy Scriptures and the Lutheran Confessions? For some, the following passages define their confessional view of worship: And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike.  As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4:5-6 (Augsburg Confession VII:2-4). (J)ust as the dissimilar length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by dissimilar rites instituted by men… (Apology VII & VIII:33a). And, most famously: We believe, teach, and confess that the congregation of God of every place and every time has the power, according to its circumstances, to change such ceremonies [church rites which are neither commanded nor forbidden in God's Word, but have been instituted for the sake of propriety and good order] in such manner as may be most useful and edifying to the congregation of God (Formula of Concord: Epitome X:4).   Those who love to quote these passages often act as though these were the final words that the Confessions speak about worship. It is not too much of a stretch to say that any practice could be permissible for them, as long as it could be defined as "useful" or "edifying". Yet, after making these statements, the Confessions continue: … Although it is pleasing to us that, for the sake of tranquility [unity and good order], universal rites be observed, just as also in the churches we willingly observe the order of the Mass, the Lord's Day, and other more eminent festival days. And with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people] (Apology VII & VIII:33b). Nevertheless, that herein [making changes in ceremonies and church rites,] all frivolity and offense should be avoided, and special care should be taken to exercise forbearance towards the weak in faith. 1 Cor. 8:9; Rom. 14:13 (Formula of Concord: Epitome X:5). As I study the Lutheran Confessions, I continue to find much that can be applied today towards this topic of remaining 'steadfast in worship'.   Associate Editor Scheer's Note:  With this post, Pastor Nathan Higgins joins the regulars here at BJS writing for a segment entitled "Steadfast in Worship".  Pastor Higgins was a member of the Bemidji Circuit (one of the best in MNN) of the Minnesota North District  when I served as a pastor up there in the northland.  He is also one of the assistant editors that produced Treasury of Daily Prayer for CPH.  The Rev'd Nathan W. Higgins is a 2002 graduate of Concordia Theological Seminary, Fort Wayne, Indiana.  He has served as Pastor at Emmanuel Lutheran Church in Long Prairie, Minnesota (emmlp.org) since December 2008 and has participated for many years in the Lutheran Mission Association (lmamnn.org) which provides relief in Haiti.

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FW: Playing the das-ist-Katholisch Card

Consider…

 

Feed: Gottesdienst Online
Posted on: Monday, March 05, 2012 6:53 AM
Author: Jason Braaten
Subject: Playing the das-ist-Katholisch Card

 

I was chatting with a college friend on Facebook this past week. He was questioning why the likes of the Gottesdienst Crowd weren't more hard on the papists. He questioned why we were so hard on the Evangelicals and didn't seem too concerned by similar errors made by Rome.   First, I've found that, in advocating for and making use of the ceremonies of the Western Rite, I must be very clear about what we, as Lutherans, believe, especially regarding our departure from the Roman Catholic Church. Second, I've also found that the vast majority of Lutherans I encounter reflect the beliefs of generic American Protestantism and have almost a gag-reflex reaction to anything they deem to be Roman Catholic (which incidentally can be as wide and broad as Harrison's stache).   But, I digress. So, here's a portion of what my friend wrote:   "Besides being convicted that certain practices are essential to christian life and teaching, some just like things like vestments and the like. There is a difference between thinking vesting is appropriate and stopping by every catholic supply shop to pick up something new. I am suggesting that some people, especially when organized into groups with charismatic leaders pick up practices because they are being done by those who share similar interests. And in some of my circles, an affinity for Rome seems to be one of those things people are picking up. If Rome does or did it, it must be good. It moves them farther from the Evangelicals. Luther judged whether a practice was good based on how it effected the hearing of the gospel or the administration of the means of grace, not on whether it was moving, reverent or whatever other adjective describes what people happen to like personally. . . . Again my first point is that our ultimate affinity must be for the Gospel."   And that's when it hit me. My friend mistakes the Western Rite and its attendant ceremonies as being fundamentally and doctrinally Roman Catholic. This is his first assumed and unstated premise. And since this is the case, then logically, anyone who gravitates toward these is also suspect. For he must love Roman Catholic style more than Lutheran substance. This is his second assumed premise, namely, those who love ceremony and beauty in the Divine Service love them more than the Gospel itself. And finally, his third assumed and unstated premise is that the Gospel itself is neutral and can and does exist outside of history and/or ceremonies. This is the same old style versus substance canard. Now let's say it all together: Petitio Principi!   Regardless, let's take a closer look. The Western Rite and the ceremonies that go with it have already been vetted. We've had that battle: been there, done that, got the T-shirt. What has been retained is therefore de facto Lutheran. The Western Rite then should be the Lutheran's default position not an add-on of Roman Catholic style to an otherwise abstracted and neutral Lutheran substance. The historic ceremonies of the Western Rite retained during the Reformation are ours. They are our heritage. This isn't about style. This is about who we are as Lutherans and about what we believe, teach, and confess. After everything that obstructed the Gospel was removed, what remained was pure Gospel, a Gospel enacted by the very ceremonies of the Western Rite.   And so claiming the ceremonies of the Western Rite is, in fact, to teach and confess as Lutherans believe. It is teaching what it means to be Lutheran in word and deed. That is, after all, what ceremonies do, is it not (AC XXIV:1-3)? They teach. So let's teach. Teach your people. Use the historic ceremonies of the Western Church, vetted and retained during the Reformation, to teach what we as Lutherans believe, teach, and confess.

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FW: More, Not Less

Please note the Luther seal…

 

 

 

Feed: Tullian Tchividjian
Posted on: Friday, March 02, 2012 5:12 AM
Author: Tullian Tchividjian
Subject: More, Not Less

 

"There is therefore now no condemnation for those who are in Christ Jesus." (Romans 8:1) However deep and wide you think the freedom offered to sinners in the gospel is–it's more, not less. As my friend Dane Ortlund says, "It's time to blow aside the hazy cloud of condemnation that hangs over us throughout the day with the strong wind of gospel grace." Robert Capon expounds on this: Saint Paul has not said to you, "Think how it would be if there were no condemnation"; he has said, "There is therefore now none." He has made an unconditional statement, not a conditional one–a flat assertion, not a parabolic one. He has not said, "God has done this and that and the other thing; and if by dint of imagination you can manage to pull it all together, you may be able to experience a little solace in the prison of your days." No. He has simply said, "You are free. Your services are no longer required. The salt mine has been closed. You have fallen under the ultimate statute of limitation. You are out from under everything: Shame, Guilt, Blame. It all rolls off your back like rain off a tombstone." It is essential that you see this clearly. The Apostle is saying that you and I have been sprung. Right now; not next week or at the end of the world. And unconditionally, with no probation officer to report to. But that means that we have finally come face to face with the one question we have scrupulously ducked every time it got within a mile of us: You are free. What do you plan to do? One of the problems with any authentic pronouncement of the gospel is that it introduces us to freedom. So, what are you going to do now that you don't have to do anything? The secret of worship is that it's only when you deeply grapple with the pride-smashing fact that you can't do anything for Jesus, you begin wanting to do everything for Jesus. True discipleship happens when you come to terms with the fact that you are so unconditionally loved, forgiven, pardoned, and free that you say "yes" to whatever God wants.

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FW: Praise for the Praise Song Cruncher

Cruncher…

 

Feed: Intrepid Lutherans
Posted on: Tuesday, February 28, 2012 10:00 PM
Author: noreply@blogger.com (Brian G. Heyer)
Subject: Praise for the Praise Song Cruncher

 

A few years ago, Pastor Bryan Wolfmueller (Hope Lutheran Church—LCMS, Aurora, Colo.) proposed several criteria for evaluating 'praise songs.' As co-host of a humble radio show, "Table Talk Radio," Rev. Wolfmueller uses the "Praise Song Cruncher" segments to draw attention to the error of Mysticism which imbues that genre. While steering us clear from our feelings about insipid 'praise songs,' he identifies here in this podcast the Scriptures against which so many chart-topping CCLI praise songs are crunched. It's a simple discernment tool — just one page (linked here) exploring five basic topics. It seems incredible that it must be stated, but the first criteria is whether or not Jesus is actually mentioned in the song. If a nuddist Buddhist could sing your 'praise song,' isn't that a cause for concern? The fourth criterion is thoroughly Lutheran: Is Law & Gospel properly presented? Is Law & Gospel rightly divided? Is the Gospel presented as conditional? The fifth criterion is simply to identify obviously false teaching in the song while remaining cognizant that some songs are so blandly repetitive that they don't teach anything at all (an error itself.) The Mystical content of the genre is the millstone which typically pulls these songs underwater, and points two and three of the Cruncher address this concern. Interestingly, Wolfmueller identifies that many of these songs don't even use complete sentences. At first it may seem a minor point against musical art for art's sake. However, Paul gave the Corinthians a going-over in Chapter 14 (the first time around) about the harm that comes when people (particularly unbelievers) don't know what you're talking about in church. The Church's acceptance of Post-Modern laxity in language is working against us here as well, but that topic will be handled in a different post by a more gifted pen. I'm told our seminary teaches pastors to preach in manner in which they will be understood but also in such a way that they won't be misunderstood. This is also sound advice for deciding when to drift from the half-millennia of Lutheran hymns prepared for us. (By the way, speaking of language, is it too much to ask for our churches and publications to consistently capitalize the pronouns referring to God? Back in the day, my government grade school teacher would correct essays in bright red ink if our "written language diminished the superior authority of God." That's a quote.) The final challenge of the Cruncher is to make the user thoroughly aware of the Mystical content. Reflecting the fallen self-absorbed culture, understandably a common error is that these songs are not about God and what He has done but instead about me and my feelings. (As if my feelings have anything to do with Christ's Gospel, but carrying over sectarian worship songs introduces their false doctrines as well.) Does the song use language better suited for a Top-40 love ballad? Can you substitute your sweetheart's name in the song and still sing it? Does the song encourage abandoning oneself, being lost or absorbed into God? Does the song seek to find God inside of you? Does God come to me/speak to me internally or externally? Is this a Lectio Divina warm-up act? It's no mistake that so many 'praise songs' make the focus of the songs not about Jesus, but about us. Because of the thorough flogging dozens of CCLI-topping 'praise songs' receive in the Cruncher, and the harm they introduce into our congregations, once again we're left with only one justification for continuing these sectarian practices: "But We Want To." Stop me if you've read this sentiment in the Old Testament over and over and know where this cycle leads.   +++++++++++++++++++++++++++++++ Dear Reader, while many have declared resonance with us, many more are still considering it. We invite you to Stand With Us.

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