Tuesday, August 26, 2008

Did They Really Save Michigan Lutheran Seminary?



Old MLS Campus. They modernized their campus, but it is not located in the best part Saginaw.


Anonymous has left a new comment on your post "Here Are Good Passages to Plagiarize":

Unrelated post:

Posted on mlsem.org...total enrollment is under 200...that breaks down to about 50 students per class....did they really save MLS??

With its festive Thanksgiving for Ministry service, MLS opened its 99th year as a prep school on Sunday, August 24.

Pastor Peter Naumann, president of the Dakota-Montana district, preached on 2 Timothy 3:14-17, reminding the new tutors to rely on the power of the Word in their ministries.

Tutors Andrew Naumann and Amanda Dunn were the only new faculty members at MLS. Prof. Rebecca Berg was recognized for her ten years of service at MLS.

The school year opens with an enrollment of 197, including 47 freshmen.

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GJ - I wrote about the school in 1987, when they had about 320 students (as I recall). Students = tuition = salaries.

One of the most read Ichabod posts is Kuske's analysis of synod spending and the preps. I am no accountant, but it seems that the Gurgel-Mueller administration raised tuition through the roof and kept surplus funds to run their wild schemes. Gurgel, who had the spiritual gifts of leadership, was forced to leave his position. Perhaps he had another spirit.

The now-dead appeal of the preps was a reasonable cost for high school education. Now the charges are jacked up so high that anyone will gasp at the cost. Enrollments tumbled when the tuition hikes forced on the schools took their effect.

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Anonymous has left a new comment on your post "Did They Really Save Michigan Lutheran Seminary?":

Dear Pastor Jackson,

Do you think if WELS could develop a comprehensive plan to develop and recruit future called workers more effectively from the area Lutheran high schools(many of which now have dorms) that we really need MLS? I understand the emotions and even the blame that gets passed around but I have never believed that we couldn't do our recruitment differently and maybe more effectively.

***

GJ - I am not the one to decide these things. There is a great opportunity ahead for schools, to expand into online education, even at the high school and lower levels. Several areas present themselves. Homeschoolers may want or need (due to secular education persecution) certified supervisors. Some children do not perform well in schools and may want the benefits of online. Others are so far ahead of the rest that they can use special attention.

Online provides a chance to get people through college or taking post-graduate classes.

The WELS budget has an inordinate amount spent on stewardship and computer technology. Some of that applied to online education would bring dividends.

WELS needs, first of all, a thorough doctrinal review and reformation. Schools are even more damaging when they are used, as the Sausage Factory is, to promote false doctrine.

Lenski Available - 20 volumes



Matthias Loy, a Leader of the Old ALC


Lenski is being reprinted, 20 volumes, for $500. I recall it being available from Christian Book Distributors (same company) for less, also as a reprint.

Here is the new link.

On that page you will see books written and illustrated by Lois Lenski. She was the daughter of the professor.

I used to visit a pastor who was trained by Lenski. He was the retired pastor of the congregation in Delaware, Ohio, where Matthias Loy (one of my favorite hymn writers) served as pastor.

That congregation is now safely in the bosom of the ELCA.

The old ALC (1930 merger) was a German, conservative component of The ALC (1960) merger. People might think of TALC as Norwegian because of its contingent from the Norwegians. But there was a significant population of German Lutherans.

Capital University in Columbus had their own seminary (Trinity ELCA now, more mergers). Lenski was a district president of the old ALC and also a professor at the seminary. The people he trained replaced him with a liberal New Testament professor and formed a committee to silence Lenski on inerrancy. Imagine that!

Trinity Seminary has a "Lenski Room" but has forgotten him. His commentaries are still used in WELS, Missouri, and parts of The ALC for decades. He combined an unusual knowledge of all doctrinal issues with a precise explanation of every New Testament book.

Lenski rejected the fraudulent claim (Universal Objective Justification) that God declared everyone in the world forgiven, whether they believed or not.

Sausage Factory students will say, whether asked or not, "Lenski has problems with justification." One must marvel at the irony of a synod claiming to be Biblical, enamored of Lenski, finding Lenski wrong on the key Biblical issue: justification by faith.

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Anonymous has left a new comment on your post "Lenski Available - 20 volumes":

I don't know if you saw this, but on the CBD page in the product description page this is part of the description of Lenski's commentary: "Arminian in doctrine, maintains a rigid approach to Greek grammar, and follows an amillennial interpretation of eschatology. " Arminian in doctrine? Am I off base for saying that calling Lenski's work "Arminian" would be inaccurate to day the least? The desription is credited to something called "The Minister's Library".

***

GJ - No, I did not see that. Non-Lutheran Protestants seldom grasp Lutheran doctrine. That is another reason Lutherans should avoid studying under them. Roman Catholics are pretty hopeless too. I had Frank Fiorenza (Catholic) before he was appointed to an endowed chair at Harvard, Hauerwas before he became even more famous at Duke.

True Calvinism is rare today because the entire system is impervious to Biblical insights. They get the Two Natures wrong, predestination wrong, the Sacraments wrong.

An obvious reaction to Calvinism is Arminianism, the prevalent form of Protestantism. Instead of teaching double predestination, the Arminians teach decision theology. I do not have statistical data, but I imagine the most popular position is that God has done something (the Atonement) so man must complete the transaction by making a decision about it. This is also called synergism.

Lenski was not an Arminian, but I imagine the reviewer was either commending or condemning Lenski for holding that position.

Monday, August 25, 2008

Here Are Good Passages to Plagiarize



Recycle Old Lutheran Quotations


Sacraments Define the True Church


J-879
"But the Church is not only the fellowship of outward objects and rites, as other governments, but it is originally a fellowship of faith and of the Holy Ghost in hearts. [The Christian Church consists not alone in fellowship of outward signs, but it consists especially in the heart, as of the Holy Ghost, of faith, of the fear and love of God]; which fellowship nevertheless has outward marks so that it can be recognized, namely, the pure doctrine of the Gospel, and the administration of the Sacraments in accordance with the Gospel of Christ. [Namely, where God's Word is pure, and the Sacraments are administered in conformity with the same, there certainly is the Church, and there are Christians.] And this Church alone is called the body of Christ, which Christ renews [Christ is its Head, and] sanctifies and governs by His Spirit, as Paul testifies, Ephesians 1:22..."
Apology Augsburg Confession, VII & VIII. #5. The Church. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 227. Tappert, p. 169. Heiser, p. 71.

J-880
"Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called."
Augsburg Confession, Article XIV. Ecclesiastical Order. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 49. Tappert, p. 36. Heiser, p. 14.

J-881
"[We are speaking not of an imaginary Church, which is to be found nowhere; but we say and know certainly that this Church, wherein saints live, is and abides truly upon earth; namely, that some of God's children are here and there in all the world, in various kingdoms, islands, lands, and cities, from the rising of the sun to its setting, who have truly learned to know Christ and His Gospel.] And we add the marks: the pure doctrine of the Gospel [the ministry of the Gospel] and the Sacraments. And this Church is properly the pillar of truth, 1 Timothy 3:15."
Apology Augsburg Confession, VII & VIII. #20. The Church. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 233. Tappert, p. 171. Heiser, p. 73. 1 Timothy 3:15.

J-882
"That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith, where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake. They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparation and works."
Augsburg Confession, V. #1-2. The Ministry. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 31. Heiser, p. 13.

J-883
"This power {the Keys} is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Romans 1:16: The Gospel is the power of God unto salvation to every one that believeth. Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government."
Augsburg Confession, XXVIII. #8. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 85. Tappert, p. 82. Heiser, p. 23. Romans 1:16.

J-884
"Now, it is not our faith that makes the sacrament, but only the true word and institution of our almighty God and Savior Jesus Christ, which always is and remains efficacious in the Christian Church, and is not invalidated or rendered inefficacious by the worthiness or unworthiness of the minister, nor by the unbelief of the one who receives it."
Formula of Concord, SD VII, #89. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1003. Tappert, p. 585. Heiser, p. 272.

Benefits of Holy Communion

J-885
"Besides this, you will also have the devil about you, whom you will not entirely tread under foot, because our Lord Christ Himself could not entirely avoid him. Now, what is the devil? Nothing else than what the Scriptures call him, a liar and murderer. A liar, to lead the heart astray from the Word of God, and blind it, that you cannot feel your distress or come to Christ. A murderer, who cannot bear to see you live one single hour. If you could see how many knives, darts, and arrows are every moment aimed at you, you would be glad to come to the Sacrament as often as possible."
The Large Catechism, Sacrament of the Altar. #80-82. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 771f. Tappert, p. 456. Heiser, p. 214.

J-886
"However, you will be sure as to whether the sacrament is efficacious in your heart, if you watch your conduct toward your neighbor. If you discover that the words and the symbol soften and move you to be friendly to your enemy, to take an interest in your neighbor's welfare, and to help him bear his suffering and affliction, then all is well. On the other hand, if you do not find it so, you continue uncertain even if you were to commune a hundred times a day with devotions so great as to move you to tears for very joy; for wonderful devotions like this, very sweet to experience, yet as dangerous as sweet, amount to nothing before God. Therefore we must above all be certain for ourselves, as Peter writes in 2 Peter 1:10: 'Give the more diligence to make your calling and election sure.'"
Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 II, p. 211.

J-887
"Accordingly, we say that by virtue of the institution, the holy Supper was established by Christ and was used by the believers chiefly to this end: that the promise of the gracious forgiveness of sins should be sealed and our faith should thus be strengthened. Then, too, we are incorporated in Christ and are thus sustained to eternal life; in addition, subsequently, other end results and benefits of the holy Supper come to pass. Yet, both of the fruits indicated above always remain the foremost."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 369.


J-888

"O living Bread from heaven,

How richly hast Thou fed Thy guest!

The gifts Thou now hast given

Have filled my heart with joy and rest.

O wondrous food of blessing,

O cup that heals our woes!

My heart, this gift professing,

In thankful songs overflows;

For while the faith within me

Was quickened by this food,

My soul hath gazed upon Thee,

My highest, only Good."

Johann Rist, 1651, "O Living Bread from Heaven," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #316. Matthew 26:26-29.

J-889

(1) "Lord Jesus Christ, we humbly pray

That we may feed on Thee today;

Beneath these forms of bread and wine

Enrich us with Thy grace divine.



(2) The chastened peace of sin forgiven,

The filial joy of heirs of heaven,

Grant as we share this wondrous food,

Thy body broken and Thy blood.



(3) Our trembling hearts cleave to Thy Word;

All Thou hast said Thou dost afford,

All that Thou art we here receive,

And all we are to Thee we give."

Henry E. Jacobs, 1910, "Lord Jesus Christ, We Humbly Pray," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #314. 1 Corinthians 10:17.

Altar Fellowship with the Church of Rome

J-890
"Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing God's name."
Apology Augsburg Confession, XXIV. #89. The Mass. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 413f. Tappert, p. 265f. Heiser, p. 124.

J-891
"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 498.

Altar Fellowship with the Reformed

J-892
"Is the Lord's Supper the place to display my toleration, my Christian sympathy, or my fellowship with another Christian, when that is the very point in which most of all we differ; and in which the difference means for me everything—means for me, the reception of the Savior's atonement? Is this the point to be selected for the display of Christian union, when in fact it is the very point in which Christian union does not exist?"
Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 905f.

J-893
"Hence it is manifest how unjustly and maliciously the Sacramentarian fanatics (Theodore Beza) deride the Lord Christ, St. Paul, and the entire Church in calling this oral partaking, and that of the unworthy, duos pilos caudae equinae et commentum, cuius vel ipsum Satanam pudeat, as also the doctrine concerning the majesty of Christ, excrementum Satanae, quo diabolus sibi ipsi et hominibus illudat, that is, they speak so horribly of it that a godly Christian man should be ashamed to translate it. [two hairs of a horse's tail and an invention of which even Satan himself would be ashamed; Satan's excrement, by which the devil amuses himself and deceives men].
Formula of Concord, Epitome, Article VII, Lord's Supper, 67, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 997. Tappert, p. 581f. Heiser, p. 270.

J-894
"Dr. Luther, who, above others, certainly understood the true and proper meaning of the Augsburg Confession, and who constantly remained steadfast thereto till his end, and defended it, shortly before his death repeated his faith concerning this article with great zeal in his last Confession, where he writes thus: 'I rate as one concoction, namely, as Sacramentarians and fanatics, which they also are, all who will not believe that the Lord's bread in the Supper is His true natural body, which the godless or Judas received with the mouth, as well as did St. Peter and all [other] saints; he who will not believe this (I say) should let me alone, and hope for no fellowship with me; this is not going to be altered [thus my opinion stands, which I am not going to change]."
Formula of Concord, Epitome, Article VII, Lord's Supper, 33, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 983. Tappert, p. 575. Heiser, p. 267.

J-895
"Therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper, hence we could not have forgiveness of sins in the Sacrament. For although the work is accomplished and the forgiveness of sins acquired on the cross, yet it cannot come to us in any other way than through the Word. For what would we otherwise know about it, that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral Word? Whence do they know of it, or how can they apprehend and appropriate to themselves the forgiveness, except they lay hold of and believe the Scriptures and the Gospel? But now the entire Gospel and the article of the Creed: I believe a holy Christian Church, the forgiveness of sin, etc., are by the Word embodied in this Sacrament and presented to us."
The Large Catechism, Sacrament of the Altar. #31-32. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 450. Heiser, p. 211.

J-896
"The Reformed, and all Reformed sects, deny the Real Presence of the body and blood of Christ in the Lord's Supper. Through this they detract from God's honor."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 36.

J-897
"Furthermore, consider this: All doctrines of the Bible are connected with one another; they form a unit. One error draws others in after it. Zwingli's first error was the denial of the presence of Christ's body and blood in the Lord's Supper. In order to support this error, he had to invent a false doctrine of Christ's Person, of heaven, of the right hand of God, etc."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 41.

Final Proof

Those who wish to glide over the differences between Reformed and Lutheran doctrine need only to consider these questions: How many Reformed hymns about Baptism and Holy Communion do we have? How many Reformed hymns even mention the Means of Grace? Which Reformed hymn teaches the efficacy of the Word? If the answer to all these questions is “Zero,” then we also need to ask ourselves how we can learn from the Reformed if they cannot sing our hymns or publish hymns suitable for our worship. For them, it is a death-trap to admit to Baptismal regeneration and the Real Presence in Holy Communion. If it is a death-trap to them to confess these Biblical doctrines, then why is it so easy to overlook their rejection when we embrace them, saying, as Valleskey, the president of one Lutheran seminary did, “They [the Fuller professors] are Christians. We can learn from them too.”? This issue is not a black robe/white robe question, where people can spend time fussing about nothing. The Reformed refuse to promote any book teaching the Biblical view of the Word and the Sacraments. How can Lutherans silence themselves on these crucial issues in order to please the Reformed?

How Can We Prefer Kelm and McGavran to Gerhard and Chemnitz?




Johann Gerhard on Baptism


J-852

"Even though the water which is used for holy Baptism continues to retain its natural essence and natural attributes after Baptism, it is nevertheless not just lowly [plain] water, but it is formulated in God's Word and combined with God's Word. Thus it is a powerful means through which the Holy Trinity works powerfully; the Father takes on the one who is baptized as His dear child; the Son washes him of his sins with His blood; the Holy Spirit regenerates and renews him for everlasting life."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 56.

"Children are no less in need of holy Baptism than the adults; indeed, children need it more than the older folks, for one can deal with them [adults] through the proclamation of the divine Word. The children, however, cannot be washed of the inherited sin into which they are born through any other means (under normal circumstances) than through holy Baptism."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 127.

"Among other apparent grounds for denying Baptism to little children, not the least of them is that holy Baptism does not benefit little children because they do not believe. We have already given answer to this above in chapter 19, point of contention 8—that, indeed, little children by nature do not have faith and do not bring faith to Baptism. Yet God the Lord wants to awaken the same in their hearts through the Sacrament of holy Baptism, since, along with other effects, God ignites faith in and through Baptism, as demonstrated in chapter 13, #1."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 159.

"The entire Scripture testifies that the merits of Christ are received in no other way than through faith, not to mention that it is impossible to please God without faith, Hebrews 11:6, let alone to be received into eternal life. In general, St. Paul concludes concerning this [matter] in Romans 3:28: Thus we hold then that a man becomes righteous without the works of the Law—only through faith."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 165.

"Therefore, the fulfillment of this promise to Abraham is in no way to be interpreted to mean that Abraham's seed became righteous and saved without individual faith."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 167.

"For just as we are born again through the Sacrament of holy Baptism, so also we are nurtured for eternal life through the Sacrament of this holy Supper. Just as we were taken into God's covenant of grace through the former Sacrament, so also through the latter Sacrament we are preserved in the very same covenant of grace. Just as the Holy Spirit awakens faith in us through the former, so also He strengthens and increases it through the latter. Just as circumcision typifies the former, so the Passover [paschal] lamb of the Old Testament typifies the latter."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 209.

Absolution and Baptism

The number of sacraments has lately been a topic of discussion among some Lutherans, in part to create some mischief and confusion.[39] Lutherans should be eager to discuss absolution, because we obtain comfort and peace from the efficacious Gospel, both in individual and corporate confession. In general, Lutherans have settled on limiting the sacraments to the Gospel in visible form, Baptism and Holy Communion. But we should not neglect the Book of Concord and the reasons for including absolution as a third sacrament.

J-853

"If we call Sacraments rites which have the command of God, and to which the promise of grace has been added, it is easy to decide what are properly Sacraments...Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Romans 10:17: 'Faith cometh by hearing.' But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same..."
Apology of the Augsburg Confession, XIII,#3. Number/Use Sacraments. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 309. Tappert, p. 211. Heiser, p. 94.

The Other Side of the Two-Headed Calf Is Mooing, Too



"Should we follow Norm Berg to Fuller or his sons to Eastern Orthodoxy?"


The Lutheran Church has become a two-headed calf, one aimed at Fuller Seminary and Willow Creek, the other at Rome and Constantinople. Both are symptoms of abandoning the efficacy of the Word in the Means of Grace.

I am copying and pasting most of this LCMS blog, which is beyond belief in its expressions of prissy Romanism. The Blog of Rome is quoted verbatim below. They probably never read Chemnitz' Examination of the Council of Trent. He makes fun of this drama as either "a tragedy or a farce." Both terms describe what is happening to Lutheran worship today.

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The careful use of the ranking of Feasts can alleviate much confusion. When Sundays and Feast Days are listed by rank, then rules of precedence can always determine what is to occur when they coincide. The first comment at this post lists the ranking of feasts as compiled by Fr. John Fenton, according to the Tridentine(Western) Rite with a few Lutheran modifications. The second comment contains the rules of precedence. Further comments are invited.

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Opening Hymn and Procession
The Opening Hymn is optional, and if used, is best a "Hymn of Invocation of the Holy Ghost" (TLH 15).

As an optional feature of Sundays and High Feasts, a procession may accompany the singing of the opening hymn. McLean prescribes the order of procession as follows: Thurifer, crucifer, taperers, choir, assisting clergy, subdeacon, deacon, celebrant.

Piepkorn discourages the procession of the choir.

Here, the choir processes and, as an effective demonstration of liturgical piety, upon reaching the front before returning down the side aisles, each pair makes a genuflection before the reserved elements.* When the attendants and celebrant have arrived at the lowest point, all genuflect together.

*At St. Paul's, consecrated reliquae, or reserved elements from the previous Mass, are kept in a tabernacle in the chancel. These elements are used exclusively for the homebound, with all that remains kept against the next communion.

2 comments



Preparation
The Lutheran version of the confiteor, called the Preparation, is best spoken in its entirety. This is a most helpful correction which LSB has made to the TLH rite. For the invocation, all face the altar (at the lowest point, below all steps) as the celebrant speaks "In the name . . ." After the amen, he turns by his right to face the people for "Beloved in the Lord . . ." He then turns back by his left, and all kneel for the versicles and confession. Then he alone rises, proceeds up one step, and turns by his right to face the people for the absolution/declaration of grace. He makes the sign of the cross with his right hand, all fingers fully extended. Then he steps back down and turns by his left toward the altar for the Introit.

The Preparation is not a necessary ingredient, and is not, strictly speaking, part of the Mass at all. In certain cases it may be omitted altogether. This is generally the case, for instance, at weekday masses.

7 comments



Introit

The celebrant and attendants face the altar for the Introit. The celebrant kisses the altar upon arrival.


My variation: At the intonation of the Introit, the celebrant begins his approach to the altar from the lowest point. He makes the sign of the cross upon himself three times: first, at his first step, second, pausing briefly at the rail, and third, upon arrival at the altar, whereupon he genuflects and, laying both hands flat upon the altar, kisses it. During the Gloria Patri he (and all) also bows for Glory be to the Father and to the Son and to the Holy Ghost.


5 comments



Kyrie

Facing the altar with hands joined palm to palm except as necessary to turn pages of the Altar Book, the celebrant joins with the congregation in singing the Kyrie.


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Gloria in Excelsis

At the Gloria in Excelsis, the celebrant alone, facing the altar, intones Glory be to God on high, with hands held apart, and rejoins them palm to palm while the congregation replies, and on earth good will toward men. His hands remain palm to palm throughout the remainder of the Gloria. The celebrant and attendants are careful to bow at the usual places during the Gloria ("we worship Thee," "we give thanks to Thee for Thy great glory," "Jesus Christ," "receive our prayer," and "Thou only, O Christ, with the Holy Ghost, art + most high in the glory of God the Father").


The Gloria is not said at low (spoken) mass, nor during penitential seasons; though some permit its use in Advent. It is also sung on Maundy Thursday.

The substitution of "This is the Feast" for the Gloria is a most unfortunate innovation.






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Salutation

At the Salutation, the celebrant turns by his right to face the congregation, and, parting his hands, he chants “The Lord be with you,” to which the congregation responds “And with thy spirit.” After “Let us pray,” he turns by his left back to the altar.

My variation: During this response all attendants gesture toward the celebrant by a slight bow and the parting of hands palm to palm as the hands are slightly extended toward the celebrant, with the hand nearest him being extended slightly more than the other. I am not sure of the authority of this gesture.


3 comments



Collect for the Day

At the Collect, the celebrant's hands are held apart with palms facing each other, and joined palm to palm at through Jesus Christ, etc.



(While in standard rubrics the collect is chanted from the Epistle horn of the altar, by local custom it may be chanted at the center. The celebrant is facing the altar.)


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Old Testament

Following the collect, the celebrant turns to give the blessing to the subdeacon, who kneels outside the rail and says, “Sir, give a blessing.” The celebrant gives his blessing by making the sign of the cross toward the subdeacon and saying, “The Lord be in your heart and on your lips" (this is an abridgment of a longer formula). [If, however, there is no subdeacon, the celebrant will read these readings himself].

He who reads the Old Testament does so with hands joined palm to palm. He introduces it with the words, The Old Testament reading appointed for ______ is written in [the prophet] ______, the _____ chapter. Following the Old Testament reading, he pauses, lifts his eyes and says, The word of the Lord, whereupon the congregation will respond, Amen.

The Old Testament is better referred to as a "reading" than as a "lesson."

The reader should never lift his eyes from the page, thus giving a clear indication that he is in fact reading directly off the page.


I believe that the Old Testament is historically an optional reading, so I include it only on Sundays and at Christmas.

Piepkorn declares that if the lesson read as the Epistle is taken from the Old Testament, nevertheless "you have no authority to vary" the formula by which it is called "the Epistle." But this seems odd and confusing.

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Gradual

Between the first and second reading, the reader turns 90° toward the altar (so that he is standing “in choir” perpendicular to the altar) for the Gradual. [If there is no choir, the Gradual is sung responsively by whole verse, as was the Introit, or, in the case of Low Mass, spoken responsively.]


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Epistle

After the Gradual, the reader reads the Epistle with hands joined palm to palm. Following the Epistle, he again pauses, lifts his eyes and says, The word of the Lord, whereupon the congregation will respond, Amen. Then he closes the book from the back (right) binding, so that when closed, the book is face down. He then steps aside to allow the attendant to carry the book to its place for the reading of the Gospel.


Piepkorn rightly declares that "you have no authority to substitute another Epistle for the one prescribed."

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Hallelujahs and Verse

During the Hallelujahs, as the Gospel Book or Bible is carried (or in the case of a High Feast, the Gospel Procession is forming), the celebrant (or deacon) moves directly to the altar, genuflects, and takes the missal stand, with the Altar Book on it, in both hands to move it to the Gospel side, so that it directly mirrors its former place on the Epistle side. While moving it, he bows briefly at the center. Then, bowing again as he leaves the altar, he approaches the place of reading, whether the Gospel horn or the pulpit (or, in the case of a Gospel procession, he joins the procession down the aisle) for the reading of the Gospel (unless there is a deacon to read it, in which case the celebrant remains at the altar, facing the reader). He processes last, behind crucifer, torches, and book-bearer (assuming there is no deacon).

At St. Paul's, the congregation sings the triple Hallujah, the choir sings the verse, and the congregation repeats the triple Hallelujah. If there is a Gospel procession, the triple Hallelujah is repeated a third time, after the Gospel.


The celebrant (or deacon) does not hold the Book from which he reads, although he does turn any necessary pages.




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Gospel

At the reading of the Gospel, the celebrant intones, The Holy Gospel according to St. ______ the ______ chapter, whereupon the congregation responds, Glory be to thee, O Lord. During this response, the celebrant makes the sign of the cross with his right thumb, on the opening word of the Gospel reading, and then on his forehead, lips, and breast, and says privately, “The Lord be in my heart and on my lips” (this is an abridgment of the longer formula). For the reading of the Gospel, he holds his hands palm to palm but apart, as if framing the Gospel reading between them. Following the reading, he takes the Book, still opened, in both hands, raises it chin high, and intones, The Gospel of the Lord, whereupon the congregation responds, Praise be to thee, O Christ, as the celebrant kisses the open Book, and replaces it.


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Creed

On Sundays and at First-Class Feasts, the celebrant approaches the altar for the Nicene Creed, genuflecting before entering the chancel. [For weekday and other masses, Maundy Thursday, and the Vigil of Easter, the Creed is omitted.] During the Creed, all face the altar. For the Creed, genuflection is made at “and was made man” and a bow at “who with the Father and the Son is worshiped and glorified,” as indicated in the Altar Book. The celebrant then genuflects and retires to sit in the sedilia for the Hymn of the Day.

The Western rite does provide that the genuflection begin at "and was incarnate" but this seems to suggest an unseemly confusion between Jesus' incarnation and his state of humiliation.



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Hymn of the Day
The hymn of the day would be a good element to include as a specific hymn proper to the day. That is, it might be worth considering whether our churches could agree on what the hymn of the day should be, and all use the same one.

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Sermon

The sermon should ordinarily be based on the Gospel for the day, at least in part, except that on Feast Days it is assumed that the theme of the feast could have a greater prominence. On Sundays in particular, the sermon should center on the Gospel reading. It should, as Piepkorn puts it, be "strong in the power of the Gospel to move men, to give them the power to believe and to do those things which the total liturgical action of worship has been setting before them" (19).


My variation: As the congregation ought to expect that the sermon will be based on the Gospel, it is not necessary for the congregation to rise when the celebrant enters the pulpit, nor does he need to read any additional Scripture text prior to preaching. For the sermon, the preacher simply opens with an invocation of Father, Son, and Holy Ghost (with accompanying threefold thumbnail sign of the cross upon his forehead, lips, and breast), or some suitable substitute, whereupon the congregation will respond, Amen, and he begins to preach. At the conclusion of his sermon, if he chooses to repeat the Trinitarian invocation, the congregation will again respond with Amen.


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Offertory and Altar Preparation with Lavabo

Following the sermon, the subdeacon and server lead into the chancel, genuflecting at its gate, and the celebrant/preacher follows, also genuflecting at the chancel gate. During and following the Offertory, the Offering is collected as the Altar is prepared.


The Western Rite provides for the cutting of the wine with water, but my practice is not to do this.

It is imperative that clearly discernable wine be used. Mogan David and Manischewitz are hardly fit for use in churches which confess the bodily presence of the Blood of Christ, and should not be tolerated. Non-alcoholic wines and grapejuice are strictly forbidden.

The practice of using individual communion glasses is a sad and nearly ubiquitous reality Lutherans face, though through patient catechesis perhaps one day it can be discontinued. In the meantime, at the very least the vessels ought to be of glass, and not cheap plastic. Altar guild members should be carefully trained with regard to the preparation and washing of all communionware.

The preparation at St. Paul's is as follows: The subdeacon distributes the offering plates to the ushers and receives them back. The celebrant does not concern himself at all with the collection of the offerings unless there are no attendants. Meanwhile the server takes the items from the credence to the celebrant. First he takes the veiled chalice to the celebrant. The celebrant, upon receiving the chalice, places it just to the left of center. He carefully uncovers the chalice, folds the veil (ninefold), and places it on the altar to the right of the corporal. He removes the pall and places it on the folded veil. He removes the paten (which has the celebrant’s host on it) and places it just to the right of the chalice (so that together, chalice and paten are in the center), and removes the purificators, placing one of them directly beside the corporal on the right, beside the pall and veil. With the other he wipes the inside of the chalice to ensure that it contains no dust particles. He then places the second purificator beside the first. Meanwhile the server takes the tray containing the silver paten with hosts to the celebrant. The celebrant removes the cover and takes the silver paten, thereupon replacing the cover. The server returns the tray to the credence. The celebrant places the silver paten with hosts to the right of and slightly behind the gold paten. One of the two purificators is then unfolded lengthwise and placed across both patens, covering most of the celebrant’s host and the communicant hosts. The flagon and spoon are brought to him next, and he places the flagon on the left toward the rear, and the spoon on the far right toward the rear. The empty cruet is brought next, and he places this also on the right, beside and to the left of the spoon. Next the server carries the cruet with wine to the celebrant, with a plain purificator on his left arm. The celebrant takes the purificator from the server’s arm to use when pouring wine from the cruet (He should not use the two purificators already on the altar, as these are used only for consecrated Species). He carefully pours wine into the chalice (two-thirds full) and into the flagon, using this purificator to keep drops from falling or running down the side of the cruet. He then returns this cruet and purificator to the server. He then places the pall atop the chalice. The server then brings him the large tray with cups, which the celebrant places at the left side of the corporal.


Last of all, the server holds the lavabo dish out for the celebrant, who turns toward the server and extends his forefingers and thumbs over it. The server pours a little water over his fingers and thumbs, after which the celebrant dries them on the towel which is draped over the server's left arm. During this action he may also softly pray the lavabo (Psalm 26) as provided in the missal. He then subtly, and without turning toward them, motions the congregation to rise for the prayer of the church.


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Prayer of the Church
Piepkorn holds that the Prayer of the Church should always be the General Prayer as found in TLH. This custom has not prevailed in SBH, although it should be noted that a constancy in this prayer is greatly to be preferred, and at this juncture in particular a reversion to uniformity would be desirable.

That said, the General Prayer is not necessarily the best. My variation is to use the commonly employed responsive prayer, introduced by LBW and LW, which has the congregation responding to each petition with "hear our prayer." This make the Prayer of the Church into a sort of bidding prayer. The subdeacon gives the bid, the celebrant prays, and the people respond. Nevertheless, even this prayer ought to have a set agreed-upon formula.

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Preface and Proper Preface

For the Preface, the celebrant turns by his right to face the congregation, parting his hands at the Salutation (“The Lord be with you”). At the response (“And with thy spirit”), the attendants gesture as before, yet without turning toward the celebrant. The celebrant lifts his hands at “Lift up your hearts,” and holds them palm to palm at “Let us give thanks . . .” He turns back to the altar by his left for the Proper Preface, which he chants (or, at Low Mass, speaks or omits).

The Proper Prefaces for the seasons have suffered lack of uniformity, in large part because of the omission of pre-Lent in some lectionaries. In addition, although the traditional Western rite provides the use of the Trinity Proper Prefaces for the Sundays after the Epiphany Octave, the local practice at St. Paul's is to continue to use the Epiphany Proper Prefaces (and white color) during these Sundays, as well as what I believe to be a closer following of the Western Rite than what is seen in TLH regarding the divisions of the lengthy Trinity season. Hence, we use the Trinity Proper Prefaces only until St. John's Tide (beginning June 24th), and then, for St. John's Tide and St. Laurence Tide (August 10th until Michaelmas) to use "through Jesus Christ, our Lord, who on this day overcame death and the grave, and by His glorious resurrection opened to us the way of everlasting life. Therefore . . ." The Proper Preface for Michaelmas Tide is also used here, viz., "through Jesus Christ, our Lord, through whom the angels praise Thy majesty, the dominions adore, the powers are in awe, and virtues of highest heaven and the blessed seraphim unite in blissful exaltation. With them, we pray Thee, grant that our voices too may blend, evermore praising Thee and saying . . ." These Proper Prefaces are found in the Western rite. For the Annunciation and Visitation, the Proper Preface for Christmas is used.

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Sanctus

At the Sanctus, all bow low from the waist, until “Heaven and earth are full of Thy glory.” At “Hosanna . . .” all stand erect. At “Blessed is He . . .” a slight bow is made, while all cross themselves. At the last triple “Hosanna,” all stand erect. During this, the celebrant uncovers all the elements, removing the cover from the large tray and placing it at his far right, removing the paten from the chalice and placing it back on the folded veil, and removing the purificator from atop the hosts, folding it, and returning it to the right side, beside the other purificator.

At low (i.e., spoken) Mass, the threefold repetition of "Blessed is He" and "Hosanna" is not necessary.

It is laudable that the organist slow the pace during "Blessed is He that cometh in the name of the Lord."

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Our Father

The celebrant, still facing the altar, holds his hands high over his head as the deacon and subdeacon (facing center) and server (at the rail) kneel from this point until they have communed. Now the celebrant chants the Our Father. At “deliver us . . .” he and the attendants cross themselves. While the congregation chants “For Thine . . .,” the celebrant takes both front corners of the corporal between his thumbs and index fingers, and gently rubs them on either side of it.

It is fitting, notwithstanding Piepkorn's discouragement of this practice, to ring the bells of the church for the Our Father, as this highlights its consecratory nature.

The placing of the Our Father before the Verba is a distinctly Lutheran feature--one might even call it an innovation--which nevertheless has held sway in our churches for half a century. In spite of the longevity of the reverse order, I prefer this, as it serves to imply its consecratorial use, as is proper.

It is also noted here that the canon of the mass is omitted in the Lutheran rite, though McLean allows for its inclusion. With Luther (and St. Gregory himself, actually), I prefer to see the Our Father alone as being sufficient. St. Gregory admits to its being alone consecratorial, in contradistinction to the other prayers of the canon.

The celebrant's chanting of the Our Father alone (as provided in TLH and in LSB setting three) is also consistent with its consecratorial nature, and is therefore to be preferred.

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Verba

As the celebrant chants the Words of Institution, he bows his head at Our Lord Jesus Christ, takes the celebrant's host between thumb and forefinger of both hands at took bread, lifts his eyes to heaven at had given thanks, and, while still holding the celebrant’s host between his left thumb and forefinger, he makes the sign of the cross with his right hand over this host, and over the paten containing the other hosts to be consecrated, touching the paten at four points of the cross he makes. Then, at the words of Christ, Take eat, etc., he bends over the hosts to be consecrated, holding the celebrant's host between thumb and forefinger of both hands, with both elbows on the altar. Though all these words are uttered slowly and distinctly, the words of Christ are uttered even more slowly than the rest. For the words This do in remembrance of me, the celebrant stands erect, still holding the host. Then he genuflects once, and elevates the host slowly, still facing the altar. Gazing at the host, he whispers “My Lord and my God,” lowers it, and genuflects a second time. From this point until the ablutions, the celebrant takes care never to separate his thumbs and index fingers except as needed to distribute Hosts. For the consecration of the wine, the same rubrics apply, except that the head is bowed rather than raised at had given thanks. While the celebrant makes the sign of the cross with his right hand at “given thanks” over the chalice, flagon, and tray, he places his left hand on the base of the chalice as a precaution. At “took the cup,” the chalice is held by the knop between the index and remaining fingers, while the index finger and thumb are held together (to keep any crumbs from the sacred host from falling). After “in remembrance of me,” he sets the chalice on the corporal without removing his hands from it, genuflects, and then elevates the chalice while gazing at it as he had done with the host, this time whispering, “We therefore pray Thee, help Thy servants whom Thou hast redeemed with Thy precious blood,” lowers it, and genuflects a second time.


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Pax
The celebrant then turns by his right with celebrant’s Host in his right hand over the chalice in his left, for the Pax.

My variation: Immediately after the Pax, he elevates for “Behold the Lamb of God, who takes away the sin of the world.” This is a variation of the Roman Rite for Good Friday, where this occurs after the Agnus Dei.

Following this, the Celebrant turns by his left and replaces the Host and chalice on the corporal.

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Agnus Dei

As the congregation chants the Agnus Dei, the celebrant speaks it once in a low voice striking his breast three times. Then he kneels and whispers the Prayer of Humble Access while the congregation is still chanting the Agnus Dei. He then rises and whispers “the Body and Blood of Christ strengthen and preserve me body and soul unto life everlasting.” To commune himself, he carefully and gingerly breaks the celebrant's host over the paten, and places one half atop the other. He then breaks it again, into quarters, placing two quarter parts atop the other two. He genuflects before partaking in each kind, and then waits reverently until he has consumed them.


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Distribution
When the Celebrant has communed, he genuflects again, and, if there is a tabernacle, retrieves the Sacred Species for distribution. These should be distributed first.

The celebrant then gives Host in order of rank, and then Cup. Server retires to his place. Subdeacon stands at the altar to watch the Elements against flies, etc. The celebrant (Hosts) and deacon (Cup) distribute.

Only an ordained man should distribute the elements (AC XIV).

The preferred formula for distributing the Host is to hold it before the communicant (or sign him with it) while saying "The Body of Christ," then pausing slightly to give him the opportunity to say "Amen," thereupon continuing with "given for you," as the Host is placed on his tongue. Holding the Host between index finger and thumb of the right hand, the celebrant turns it toward the communicant's tongue with index fingernail facing upward.

For distributing the Chalice, the preferred formula is similarly, "The Blood of Christ . . . shed for you." The chalice is held in the right hand with the bottom three fingers wrapped around the knop, while the index and thumb are held together above it (the index and thumb are always held together after consecration and until the ablutions, except as needed for taking Hosts; this is to prevent the dropping of particle of the sacred Species).

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Post Distribution
Following the distribution, the celebrant then replaces any remaining hosts into the ciborium and replaces its cover and veil. This is assuming that elements are to be reserved in a tabernacle or other suitable place. Otherwise, all are consumed here or, with reverence, after Mass.

The celebrant then wipes any crumbs from the paten or patens into the chalice, using his right thumb. He drinks the remaining Species which is in the chalice. If, as may be the case with a large distribution, there is too much to consume at once, the reliquae may be left on the altar for consuming after the Mass, reverently, with the aid of others. It is unseemly that consecrated Elements ever be poured out on the ground or into a piscina, Piepkorn's allowance for this notwithstanding.

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Ablutions
Following the distribution, the Celebrant turns to the subdeacon for the ablutions. For the ablutions, the celebrant picks up the chalice with the middle, ring, and fifth fingers of each hand, so as to leave his index fingers and thumbs free to extend over the bowl of the chalice, and holds the chalice out toward the subdeacon, who is holding the water cruet. The subdeacon will pour water over his thumbs and forefingers into the chalice bowl. Then the celebrant sets the chalice on the altar and uses the altar's remaining clean purificator to dry his hands. Then he drinks the water in the chalice, thus taking the first ablution. Next, he receives the cruet in his right hand from the subdeacon and pours some water into the flagon. He gives the cruet back to the subdeacon, and pours the water from the flagon into the chalice, to take the second ablution. Then he takes the cruet again from the subdeacon and pours some water directly into the chalice (or to any other vessel that needs rinsing, such as an emptied cruet from the previous reservation), returns the cruet to the subdeacon, and takes the third ablution. Then he wipes the chalice clean, folding the purificator and placing it atop the chalice, with a clean side showing. He places the other altar purificator on top of that, and places the paten atop this, the pall atop the paten, and covers this with the veil. While he is doing this the deacon hands the flagon and spoon to the subdeacon, who delivers them to the server, who returns them to the credence; so also with the silver paten and empty cruet. The deacon also covers the ciborium and veils it and the cruet containing the sacred Species, as well as the cup tray, receiving an additional veil for it from the subdeacon, who has received it from the server. When the veiled chalice is ready, the deacon takes it as well. Then, without turning, he motions the congregation to stand for the Nunc Dimittis, during which he returns the Elements to the tabernacle, after deacon and subdeacon have returned to his right and left side respectively.

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Nunc Dimittis
It is good, I think, to try to time the moment at which one motions the congregation to rise, so that the action of putting away the communion vessels is completed during the singing of this canticle.

The celebrant motions the congregation to rise without turning toward them.

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Post Communion Collect
The collect is always introduced with "Let us Pray."

The Lutheran Rite does not vary this collect as the Roman Rite does; rather, it has historically provided two options. LSB adds a third.

I have preferred the second of the two as the common collect: "O God, the Father, the Fountain and Source of all goodness," etc. and reserved the first ("We give thanks to Thee, Almighty God," etc.) for penitential seasons, although I suspect the reverse is more customary.

I also prefer to use the Roman collect at Pentecost, viz., "We humbly beseech Thee, O Lord, that Thou wouldst send down upon our hearts the healthful Spirit of Thy grace: And, that we may bring forth fruit unto Thee, Pour upon us the inward dew of His blessing: through Jesus Christ, Thy Son, our Lord, who liveth and reigneth," etc.

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Benedicamus
Celebrant turns by his right to face the people and parts his hands as he says, "The Lord be with you." The proper response is "and with thy (your) spirit," not "and also with you."

Celebrant hold his hands palm to palm for "Bless we the Lord."

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Fr. BF Eckardt, Editor-in-chief, Gottesdienst

View my complete profile
Announcing . . .

the Thirteenth Annual Octoberfest

and Liturgical Seminar at

St. Paul’s Evangelical-Lutheran Church

Kewanee, Illinois

October 12-14, 2008



Sign up here:
Send an email to Fr. Eckardt. Put "Liturgy Seminar" in the subject line. Give us your name, title, address, and intentions: coming Sunday, Monday, and Tuesday, or portions thereof. We'll sign you up; you may pay the registration fee when you arrive. It's $25 per person or $40 per couple. Students $20. That gets you a banquet meal, continental breakfast Monday and Tuesday, Monday lunch, in addition to all the great events.

Schedule of Events

Sunday, October 12

5 pm Autumn Choral vespers, anticipating the Festival of Harvest

6 pm Annual bratwurst banquet

Rev. Dr. Burnell Eckardt: Annual Presentation of Awards, sort of . . .


Monday, October 13 (Oktoberfest Seminar)


9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass: FESTIVAL OF HARVEST

Fr. Eckardt, celebrant and preacher

Mr. Steve Harris, subdeacon

11:00-11:50 a.m. “An Overview of the History of the WELS - Fr. Aaron Moldenhauer

12:00 noon Office of Sext

12:15 p.m. Lunch

1:00 -1:50 p.m. The Office of the Holy Ministry in the WELS - Fr. John Berg

2:00 – 2:50 p.m. The Roles of Men and Women
- Mrs. Tabitha Moldenhauer

3:00 – 3:50 p.m. The Doctrine of Fellowship in the WELS
- Fr. Peter Berg



Tuesday, October 9 (Liturgical Seminar)

9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass

11:00 a.m.-3:15 p.m. Seminar


Private Confession available Monday morning

Anyone desiring the Sacrament of Absolution may come to the church on Monday morning between 8:00 and 9:00. The confessional is the vestry, located just inside the door which enters the church from the hallway to the west. A sign will be posted on the door, indicating that if the door is ajar, the penitent may enter. If it is closed, please

How to use this blog
Each part of the Mass is listed in order, with rubrics as provided at St. Paul's in Kewanee, Illinois. In most cases, these agree with Piepkorn, The Conduct of the Service (1965, reprinted by Fort Wayne: Redeemer Press, 2006), but in some, they are variations. My review of this reprint appears in the current (Michaelmas 2007) issue of Gottesdienst.

Discussion, debate, questions, etc. are invited in the comments section pertaining to each part. In addition, pastors may wish to notate areas in which their own practice diverges from what is printed here.

A full round-table discussion of these matters took place on Tuesday, October 9, at St. Paul's. Others are expected to follow.

Individuals desiring to host such discussions are invited send an email indicating your name, desired date, and the location of your church to Father Eckardt to make arrangments.

Links
Gottesblog
Gottesdienst web site

Sunday, August 24, 2008

St. Mark's DePere Cures Plagiarism by...
Removing Sermon Texts



Kelm to Parlow: "Our ministry of xeroxing will have to be sub rosa from now on, or maybe just sub-marine."


St. Mark's - Identity Confusion (Indentity?)

Not long ago I pointed out to the pastors at St. Mark's that their published sermons had a reformed flavor. Or as some might say they were plagiarized. The St. Mark's pastors then began to use footnotes to cite their reformed sources.

Recently St. Mark's has pulled written sermons from their web site.

no more printed sermons

But you can view the video of this cutting edge church:

http://stmark's sermon tube

***

GJ - The closer to Luther, the better the theologian. (Walther, quoting others.)

The closer to Werning, the worser the theologian. (A new motto for WELS, in line with prep grammar skills.)

Norm Teigen's Surgery Successful



Norm Teigen



Norm Teigen's surgery was so successful that he will be used to model for Walk/Don't Walk signs.

Details of the contract are not available but rumored to be above four figures, if the decimal point is included.

--

Norman Teigen has left a new comment on your post "Norm Teigen's Surgery Successful":

That's funny. I need a few laughs. The recovery is going well. I've been up and about but I've also been down and out, too. It was a nice day to enjoy the porch on a very nice Minnesota day.

I did take a load of over-sized winter clothing to the Good Will last week. I thought that by giving my good stuff I wouldn't be so likely to chicken out at the last minute.

Editing Leads to Heinous Criminal Acts in Arizona



Confidential to Norm - please don't pop your stitches
laughing at this story.
Confidential to Email Editor - your habits can lead to a life of crime.



Typo vigilantes answer to letter of the law

Crusaders whited-out, corrected historic Canyon sign


The Arizona Republic

Two self-anointed "grammar vigilantes" who toured the nation removing typos from public signs have been banned from national parks after vandalizing a historic marker at the Grand Canyon.

Jeff Michael Deck, 28, of Somerville, Mass., and Benjamin Douglas Herson, 28, of Virginia Beach, Va., pleaded guilty in U.S. District Court in Flagstaff after damaging a rare, hand-painted sign in Grand Canyon National Park. They were sentenced to a year's probation, during which they cannot enter any national park, and were ordered to pay restitution.

According to court records, Deck and Herson toured the United States from March to May, wiping out errors on government and private signs. On March 28, while at Desert View Watchtower on the South Rim, they used a white-out product and a permanent marker to deface a sign painted more than 60 years ago by artist Mary Colter. The sign, a National Historic Landmark, was considered unique and irreplaceable, according to Sandy Raynor, a spokeswoman for the U.S. Attorney's Office in Phoenix.
Deck declined comment, and Herson could not be reached.

An affidavit by National Park Service agent Christopher A. Smith says investigators learned of the vandalism from an Internet site operated by Deck on behalf of the Typo Eradication Advancement League, or TEAL. Smith identified four members, but only Deck and Herson faced charges.

According to the Internet posting, TEAL members agreed to "stamp out as many typos as we can find, in public signage and other venues where innocent eyes may be befouled by vile stains on the delicate fabric of our language."

Deck's diary account of the Grand Canyon incident was submitted as evidence in court. It says the two men climbed Desert View Watchtower while on holiday from their typo-enforcement duties "and discovered a hand-rendered sign inside that, I regret to report, had a few errors. I know today was supposed to be my day off from typo-hunting, but if I may be permitted to quote that most revered of android law enforcers, Inspector Gadget, 'Always on duty!' I can't shut it off. . . . Will we never be free from the shackles of apostrophic misunderstanding, even in a place surrounded by natural beauty?"

After correcting a misplaced apostrophe and comma, Deck reported, he was aghast to discover what he described as a made-up word: "emense."

"I was reluctant to disfigure the sign any further, so we had to let the other typo stand. Still, I think I shall be haunted by that perversity."

Deck's quest to clean up punctuation, language and spelling mistakes was featured in various media before the Grand Canyon episode.

The Dartmouth graduate told reporters he became passionate about grammar after winning junior-high spelling bees.

His Web site now contains only a cryptic message: "I write. I also edit. Perhaps I could be of some service to you."

There is a link to TEAL's home page, which says only that a public statement is forthcoming.

A separate link to Deck's resume has been blocked. Photos from the episode, extracted from another Internet site, also were submitted as evidence.

In addition to being banned from national parks for a year, the defendants, who pleaded guilty to conspiracy to vandalize government property, are banned from modifying any public signs. They also must pay $3,035 to repair the Grand Canyon sign.

---

Norman Teigen has left a new comment on your post "Editing Leads to Heinous Criminal Acts in Arizona":

Very funny, Greg. No I didn't pop my stitches. Last night the Twins were playing the Angels and one of the players had a uniform that said 'Minnseota' (sic). Someone watching the game notified the stadium and the player was able to swap uniforms around the 5th inning or so.

I am sure the player graduated from Martin Luther College (nee Dr. Martin Luther College). Everyone knows the state's name is Many-snow-ta.

Feel Better Now?



Episcopalian Presiding Bishop Jefferts-Schori,
wears her rainbow hat on purpose.




Episcopalian Bishop Robinson left his wife for his Life Partner.



ELCA Presiding Bishop Mark Hanson, who works with LCMS and WELS leaders, knows how to posture for the extreme Left. ELCA and The Episcopal Church are full communion partners, so that means Missouri and WELS are also in fellowship with The Episcopalian Church. His Beatitude Michel Sabbah, Latin Catholic Patriarch in Jerusalem, is thinking, "Forget the medallion gift. I want one of those cool Friar Tuck lavender shirts."


ELCA NEWS SERVICE

August 4, 2008

ELCA Presiding Bishop Washes Feet of HIV-Positive Women


MEXICO CITY (ELCA) -- Engaging in an act of "humility and repentance," the Rev. Mark S. Hanson, presiding bishop of the Evangelical Lutheran Church in America (ELCA), Chicago, and president of the Lutheran World Federation, Geneva, began an
Aug. 1 presentation here by washing the feet of two HIV-positive women. Hanson spoke during the Ecumenical Pre-Conference, July 31-Aug. 2, an event focused on the response of the faith community to HIV and AIDS.

More than 500 people from throughout the world attended the conference, which the Ecumenical Advocacy Alliance, Geneva, organized. The conference was one of several that preceded the International AIDS Conference here Aug. 3-8.

Hanson washed the feet of Herlyn Marja Uiras and Sophie Dilmitis. Uiras, Churches United Against HIV and AIDS in Southern and Eastern Africa, and Dilmitis, World YWCA, Geneva, were presenters at the conference.

Hanson spoke during a plenary session addressing stigmatization and discrimination against people living with HIV or AIDS. He said washing the women's feet was the only way he could begin his remarks with integrity. "I am absolutely convinced that we as religious leaders and we in the religious community that so shunned and shamed people with HIV and struggling with AIDS ... must begin first by engaging in public acts of repentance," he said. "Absent public acts of repentance, I fear our words will not be trusted." Jesus Christ washed the feet of his disciples on the eve of his Crucifixion as a reminder that they were called to serve others, Hanson said.

Many participants expressed appreciation to Hanson for his act, but Hanson told the audience the point of his actions was to focus attention on Uiras, Dilmitis and people living with HIV or AIDS. In humility we are called to become Christ to our neighbor and "to believe that Sophie and Herlyn have today become Christ to us," Hanson told the audience. "What a sign of hope you are."

Hanson related the story of an HIV-positive woman who became a Lutheran pastor. He said he hoped for the day when her story would be an expectation not an exception. "Ending discrimination and stigmatization means we are committed to move from exceptions to expectations of the full participation of people living with HIV in our communities of faith," he said.

Male heterosexual religious leaders must be willing to talk about their own sexuality rather than talking about the sexuality of people who are gay, lesbian, bisexual or transgendered, and they must break their silence on gender-based violence, Hanson said. Human sexuality must not be a "church-defining, church-dividing issue," because the "good news" of Jesus Christ defines the church, he said.

The Fourteenth Sunday after Trinity




The Fourteenth Sunday after Trinity

Pastor Gregory L. Jackson

Bethany Lutheran Worship, 8 AM Phoenix Time

The Hymn #250 – Grosser Gott
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual Galatians 5:16-24
The Gospel Luke 17:11-19
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn # 297 M. Loy, Herr Jesu Christ, dich
Nine-fold Fruits of the Gospel

The Hymn #304 Kingo – St. Crispin
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 309 Kingo – Old Hundreth

The hymn texts and a melody link are at the end of the sermon.

Galatians 5: 16 This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts.

Luke 17:11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17And Jesus answering said, Were there not ten cleansed? but where are the nine? 18There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

Fourteenth Sunday After Trinity, Collect by Veit Dietrich
Lord God, heavenly Father, who by Thy blessed word and Thy holy baptism hast mercifully cleansed all who believe from the fearful leprosy of sin, and daily dost grant us Thy gracious help in all our need: We beseech Thee so to enlighten our hearts by Thy Holy Spirit, that we may never forget these Thy blessings, but ever live in Thy fear, and, trusting fully in Thy grace, with thankful hearts continually praise and glorify Thee; through Thy Son, our Lord Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

We should be happy that the Galatians were so mixed up about doctrine, Law and Gospel, flesh and Spirit. Paul’s tiny letter to them is full of wrath about their apostasy from the true Gospel but also full of divine wisdom about the Gospel’s blessings.

This letter inspired Luther’s finest Biblical commentary, which he thought keeping, along with the Small Catechism. I wonder how many Lutheran pastors have read the Galatians commentary. The book was also the favorite of John Bunyan, who wrote the allegorical classic, Pilgrim’s Progress.

The basic theme of Galatians is the desertion of the Gospel by those who wanted to impose Jewish ritual law on the Christians. The famous verse, Galatians 1:8, is aimed at all those who would take people away from the truth of God’s Word.
Galatians 1:8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.

The Judaizers are called that because they wanted all Christians to obey Jewish ritual law, such as kosher food practices. The earliest Christians were raised in Judaism, so Jewish practices were second nature to them. Although we as Gentiles tend to think of Paul’s Gentile mission first, the first expansion of Christianity was among those who knew the Scriptures and awaited the Messiah. We can tell when Paul was preaching to Jews because his sermons (Acts) appealed to the Scriptures being fulfilled.

Many did not grasp the profound change that had taken placed when Jesus died on the cross for the sins of the world. The previous sacrifices were preparation for the universal Atonement.

Jews thought in terms of obedience to the Law, performing acts of worship, fulfilling requirements. When Paul obeyed all the Jewish rituals in order to preach to Jews, he did so through the freedom of Gospel. He felt a special burden for his own people. He knew that appearing as a Gentile would have made his own people think of him as an apostate.

So if Paul could be a rabbi-apostle, and the original disciples were all Jews, as Jesus was, why not expect every Christian to fulfill Jewish ritual requirements, including circumcision?

There are Jews today (Messianic Jews) who believe in Christ and continue their Jewish ways. Their minister is called a rabbi and they observe Jewish holidays from the Old Testament.

I heard of a Lutheran congregation in New England that began following Jewish ritual. According to the story I was told, they eventually became a synagogue and abandoned Christianity. The difference is – one group is Christian by faith, the other is Jewish by faith.

This particular lesson from Galatians is aimed at those who believe righteousness is from obedience to the Law.

Galatians 5: 16 This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law.

Because of original sin, our flesh will always be at war against God’s Word (the Spirit). We can say the Word instead of the Spirit because the two are always together.

Walking in the Spirit means following the Good Shepherd from love. Helmut Thielicke created a good image when he lectured at my old school in Canada: The sheep follow the Shepherd willingly, based on their love. That is the Gospel. When they stray, the shepherd dog nips at their heels. Nipping at the heels is the Law. Then they scramble back toward the Shepherd, only because of the dog. That is based on fear.

Aristotle wrote in ancient Greece about honesty in literature. The Bible gives us an honest picture of ourselves. People rebel against that frank portrayal of human weakness. So some claim we can perfect ourselves. That mixes up people because it is not true.

A Christian group or quasi-Christian sect (like the Mormons) may pretend to be capable of perfection. The Bible says otherwise. When people pretend to be perfect or demand perfection, bad results follow. Anyone who hears only the Law will become very depressed or learn to pretend to be perfect. Luther said the second group is more in danger because they are outwardly obedient and good, but hate God’s Word and rage inwardly against it.

That is why all false religions are Law religions. The new (but old) religion of self-esteem and prosperity is another set of man-made law. One good indication of law thinking is the language:
You must…
You have to…
If you do this…
You cannot do that…
These are not God’s Ten Commandments, but man’s infinite number of commandments.

For those who thought righteousness could be derived from the Law, Paul had this to say about living through the Gospel or the Law:

18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

(NKJV - 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.)

The works of the flesh betray the power of original sin. So Paul is condemning the Law salesmen with their own teaching. If the Law is the solution, why are these besetting sins so prominent among them?

This is a question I have asked many church leaders. If this church is so important, why must people use outright lies to make it stronger and better? How can the Gospel be advanced through deceit? Even more important – how can the church grow through false doctrine? One cannot continue in these errors and remain within the Kingdom.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts.

The fruits of the Spirit are nine-fold, the triune nature of the list reminding us of the divine, Gospel origin of these fruits.

Love, joy, peace.
Longsuffering, gentleness, goodness.
Faith, meekness, temperance.

Love is so often named and so seldom experienced that this deserves special mention. Love is the result of Gospel preaching, not the cause of conversion. Love does not convert – God’s Word converts.

One of the recent frauds tried out on people is love-conversion: show people lots of love and they will want to become Christians. The law mongers confuse Law and Gospel this way by saying, “You have to (law red flag) be loving or people will not listen to the Word. A sermon will do no good if the ushers are not friendly.” That statement, which I heard at a pastors’ conference, is blasphemy against God. Ushers, not God, convert people or make the Word effective. Many live this way and look around in a congratulatory mood, saying, “Aren’t we great?” not even knowing they are in the Law and missing the Gospel.

Love is something we can reverse engineer. If love is lacking in our relationships, then the Gospel is not bearing fruit. If the Gospel is not bearing fruit, we are not showing real, Godly contrition. Godly contrition is sorrow for sin, not sorrow from being caught, but from knowing from the Commandments that we have rebelled against His will and Word. Depth of emotion has nothing to do with the sincerity of contrition. The only test is the realization of that rebellion, which we can see from looking into the perfect mirror of the Law.

From godly contrition come hunger and thirst for righteousness, which can only be found in the Gospel Promises. Justification by faith, God’s declaration of forgiveness earned by Christ, is received when we trust in the atoning death of Christ. Conversion to faith is instant, but falling away from the faith can take a long time, many years. A man may earn several theology degrees before he finally becomes a complete apostate.

When someone realizes the abundance of God’s mercy in his own life, he is necessarily forgiving toward others and loving toward them. Forgiveness among those closest to us is most important and the greatest blessing. We cannot help being hurt, resentful, angry, or irritated, but we can control how we respond to those emotions. The more we understand, the more patient and forgiving we are.

One extreme example has always stuck in my mind. One young woman came from a strict Evangelical household. Drinking was forbidden, so she went out of her way to overindulge. Her parents yelled, threatened, and lectured her. One night she came home and passed out, making a mess. Her parents cleaned her up and put her in bed without a word. Then she realized how much they loved her. That moment of realization, a Gospel moment for her, led her to sobriety. The power behind that change was Gospel forgiveness, not Law condemnation, which she certainly deserved.

The Gospel has unlimited benefits because its blessings grow infinitely. One person proclaiming the Gospel will lead to an abundance of spiritual fruits.

Some people, who never garden, think of apples and pears as the New Testament meaning of fruit. But the broader term makes more sense. A plant flowers in order to be pollinated. The flower shrivels up and turns into the fruit of that plant. Fruit is often seed alone, such as wheat or corn or rosehips. But those seeds are often encased in delicious cases of orange, lemon, apple, pear, and pumpkin. The entire process is fascinating because someone can start with a small package of seed and end up with a harvest shared among friends and neighbors.

When I overbought edible pod peas and planted them all over my yard in Midland, the harvest was so great that we got sick of them and pressed the pods on everyone we knew. The more we picked, the more the vines flowered and fruited.

The Gospel grows the same way. The Apostolic Church was established through preaching and teaching the crucified and risen Christ. When the efficacious Word created persecution, the believers scattered and started even more congregations. An early leader said, literally, “The more you mow us down, the faster we grow.” Instead of trying to be like the decadent, self-centered, self-indulgent Roman society, they went against the norms and converted the Roman Empire from the bottom up.

24 And they that are Christ's have crucified the flesh with the affections and lusts.

As Paul teaches, believers do not bow to selfish desires, but crucify them to serve Christ, family, and neighbor.

Hymn Texts

"Holy God, We Praise Thy Name"
by Unknown Author, c. 1775
Translated by Clarence A. Walworth, 1820-1900
1. Holy God, we praise thy name;
Lord of all, we bow before Thee.
All on earth Thy scepter claim,
All in heaven above adore Thee.
Infinite Thy vast domain,
Everlasting is Thy reign.

2. Hark! the glad celestial hymn
Angel choirs above are raising;
Cherubim and seraphim,
In unceasing chorus praising,
Fill the heavens with sweet accord:
Holy, holy, holy, Lord!

3. Lo, the apostles' holy train
Join Thy sacred name to hallow;
Prophets swell the glad refrain,
And the white-robed martyrs follow,
And from morn to set of sun
Through the Church the song goes on.

4. Holy Father, holy Son,
Holy Spirit, three we name Thee;
Though in essence only one,
Undivided God we claim Thee
And, adoring, bend the knee
While we own the mystery.

The Lutheran Hymnal
Hymn #250
Text: Luke 2:14, based on the Te Deum
Author: Unknown, c. 1775
Translated by: Clarence A. Walworth, 1853, alt.
Titled: "Grosser Gott, wir loben dich"
Tune: "Grosser Gott"

---


"The Gospel Shows the Father's Grace"
by Matthias Loy, 1828-1915
1. The Gospel shows the Father's grace,
Who sent His Son to save our race,
Proclaims how Jesus lived and died
That man might thus be justified.

2. It sets the Lamb before our eyes,
Who made the atoning sacrifice,
And call the souls with guilt opprest
To come and find eternal rest.

3. It brings the Savior's righteousness
Our souls to robe in royal dress;
From all our guilt it brings release
And gives the troubled conscience peace.

4. It is the power of God to save
From sin and Satan and the grave;
It works the faith, which firmly clings
To all the treasures which it brings.

5. It bears to all the tidings glad
And bids their hearts no more be sad;
The heavy-laden souls it cheers
And banishes their guilty fears.

6. May we in faith its tidings learn
Nor thanklessly its blessings spurn;
May we in faith its truth confess
And praise the Lord our Righteousness!


Notes:
Hymn #297 from The Lutheran Hymnal
Text: John 3: 16
Author: Matthias Loy, 1863
Tune: Herr Jesu Christ, dich
1st Published in: "Cantionale Germanicum"

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"An Awe-Full Mystery Is Here"
by Matthias Loy, 1828-1915
1. An awe-full mystery is here
To challenge faith and waken fear:
The Savior comes as food divine,
Concealed in earthly bread and wine.

2. This world is loveless, -- but above,
What wondrous boundlessness of love!
The king of Glory stoops to me
My spirit's life and strength to be.

3. In consecrated wine and bread
No eye perceives the mystery dread;
But Jesus' words are strong and clear:
"My body and My blood are here."

4. How dull are all the powers of sense
Employed on proofs of love immense!
The richest food remains unseen,
And highest gifts appear -- how mean!

5. But here we have no boon on earth,
And faith alone discerns its worth:
The Word, not sense, must be our guide,
And faith assure, since sight's denied.

6. Lord, show us still that Thou art good
And grant us evermore this food.
Give faith to every wavering soul
And make each wounded spirit whole.

Hymn #304
The Lutheran Hymnal
Text: 1 Cor. 11: 23-25
Author: Matthias Loy, 1880
Composer: George J. Elvey, 1862
Tune: St. Crispin

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"O Jesus, Blessed Lord, to Thee"
By Thomas Hansen Kingo, 1634-1703
1. O Jesus, blessed Lord, to Thee
My heartfelt thanks forever be,
Who hast so lovingly bestowed
On me Thy body and Thy blood.

2. Break forth, my soul, for joy and say
What wealth is come to me this day!
My Savior dwells within my heart:
How blest am I! How good Thou art!

Hymn #309
The Lutheran Hymnal
Text: 2 Cor. 9: 15
Author: Thomas H. Kingo, 1689
Translated by: Arthur J. Mason, 1889
Titled: "O Jesu, soede Jesu, dig"
Tune: "Old Hundredth"
1st Published in: Genevan Psalter, 1551

Click here to hear the melody of each hymn.