George Christian Knapp, UOJ Inventor, Was Translated into English by an Influential Protestant, L. Woods

Leonard Woods was quite famous as an American Protestant leader.

WOODS, Leonard, clergyman, born in Princeton, Massachusetts, 19 June, 1774; died in Andover, Massachusetts, 24 August, 1854. His father, Samuel, possessed "Puritanic piety," and his habits of serious thought on metaphysical subjects obtained for him the title of "Philosopher Woods." The son was brought up strictly, and while very young was conversant with the works of John Locke and Jonathan Edwards. He was graduated at Harvard in 1796, taught, studied theology at Somers, Connecticut, and in 1798 was ordained pastor at Newbury, Massachusetts When the Andover theological seminary was founded in 1808 he became professor of Christian theology there, holding that chair for thirty-eight years, and becoming professor emeritus in 1846. Dartmouth gave him the degree of D. D. in 1810. Dr. Woods was active in the establishment of the American tract society, the Temperance society, and the board of commissioners of foreign missions, of whose prudential committee he was a member for twenty-five years. He ably defended orthodox Calvinism against Unitarian theology, and while he admitted improvements in theologians and theological science, thought theological truths were fixed and unalterable. His literary reputation dates from his contribution in 1805 of a series of papers in the " Panoplist," a religious periodical, in which he defended Calvinism against Joseph Buckminster, William Channing, and other Unitarian divines. Dr. Henry B. Smith says of him : "He is emphatically the' judicious ' divine of the later New England theology. He educated more than 1,000 preachers, who had neither crotchets nor airy aims." He left in manuscript a "History of Andover Seminary." His publications in-chide " Letters to Unitarians" (Andover, 1820) ; "Lectures on the Inspiration of the Scriptures" (1829); " Memoirs of American Missionaries" (1833); " Examination of the Doctrine of Perfection" (1841); "Lectures on Church Government" (New York, 1843);" Lectures on Swedenborgianism" (1846); and his collected works, containing lectures, essays, sermons, and reviews (5 vols., Andover, 1849-'50).
His son, Leonard, scholar, born in Newbury, Massachusetts, 24 November, 1807; died in Boston, Massachusetts, 24 December, 1878, was graduated at Union college in 1827 and at Andover theological seminary in 1830. In 1831-'3 he was resident graduate scholar at Andover, and in 1833 he was licensed to preach. His private pupil, Richard Henry Dana, says of him: " At the age of twenty-four years he had been the first scholar in the Phillips academy, the first in every branch at Union, had been graduated at the Theological seminary the acknowledged foremost man of his period, and had published a translation of Knapp's 'Christian Theology, ' enriched with a long and fully thought-out preface, with original notes showing profound scholarship. He was assisting Professor Stuart in his commentary on the Epistle to the Romans, ' and aiding Professor Robinson in editing the ' Biblical Repository, ' then the most scholastic periodical in America, and was assistant instructor of Hebrew in the seminary." He edited the " Literary and Theological Review" in New York city in 18"34-'7, and although that periodical was the organ of the Presbyterian and Congregational churches, he directly opposed the opinions of many of its supporters, objecting to the proposals of temperance and anti-slavery societies and popular revivalists, and to the German Reformation, and defending the few and simple conditions of admission into the Anglican communion, as compared with the minute requirements of doctrine in his own church. He was professor of sacred literature in Bangor theological seminary in 1836-'9, and from 1839 till 1866 president of Bowdoin. He never accepted a pastoral charge, but occasionally delivered sermons and addresses. He went abroad in 1833, and contracted friendships with eminent theologians in Rome and in Oxford. His familiarity with the classics caused him to be congratulated by Gregory XVI. for his "excellent Latin and the richness of his discourse," and the Oxford theology having won his approval, he was the theological champion and personal friend of Dr. Edward B. Pusey. "He was even more remarkable, perhaps, for his conversations than for his public addresses," says his biographer, Professor Edwards A. Park. Having resigned the presidency of Bowdoin in 1866 (see the accompanying vignette), he accepted from the legislature of Maine a commission to visit Europe to obtain materials for the early history of the state. "He engaged the assistance of Dr. John G. Kohl in the work, which subsequently assumed shape in his "Discovery of Maine" (Portland, Maine, 1868), and procured the Hakluyt manuscript of the "Westerne Planting." Dr. Woods was preparing this document for the press when his health declined, and the papers were completed and published by Charles Deane, in the "Proceedings of the Maine Historical Society" (Portland, 1877). Dr. Woods furnished other valuable matter, which appeared in the 1st and 2d volumes of the publications of that society, and was engaged in further work when his materials were destroyed by a fire that consumed his entire library. Harvard gave him the degree of D. D. in 1846, and Bowdoin that of LL. D. in 1866. Besides the works already referred to, including his translation of George Christian Knapp's "Christian Theology" (2 vols., New York, 1831-'3), Dr. Woods published an "Address on the Life and Character of Parker Cleveland (Portland, Maine, 1859), and "Address on the Opening of the New Medical Hall of the Medical School of Maine" {1862). See a "Memorial " of him. by Edwards A. Park (Andover, 1880), and an article by Richard H. Dana in the "Century Magazine" for June, 1881.

Edited Appletons Encyclopedia, Copyright © 2001 VirtualologyTM

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Leonard Woods (1807-78) was the fourth president of Bowdoin College.

Life and career

"Born in Newbury, Massachusetts, Woods attended Phillips Andover Academy before graduating from Union College in 1827. After having graduated from Andover Theological Seminary, he made a translation of George Christian Knapp's Christian Theology, which became long used as a textbook in American theological seminaries. "


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From the Net

(7.) George Christian Knapp, Lectures on Christian Theology, trans. Leonard Woods Jr. (Philadelphia: J. W. Moore, 1851). According to Woods's biographer Edwards Amasa Park, the Lectures on Christian Theology was first published at Andover Theological Seminary in 1831. Park, The Life and Character of Leonard Woods (Andover, Mass.: Warren F. Draper, 1880), 8.

(8.) For a discussion of Knapp, see John Ker, Lectures on the History of Preaching (London: Hodder and Stoughton, 1888), 224-25; and B. B. Edwards and E. A. Park, Selections from German Literature (Andover, Mass.: Gould, Newman, and Saxton, 1839), 204-5.

(9.) Woods's private papers show that as early as 1832 he was exchanging books in German by both Tholuck and Neander with John Yates, a professor at Union College. John A. Yates to Leonard Woods Jr., Nov. 6, 1832, and Yates to Woods, Dec. 5, 1832. In the first-named letter, Yates asked Woods, "when you visit Germany I wish you would bring back another copy [of Neander's Church History] in manuscript or (it maybe published) in print for which I will pay you the cost." Leonard Woods Papers, Bowdoin College Archives, Brunswick, Me. For the influence of the German mediating theology on American Congregationalism, see Robert T. Hardy, A History of Union Theological Seminary in New York (New York: Columbia University Press, 1987), 2-25.

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Where did Knapp teach? Halle University - the warm womb of Pietism.

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Tholuck taught at Halle. He is far better known today than Knapp. Here is Wikipedia on Tholuck.

Here he made it his aim to combine in a higher unity the learning and to some extent the rationalism of Johann Salomo Semler with the devout and active pietism of A H Francke; and, in spite of the opposition of the theological faculty of the university, he succeeded in changing the character of its theology.

This he achieved partly by his lectures, but above all by his personal influence on the students, and, after 1833, by his preaching. His theological position was orthodox, but laid more stress upon Christian experience than upon rigid dogmatic belief.

Hoenecke was Tholuck's pupil, maybe even his star pupil.
So we have Knapp's book used all over America as a doctrinal book. The advantage it had for the Synodical Conference was its printing both in German and English.
Knapp's book was available in time for the Synodical Conference to form.
So the next question is - what did Knapp teach and did other influential (non-Lutheran) theologians teach the same thing?

SP Schroeder

Comments featured on Issues, Etc.

WELS President: Church Growth Q & A
November 10, 2008 by Rick

This question and answer recently appeared on the WELS Q & A website. Normally the questions are answered anonymously, but this question was answered and signed by WELS President Mark Schroeder:

"Q: I have one grandfather that was an LCMS minister and another was a WELS minister. I understand the history of their division and I accept the need. What I fear there is a trend in WELS to follow the same route as LCMS. In the desire to increase church attendance many WELS congregations are not making a solid doctrinal stand. Law and Gospel are still present but one must look for it. Do these same concerns exist at our seminaries and synod offices?

A: Thank you for your concern about the centrality of Law and Gospel in our preaching and teaching. God has promised that his Church will endure until Jesus returns again, but he has made no promises that individual church bodies or synods will always be blessed with the pure doctrine. That is why the words of the Apostle Paul in 1 Corinthians 15:2 are such an important reminder for our synod: “Now, brothers, I want to remind you of the gospel which I preached to you and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you will have believed in vain.” In other words, our synod and its congregations will need to be vigilant in holding on to the truth of Scripture and careful to preach solid Law and Gospel boldly and consistently.

I assure you that I share these concerns, and I know that our seminary faculty would say the same. As we face declining numbers in worship and in church membership, we will want to avoid the temptation to resort to methods or “quick fixes” which rely on something other than the means of grace, which alone can bring people to know their Savior and through which the Holy Spirit will work. All efforts to increase church attendance and membership need to be carefully evaluated in the light of God’s Word, not on the basis of “what works.” If we water down the message of Law and Gospel, if we change the message to a generic message that simply tells people what they want to hear (instead of what they need to hear), we will eventually have no gospel message left. We may fill churches, but the danger is that those churches will be filled with people whose true spiritual needs—the call to repentance and the assurance of full forgiveness in Christ—will not be met.

Please keep our synod, its congregations, and its pastors in your prayers as we address these important matters. Thank you for your concern.

In Christ,
Mark Schroeder, WELS president
[e-mail: mark.schroeder[at]sab.wels[dot]net]"

The watering down of Law and Gospel in our preaching and teaching is an extremely serious matter. In these difficult times, please pray also for President Schroeder, all laymen, and the one true Christian Church. We need God’s help.

***

GJ - This was copied from Rick, who copied it from WELS.net. There are some hints that Schroeder got his ideas from the Book of Concord. He sure did not learn this at the last Church and Change conference or at the WELS Airport.

Kelm may copy me on this: Faithfulness to the Word is success. I copied that from the ending of Walther's Law and Gospel, and Walther got it from Luther, so you can borrow it from me and pretend you made it up on your own.

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From Bailing Water:

Anonymous said...
I didn't take it that Ben had already sold out to C&C, just as bored with his traditional service and curious about contemporary. I also took him seriously inquiring as Freddy did, and thought he was approaching it rationally. That is unlike many C&C advocates who I think would find Freddy's argument difficult to refute.It's interesting to me, in viewing a bit about Ed Stetzer, it seems his battle is against the conservatives in the Southern Baptist denomination as well, not unlike what the church growth crowd finds in WELS. That really defines it as a methodology for me.And, as kind of an aside, it is curious to me that WELS (even conservative WELS) would rather read something from outside of Lutheranism than something from someone from Missouri. Just an observation. I read Parton's article about white-wine pietists, written over a decade ago, and things haven't changed much. An interesting short read if you have the time.Rob
November 19, 2008 7:51 PM

rlschultz said...
Rob,Your observation about conservative WELS laity reading outside of Lutheranism is spot on. I have noticed that in my own WELS congregation. Lifelong WELS members quickly jump on the latest evangelical book offering without being faithful Bereans. It is very disheartening. One explanation that I heard is that that there is so much that is wrong in the secular realm, that we should use whatever we can from "Christian" resources. All that glitters is not gold. As a WELS lifer, I can say with a great degree of certainty that we have been taught in a subtle way to hate Missouri. Yes, NPH sells some of the more common books of Walther, etc. Apparently, the synodical conference breakup has created a lot of bad blood. Still, it would be great to see WELS members think outside of the synod box. Unfortunately, my assessment is that there is a great degree of ignorance of the Lutheran Confessions among WELS laity. This may explain why we are in the current mess.
November 20, 2008 7:00 AM

Anonymous said...
"my assessment is that there is a great degree of ignorance of the Lutheran Confessions among WELS laity."Which comes from their pastors which comes from the Seminary. Sad, but true.
November 20, 2008 8:48 AM

Anonymous said...
To be honest, I think you are seeing a subtle shift in some of the younger fresh-out-of-seminary pastors, who seem to be taking a more confessional stance. Maybe it's just me, but that's my take.Also, I would suggest that anyone who has any interest in worship (and it seems like most here do) read "Gathered Guests" by Timothy Maschke. It is wonderful book that I found I couldn't put down. It is a book that the worship mavens in WELS think highly of (the Aaron Christies etc.), and is considered to be one of the top resources on Lutheran liturgical worship.Mr. Humility Police
November 20, 2008 10:19 AM

Enthusiasm-->Pietism-->UOJ-->Church and Change-->Doom

Universal Objective Justification owns the Synodical Conference partners: WELS, LCMS, ELS, even the nano-sects like the CLCs and LCR.

They are all doomed, bankrupt with Schwan's 30 pieces of silver, owned by Fuller, Willow Creek, Leonard Sweet, and Ed Stetzer.

UOJ Study and Commentary

UOJ has Spener for their father.

Bible study, Evergreen Lutheran High School Board of directors, Pastor Nathan Seiltz – 10/26/08

A. Objective justification is universal. Scripture teaches that God has reconciled the world to himself. This includes all people, believers and unbelievers. All, believers and unbelievers, have deserved death and damnation. Jesus came as the substitute for all. He obeyed the law for all. He died in the place of everyone. When Jesus rose, he rose as the substitute for every sinner. By his resurrection God declared sinners, all of them, forgiven. [GJ - Justification does mean the declaration of forgiveness, but where is this declaration of forgiveness for the whole world found in the Scriptures? It is found in the Brief Statement of the LCMS, but there too it is a claim without a foundation. Yet this claim is the basis for all UOJ opinions.] This is the good news Scripture reveals. This is the good news we proclaim to contrite sinners: “God has reconciled you to himself. Your sins are already forgiven. Calvary and the empty tomb are the proof of it.”

B. It is suggested, if not argued, that such an interpretation of Scripture and the teaching of objective justification we defend is something relatively new in Lutheranism. [GJ - Everything in this so-called Biblical study is found in the Pietistic, non-Lutheran lectures of George Christian Knapp, 1866, a very popular dogmatics book in English and German. Date? 1866. UOJ is from the mid-19th century and erupted from Pietism.] It is true that the terms objective and subjective justification are relatively recent. They are not found in the Confessions. It is also true that most of the time when the Scriptures speak of justification they do so in connection with believing. [GJ - The Scriptures and the Book of Concord agree in treating justification the same way - justification by faith.] They speak of subjective justification. Yet the fact remains that terms objective justification and subjective justification do convey thoughts which the Scriptures teach, as all orthodox theologians have confessed. [GJ - This is gourmet baloney. No one taught OJ or UOJ before the 19th century. Robert Preus, who actually read the orthodox theologians, refuted the pastor's claim years ago, in Justification and Rome.]

C. When objective justification is denied, faith becomes a condition of salvation instead of the means through which we receive salvation. When speaking of salvation, we don’t want to turn a person’s attention inward to his faith, but outward to the grace of God. Preaching about faith will not produce faith, but proclaiming God’s love and mercy and forgiveness will produce believing hearts.
[GJ - This is a Straw Man fallacy. UOJ is Enthusiasm and should be denied. Justification by faith is a message about the Gospel. Preaching against faith will exterminate faith, which can be proven in the apostasy of Church and Change, the last belch of the UOJ generation. Emphasizing the efficacy of the Word, which is taught in the Scriptures and the confessions, increases trust in God's Word.]

D. To justify in the Bible always has the meaning “to declare righteous.” Never do the terms denote a qualitative change in man, a physical or medicinal thing. The change which is meant is not a change in one’s person, but a change in one’s status before God. In the matter of salvation it is God’s pronouncing a sinner righteous—an act which takes place apart from man. God declares sinners righteous not because of anything he foresaw in man, but for the sake of Christ, the sinner’s substitute. [GJ - He appears to be arguing against "in view of faith" but that is not the issue. He concedes the meaning of justify, so where are the words of Universal Forgiveness?]

E. A quick look at the terms ought to be sufficient to remind ourselves of the Lutheran doctrine of objective or universal justification–that God at the resurrection of Christ declared sinners justified, universally, excluding none, and objectively, whether they believe it or not.
[GJ - Where exactly is this declaration of universal forgiveness recorded?]

F. Romans 5:18, 19: “Just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” [GJ - He has refuted himself. Many are justified. No verse says or implied that everyone is forgiven, without faith, without the Word, without the Means of Grace. To say that people have grace--forgiveness--without the work of the Spirit is pure Enthusiasm. Enthusiasm-->Pietism-->UOJ-->Church and Change. By the way, Enthusiasm is roundly condemned in the Book of Concord.]

Historically, this reference in Romans is ranked as the principal sedes doctrinae for objective justification. Verse 18 informs us that because of Adam’s sin a verdict of condemnation was pronounced on all men; because of the one act of righteousness by Christ a verdict of acquittal was pronounced on all men. There can be no question that verse 18 teaches universal and therefore objective justification.
[GJ - Yes, historically, in the sects of a few Midwest Lutherans, from C. F. W. Walther and his disciples.]

G. 2 Corinthians 5:19: “God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the word of reconciliation.”
The passage does not contain the word righteousness, but it ranks as strong support for the doctrine of objective justification because of the manner in which it speaks of the synonymous term reconciliation. In Christ God has reconciled the world to himself. A change has taken place. The change was not in man. Man remained unchanged, by nature sinful, hostile to God.

Orthodox theologians for the most part have spoken of the change as a change in man’s status before God. Previously God viewed the world apart from Christ—and it stood condemned. Now God views the world in the light of Christ’s work of redemption and has declared the world righteous, forgiven.
[GJ - Oh yes, all the people in Hell have been given the status of guilt-free saints. And the Hottentots are justified without faith too. All this can be found in the fanatical UOJ books, 19th century and later. Their favorite UOJ theologian, E. Preuss, turned Roman Catholic.]

H. There are many other passages of Scripture that support the doctrine of objective justification:
“Look, the Lamb of God, who takes away the sin of the world” (Jn 1:29).

“He is the atoning sacrifice for our sins, and not only for ours, but also for the sins of the whole world” (1 Jn 2:2).
[GJ - The Atonement is universal. The message of reconciliation is the Gospel Promise which produces faith. Man's faith receives the Promise, which is forgiveness of sin.]

Any reference that announces that Christ has paid for sin, offered himself as a sacrifice, paid the ransom, shed his blood, finally teaches objective justification. Men’s sins are paid for whether they believe it or not.
[GJ - It is true that Christ has paid for the sins of the world. This payment or redemption is true, but the effect does not take place apart from the Means of Grace.]

I. To illustrate the history of universal and therefore objective justification in Lutheran doctrine we go back to Luther. Anyone who has read Luther’s “Treatise Concerning the Keys” of 1530 can hardly deny that Luther believed in objective justification. The following paragraph sums up Luther’s thoughts quite well:
Even he who does not believe that he is free and his sins forgiven shall also learn, in due time, how assuredly his sins were forgiven, even though he did not believe it. St. Paul says in Ro 3(3): “Their faithlessness nullifies the faithfulness of God.” We are not talking here either about people’s belief or disbelief regarding the efficacy of the keys. We realize that few believe. We are speaking of what the keys accomplish and give. He who does not accept what the keys give receives, of course, nothing. But this is not the keys’ fault. Many do not believe the gospel, but this does not mean that the gospel is not true or effective. A king gives you a castle. If you do not accept it, then it is not the king’s fault, nor is he guilty of a lie. But you have deceived yourself and the fault is yours. The king certainly gave it. LW 40 363-369
[GJ - This shows the Atonement is universal. Luther is very clear about the Means of Grace and his condemnation of Enthusiasm.]

J. The Confessions also speak frequently of universal and therefore objective justification:
1) But the Gospel is properly such a doctrine as teaches what man who has not observed the Law, and therefore is condemned by it, it to believe, namely, that Christ has expiated and made satisfaction for all sins, and has obtained and acquired for him, without any merit of his, forgiveness of sins, righteousness that avails before God, and eternal life. Formula of Concord V, 4; Trig., p 801.
[GJ - This is another attempt to turn the Atonement into universal forgiveness without faith. Sorry. No go.]

2) (God in His purpose and counsel ordained:) That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life. Formula of Concord, Solid Declaration XI, 15, Trig., p 1069

K. While the election controversy was in its second stage in the first years of the 20th Century, a somewhat related controversy over objective justification erupted. This development prompted August Pieper to write for the third volume of the Quartalschrift his unforgettable article. The conclusion reads:

One cannot oppose any doctrine of God’s Word with impunity; this increases sin and guilt, damages consciences and blinds the heart. One error begets another, as in the election controversy the insistence on intuitu fidei soon brought with itself the synergistic doctrine of conversion. But whoever molests the doctrine of justification stabs the gospel in the heart and is on the way of losing entirely Christian doctrine and personal faith and of falling into the arms of heathenism, even if he ever so much emphasizes justification by faith.
[GJ - Augie got one thing right - failing seminary, failing college, failing synod: apostasy reigns at The Love Shack. UOJ has almost destroyed the sect, but the Gospel cannot be stabbed in the heart. The Gospel needs no protection from man.]

***

GJ - As I wrote to one WELS District President, "Why is WELS rife with Enthusiasm, Church and Change, Rock-N-Roll?" The answer is - UOJ.

Here is one source of UOJ, from 1866, a famous book printed in English and German, just in time to influence the Synodical Conference:

Leonard Woods (1807-78) was the fourth president of Bowdoin College.

Life and career

Born in Newbury, Massachusetts, Woods attended Phillips Andover Academy before graduating from Union College in 1827. After having graduated from Andover Theological Seminary, he made a translation of George Christian Knapp's Christian Theology, which became long used as a textbook in American theological seminaries.

Knapp is the man who agrees with WELS. Not Luther. Not Calov. Not J. Gerhard. Certainly not the Book of Concord. Not Chemnitz. Not Melanchthon.

Hoenecke came from Halle, the center of German Pietism.

Let's hear from Melanchthon and Luther, quoted in the Book of Concord:

J-528
"Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ." Apology of the Augsburg Confession, IV. #48. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Heiser, p. 36.

J-545
"These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the Father, and are eternally saved." Formula of Concord, Thorough Declaration, III. #10. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 250.

The Lutherans Song Link

You must click on this link to get the hilarious Lutheran song.

Big mistake in the video - Garrison Keillor was never a Lutheran. He belonged to the Pietistic sect, the Plymouth Brethren. He feigned being a Lutheran because many in his Minneapolis audience were. Besides, it is difficult to tell a nominal Lutheran from a Pietist.

Luther: A Mighty Fortress, Organ

"A Mighty Fortress is Our God"
by Dr. Martin Luther, 1483-1546
Composite Translation from the Pennsylvania Lutheran CHURCH BOOK of 1868

1. A mighty Fortress is our God,
A trusty Shield and Weapon;
He helps us free from every need
That hath us now o'ertaken.
The old evil Foe
Now means deadly woe;
Deep guile and great might
Are his dread arms in fight;
On Earth is not his equal.

2. With might of ours can naught be done,
Soon were our loss effected;
But for us fights the Valiant One,
Whom God Himself elected.
Ask ye, Who is this?
Jesus Christ it is.
Of Sabaoth Lord,
And there's none other God;
He holds the field forever.

3. Though devils all the world should fill,
All eager to devour us.
We tremble not, we fear no ill,
They shall not overpower us.
This world's prince may still
Scowl fierce as he will,
He can harm us none,
He's judged; the deed is done;
One little word can fell him.

4. The Word they still shall let remain
Nor any thanks have for it;
He's by our side upon the plain
With His good gifts and Spirit.
And take they our life,
Goods, fame, child and wife,
Let these all be gone,
They yet have nothing won;
The Kingdom our remaineth.

Hymn #262
The Lutheran Hymnal
Text: Psalm 46
Author: Martin Luther, 1529
Translated by: composite
Titled: "Ein' feste Burg ist unser Gott"
Composer: Martin Luther, 1529
Tune: "Ein' feste Burg"
1st Published in: Klug's Gesangbuch
Town: Wittenberg, 1529

Neander: Praise to the Lord, The Almighty

Johann Sebastian Bach (1685-1750)
LOBE DEN HERREN BWV 137 (1725)
Thomanerchor Leipzig
Gewandhausorchester Leipzig
GÜNTHER RAMIN (1898-1956)
rec. 1953

Lobe den Herren, was in mir ist, lobe den Namen!
Alles, was Odem hat, lobe mit Abrahams Samen!
Er ist dein Licht,
Seele, vergiss es ja nicht;
Lobende, schließe mit Amen!

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"Praise to the Lord, the Almighty"

by Joachim Neander, 1650-1680
Translated by Catherine Winkworth, 1829-1878

1. Praise to the Lord, the Almighty, the King of creation!
O my soul, praise Him, for He is Thy Health and Salvation!
Join the full throng:
Wake, harp and psalter and song;
Sound forth in glad adoration!

2. Praise to the Lord, who o'er all things so wondrously reigneth,
Who, as on wings of an eagle, uplifteth, sustaineth.
Hast thou not seen
How thy desires all have been
Granted in what He ordaineth?

3. Praise to the Lord, who hath fearfully, wondrously, made thee;
Health hath vouchsafed and, when heedlessly falling, hath stayed thee.
What need or grief
Ever hath failed of relief?--
Wings of His mercy did shade thee.

4. Praise to the Lord, who doth prosper thy work and defend thee,
Who from the heavens the streams of His mercy doth send thee.
Ponder anew
What the Almighty can do,
Who with His love doth befriend thee.

5. Praise to the Lord! Oh, let all that is in me adore Him!
All that hath life and breath, come now with praises before Him!
Let the Amen
Sound from His people again;
Gladly for aye we adore Him.

The Lutheran Hymnal
Hymn #39
Text: Neh. 9:6
Author: Joachim Neander, 1679
Translated by: Catherine Winkworth, 1863, alt.
Titled: "Lobe den Herren, den maechtigen"
Tune: "Lobe den Herren, den"
1st Published in: _Erneuertes Gesangbuch_
Town: Stralsund, 1665

Gerhardt: Evening and Morning

Evening and morning, sunset and dawning,
Wealth, peace and gladness, comfort in sadness,
These are Thy works; all the glory be Thine!
Times without number, awake or in slumber,
Thine eye observes us, from danger preserves us,
Causing Thy mercy upon us to shine.

Father, O hear me, pardon and spare me;
Calm all my terrors, blot out my errors,
That by Thine eyes they may no more be scanned.
Order my goings, direct all my doings;
As it may please Thee retain or release me;
All I commit to Thy fatherly hand.

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This beautiful hymn is not in The Lutheran Hymnal.

Neumark: If Thou But Suffer God To Guide Thee

Lutheran Hymn "Wer nur den lie­ben Gott lässt wal­ten" played in Reed Organ.

Words: Georg Neu­mark, 1641 (Wer nur den lie­ben Gott lässt wal­ten); first pub­lished in his Fort­ge­pflantz­er mu­sik­al­isch-po­et­isch­er Lust­wald (Je­na, Ger­ma­ny: 1657). Ca­ther­ine Wink­worth trans­lat­ed the words from Ger­man to Eng­lish in 1855, and pub­lished them in the Cho­rale Book for Eng­land, 1863.

Music: Neumark, Georg Neu­mark, 1641

The Lutheran Hymnal #518

Lyrics (Original translation):

If thou but suffer God to guide thee
And hope in Him through all thy ways,
He'll give thee strength, whate'er betide thee,
And bear thee through the evil days.
Who trust in God's unchanging love
Builds on the rock that naught can move.

What can these anxious cares avail thee
These never ceasing moans and sighs?
What can it help if thou bewail thee
O'er each dark moment as it flies?
Our cross and trials do but press
The heavier for our bitterness.

Be patient and await His leisure
In cheerful hope, with heart content
To take whatever thy Father's pleasure
And His discerning love hath sent,
Nor doubt our inmost want are known
To Him who chose us for His own.

God knows full well when time of gladness
Shall be the needful thing for thee.
When He has tried thy soul with sadness
And from all guile has found thee free,
He comes to thee all unaware
And makes thee own His loving care.

Nor think amid the fiery trial
That God hath cast thee off unheard,
That he whose hopes meet no denial
Must surely be of God preferred.
Time passes and much change doth bring
And set a bound to everything.

All are alike before the Highest:
'Tis easy for our God, We know,
To raise thee up, though low thou liest,
To make the rich man poor and low.
True wonders still by Him are wrought
Who setteth up and brings to naught.

Sing, pray, and keep His ways unswerving,
Perform thy duties faithfully,
And trust His Word: though undeserving,
Thou yet shalt find it true for thee.
God never yet forsook in need
The soul that trusted Him indeed.

Luther: Flung to the Heedless Winds

From Martin Luther: Hymns, Ballads, Chants, Truth page 8-13:

“On July 1, 1523, the infant Reformation saw executed in the Brussels market place Heinrich Voes and Johann Esch, two Belgian Augustinian monks and followers of Luther. Since wandering minstrels and their ballads served as the mass media of the day, Luther wrote this first hymn of the Reformation as a ballad recounting the martyrdom of these witnesses. First appearing in 1523 in broadsheet for, it, along with Luther’s tune, was published in Johann Walter’s 1524 Wittenberg hymnal.



Tr. F. Samuel Janzow, 1913 – 2001

Setting by Carl Schalk

Publisher – Concordia Publishing House (1982)



1. A new song now shall be begun,

Lord, help us raise the banner

Of praise for all that God has done,

For which we give Him honor.

At Brussels in the Netherlands

God proved Himself most truthful

And poured His gifts from open hands

On two lads, martyrs youthful

Through who He showed His power



2. One was named John, a name to show

He stood in God’s high favor.

His brother Henry, well we know,

Was salt of truest savor.

This world they now have left behind

And wear bright crowns of glory.

These sons of God had fixed the mind

Upon the Gospel story,

For which they died as martyrs.



3. From where the Foe in ambush lay,

He sent to have them taken

To force them God’s Word to betray

And make their faith be shaken.

Louvain sent clever men, who came

In twisting nets to break them.

Hard played they at their crooked game,

But from faith could not shake them.

God make their tricks look foolish.



4. Oh, they sang sweet, and they sang sour,

They tried all their devices.

The youths stood firmly like a tow’r

And overcame each crisis.

In filled the Foe with raging hate

To know himself defeated

By these two lads, and he so great.

His rage flared high, and heated

His plan to see them burning.



5. Their cloister-garments off they tore,

Took off their consecrations;

All this the youths were ready for,

They said Amen with patience.

They gave to God the Father thanks

That He would them deliver

From Satan’s scoffing and the pranks

That make men quake and shiver

When he comes masked and raging.



6. The God they worshipped granted them

A priesthood in Christ’s order.

They offered up themselves to Him

And crossed His kingdom’s border

By dying to the world outright,

With ev’ry falsehood breaking.

They came to heaven pure and white;

All monkery forsaking,

They turned away from evil.



7. A paper given them to sign –

And carefully they read it –

Spelled out their faith in ev’ry line

As they confessed and said it.

Their greatest fault was to be wise

And say, “We trust God solely,

For human wisdom is all lies,

We should distrust it wholly.”

This brought them to the burning.



8. Then two great fires were set alight,

While men amazed did ponder

The sight of youths who showed no fright;

Their calm filled men with wonder.

They stepped into the flames with song,

God’s grace and glory praising.

The logic choppers puzzled long

But found these new thing dazing

Which God was here displaying.



9. They now regret their deed of shame,

Would like to slough it over;

They dare not glory in their blame,

But put it under cover.

They feel their gnawing infamy,

Their friends hear them deplore it.

God’s spirit cannot silent be,

But on Cain’s guilty forehead

He marks the blood of Abel.



10. The ashes of the lads remain

And scatter to all places.

They rise from roadway, street, and lane

To mark the guilty faces.

The Foe had used a bloody had

To keep these voices quiet,

But they resist in ev’ry land

The Foe’s rage and defy it.

The ashes go on singing.



11. And yet men still keep up their lies

To justify the killing;

The Foe with falsehood ever tries

To give to guilt clean billing.

Since these young martyrs’ holy death

Men still continue trying

To say, the youths with their last breath

Renounced their faith when dying

And finally recanted.



12. Let men heap falsehoods all around,

Their sure defeat is spawning.

We thank our God the Word is found,

We stand it its bright dawning.

Our summer now is at the door,

The winter’s frost has ended,

Soft bud the flowers more and more,

By our dear Gard’ner tended

Until He reaps His harvest.”

---

"Flung to the Heedless Winds"

by Martin Luther, 1483-1546

1. Flung to the heedless winds
Or on the waters cast,
The martyrs' ashes, watched,
Shall gathered be at last.
And from that scattered dust,
Around us and abroad,
Shall spring a plenteous seed
Of witnesses for God.

2. The Father hath received
Their latest living breath,
And vain is Satan's boast
Of victory in their death.
Still, still, though dead, they speak,
And, trumpet-tongued, proclaim
To many a wakening land
The one availing Name.

Hymn 259
The Lutheran Hymnal
Text: Acts 7: 59
Author: Martin Luther, 1523 st. 9
Translated by: John A. Messenger, 1843
Titled: "Ein neues Lied wir heben an"
Tune: "Denby"
Composer: Charles J. Dale, 1904

Stetzer on Ice: Comments from Bailing Water

WELS is getting embarrassing.

Bailing Water:

Anonymous said...
I have never posted on here but have watched this blog for the last year. I am amazed at several things. First of all, It is frightening how sublte (sic) the Church and Change movement has been. Now it seems that the fight is on again. The Change movement hires a Baptist speaker again. The COP closes its eyes and turns its head. The mission churches in our synod continue follow the rock and roll trends and hide communion. They were told not to drop the name Lutheran yet they hide their Lutheran affiliation.

I have decided that I have not left my synod, my synod has left me. I will no longer support the mission efforts of the WELS. My own WELS pastor is confessionally sound and yikes we even have weekly communion. He has told me he doesn't get involved in the larger synodical politics.

It is amazing that so many of you on both sides are mean-spirited. You scream that this blog needs to be shut down yet you return. Where else do welsers go for frontline synodical information? [GJ - Um, Ichabod.]

Those on the other side. How many of you have talked to your pastor about Ed Stetzer and our Rock and Roll churches?

That is my little rant!

November 16, 2008 7:16 AM

Anonymous said...
Yes, I have spoken extensively to my pastor about Ed Stetzer and the Rock n Roll mission start-ups. He has spoken to the District President. We await action from President Mark Schroeder and the COP. I let it be known that if Ed Stetzer does speak at the conference, I will be severing from WELS.

November 17, 2008 10:52 PM

CCM Hymns Wanted for the Blog: Classical Christian Hymns

Blog follower Joseph Schmidt got me started with video hymns, with some prodding from Norm Teigen's example.

Finding a good rendition of a video hymn is rather time-consuming. I would like to post more hymn videos. If you know of some, send me the links. Joseph Schmidt has a number I will copy from his web page.

Here are some parameters:

1. I want Lutheran hymns above all, hymns by the great Lutheran hymn authors, such as Luther, Gerhardt, Melanchthon, Jacobs, Loy, Nicolai.
2. I like having the words scroll with the video, but I can also paste them from The Lutheran Hymnal.
3. I would also like the great classical Christian hymns, such as "For All the Saints," which got rave reviews already. Heber's "Holy, Holy, Holy" is another great one.

I will feature them in the upper left with links. Mrs. Ichabod and I sing "Lobet den Herren" each day, once or twice, in German.

Church and Change leaders are welcome to copy the embed code and paste the code on their websites.

I get to attend college graduations. Each time a senior sings "The Star-Spangled Banner." Just once I would like to hear the original music of the National Anthem, instead of the honky-tonk, scooped note, scatting, all over the scale showboating I am forced to endure. And that is what I think about updating the hymns with rock versions, to boost attendance.

The Word of God is efficacious in those hymns which are faithful to the Scriptures. The great hymns do not need Rock-N-Roll steroidal boosts.

You Read It First on Ichabod

They may have graduated from your nursing home!

I used to kid about Martin Luther College being turned into an old age home and live bait shop.

The live bait shop is not included in the motion, but I was clearly prophetic:

ADMINISTRATION COMMITTEE
1] A.03 MLC/THLA Joint Senior Housing Project 1
Motion made and carried that while the SC acknowledges and appreciates the efforts to think creatively, we are not convinced that the construction and operation of a Joint Senior Housing facility clearly fits with the mission of MLC.

WELS Budget Figures (Preliminary Only)

MINISTERIAL EDUCATION
ME Budget for FY 2009-2010 is estimated at $32,535,735. Subsidy request from the synod for FY 2009-2010 would be $13,584,852 (+20.2%)

MLC - $17,596,795 (691 enrollment)
LPS - $ 6,345,490 (320 enrollment)
MLS - $ 4,349,400 (193 enrollment)
WLS - $ 4,244,050 (122 enrollment)

WORLD MISSIONS
World Missions Budget for FY 2009-2010 is estimated at $12,043,800 (+9.1%)

HOME MISSIONS
Home Missions Budget for FY 2009-2010 is estimated at $11,827,454 (+25.3%)

PARISH SERVICES
Parish Services Budget for FY 2009-2010 is estimated at $4,443,900 (+18.5%)
[GJ - Big savings - install links to Fuller, Willow Creek, and Leonard Sweet on the WELS.net page - elminate Perish Services altogether.]

ADMINISTRATIVE SERVICES
Administrative Services Budget for FY 2009-2010 is estimated at $4,378,424 (+25.4%)
Support Services Budget for FY 2009-2010 is estimated at $2,585,023 (-7.4%)
Mission Advancement* Budget for FY 2009-2010 is estimated at $4,833,373 (+11.6%)

* Mission Advancement includes Ministry of Christian Giving ($2,398,884), Communication Services ($759,200) , and Technology ($1,675,289)
[GJ - Big savings - Hire a prep school kid with green skin and patchy hair. Trade him video games and a game computer for work.]

C.E.O. Ministries - Another WELS Church and Change Black Hole

Brian Lampe posing with the Church and Change banner.

The usual suspects - Jeske, Ski, Church and Change.

C.E.O. Ministries

---

Brian Arthur Lampe, CEO of CEO


"Brian Arthur Lampe delivers a one-two punch to the devil and his schemes with his high powered, enthusiastic, energetic life-applying Biblical motivational speaking. We are on a quest for authentic God. By including Brian Arthur Lampe, you will have more than just a rally or a Bible study. You and your congregation will be providing men, women, and youth with an encouraging process that teaches them how to live lives of authentic Christianity as modeled by Jesus Christ and directed by the Word of God." Christian Speaker Network describes Brian's denomination as Christian.


I am trying to figure out C.E.O. Ministries. Here is a promo from WELS' Church and Change (the outfit "shut down" by WELS):

Parent's Ministry - CEO
Brian and Tracy Lampe


Your baby is now a teenager, going through all of the teenage rites of passage. Between school, friends, God, and a social life, their lives seem to be a foreign country to you. The little boy or girl that once told you everything now has to be hounded to give you even a snippet of thought. Yet there are three things you should know about what is going on in your Christian teen's head that will make your relationship a little better…
Click the link to find out!

CEO also has programs for:
Men's Ministry
Students Ministry
Couples Ministry
Corporate Ministry
Email: Brian@CEO-Ministries.com
Website: www.ceo-ministries.com/parents.html

They are endorsed by WELS. Their March activity is linked from the WELS.net website.

It's also listed on Section Q, which is from CLR (formerly WELS Lutherans for Life).

John J. Wonders designed their former website. He describes himself as a "Clydesdale in training."

There is a link to Victory of the Lamb Lutheran Church, where women are invited to attend the Bible Babes group.

At St. Paul's Lutheran Church, Muskego:

Check Us Out;

Whether you are a committed Christian or investigating Christianity we invite you to check us out this Sunday at our student center. Doors open at 9:00am. Food and beverages are served between 9:30-10:30a.m. and Brian Arthur Lampe turns it up a notch or two for Jesus!

St. Paul's does a lot with Prayer Warriors, which is a Reformed mania. The Church and Change, Church Growth people like to emphasize prayer in a typical heretical way.

Here is a profile for Brian Arthur Lampe:

Driver
UPS
(Religious Institutions industry)

September 2006 — Present (1 year 6 months)

Owner
CEO Ministries
(Religious Institutions industry)

September 2006 — Present (1 year 6 months)

Brian Arthur Lampe’s Education
Wisconsin Lutheran
1984 — 1987

Project Airport - WELS - More Church Growth - Prepare For More Nosedives

BHM: Project Airport


Our mission counselors and cross-cultural consultant planned Project Airport to assist our District Mission Boards to better serve their missions. Part of the reason for inviting every DMB member to attend was that many new men have been elected to their position who were not present for the original training (back in the previous century) in the Barnabas Project, a very useful and helpful tool for shepherds.

The airport theme was chosen because of so many parallels between equipping, supporting, maintaining and making improvements in airline service and in our service to our missions and missionaries.

As we planned, we began to realize the benefit of bringing together in one place (actually, two places: Denver and Chicago) not just DMB members, but also all those who are or can be involved in assisting our missions, missionaries, and congregations who have the potential to start new mission ministries. So we invited District Presidents, Synodical Council (SC) district representatives, the Board for Parish Services (BPS) Administrator, Commission on Adult Discipleship (CAD), Commission on Evangelism (CoE) and WELS Kingdom Workers (WKW) to attend. We really appreciated the gracious response to our invitations. All told, our WELS VP, 6 district presidents, our BPS Administrator, 4 SC men, 5 CAD, 12 CoE, and 64 DMB members attended the workshops. It was a well-rounded group that actively participated in the breakouts and seemed to appreciate the opportunity to grow and work together for the sake of our Lord Jesus and his kingdom.

Throughout both gatherings, we were enriched and uplifted with consistently inspiring devotions from the word of our God. The analogies to airplanes and airports were many, creative, and seemed exceedingly appropriate to our church as we followed the themes of “Trusting God’s outreach promises” (Cares), “Sometimes it’s hard to get off the ground” (Westra, Gauger), “It takes a lot of people for an airplane to fly”(Hagedorn), “The value of regular maintenance” (Geiger, Fisher), and “Working with God to set missions free to fly”(Birkholz). The singing was wonderful, both with and without accompaniment.

Pastor Hagedorn kept the fast-paced conference on its rather tight schedule. Ten different presenters led the workshops. The airport/airplane analogies continued. The workshops were presented according to five consecutive categories, each one building on the previous one:
• Outreach Orientation (awareness-possibilities upon taking off)
• Outreach Orientation (development/foundation—getting plane ready to fly)
• Awareness of our Culture and Community (aware of fellow passengers)
• Partnership and Connections (co-workers needed in order to fly)
• One on One Impact Training (pilot and crew)

Awareness

MC Schulz took off with quite a list of God’s grace at work among us through the many and varied examples of new mission starts and ministries associated with home missions and NA Outreach. CAD Administrator Kehl reviewed NAO with us and then led a breakout session encouraging us to consider ways to broaden its impact. You will notice the enthusiastic responses which were posted on newsprint around the conference room.
Foundation

Cross Cultural Consultant Kehl then led us in a lively session and breakout focused on the spiritual foundations which lead individuals and churches to be outreach oriented.

Culture
MC Schulz brought us into the 21st century culture, helping us to understand our world and giving us some great questions for us to consider as we work to share the news of Jesus with those who think differently than we (possible new passengers on our plane). Hispanic Consultant Roth helped us get into the shoes of today’s immigrants with a card game that got everyone confused, and Hmong Coordinator Piepenbrink helped us realize an Asian perspective on our BHM guiding principles for cross cultural ministries.

Partnership and Connections

CoE Administrator Hintz helped us realize the value of a good ground crew as he outlined a model outreach-minded congregation. Pastors Roth and Piepenbrink outlined their services. Pastor Warnecke from WKW's touched on the many ways they are available to serve our mission fields. MC Schulz offered a look at some of the new and innovative ways in which mission ministries are starting these days. We then were broken out into small groups to consider how and where each of our districts might start new ministries. After that, Mel explained how we can get money for all this, if there’s any available.

One on One Training

With the big picture concerning “flight plans” established the previous day, Tuesday helped us focus our attention on the “crew”: our missionaries and leaders. MC Schulz and John Tappe took us on an excellent guided tour of the Barnabas program, showing us how they use its many tools to encourage and assist the men on the front lines and how there is more than enough material on its pages to help every DMB member become a more able and helpful shepherd to those they serve. It should be mentioned that the two men had recently reviewed, edited, and updated the Barnabas manual.

MC Schuppe offered some useful helps on mentoring, gleaned from his personal experience and study, and MC Huebner led us through some coaching approaches (with assistance from Mrs. Christy Geiger’s materials) which seem to be bringing blessings to many. Districts were then asked to work together to decide on which kind of approach (shepherd/mentor/coach) or combination of approaches they might use to best serve their missions/missionaries.

Where, from here?

We noticed throughout the day and a half there was little of the “in and out” traffic and sidebar conversations one sometimes witnesses at conferences as attendees sometimes seem to be wishing they were elsewhere. We give our God thanks for the high level of the quality of the presentations and devotions and the attendees’ enthusiastic participation in breakouts and small groups. The blessings of district coworkers (evangelism, CAD, DMB, etc.) learning, thinking, and planning together seemed apparent. We heard desires expressed for more of this kind of thing.

We are today making all the tools, breakout group responses, information, devotions and PowerPoint presentations from Project Airport (including the newly updated Barnabas Project) available to the BHM members on a CD.

We trust that the information was and is helpful and encouraging to all who attended. It sometimes happens that one attends this kind of workshop, is exposed to some things, but then goes home and becomes so busy again that the notebook sits on the shelf.

Our expectation is that there are those who put what they learned to good use right away when they arrived home. We need to continue to find new ways to encourage our sister churches to seek to start new mission ministries. The tools we’ve just been given are invaluable for that purpose.

We also trust that the sights of every DMB were raised. We can continue to grow as shepherds, using the Barnabas Project materials. Perhaps some are choosing or will choose a mentoring or coaching approach. We are right now looking for those with whom we could work together on pilot projects, intentionally making use of the shepherding/mentoring/coaching approach. We will figure out a way to prioritize it in our schedules so we can work alongside you (if you should so desire). Just let us know.

May God continue to bless the after-effects (jetwash?) of Project Airport!


MC’s Schulz, Schuppe, and Huebner and CCC Kehl


Close all Open All
Additional Information
Rev 2:3,4 Sometimes it's hard to get off the ground
The Twelve Foundations Of A Healthy Church
Toward a Maturing Congregation-Discussion
Outreach Orientation - Awareness
New Outreach Approaches
North American Outreach Stories
Outreach Orientation - Development
Maturing Congregation Presentation
Maturing Congregation workbook answers
Maturing Congregation workbook pages
Maturity-Assessing church health
Maturity-Assessing healthy church
Maturity-Assessing need for change
Maturity-SADMB analysis
NAO Outreach Awareness Presentation
NAO Phase Three Resources
NAO Presentation discussion
NAO Workbook pages
NAO-An Overview
New Outreach Approaches
Outreach Assessment-CP-Supplement-4
Outreach Assessment-MAP-Supplement-3
Outreach Awareness wookbook pages
Outreach in Today's Culture
Toward a Maturing Congregation-Discussion
Awareness of our Culture and Community
Guiding Principles of Cross-Cultural Ministries
Outreach in Today's Culture
Partnership and Connections
An Interview With A Neighbor
BHM Assistance
Card Game Teaching Points
Cristo Palabra de Vida flyer
Entrevista Con Un Vecino
Hispanic Culture
Immigration Summary
MC2 Guiding Principles
Model Congregational Evangelism Program-Outline
Model Congregational Evangelism Program
WELS Kingdom Workers
One on One Impact Training
Coaching Guidelines
Coaching-answer guide
Mentoring Guidelines
One Approach to Mentoring
The Barnabas Plan
Devotions and Other Materials
1 TH 3:2 The Value of Regular Maintenance
IS 40:29-31 Working with God to set missions free to fly!
IS 60:8-9 Designed to Fly with the Gospel
Rev 2:3,4 Sometimes it's hard to get off the ground
Sometimes it's hard to get off the ground
The Twelve Foundations Of A Healthy Church
The Value of Regular Maintenance
Trust in God's Outreach Promises

Church and Change Runs National WELS Conference Using Thrivent Money

Bored Member of Church and Change, Bruce Becker,
also has his hands on the purse strings of WELS via BPS.
When given the chance, he did not make his statement (bolded below) into one in harmony with the Scriptures and Confessions.
Obviously, Becker is an Enthusiast.

Forum to share ministry blessings

Filed Under: BPS, forum, leadership, Perish Services

To help WELS congregations reach more people with the gospel, the Board for Parish Services is hosting a national leadership forum. Leaders from 30 congregations across the country that have been blessed with significant growth in worship attendance over the past ten years are meeting in Milwaukee, Wis., Nov. 16-18 to discuss ministry trends, identify opportunities and challenges, and share ideas.

"This leadership forum is being held in response to the fact that worship attendance across the synod has been declining for the last 17 years," says Rev. Bruce Becker, administrator of Parish Services. "Our ultimate goal is to learn from these congregations: what they are doing and how God is blessing those efforts. And we want to share those ideas with other WELS congregations in similar ministry settings."

To prepare for this forum, Becker says each participating congregation was asked to gather feedback from its members. "We asked them, 'What factors, beyond the power of the gospel, do you believe are contributing to God's blessing of numerical growth in your congregation?' " says Becker. "We received 100 pages of responses that are encouraging and positive."

Becker says information and ideas coming out of this forum, which was funded by special gifts and a grant from Thrivent, will be reviewed for common themes and shared with synod leaders. "Although the forum is designed to be a blessing to all of our WELS congregations, I'm convinced the congregations involved will also benefit as they learn from one another about God's amazing blessings," says Becker.


------------------------------

GJ - One enraged member wrote to say the initial consultation with the Perish Assistant (Kelm's new/old call) costs $300. To come back with the full Church Growth package costs $9,000.

"I assume these guys are already getting a salary from synod, right? If they are so wise and knowledgeable, holding all the secrets to grow a church, why would a church need to pay these consultants for that information? I would think they'd be giving that advice and material out for free! What gimmick or scheme from a consultant could possibly outdo what the simple Word of God preached in truth and purity can do? The synod is facing a money crunch again but they're not alone. I'm sure most of the individual churches are struggling with their own set of bills and debts to pay. How could a parish consultant look them in the eye and ask for that kind of money, let alone sleep at night?"

How: For All the Saints

And now the entire Council of Presidents is too weak and timid to keep one false teacher, one Babtist bag of wind, from delivering another dose of toxic doctrine to the flock. In fact, the early Christian martyrs were so brave and peaceful in their deaths that the jeering Roman crowds were unnerved.

"For All the Saints Who from Their Labors Rest"
by William W. How, 1823-1897

1. For all the saints who from their labors rest,
Who Thee by faith before the world confess,
Thy name, O Jesus, be forever blest,
Alleluia! Alleluia!

2. Thou wast their Rock, their Fortress, and their Might;
Thou, Lord, their Captain in the well-fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia! Alleluia!

3. Oh, may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old
And win with them the victor's crown of gold.
Alleluia! Alleluia!

4. O blest communion, fellowship divine,
We feebly struggle, they in glory shine;
Yet all are one in Thee, for all are Thine.
Alleluia! Alleluia!

5. And when the fight is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave again, and arms are strong.
Alleluia! Alleluia!

6. But, lo, there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of Glory passes on His way.
Alleluia! Alleluia!

7. From earth's wide bounds, from ocean's farthest coast,
Through gates of pearl streams in the countless host,
Singing to Father, Son, and Holy Ghost,
Alleluia! Alleluia!

8. The golden evening brightens in the west;
Soon, soon, to faithful warriors cometh rest.
Sweet is the calm of Paradise the blest.
Alleluia! Alleluia!

Hymn #463
The Lutheran Hymnal
Text: Heb. 12:1
Author: William W. How, 1864, cento
Composer: R. Vaughan Williams, 1906, arr.
Tune: "Sine nomine"

Luther: O Lord, Loook Down From Heaven, Behold...Never Sung by Church and Change

From Martin Luther: Hymns, Ballads, Chants, Truth page 26-27:

“A paraphrase of Psalm 12, this hymn was written in 1523, the same time as many of Luther’s other psalm-hymns. It was published in the first Lutheran hymnal, Achtliederbuch, of 1524. Luther’s version of the psalm reflects much of his own experience in the early days of the Reformation. Though several different tunes were used for this text with various levels of success, the present tune dates from 1524 and is possibly by Luther himself."




1. O Lord, look down from heav’n, behold and let Thy pity waken;

How few are we within Thy fold, Thy saints by men forsaken!

True faith seems quenched on ev’ry hand, men suffer not Thy Word to stand;

Dark times have us o’er take.



2. With fraud which they themselves invent Thy truth they have confounded;

Their hearts are not with one consent on Thy pure doctrine grounded.

While they parade with outward show, they lead the people to and fro.

In error’s maze astounded.



3. May God root out all heresy and of false teachers rid us

Who proudly say: “Now, where is he that shall our speech forbid us?

By right or might we shall prevail; what we determine cannot fail;

We own no lord and master.”



4. Therefore saith God, “I must arise, the poor My help are needing;

To Me ascend My people’s cries, and I have heard their pleading.

For them My saving Word shall fight and fearlessly and sharply smite.

The poor with might defending.”



5. As silver tried by fire is pure from all adulteration,

So through God’s Word shall men endure each trial and temptation.

Its light beams brighter through the cross, and, purified from human dross,

It shines through ev’ry nation.



6. Defend Thy truth, O God, and stay this evil generation;

And from the error of its way keep Thine own congregation.

The wicked ev’rywhere abound and would Thy little flock confound;

But Thou art our Salvation.

Gerhardt: O Lord, I Sing with Lips and Heart

On Gerhardt's hymns in English.

Ich singe dir mit Herz und Mund, sing mit bei Bibel-TV

Ich singe dir
mit Herz und Mund
Herr meines Herzen Lust

ich sing und mach auf Erden
kund was mir von dir bewusst

Ich weiß dass du
der Brunn der Grad
und ewge Quelle bist

daraus uns allen
früh und spat
viel Heil und Gutes fließt

Was sind wir doch
Was haben wir
auf dieser ganzen Erd

das uns o Vater nicht von dir
allein gegeben werd

Was hat das schöne Himmelszelt
hoch über uns gesetzt

Wer ist es der uns unser Feld
mit Tau und Regen netzt

Wer wärmet uns
in Kält und Frost
Wer schützt uns vor dem Wind

Wer macht es dass
ma Öl und Most
zu seinen Zeiten findt

Wer gibt uns Leben und Geblüt
Wer lädt mit seiner Hand

den güldnen werten
edlen Fried
in unserem Vaterland

Ach Herr mein Gott
das kommt von dir
du du musst alles tun

du hältst die Wach
an unserer Tür
und lässt uns sicher ruhn

Du nährest uns von Jahr zu Jahr
bleibst immer fromm und treu

und stehst uns wenn wir in Gefahr
geraten treulich bei

Du füllst des
Lebens Mangel aus
mit dem was ewig steht

und führst uns in
des Himmels Haus
wenn uns die Erd entgeht

Wohlauf mein Herze
sing und spring
und habe guten Mut

Dein Gott der
Ursprung aller Ding
ist selbst und bleibt dein Gut

---

"O Lord, I Sing With Lips and Heart"
by Paul Gerhardt, 1607-1676

1. O Lord, I sing with lips and heart,
Joy of my soul, to Thee;
To earth Thy knowledge I impart
As it is known to me.

2. Thou art the Fount of grace, I know,
And Spring so full and free
Whence saving health and goodness flow
Each day so bounteously.

3. For what have all that live and move
Through this wide world below
That does not from Thy bounteous love,
O heavenly Father, flow?

4. Who built the lofty firmament?
Who spread the expanse of blue?
By whom are to our pastures sent
Refreshing rain and dew?

5. Who warmeth us in cold and frost?
Who shields us from the wind?
Who orders it that fruit and grain
We in their season find?

6. Who is it life and health bestows?
Who keeps us with His hand
In golden peace, wards off war's woes
From our dear native land?

7. O Lord, of this and all our store
Thou art the Author blest;
Thou keepest watch before our door
While we securely rest.

8. Thou feedest us from year to year
And constant dost abide;
With ready help in time of fear
Thou standest at our side.

9. Our deepest need dost Thou supply
And all that lasts for aye;
Thou leadest to our home on high,
When hence we pass away.

Hymn #569
The Lutheran Hymnal
Text: Ps. 92: 1
Author: Paul Gerhardt
Translated by: John Kelly, 1867, alt.
Titled: Ich singe dir mit Herz und Mund
Tune: Ich singe dir
1st Published in: "Harmonischer Liederschatz"
Town: Frankfurt, 1738

Ed Stetzer, WELS Church and Change Keynote Speaker, Southern Babtist Convention Speaker

Save $140 per ticket and spare yourself the embarrassment of being seen with WELS Schwaermer.
Watch Stetzer in the privacy of your home.
Actual quote: "Coming to the SBC every year makes me feel young and thin."


Let's go over the dates again:

1. Stetzer twittered his date with WELS Church and Change July, 2008.
   
2. Stetzer blogged about Lutherans, putting them down, August, 2008, bragging about his dates with Missouri and WELS. Do they kiss on the first date?
   
3. Stetzer put the Church and Change date on his calendar - November, 2009.
   
4. The WELS COP discussed this Church and Change invite.
   
5. I blogged about this, and Church and Change began denying and lying. Such brave leaders!
   
6. On their website, Church and Change did not even admit to having a conference in 2009, certainly not one with Stetzer speaking. Such honesty! Such candor!
   
7. Now Church and Change admits to a conference, but not to the Stetzer invite! Transparency? Thy name is not Church and Change.
   
   Conference 09
   Nov 5th - 7th
   Wyndham Milwaukee Airport Hotel and Convention Center
   
   C&C events are a great place to network with people who have similar ministries, situations and problems. Come, learn and benefit from everyone's experience!
   
   
   More information is coming soon!
   

Ah, but there is a pre-history to all this.

VP Don Patterson took a group to the Exponential Conference, where Ed Stetzer was one of the featured speakers.

Ski went went another group of WELS leaders to Drive 08, to hear Babtist Andy Stanley.

Oh, what a tangled web we weave,
When using Babtists to deceive.

Google "Church and Change" and This Article Poops Up

The triangles going up to the fish's mouth represent offering money
devoured by Church and Change buddies
(free vicars for Patterson, grant for Doebler, etc).
The triangles leaving the fish's rear end
symbolize Church and Change pooping on the synod
at every opportunity, fouling the water.
Center For Church Growth
P.O. Box 691006
Houston, Texas 77269-1006
1-281-894-4391
4growth@4churchgrowth.com


Six Secrets for Introducing Successful Change in Your Church:



Six Secrets for Introducing Successful Change in Your Church: Part 2: ©
by Charles Arn
Church Growth Magazine 14 (July-September, 1999): 3-4.

------------------------------------
"People, by nature, tend to resist change. Consequently, how you introduce a new idea in your church will greatly affect whether it is eventually adopted. Do not assume that the idea will be naturally accepted on its obvious merits. It will not. In fact, you are much safer (and more likely to be correct) in assuming that the idea will be resisted. People are allergic to change."


-----------------------------------

People, by nature, tend to resist change. Consequently, how you introduce a new idea in your church will greatly affect whether it is eventually adopted. Do not assume that the idea will be naturally accepted on its obvious merits. It will not. In fact, you are much safer (and more likely to be correct) in assuming that the idea will be resisted. People are allergic to change.
In a national study on churches' responsiveness to change, Paul Mundey, director of the Andrew Center (Elgin, IL), asked ministers the question: What is the most difficult change you have attempted to make in the church?

"Overwhelmingly," he reports, "respondents listed something connected with the worship or the Sunday morning schedule as the most difficult, including:


-the addition of a worship service, especially a contemporary one;

-a change in time for the existing worship service;

-a change in time for Sunday School;

-an attempt to introduce more contemporary elements into an existing worship service:"1
Here are six guidelines for successfully introducing change which will be helpful anytime a new idea is presented in your church and others must be convinced.

1. Introduce the idea as a way to reach an agreed upon goal. One of the best reasons for a church to spend time developing and adopting a mission statement is when it is time for change. If there has been previous thought, discussion, and prayer put into a mission statement, and if the congregation has adopted this statement of purpose, then subsequent change ideas are more likely to be supported if they are "positioned" as a step toward that previously agreed upon goal. In a bulletin insert several years ago, a congregation included a "Question-Answer" insert prior to launching a new worship service. The first question read:

Question: Why are two worship service options being studied?

Answer. Our Mission Statement states that we intend for ministry to be offered with a "diversity of options." This means any options offered take into consideration the needs of our church family and those of our community. Both experience and research indicate that a seeker-sensitive worship would allow us to have a significant impact on local people not now a part of our church fellowship, nor of any other church fellowship..."

2. Introduce the idea as an addition, not a replacement. Most people resist change not for fear of discovering the future, but for fear of discarding the past. If you were to present a new idea of a new worship service, for example, members should be assured that the present service will not be changed. The goal is to offer more options so that more people have the opportunity to be a part of the Body of Christ. You will have much more freedom to initiate a new service, and try new approaches, if those who attend the present service - and enjoy it - are not asked to give up "their service" as a result.

3. Introduce the idea as a short-term experiment, not a long-term commitment. Members who question whether the change is an appropriate or wise move for the church will be more open to accepting a "trial period" in which the new idea is implemented and then evaluated. Agree on a date when the new idea will be reviewed. At that time, collectively evaluate whether or not it is accomplishing its goals. If the "experiment" is, in fact, a successful step in the pursuit of the church's mission, it will be far easier at that time to obtain permission for a longer-term commitment. If it is not accomplishing its goals, it is to everyone's advantage to re-evaluate.

Another benefit of an initial "short-term" view toward the new idea is that we, as humans, are more tolerant of change if it is seen as a temporary condition. Then often we discover that the change is not as distasteful as we had feared and, in fact, is often more desirable than the past.

"Respondent after respondent," reports Mundey, "shared that the strategy of a 'trial period' had made it much easier to introduce change. People knew that the change was not permanent and that there would be opportunity to evaluate what had been done. That greatly increases the openness of a congregation to experimentation. This strategy also helps those seeking the change because they don't have their necks stuck out so far! If the experiment doesn't work, no one has lost great dignity or reputation because of it"2

4. Encourage enhancements to create ownership. Good goals are my goals; bad goals are your goals. If a member feels like the new idea is something in which he/she has a personal identity, that member will be more likely to support the idea and work for its success. Goal ownership comes through helping to formulate or refine the goal. Ask others for their suggestions on how the new idea can be most effective. In all likelihood their ideas will enhance the result as well as broaden goal ownership.

5. Sow seeds of creative discontent. Here is a principle of change that applies to all of life, including the church: "Voluntary change only occurs when there is sufficient discontent with the status quo." For many, the primary comfort of the church is its predictability. Things seem to be the same today as they have been for years. And it is that very stability which causes them to resist change in the church. "The solution," says Malphurs, "is to help those people and their churches discover that everything is not all right"3 In generating support for your new idea, seek to whet members' appetite for the greater ministry God desires and the more people he wants to reach through the church. Point out that to simply continue the present course will not, in all likelihood, realize such a dream.

There is a difference between destructive discontent and constructive discontent. Destructive discontent is a desire to leave the present for a more appealing past. Constructive discontent is a desire to leave the present for a more appealing future.

6. Start with the leaders. "A wise leader," observes Doug Murren, "will subscribe to a basic 3-step process in presenting new directions to the church: 1) explain the idea to the core group, 2) collaborate with the committed workers, and 3) share with the entire congregation,"4

As you begin to integrate these six principles of change into your methodology, you will find that many more of your proposals will be met with positive response, and your church will move forward in creative and effective new ways.

FOOTNOTES:

1Paul Mundey, Change and the Established Congregation. Elgin, IL: The Andrew Center, 1994; P. 33.

2 Mundey. Ibid. P. 36

3 Aubrey Malphurs. Pouring New Wine Into Old Wineskins. Grand Rapids: Baker Books, 1993, p. 80.

3 Doug Murren. "The Process of Change" in WORSHIP LEADER, Nashville: CCM Communications, Sept/Oct, 1995; P. 30.




--------------------------------------------------------------------------------

1 Charles Arn is president of Church Growth, Inc. in Monrovia, California. His latest book is How to Start a New Service (Baker Books, 1997).




----------------------------------

Center for Church Growth
P. O. Box 691006
Houston TX 77269-1006
(281) 894-4391


-----------------------------------

Center for Church Growth © 1999
Send comments and suggestions to: webmaster@4churchgrowth.com
-----------------------------------

***

GJ - This is the blueprint followed by Church and Change, as well as their servants, The Love Shack's Perish Assistants. The Perish Assistants kill off Lutheran doctrine and worship by promoting contemporary services, and they charge big money for it, too. The Church Shrinkers also like to promote feminist causes, women ushers, to be followed by women lectors, to be followed by women teaching men and usurping authority.

WELS was the first Lutheran sect to turn the Creeds into feminist screeds. There were high fives at The Love Shack when that happened.

Gerhardt: I Will Sing My Maker's Praises

"I Will Sing My Maker's Praises"
by Paul Gerhardt, 1607-1676

1. Sollt' ich meinem Gott nicht singen?
Sollt' ich ihm nicht dankbar sein?
Denn ich seh in allen Dingen,
wie so gut er's mit mir mein'.
Ist doch nichts als lauter Lieben,
das sein treues Herze regt,
das ohn' Ende hebt und trägt,
die in seinem Dienst sich üben.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

1. I will sing my Maker's praises
And in Him most joyful be,
For in all things I see traces
Of His tender love to me.
Nothing else than love could move Him
With such sweet and tender care
Evermore to raise and bear
All who try to serve and love Him.
All things else have but their day,
God's great love abides for aye.

3. Sein Sohn ist ihm nicht zu teuer, 2. in English below.
nein, er gibt ihn für mich hin,
daß er mich vom ew'gen Feuer
durch sein teures Blut gewinn'.
O du unergründ'ter Brunnen,
wie will doch mein schwacher Geist,
ob er sich gleich hoch befleißt,
deine Tief' ergründen können?
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

2. Yea, so dear did He esteem me
That His Son He loved so well
He hath given to redeem me
From the quenchless flames of hell.
O Thou Spring of boundless blessing,
How could e'er my feeble mind
Of Thy depth the bottom find
Though my efforts were unceasing?
All things else have but their day,
God's great love abides for aye.

6. Meiner Seele Wohlergehen 3. in English below.
Hat er ja recht wohl bedacht.
Will dem Leibe Not zustehen,
Nimmt er's gleichfalls wohl in acht.
Wenn mein Können, mein Vermögen
Nichts vermag, nichts helfen kann,
Kommt mein Gott und hebt mir an
Sein Vermögen beizulegen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

3. All that for my soul is needful
He with loving care provides,
Nor of that is He unheedful
Which my body needs besides.
When my strength cannot avail me,
When my powers can do no more,
Doth my God His strength outpour;
In my need He doth not fail me.
All things else have but their day,
God's great love abides for aye.

7. Wenn ich schlafe, wacht sein Sorgen 4. in English below.
Und ermuntert mein Gemüt,
Daß ich alle lieben Morgen
Schaue neue Lieb' und Güt'.
Wäre mein Gott nicht gewesen,
Hätte mich sein Angesicht
Nicht geleitet, wär' ich nicht
Aus so mancher Angst genesen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

4. When I sleep, He still is near me,
O'er me rests His guardian eye;
And new gifts and blessings cheer me
When the morning streaks the sky.
Were it not for God's protection,
Had His countenance not been
Here my guide, I had not seen
E'er the end of my affliction.
All things else have but their day,
God's great love abides for aye.

8. Wie ein Vater seinem Kinde 5. in English below.
sein Herz niemals ganz entzeucht,
ob es gleich bisweilen Sünde tut
und aus der Bahne weicht:
Also hält auch mein Verbrechen
mir mein frommer Gott zugut,
will mein Fehlen mit der Rut'
und nicht mit dem Schwerte rächen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

5. As a father never turneth
Wholly from a wayward child,
For the prodigal still yearneth,
Longing to be reconciled,
So my many sins and errors
Find a tender, pardoning God,
Chastening frailty with His rod,
Not in vengeance, with His terrors.
All things else have but their day,
God's great love abides for aye.

9.Weil denn weder Ziel noch Ende 6. in English below.
sich in Gottes Liebe find't,
ei, so heb' ich meine Hände
zu dir, Vater, als dein Kind,
bitte, woll'st mir Gnade geben,
dich aus aller meiner Macht
zu umfangen Tag und Nacht
hier in meinem ganzen Leben,
Bis ich dich nach dieser Zeit
Lob' und lieb' in Ewigkeit.

6. Since, then, neither change nor coldness
In my Father's love can be,
Lo! I lift my hands with boldness,
As Thy child I come to Thee.
Grant me grace, O God, I pray Thee,
That I may with all my might,
All my lifetime, day and night,
Love and trust Thee and obey Thee
And, when this brief life is o'er,
Praise and love Thee evermore.

The Lutheran Hymnal
Hymn #25
Text: Eph. 5:19, 20
Author: Paul Gerhardt, 1659, cento
Translated by: composite
Titled: Sollt' ich meinem Gott nicht singen
Composer: Johann Schop, 1641
Tune: Sollt' ich meinem Gott

1. Sollt' ich meinem Gott nicht singen?
Sollt' ich ihm nicht dankbar sein?
Denn ich seh in allen Dingen,
wie so gut er's mit mir mein'.
Ist doch nichts als lauter Lieben,
das sein treues Herze regt,
das ohn' Ende hebt und trägt,
die in seinem Dienst sich üben.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

2. Wie ein Adler sein Gefieder
über seine Jungen streckt,
also hat auch hin und wieder
mich des Höchsten Arm bedeckt
alsobald im Mutterleibe,
da er mir mein Wesen gab
und das Leben, das ich hab
und noch diese Stunde treibe.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

3. Sein Sohn ist ihm nicht zu teuer,
nein, er gibt ihn für mich hin,
daß er mich vom ew'gen Feuer
durch sein teures Blut gewinn'.
O du unergründ'ter Brunnen,
wie will doch mein schwacher Geist,
ob er sich gleich hoch befleißt,
deine Tief' ergründen können?
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

4. Seinen Geist, den edlen Führer,
gibt er mir in seinem Wort,
daß er werde mein Regierer
durch die Welt zur Himmelspfort;
daß er mir mein Herz erfülle
mit dem hellen Glaubenslicht,
das des Todes Macht zerbricht
und die Hölle selbst macht stille.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

5. Seine Strafen, seine Schläge,
ob sie mir gleich bitter seind,
dennoch, wenn ichs recht erwäge,
sind es Zeichen, daß mein Freund,
der mich liebet, mein gedenke
und mich von der schnöden Welt,
die uns hart gefangen hält,
durch das Kreuz zu ihm lenke.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

6. Meiner Seele Wohlergehen
Hat er ja recht wohl bedacht.
Will dem Leibe Not zustehen,
Nimmt er's gleichfalls wohl in acht.
Wenn mein Können, mein Vermögen
Nichts vermag, nichts helfen kann,
Kommt mein Gott und hebt mir an
Sein Vermögen beizulegen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

7. Wenn ich schlafe, wacht sein Sorgen
Und ermuntert mein Gemüt,
Daß ich alle lieben Morgen
Schaue neue Lieb' und Güt'.
Wäre mein Gott nicht gewesen,
Hätte mich sein Angesicht
Nicht geleitet, wär' ich nicht
Aus so mancher Angst genesen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

8. Wie ein Vater seinem Kinde
sein Herz niemals ganz entzeucht,
ob es gleich bisweilen Sünde tut
und aus der Bahne weicht:
Also hält auch mein Verbrechen
mir mein frommer Gott zugut,
will mein Fehlen mit der Rut'
und nicht mit dem Schwerte rächen.
Alles Ding währt seine Zeit,
Gottes Lieb' in Ewigkeit.

9.Weil denn weder Ziel noch Ende
sich in Gottes Liebe find't,
ei, so heb' ich meine Hände
zu dir, Vater, als dein Kind,
bitte, woll'st mir Gnade geben,
dich aus aller meiner Macht
zu umfangen Tag und Nacht
hier in meinem ganzen Leben,
Bis ich dich nach dieser Zeit
Lob' und lieb' in Ewigkeit.

Text: Paul Gerhardt (1607 - 1676)
Melodie: Johann Schop 1641
Evangelisches Gesangbuch Nr. 325