Saturday, September 30, 2017

Eucharistic hymn

Eucharistic hymn from the fifth-century Saint Yazdin, cited from The Oxford History of Christian Worship (p 164):

“Strengthen, O our Lord, the hands which reach out and take the sacrament for the pardon of debts.

Make them worthy every day to yield fruit to Your Godhead.

Make worthy to sing glory the mouths which have given praise within the sanctuary.

May the ears, which have heard the sound of Your praises, never hear, O my Lord, the sounds of disquiet.

May the eyes, which have seen Your great compassion, O my Lord, see again Your blessed hope.

So form the tongues, which have cried out ‘holy,’ that they may always speak the truth.

Lead the feet, which have walked within the churches, into the land of light.

Renew the bodies, which have eaten Your living Body, with new life.”

http://www.patheos.com/blogs/leithart/2017/09/bodies-renewed-christs-body



Sunday, June 25, 2017

Herding cats

Being a pastor is like death by a thousand paper cuts… You’re scrutinized and criticized from top to bottom, stem to stern. You work for an invisible, perfect Boss, and you’re supposed to lead a ragtag gaggle of volunteers towards God’s coming future. It’s like herding cats, but harder.


-Forbes Magazine Article from February 2014

http://www.acts29.com/ten-things-for-every-church-planter/

Friday, May 5, 2017

Luther on preaching

Robert Kolb writes of Luther's view on preaching:

Luther’s preface to Johann Spangenberg’s postil (1542) criticized bad preachers by constructing a list of expectations for good preachers: they should pray, study, read, search the Scripture, and meditate on it in preparation for their teaching and preaching. “It is true that a preacher ought first to ascend through prayer in order to receive the Word and teaching from God, and then ought to study, learn, read, and meditate. Thereafter he ought to descend and teach others.” … A preacher should be a dialectician and a rhetorician, that is, he must be able to teach and admonish. If he wants to teach on a subject or article of faith, he should first determine what it really means, then define, describe, and picture what it is; third, he should cite passages of Scripture to confirm and strengthen the point; fourth, he should fill it out and make it clear with examples; fifth, embellish it with stories; finally, admonish the lazy and arouse them, criticize disobedience and those who teach falsely, that they may see that they should seek God’s honor and the benefit and blessing of the people, not out of disgust, hate, or envy.

Robert Kolb, 2017. Luther’s Suggestions for Preaching, Concordia Journal, 43:1/2, pp 110–111.

Preacher sitting alone in the study

“The picture of a preacher sitting alone in the study, working with a biblical text in preparation for the sermon, is misleading. It is not the preacher who goes to the Scripture; it is the church that goes to the Scripture by means of the preacher. Those who have sent the preacher (into the study) have questions and concerns, and sometimes the text will speak directly to those questions. The text may, however, call those questions into question.”
Thomas G. Long, 2005. The Witness of Preaching 2nd ed,  Westminster John Knox, p 49.

Wednesday, March 22, 2017

Grace

What is “grace”? According to Eugen Rosenstock-Huessy it is ‘unexpected encounters that open new possibilities.’ See https://www.firstthings.com/blogs/leithart/2017/03/nietzsche-destroyer-of-idols.

Friday, February 24, 2017

Living sacrifices

Joseph Ratzinger comments on Romans 12:1 — “We ask that the Logos, Christ, who is the true sacrifice, may himself draw us into his act of sacrifice, may ‘logify' us, make us ‘more consistent with the word,' ‘more truly rational,' so that his sacrifice may become ours and may be accepted by God as ours, may be able to be accounted as ours. We pray that his presence might pick us up, so that we become ‘one body and one spirit' with him.” (https://www.firstthings.com/blogs/leithart/2017/02/living-sacrifices)

Tuesday, February 14, 2017

New Year's resolutions

Great ideas for New Year's resolutions from https://blogs.lcms.org/2017/five-resolutions-every-lutheran-keep

“The ball dropped last month, and 2016 was in the history books. There were ups and downs, surprises and near misses. There was great excitement when we thought some of the crazier predictions of an “old” movie might actually come true (alas, the Cubs didn’t win it all), and there was great disappointment when the highest court in our land trampled on, rather than upheld, marriage and family in our country. Today, however, is not for reminiscing about what would/could/should have been. It is, after all, a new year, full of hopes, dreams and new beginnings.

So, in the spirit of the new year, let’s look at five resolutions every Lutheran should keep in 2017 (and beyond):

Remember your Baptism.

It makes sense to start at the very foundation of our new life in Christ. Take this new year to remember that you’re a new you on account of your Baptism into Christ. It wasn’t just plain water sprinkled on your forehead. It was done at God’s command and with His Word. You now have forgiveness, life and salvation! Rejoice in this “washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior” (Titus 3:5b–6).

Do you still regret something from the past year or from long ago? Baptism now saves you! Have you already failed in one or more of your resolutions to eat better and exercise? These things are good, but your salvation does not depend on them. It depends on Christ! So drown and bury that guilt along with all your sins and evil desires “in daily contrition and repentance” (Small Catechism) and look “to Jesus, the founder and perfecter of our faith” (Heb. 12:2a).

Go to church regularly and receive Christ’s body and blood.

This seems obvious so why mention it? Think about this: Eating right is good for us, yet we still make this resolution every year. That’s because in spite of the clear benefits to healthy eating, we still don’t do it. The same is true of attending church, that is, of hearing God’s Word and receiving Christ’s body and blood. We know it’s good for us, and yet we’re quick to make excuses and do other things that either serve to starve our faith or feed it such rubbish that it suffers instead of strengthens.

So, if eating healthy is important (3 times a day too!), then it’s infinitely more important for us to continually have preached into our hearts the Law that kills and the Gospel that makes alive and gives comfort in every need.

It’s tempting to look for this comfort outside of the church, to think that we’re in communion with God while camping or to think that we can substitute volunteer work for Sunday morning worship. Sadly, these are lies of the devil. God is everywhere (omnipresent), yes, but only in His Word and Sacraments is He present for you, forgiving your sins and healing your broken heart. He even gives His very body and blood, given and shed for you as a testament. He’s attached Himself to these things and promised to be there for you. To look for Jesus outside these means of grace is foolish.

But isn’t the church just full of sinners? Of course it is! That’s the point. We shouldn’t be surprised when sinners gather in the place where forgiveness is promised.

Support your pastor and the work of your congregation.

It’s true: Your pastor’s a sinner too. It’s also true that he’s the sinner whom God has called to publicly proclaim His Word and administer His Sacraments in that place. There’s an obvious financial obligation that Christians have to support the under-shepherd whom God has given for “you shall not muzzle an ox when it treads out the grain,” and “The laborer is due his wages” (1 Tim. 5:18). Practically speaking, if your pastor is overly anxious about how to care for his family, then how’s he going to adequately care for the members of the congregation?

Unquestionably, there are other ways to support your pastor as well. Cards and notes are especially appreciated. You could also pray for him. Chances are he’s already praying for you so why not return the favor? Furthermore, imagine the church where everyone is constantly praying for everyone else! And what if these same people (you included) regularly confessed their sins to each other and forgave one another? The pastor would rejoice, and the devil would flee from such a wonderful thing.

There are other aspects of your congregation that would benefit from support as well: potluck meals can’t happen without Jell-o molds and casseroles, and the preschoolers cherish each and every moment that someone takes the time to read to them. We all have unique God-given skills and talents that can be exercised as we care and love each other.

Encourage the families of your church.

There is more to this than it seems at first blush. Families here mean everyone from singles to single parents, from the widowed and orphaned to the traditional nuclear family. No one is left out.

There are some in your church family whose children have moved away and cherish time with their brothers and sisters in Christ. There are others who struggle with things you can’t imagine.

So, while “families” in this article is defined rather loosely, encouragement isn’t. It means nothing less than for us to live in a constant state of forgiving one another and directing each other to Word and Sacrament, “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Heb. 10:25).

There’s also a particular encouragement that can be shown to families who struggle to bring their children to church Sunday morning. Let’s face it: 60 to 90 minutes of sitting still and being quiet can sometimes be hard for adults, let alone for young children. What’s worse is that we can make the parent’s job more difficult by paying more attention to a fussy child than to what’s going on in the service.

On the other hand, there are ways to provide real encouragement to these families by thanking the parents and loving every minute that their children are in the service, regardless of noise. Let them know that it’s a blessing (and not a burden) for them to be there that morning receiving God’s good and gracious gifts alongside everyone else. Share resources with them so they can teach their children about the blessing of church. Regularity in the liturgy is also helpful, as parents and children can participate from memory, in spite of the times they’re distracted by each other.

Make a bold confession.

Of all the resolutions on this list, this one might scare you the most. Yet it’s also a privilege boldly to confess Christ in our various callings in life. To be clear, this doesn’t mean that you should stand on the street corner and thump your Bible. It does mean, however, that there are many opportunities to share the hope that lies within us on a daily basis.

Perhaps your waitress expresses a burden that she’s bearing. Jesus says, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt. 11:28). Maybe your neighbor is troubled by a recent crime spree. Jesus says, “My peace I give to you . . . Let not your hearts be troubled, neither let them be afraid” (John 14:27). Or your spouse feels like they have been cut off from God’s (or your) love. St. Paul says, “For I am sure that neither death not life, nor angels nor rulers . . . nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:38–39).

What makes confessions like these bold is not the strength of the speaker. Rather, the boldness rests squarely on the strength of whom they speak. Quite simply, the confession, however weak, is bold on account of Christ. “For when I am weak, then I am strong” (2 Cor. 12:10).

Who knows how this year will turn out? We don’t, but the Lord does. And He has uniquely prepared our crosses and our good works. There will be times when we slip and fall short in keeping these resolutions or neglect them, yet do not lose heart. Jesus loves you and forgives you! Where we have failed, He has not. His resolve to suffer on the cross and rise on the third day was for you, and it did not falter.”

Tuesday, February 7, 2017

Exegetical notes on Psalm 119:1–8

  • Psalm 119, the longest psalm in the psalter, takes the form of an acrostic poem, with 22 stanzas each starting with a letter of the Hebrew alphabet (each stanza is comprised of 8 lines).

  • It starts with a double beatitude (Ps 119:1–3): “Happy the ones who are on the right path” — the “right path” being those walking the Torah of YHWH, and further elaborated in vv2–3 (Gerstenberger 2001, 15:311).

  • Torah” is the ‘vehicle of [YHWH’s] will’ (Gerstenberger 2001, 15:311).

  • Beatitudes are usually individual (e.g. Psalm 1) but here the addressee is plural i.e. a community.

  • ‘The psalm on the whole is full of prayer language and personal prayer forms’ (Gerstenberger 2001, 15:312).

  • Gerstenberger (2001) suggests the genre of the psalm is a ‘portrait of a confessor’ given the ‘overwhelming preponderance of “I” discourse, the equally astounding prevalence of personal prayer language from v4 to v176, together with the general thrust of presenting a model of a Yahweh believer and student of Torah’ (Gerstenberger 2001, 15:315), and therefore served as a model for the whole community (perhaps recited in worship). Hossfeld and Zenger (2011, 256) sees the psalm as a ‘a petition for rescue from manifold threats,’ with the rescue taking place through the Torah.

  • Concerning genre, deClaissé-Walford (2014, 885) says the following: ‘The singer of Psalm 119 weaves together words of lament, petition, trust, and exuberant joy in this marvellous ode to the instruction (tôrâ) of YHWH.’

  • ‘Like a ring of eight bells, eight synonyms for Scripture dominate the psalm’ (Kidner 1975, 16:452):
    1. ‘Law’ (tôrâ)
    2. ‘Testimonies’ (ʿēdôt)
    3. ‘Precepts’ (piqqūdîm)
    4. ‘Statutes’ (ḥuqqîm)
    5. ‘Commandments’ (miṣwôt)
    6. ‘Ordinances’ (mišpāṭîm)
    7. ‘Word’ (dābār)
    8. ‘Promise’ or ‘word’ (ʾimrâ)
    9. Also, ‘thy ways’(e.g. v3, 37)
  • ‘While each synonym carries a slightly different nuance of meaning, little is gained by attempting to distinguish a separate meaning, theological or otherwise, for each of them.’ (deClaissé-Walford 2014, 872).

  • While these synonyms are used extensively (6 or more instances in all stanzas), ‘Psalm 119 never actually defines or speaks of the origin of the instruction of Yahweh. Moses, Sinai, the content of the instruction are never mentioned. … [Throughout] Psalm 119 tôrâ is a monolithic presence, consisting of individual laws and teachings to be sure, but described in only the most general terms, namely the 8 interchangeable tôrâ-words … Tôrâ has become for the psalmist much more than the laws by which Israel should live, as given in the Pentateuch; tôrâ has become a personal way to God.’ (deClaissé-Walford 2014, 886).

  • ‘In Psalm 119, then, the instruction of Yahweh is not presented as a strict set of rules and regulations, but a way of life or approach to being that brings one closer to God.’ (deClaissé-Walford 2014, 886).

  • Hossfeld and Zenger (2011, 256) liken the psalm to typical wisdom literature because it begins with a couplet of beatitudes, explores the idea of life as a journey, exhorts the learning Torah, and presents a sharp contrast between the Torah-devotee and wicked person.

  • Though long, the psalm is not excessively long, formulaic, contentless, redundant, or derivative. Rather, ‘this psalm is a work of literary artistry whose uniqueness one must appreciate in order to grasp its theological dynamics’ (Hossfeld and Zenger 2011, 257). Why? ‘This poetic technique [acrostic] is not mere “scholastic gamesmanship,” but was deliberately chosen by the author of the psalm as appropriate to his theological intention and in service to the pragmatics of his psalm’
    1. It uses all 22 letters in the Hebrew alphabet at the start of each line, indicating totality and fullness.
    2. The use of the alphabet resonates with the consistency, fixed, and immovable order of the Torah.
    3. It explores the idea that ‘YHWH’s Torah is present as “writing”’ i.e. the sequence of the alphabet spells out the Torah as the Word of YHWH in the form of letters.
    4. The world of the Torah-devotee is ordered, compared with the distorted and hostile chaos of the wicked.
  • Hossfeld and Zenger (2011, 260), citing Levenson, highlight the importance of the long length of the psalm:

‘If the goal of the author was to create the psychic conditions conducive to the spiritual experience he seeks, then those commentators who wish the psalm were shorter have missed the point of it. Its idea can be communicated in a verse or two, indeed in any verse or two of the 176. But merely knowing the theology is not equivalent to being in the state of mind that comes from reading it in a deliberate and reflective fashion, such as that which the medieval Catholics called lectio divina. There are liturgies that are best short, and others, like Psalm 119, that work only if they are long.’ (Hossfeld and Zenger 2011, 260)

  • ‘Here we encounter the specific uniqueness of Psalm 119: it intends by the form of its language to unlock the Torah as the medium of God’s indwelling in those who pray this psalm’ (Hossfeld and Zenger 2011, 260).

  • Similarly, deClaissé-Walford (2014, 870), citing Adele Berlin (writing about Psalm 145, another acrostic), says: ‘The poet praises God with everything from A to Z: his praise is all-inclusive. More than that, the entire alphabet, the source of all words, is marshalled praise of God. One cannot actually use all of the words in a language, but by using the alphabet one uses all potential words.’

  • Hossfeld and Zenger (2011) suggest vv1–4 celebrates the ideal way of life with the perfection of the Torah leading to utmost happiness, whereas vv5–8 is a prayer confronting real life. ‘On the one hand, he [the psalmist] wants to realize this ideal because if he does so he will not be put to shame, but, on the other hand, he is aware that his way of life does not always correspond to this ideal’ (Hossfeld and Zenger 2011, 266).

  • ‘Psalm 119 begins with the words Content (ʾašrê) are the ones whose way is sincere, the ones who walk in the instruction (tôrâ) of the LORD. It is recited at the Feast of Pentecost, the spring festival observed fifty days after Passover, which celebrates the giving of the torah to Moses at Sinai during the wilderness wanderings.’ (deClaissé-Walford 2014, 870).

  • “Blameless”
    • Like Noah (Gen 6:9) and Abraham (Gen 17:1)
  • “Who walk in the law of the Lord”
    • Walking in the law of the Lord is ‘habitual holiness.’ ‘To them religion is nothing out of the way, it is their everyday walk: it molds their common actions as well as their special devotions. … The holy life is a steady progress, a quiet advance, a lasting continuance. … They do not consult it now and then as a sort of rectifier of their wanderings, but they use it as a chart for their daily sailing, a map of the road for their life-journey.’ (Spurgeon 1993, 176).
  • “Wicked”
    • ‘The wisdom tradition speaks in v 3a when the “perfect” way of life is described by way of contrast, as excluding the doing of “wrong” (עולה) toward the neighbour.’ (Hossfeld and Zenger 2005, 265).
  • “Keep (שׁמר) very much (מְאֹד)”
    • This is a precise and complete keeping of the commandments, diligently, whole and very exact
  • “Then I would not be ashamed”
    • ‘This directness in following YHWH’s Torah is, according to Josh 1:7, the precondition for living a successful life—and not “being put to shame,” that is, failing (for this motif, in light of the shaming of the wicked and evildoers, cf. especially Pss 6:11; 35:26; 40:15 = 70:3; 83:18)’ (Hossfeld and Zenger 2011, 266).
    • For NT link concerning shame, see 1 Pet 2:6, Heb 12:2, Rom 9:33, 10:11 (search root:αισχρος).
    • ‘Among North Americans, honor and shame often refer to a psychological state — a person’s internal moral character or the actions that reflect that character. In the world of the Bible and in traditional Mediterranean societies, however, honor and shame are social values determinative of a person’s identity and social status. Honor is a person’s claim to self-worth and the social acknowledgment of that claim—i.e., honor is a person’s public reputation which constitutes his or her identity. Shame is a person’s concern for reputation. It is a positive value by which one seeks to maintain or protect his or her honor. If one is unable to maintain his honor, or if his peers do not acknowledge his claim to self-worth, then the person is shamed, i.e., dishonored and disgraced’ (Simkins 2000, 603)
    • ‘By contrast [to Western culture], studies of honor and shame in the Mediterranean region introduce us to societies that are based not on individuals but on families, clans, and lineages. … This creates a different system of values and morals from what we know in Western modern and postmodern societies. … The fundamental importance of kinship for identity and status becomes visible in Paul’s arguments.’ (Moxnes 1996, 27).
  • “Oh that my ways were steadfast”
    • ‘We must ask the Lord to work in us, or we shall never work out his commandments’ (Spurgeon 1993, 179).
    • ‘Our ways are by nature opposed to the way of God, and must be turned by the Lord’s direction in another direction from that which they originally take or they will lead us down to destruction.’ (Spurgeon 1993, 179).
  • “I will give you thanks with an upright heart”
    • יָדָה (yā·ḏāh) means to
    1. express praise, extol, i.e., make a public confession of the attributes and acts of power of a person
    2. give thanks, i.e., give an expression of praise for a person
    3. confess, make an admission, i.e., to publicly admit to something, usually a wrong of some kind (Swanson 1997).
    • ‘The primary meaning of this root is “to acknowledge or confess sin, God’s character and works, or man’s character.” … It was used to convey the acknowledgment or confession of sin, individually or nationally. … [It was used] to express one’s public proclamation or declaration (confession) of God’s attributes and his works. This concept is at the heart of the meaning of praise. … The O.T. does not have our independent concept of thanks. The expression of thanks to God is included in praise, it is a way of praising.’ (Harris, Archer, and Waltke 1999, 365).
    • The LXX connects yā·ḏāh with confession (of sin), highlighting the Hebraic emphasis on sin
      • See Rom 14:11–12: ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” So then each of us will give an account of himself to God.’ (ESV)
      • See Phil 2:10–11: ‘At the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.’ (ESV)
    • However, there is also a connection with “thank-offering” (תּוֹדָה — tôdâ) which is a ‘cognate noun, being derived from yādâ, [and] basically means “confession,” either of sin or of God’s character and works. The term was employed uniquely in reference to the sacrificial system of Israel. One could bring a “thank-offering” (or “praise-offering”) in which he would make declarations of praise to God and/or confession of sin to God as he offered his sacrifice. When the accompanying confession concerned sin, the offering was classified as a “peace-offering” and was so offered in order that the individual may be accepted before God.’ (Harris, Archer, and Waltke 1999, 365). This serves as a connection to the Lord’s Supper, which is the thank-offering of the New Covenant.
  • “Do not utterly forsake me”
    • See Ps 22:1 – ‘My God, my God why have you forsaken me?’

References

deClaissé-Walford, Nancy. 2014. Book Five of the Psalter: Psalms 107–150. The New International Commentary on the Old Testament (NICOT). Eerdmans.

Gerstenberger, Erhard. 2001. Psalms Part 2, and Lamentations. Vol. 15. The Forms of the Old Testament Literature. W B Eerdmans.

Harris, R L, G L Archer, and B K Waltke, eds. 1999. Theological Wordbook of the Old Testament (TWOT). Moody Press.

Hossfeld, Frank-Lothar, and Erich Zenger. 2005. Psalms 2: A Commentary on Psalms 51–100. Hermeneia — a Critical and Historical Commentary on the Bible. Fortress Press.

———. 2011. Psalms 3: A Commentary on Psalms 101–150. Hermeneia — a Critical and Historical Commentary on the Bible. Fortress Press.

Kidner, Derek. 1975. Psalms 73–150: An Introduction and Commentary. Vol. 16. Tyndale Old Testament Commentaries. InterVarsity Press.

Moxnes, Halvor. 1996. “Honor and Shame.” In The Social Sciences and New Testament Interpretation, edited by R. L. Rohrbaugh, 19–40. Hendrickson. http://g.christianbook.com/g/pdf/hp/1565634101-ch01.pdf.

Simkins, Ronald A. 2000. “Honor, Shame.” In Eerdmans Dictionary of the Bible, edited by David Noel Freedman, Allen C. Myers, and Astrid B. Beck, 603–4. Eerdmans.

Spurgeon, Charles. 1993. Psalms, Volume 2. Crossway Classic Commentaries. Crossway Books.

Swanson, James. 1997. Dictionary of Biblical Languages with Semantic Domains: Greek New Testament (DBL). Logos. Logos Research Systems.

Saturday, January 28, 2017

A prayer for before a meal

We live not, Lord, by bread alone;
Without Thy blessing bread were stone.
For bread and for Thy kindly word,
We thank and bless Thee, God our Lord.
-- Martin Franzmann, "Pray for joy"

Genesis as catechism

A nice article on Genesis as catechism:
http://blogs.lcms.org/2017/religion-vs-reason

“What do we know about God from these verses? Let’s start with the very first: “In the beginning, God created the heavens and the earth.” The fact that there is a ‘beginning’ before which God existed indicates that God exists outside of time. Immanuel Kant famously noted that human beings process events in terms of space and time; therefore, we can conclude that God existing outside of time proves Him unique among other gods. Furthermore, the fact that God created indicates His omnipotence (especially in Augustine’s time, when people were accustomed to a god only fashioning out of preexisting matter, such as in Plato’s Timaeus).

Additionally, the fact that there exists a definite beginning implies a definite end; so just as God saw the world into existence, He will surely see the world until the end. In looking at Gen. 1:1, we have: (1) a God, (2) a God who creates rather than fashions, (3) the institution of time, and (4) assurance that God will see His creation through to the end. Such assertions may seem basic, but they are just the first of many assertions in Genesis, such as the teleology of creation (from telos, i.e. end or purpose), the mathematical significance of a six-fold creation process and even relationship of the Holy Spirit to Christ’s church. Cool, right?”

Wednesday, October 26, 2016

Norman Nagel on worship

Our Lord speaks and we listen. His Word bestows what it says. Faith that is born from what is heard acknowledges the gifts received with eager thankfulness and praise. Music is drawn into this thankfulness and praise, enlarging and elevating the adoration of our gracious giver God. Saying back to him what he has said to us, we repeat what is most true and sure. Most true and sure is his name, which he put on us with the water of our Baptism. We are his. This we acknowledge at the beginning of the Divine Service. Where his name is, there is he. Before him we acknowledge that we are sinners, and we plead for forgiveness. His forgiveness is given us, and we, freed and forgiven, acclaim him as our great and gracious God as we apply to ourselves the words he has used to make himself known to us. The rhythm of our worship is from him to us, and then from us back to him. He gives his gifts, and together we receive and extol them. We build one another up as we speak to one another in psalms, hymns, and spiritual songs. Our Lord gives us his body to eat and his blood to drink. Finally his blessing moves us out into our calling, where his gifts have their fruition. How best to do this we may learn from his Word and from the way his Word has prompted his worship through the centuries. We are heirs of an astonishingly rich tradition. Each generation receives from those who went before and, in making that tradition of the Divine Service its own, adds what best may serve in its own day – the living heritage and something new.

– Lutheran Worship (1982) Introduction by Dr. Norman Nagel

Thursday, August 25, 2016

Being as gift

Luther writes on Psalm 118:
What is all the money and wealth in the world compared with one sunlit day? Were the sun to stop shining for one day, who would not rather be dead; for what would then be the value of wealth and power? What would the finest wine ... in the world amount to if we had to go without water for one day? What would our magnificent castles, houses, silk, satin, purple, golden jewellery, precious stones, all our pomp and glitter help us if we had to do without air for the length of one “Our Father”? (LW vol. 14 p. 48)

Sunday, August 21, 2016

The parable of the King and the Maiden — Søren Kierkegaard

Suppose there was a king who loved a humble maiden. The king was like no other king. Every statesman trembled before his power. No one dared breathe a word against him, for he had the strength to crush all opponents. And yet this mighty king was melted by love for a humble maiden who lived in a poor village in his kingdom. How could he declare his love for her? In an odd sort of way, his kingliness tied his hands.

If he brought her to the palace and crowned her head with jewels and clothed her body in royal robes, she would surely not resist — no one dared resist him. But would she love him? She would say she loved him, of course, but would she truly? Or would she live with him in fear, nursing a private grief for the life she had left behind? Would she be happy at his side? How could he know for sure?

If he rode to her forest cottage in his royal carriage, with an armed escort waving bright banners, that too would overwhelm her. He did not want a cringing subject. He wanted a lover, an equal. He wanted her to forget that he was a king and she a humble maiden and to let shared love cross the gulf between them. For it is only in love that the unequal can be made equal.

The king, convinced he could not elevate the maiden without crushing her freedom, resolved to descend to her. Clothed as a beggar, he approached her cottage with a worn cloak fluttering loose about him. This was not just a disguise — the king took on a totally new identity — He had renounced his throne to declare his love and to win hers.

Thursday, May 12, 2016

Review of N.T. Wright's “Paul and his recent Interpreters”

Here is a thorough and helpful review by Andreas J. Köstenberger of N.T. Wright's Paul and His Recent Interpreters: Some Contemporary Debates.
As Wright puts it, “There is neither Jew nor Greek, neither apocalyptic nor salvation history, neither participation nor justification: all are one in the Messiah”
http://www.booksataglance.com/book-reviews/paul-recent-interpreters-contemporary-debates-n-t-wright/

Tuesday, March 22, 2016

Easter poems

Love is that liquor sweet and most divine,
Which my God feels as blood; but I, as wine. 
~ George Herbert

Salvation was bought
not by Jesus' fist, but by his nail-pierced hands;
not by muscle but by love;
not by vengeance but by forgiveness;
not by force but by sacrifice. ~ AW Tozer

Wednesday, January 27, 2016

Embrace Technology when Confirming the Faith (LCMS blog post)

I recently read this blog post:
​“Embrace Technology when Confirming the Faith”
http://blogs.lcms.org/2016/embrace-technology-when-confirming-the-faith
I thought there were some really great ideas, these in particular:
“Ask [your youth] to synopsize a sermon into a tweet, and then send it out for others to see. Let them Instagram photos of church art and share what that imagery teaches us about God.”
What do you think?

Sunday, January 10, 2016

"Surprise the World" by Michael Frost

Enjoying reading "Surprise the World" by Michael Frost:

http://www.amazon.com/gp/aw/d/B012P6LDWA

"Faith, then, is not an act, a single choice, or even just a belief system; it is a habit. ... Missional habits are those habits we foster in our lives that, in turn, shape our missional outlook. ... The trick is to develop habits that unite us together as believers, while also propelling us into the lives of others. We also need habitual practices that don’t deplete our energy and burn us out, but rather reenergize us, replenishing our reserves and connecting us more deeply to Jesus."

The five missional habits (BELLS):

Bless: I will bless three people this week — at least one of whom is not a member of our church.
Eat: I will eat with three people this week — at least one of whom is not a member of our church.
Listen: I will spend at least one period of the week listening for the Spirit’s voice.
Learn: I will spend at least one period of the week learning Christ.
Sent: I will journal throughout the week all the ways I alerted others to the universal reign of God through Christ.

Monday, December 28, 2015

Christmas is about suffering people

Samuel Wells writes:

"Christmas is about suffering people. The children of Israel are living in occupied territory. Rome is an empire, which has no interest in its subject peoples other than extracting from them money and raw materials. At every place in the Christmas story we see the reality of oppression.

The story starts with a census. Why a census? Quite simply, in order to extract more money. Joseph has to travel with his pregnant wife the 100 miles from Nazareth to Bethlehem. Do the authorities care about Mary's condition? Do they compensate Joseph for hours lost at the carpenter's lathe or expenses incurred on an arduous journey? Of course they don't.

And then there's Herod, a puppet king suspended by the fragile threads of his own ego. Herod hears of a new king born in Bethlehem, and suddenly the knives are out and every boy-child is put to the sword. The holy family emigrate to Egypt, as fast as a donkey can take them. ...

Luke's gospel starts with Zechariah, serving in the holy of holies in the Jerusalem temple. It's his big day, and all the other priests are waiting for him to come out, and when he does come out he can't say a word. He's the guy who's been waiting all his life for this moment in the limelight, and when it comes he fluffs his lines.

Then there's Elizabeth, who's waited all her life to have a baby, and it's never come. Adulthood for her has been overshadowed by the monthly disappointments and the social stigma of childlessness. She's got no career to throw herself into: she's simply defined by what she's not. Being defined by what you're not is the essence of poverty.

Then there's Mary. She's got a different personal crisis. She's pregnant and she's clinging to a far-fetched story of who the father is. If you believe that one, you'll believe anything. It's hard enough finding yourself with an unexpected and unwelcome pregnancy in our own culture. Imagine the shame and fear for Mary, in a time when stoning for adultery was not unknown. As for Joseph, consider his humiliation. He's betrothed to this young woman, full of grace, and he thinks he's the luckiest man alive: and then he's made to feel a complete fool - and a heartbroken one at that.

Think for a moment about how large a role shame plays in our culture and in your own life. Shame is crushing, horrifying, terrifying. We'll do almost anything to avoid the searchlight of humiliation. Zechariah, Elizabeth, Mary and Joseph are all in different ways facing up to the reality of shame. At the same time, they're dealing with professional failure, personal disappointment, genuine fear and heart-breaking hurt. ...

Consider the chief priests and scribes whom Herod calls in to explain this rumour of the birth of the messiah. They're torn between their longing for the redemption of Israel and their social and economic loyalty to a corrupt regime. Everyone in the story is at a personal crossroads.

The danger of getting adults to perform the nativity story in a fragile emotional environment like downtown Delhi, drenched with beggars, smells, noise and smog, is that Christmas brings us face to face with the personal crises of our lives.

The Christmas story is teeming with personal grief, unresolved longings, uncomfortable secrets, shabby compromises, intense fears, social humiliation and aching hurts. We don't want to be reminded of these things at Christmas. The whole point of the holidays is to get together with people with whom you can ignore such things for a weekend, and if not be merry, at least eat and drink and enjoy one another for a while.

We don't want to think about our own grief and shame, and we certainly don't want to dwell on ways in which our insensitivity or selfishness might be making other's hurts and pain more intense than they already are."

http://www.abc.net.au/religion/articles/2015/12/24/4378479.htm

Sunday, December 20, 2015

Mary (Michael Frost)

Michael Frost writes:
When the angel Gabriel visits her there is nothing submissive or juvenile about Mary. We meet her as a wild, radical, young thing. She openly challenges the angel (“How will this be, since I am a virgin?”), and later she recites a subversive political manifesto in the home of a temple official, revealing she's capable of deep thought and strong conviction. This is Mary: bold, independent, adventuresome. And yet in obedience to the call of God she squats to give birth to Christ alone in a filthy barn among animals. As Nancy Rockwell says, 
“She is determined, not domestic;  free, not foolish;  holy, not helpless;  strong, not submissive. She beckons women everywhere to speak out for God’s justice, which is waiting to be born into this world.”

Friday, December 18, 2015

Advent, Peter J Leithart

Peter J Leithart writes about Advent:
http://www.firstthings.com/web-exclusives/2015/12/come-lord-jesus

'The Bible begins with an Advent. After Adam and Eve sin, they hear the “voice of Yahweh walking in the garden in the Spirit of the day,” coming to confront and judge and promise a deliverer. The Bible ends with another Advent, a coming of Jesus after the coming of Jesus. The very last words of Revelation are a prayer for Advent: “Yes, I am coming quickly,” Jesus says. And the Spirit and Bride respond, “Amen. Come, Lord Jesus.”

Every judgment and deliverance in between is an arrival. [Babel, Egypt, Sinai]...

The Psalms include celebrations of Advent. “He is coming. He is coming to judge the world” (Psalms 96, 98). ...

Every act of revelation is likewise an Advent. Ezekiel says that the “word of Yahweh came to me” ...

Jesus comes to cast out demons, comes to a new Sinai to teach his Torah, comes as the Word of the Lord to speak peace. He comes as the Bridegroom for his bride. ...

God doesn’t save or speak from a distance. Communion with him is life, and so we are saved when he comes near. We are saved by the power of God only because we enjoy the presence of God. He reveals himself as Savior by coming in person.

He hasn’t stopped coming.'