Culture and the Liturgy Part I: Time vs. Event

As I see it, huge numbers of Christians are not being fed the Word of God delivered in the Divine Service because they are going to "contemporary" worship services- and this is a major problem. This is one of my biggest reasons for writing this blog. I've begun proposing answers with my series on words that I think should be replaced, or at least better understood. Now, I'd like to begin taking a look at the relationship between culture and the liturgy.

I recently read the book "Ministering Cross-Culturally" by Marvin K. Mayers and Sherwood G. Lingenfelter. One of the topics they discuss is the issue of a culture that is time-oriented over against one that is event-oriented. The West (Europe and the US/Canada) is primarily time-oriented, that is, we focus on when things are, how long they take, etc. Other cultures tend to be event-oriented, that is, they focus on what happens, relationships, etc. However, individuals may or may not fall into the same category as the culture in which they live.

As I was reading this, I began to wonder about traditional, liturgical worship services. These services are very much "we do A for this long, B for this long, and then C for this long." "Contemporary" worship services tend to be "we sing for a while, we pray (impromptu prayers) for a while, sing some more, hear a message, sing more, leave happy." In other words, liturgical worship services are time-oriented, while "contemporary" worship services are event-oriented. Is there a way to present the liturgy to those who are "event-oriented?"

Taizé is one answer. Taizé is a style where short, 4-part (harmony) phrases are repeated over and over, giving ample opportunity for prayer and meditation, while encouraging guided improvisation.The musical advantages include the use of any number of instruments and the fact that it can work in either large or small congregations, regardless of the quality of the acoustics.

Taizé is not perfect, however. It demands musicians that are capable of improvising, does not have a great range of emotional character, and can be boring to those who are time-oriented. And I'm not aware of any full setting of the Divine Service.

We live in a fast-paced society where many things must be done and schedules must be met. Shouldn't the Church be an haven from all of this?

Understanding the Liturgical Worship Service: Afterthoughts

I've finally finished my thoughts on the liturgy! Why was this so important? It's kind of a long post, so I've highlighted my summarizing points.

1) The main reason, in my opinion, that folks think the liturgy "just doesn't speak to them" is that they don't understand the significance of what they are saying every week. So I've tried to spell out some of the meaning behind these ancient words, hoping that whomever reads this would be edified, as well as more pro-liturgy, as it were.

2) A generation ago, many folks thought that "traditional" worship would eventually die out, while many others thought that "contemporary" worship was just a phase. So virtually no one dialogued or debated their position and instead smugly ignored- or spewed vague, damning comments about- the other.
Today, the so-called "worship wars" have died down, but an entire church body is un-united on one of the most important parts of the faith. Thankfully, there are those who are beginning to wit (see, understand) that neither side is backing down and that the debate needs to be more than a subjective one. My hope is that these posts, yea this blog, would at the very least add "food for thought," if not start other discussions.

3) One cannot talk about variations on a theme if one does not know what the theme is. Furthermore, I am wholly opposed to trying to Lutheranize "contemporary" worship, but instead favor the exact opposite.

4) I knew that even if no one read my posts, I'd at least get practice spelling some of the meaning behind the liturgy, since this will not be the last time I talk about these things (Lord willing).

Posts to come will include thoughts on other reasons why folks have left liturgical worship and finding some appropriate, historical, and Confessional answers (if there are any) to them.

Understanding the Liturgical Worship Service: Acts of Exit

Benediction

Historically: Like the Nunc Dimittis, this was not originally in the Mass, but added by Martin Luther, replacing the Ite Missa est (basically meaning, "y'all can go, now, the mass is over")

Explanation: This is the Aaronic blessing, the one which YHWH commanded Moses to give to the people, to put "My Name on them". Just as we began the Divine Service in His Name, so we end in His Name.

Sacramental: God puts His Name on us.

Scripture: Numbers 6:24-26

Alternatives: How 'bout this one?

Hymns: May the Grace of Christ Our Savior

Postlude

Explanation: While the prelude was about music for meditation, the postlude is more about getting folks excited about the Gospel they have just heard. Unfortunately, this also gives rise to that when you go into church, you hear sad music, but when you leave, it's happy music. Some organists combat this by playing fiery renditions of hymns sung during the service.
Alternatives: For Good Friday (and some congregations add Maundy Thursday), there is no postlude, but instead everyone leaves in silence.

UPDATE: Understanding the Liturgical Worship Service: Service of the Sacrament Part V

Since posting this, I found an hymn by Emanuel Cronenwett that would serve as an alternative hymn for the Nunc Dimittis.

Distribution

Explanation: Jesus physically comes to us in, with, and under the forms of bread and wine, thereby forgiving our sins and strengthening our faith.
Sacramental: Hence the name.
Scripture: Matt 26:26-28, Luke 22:19-20, I Cor 11:23-25.

Nunc Dimittis

Historically: This was not originally a part of the Mass, but instead from the Order of Compline, or Nightsong, sung at the close of the day. I believe it was Martin Luther who put it into the Divine Service.
Explanation: The Nunc Dimittis, or "Lord, Now Let Your Servant Go in Peace," is the song Simeon sang after seeing the fulfillment of God's promise in the baby Jesus in the temple. We too can sing these words of praise and thanks, since we too have seen the Lord's salvation in Jesus Christ. What can give Heathen/Gentiles like us truer peace than this?
Sacrificial: We sing God's Word back to Him.
Scripture: Luke 2:29-32
Alternatives: I'm not aware of any contemporary settings, but see below for alternative texts.
Hymns: LSB 937-938. Also the following, by Emanuel Cronenwett, written in 1876 and published in his "Hymns and Poems" of 1926, and updated just enough so no one notices. Since the meter is LM (88 88), I think PUER NOBIS NASCITUR (LSB 344) would be fine.

Now lettest Thou Thy servant, Lord,

Depart, according to Thy Word,

In peace; for lo! mine eyes have seen

Thy rich salvation from all sin.

By grace divine my soul is fed

With living drink and living bread;

Fed like a branch of Thee, the Vine,

Thy life is mine, and I am Thine.

I live, for Jesus lives in me;

I die, O death, to sin and thee!

Thus living, dying, Jesus saith

My soul shall never taste of death.

Lord, I am weak, be Thou my Stay!

Guide my frail feet along the way;

O help me live the life of faith,

So that I die Thy people's death.

When Thou shalt in Thy glory come

To gather all Thine Israel home,

Then shall my body rise again,

And clothe my soul in light. Amen!

OR

Thank the Lord

Explanation: This is an alternative text to the Nunc Dimittis. Certainly receiving Christ's body and blood is something to thank, praise, and glorify God for, and certainly He recalls His promises, as He did to Simeon, but the rich imagery of the Nunc Dimittis is just not to be found in this text, however joyful the musical setting might be.
Sacrificial: We sing our thanks to God.
Scripture: Any psalm of praise.
Alternatives: Nunc Dimittis
Hymns: May God Bestow on Us His Grace (LSB 823-4), O Jesus, Blessed Lord, to Thee (LSB 632), Sent Forth by God's Blessing (642), O Lord, We Praise Thee (LSB 617)

Thanksgiving/Post Communion Collect

Explanation: Just as with every other Christian meal, a prayer is said, thanking God for His gifts of food, drink, life, salvation, and Christ- in this case received all at once!

Understanding the Liturgical Worship Service: Service of the Sacrament Part IV

(Before I begin, let me give a quick plug: I've started another blog to not keep up on; this one will only be presenting less familiar hymns, as well as alternative translations to familiar ones. Most of these will be by other folks, although I might alter a few things, since these hymns are in public domain (i.e. older). Hopefully it will be more devotional and less academic/controversial.)

Words of Institution

Explanation: These are the very words that Jesus said when He instituted the Sacrament of Holy Supper. "Because the Words (verba) of Institution are the very heart of the sacramental action, they should always be employed. It is through Christ's word and its power, not through the action of the celebrant, that Christ's body and blood are present in the bread and wine." (Theology and Practice of The LORD'S SUPPER, CTCR Doc, 1983).
Sacramental: The are Christ's very words.
Scripture: Matt 26:26-28, Luke 22:19-20, I Cor 11:23-25
Alternative: Some chant this, some just speak it. I suppose having soft piano music in the background (like some do during prayers) might be okay, but this can very easily become distracting, so care should be taken.

Pax Domini

Explanation: Pax Domini means "The peace of the Lord." When the risen Christ first physically appeared to His apostles in the upper room, He greeted them by saying, "Peace be with you." In the same way, Christ is about to physically appear to us in, with, and under the forms of bread and wine.
Sacramental: Christ gives us His peace.
Scripture: Judges 6:23, John 20:19-20, Romans 5:1-2
Alternatives: Some congregations "share the peace" with each other at this time. It's slightly disruptive, but it's a liturgical answer to just greeting each other before the first hymn.
Hymns: no

Agnus Dei

Explanation: This song, spoken by John the Baptist in John 1, has been in use since the 8th Century, maybe even earlier. Thrice we call upon the Lamb of God to hear us, have mercy on us, and take our sins away. This is an illusion to the Exodus of the folk of Israel, where a first-born, spotless lamb was sacrificed, it's blood painted on door frames, and eaten by the household, so that their lives would be spared. Likewise, Christ lived a spotless (free of sin) life, was sacrificed on the cross, His blood placed on the door frame of our hearts (figuratively speaking), and eaten in the forms of bread and wine. Therefore, our eternal lives are spared. In this manner, He "grant(s) us peace."
Sacramental: We sing the words of Scripture back to God.
Scripture: Exod 12:1-23, I Cor 5:7b, I Pet 1:19-20
Alternative: Michael W. Smith has a song called "Agnus Dei," but the text is different. I'm not aware of any other versions.
Hymns: The only hymn version I know is found in the DS IV in LSB.

Understanding the Liturgical Worship Service: Service of the Sacrament Part III

Prayer of Thanksgiving/Eucharistic Prayer

Historical: This is a prayer that was once in the Divine Service, then taken out, then re-introduced ignorantly and incorrectly in LBW, before be properly re-introduced in the LSB. I'm not going to go into the details here, though; suffice it to say that there is nothing to be afraid of in the LSB version of prayer of thanksgiving.
Explanation: Thanking God for His Holy Supper. The prayer is essentially a retelling of God's Salvation History, and historically can get pretty lengthy. It is often adapted to fit the liturgical season/holiday, as well, focusing on whatever particular event is relevant. The practice of re-telling important tales goes back to Hebrew/Old Testament culture and so the Prayer of Thanksgiving is merely an extension of that practice.
Also note: LSB's version also includes a bit where we ask God that we worthily receive His body and blood, replacing the Exhortation, which I'll discuss later.
(The word 'Eucharist' comes from the Greek word for 'thanks' and it's because of this prayer that some call the Lord's Supper the 'Eucharist.')
Sacramental: We tell back to God what He has told us in His Word.
Scripture: Matthew 26:6
Alternative: a bunch of DS settings exclude this
Hymns: no

Exhortation

Explanation: A number of hymnals (especially older ones, but also the ELH) include this. Taking Paul's warning that one should examine one's self before eating and drinking our Lord, this is basically a just that: an review of the fact that we are sinful beings in need of God's mercy and forgiveness, which we receive in Jesus' body and blood. Most LCMS congregations either hope that folks do this on their own, or they hope that folks pay attention to the Prayer of Thanksgiving.
Please don't think that I'm condemning the (compilers of the) LSB; nor am I condemning congregations that leave Paul's exhortation up to the members. I'm simply saying that this is an historical part of the Lutheran Divine Service and that it's not 100% wrong. I think the LSB did a fine job of keeping the exhortation in mind, both in the "Prayers for Worship" on the inside cover, as well as in the Prayer of Thanksgiving.
Sacramental: We examine ourselves.
Scripture: I Corinthians 11:27-29
Alternative: LSB inside cover
Hymns: a bunch of hymns ask God that we worthily receive His body and blood, but these are more appropriate during Communion than before, really

Lord's Prayer

Explanation: I'm going to skip over the meaning of Jesus' words and just talk about their relationship to the Lord's Supper.
Our Father in Heaven: we acknowledge that God is in heaven (despite what some think)
Let Your Name be hallowed: His Name is hallowed when His people do what He says: like eating and drinking His flesh and blood.
Let Your kingdom come: We are about to sing the song of all the company of heaven, and feast on Christ, the Lamb of God. This truly is "heaven on earth."
Let Your will be done on earth, just like it is done in heaven: "This do in remembrance of Me."
Give us today our daily bread: Um, pretty self-explanatory
And forgive us our guilts, as we have forgiven or guilters: "Shed for you for the forgiveness of all your sins."
Save us from trial/temptation/accosting, but allay us of evil: what is more refreshing and enlivening than Jesus' body and blood?
Yes, folks, there is a reason this prayer is not said along with all the other prayers.
Scripture: Matthew 6:9-13
Alternatives: I'm sure there are contemporary songs on the Lord's Prayer. (Please don't sing that schmalzy one from the 40's?- it's awful and anyone without gray hair probably despises it.)
Hymns: LSB 957-959; there are others, too

Understanding the Liturgical Worship Service: Service of the Sacrament Part II

Sanctus (Holy)

Explanation: Like the Gloria in excelsis, the Sanctus is the song the angels sang, but this time in the presence of their exalted Lord and in the vision of Isaiah the prophet. Why is this important? We sinful, deathly, and very earthly beings are eating and drinking the flesh and blood of a sinless, once dead but now living, and very earthly-yet-heavenly Being; that is to say, at the Lord's Supper heaven and earth meet. We are about to experience our Lord Christ: a foretaste, a preview of the feast to come. And so we sing the song we'll sing when we meet Him then.
'Hosanna' means 'save us now,' although it is a word of praise, since we have the Hope and assurance that indeed our Messiah has saved us by His death and resurrection, and He heals us with His true body and blood.
Sacramental: We sing back what has already been told to us in Scripture.
Scripture: Isaiah 6:3
Alternative: Revelation Song (this could also incorporate the Agnus Dei); please don't sing Hosanna, since it really doesn't deal with our text, nor is it 100% theologically sound.
Hymns: LSB 960-961; There also have been a number of attempts to turn Holy, Holy, Holy (LSB 507) into the Sanctus, including by Jaroslav Vajda.

Benedictus

Explanation: The Benedictus (Blessed) is taken from Psalm 118 and said by the crowds when Jesus bodily entered Jerusalem, just like our risen and uplifted Lord is about to bodily enter us. Hosanna means "Lord, save us," and was used for the entrance of the King, akin to "God save the King." Jesus, our heavenly King, makes His entrance.
Sacramental: We sing back what has already been told to us in Scripture.
Scripture: Psalm 118:25-26, Matthew 21:9
Alternative: I'm not aware of any.
Hymns: All Glory, Laud, and Honor (LSB 442)

Bible Vocabulary: Words that Should Be Better Understood; Part II: Lord

I am very happy to be back on the blogosphere. Thank you for waiting to read another fascinating herald.

Now, to business:
Did you know? The word 'lord' comes from an Old English word which, upon modernization, is 'loaf-ward,'  or bread-keeper / bread-guard. Guess what: Jesus is not just our bread-keeper, He is our Bread-giver!* He gives us His very body and blood to us (every) Sunday in, with, and under the forms of bread and wine, which body and blood strengthen and (what?) preserve, or keep, us unto life everlasting. Jesus is Lord, indeed!

*Although we can't shorten this the same way as 'lord,' since we'd get 'liver.'

And I ran, I ran so far away I came back

I recently discovered this post., dealing with the question, "Do 'evangelicals' go farther than Luther in their reforms," lengthly responding to the oft-heard comment that Luther did not go far enough in his reform of the Church. (The American president John Quincy Adams even wrote a book entitled, "Baptists: the Only Thorough Reformers.")
In order to prove how interesting this article really is, here is an excerpt:

And instead of the Lord's Supper, at the end of the service we more frequently find the altar call. There is no altar call in Scripture. Luther believed that the Lord's Supper should be celebrated more frequently than it was being celebrated in his day. So less frequent celebration means running in the opposite direction of Luther. The Lord's Supper is all about Jesus giving His body and blood for me. The altar call is all about me having an emotional experience. The altar call was developed by Charles Finney in the 19th century. He believed that the Holy Spirit was unnecessary for conversion and that given the right emotional manipulation you could convert anybody. At least the Roman Catholics believe that the Holy Spirit must get the conversion process going.  The altar call has less Scriptural support than praying to the saints and the practice is much newer. The altar call is an example of running as far away from Luther as you possibly can. You're running so fast at this point that the Roman Catholic church doesn't even see you whiz by and you find yourself sitting next to Pelagius and other rationalists.

Understanding the Liturgical Worship Service: Service of the Sacrament Part I

The third portion of the service, the "Service of the Sacrament (of the Altar) now begins. Here on, be hyper-sensitive to any language that might relate to Communion: you might be surprised how many phrases with double meanings await you in this section of the liturgy.

Salutation

Explanation: For a few notes on what a salutation is, see my earlier post.
Yet because of its placement, there is another angle (and another Bible verse) that comes into play: Luke 1:28. When the angel Gabriel comes to tell Mary that she is going to be the mother of the Messiah, he greets her by saying, "The Lord is with you." While this was a normal greeting of the time, it was also a pun: the Lord  (Jesus) was physically inside of her! So too does the pastor, God's messenger, announce that the Lord is with us, before we are about to physically receive Jesus in our bodies.
Sacramental: We repeat God's Word to each other.
Scripture: Ruth 2:4; Luke 1:28 (my second complaint of the LSB is that they did not include this reference)
Alternative: it's so short and so meaningful, I don't see a reason to want/need an alternative
Hymns: I'm not aware of any.

Sursum Corda

Explanation: The pastor exhorts the congregation to think not on earthly things, but on heavenly things. Upon pondering things heavenly, we realise what great gifts He has given us, we naturally thank Him.
Sacrificial: we turn our thoughts to God
Scripture: Philippians 4:8; Colossians 3:1
Alternative: I suppose, reciting Colossians 3:1.
Hymns: Lift Up Your Hearts, by Henry M. Butler, although some alteration to the text might be preferable.

Proper Preface

Explanation: (The word "preface" means forward/introduction. Literally "beforeface" or "beforehand.") The Preface is one of the most ancient elements of Christian worship. As we prepare to receive our Lord's true body and true blood, we lift up our hearts to God and thank Him for this meal. The Proper Preface focuses our minds on the seasonally appropriate aspect of the life of Christ, Who comes to us in this meal. Those not receiving Communion are invited to meditate on the words and prayer, knowing they too receive the forgiveness of sins through faith in Christ Jesus.
Sacrificial: We pray to God.
Scripture: usually based on the Gospel story of the day or season.
Alternatives: the LCA(ustralia) website. By clicking on the season of the church year and then on the specific Sunday, you will have popped up an rtf file. Scroll down to where it says "Seasonal Preface" and make your decision. Some prefaces may be more preferable than others.
Another option would be to replace difficult terminology or phrasing, leaving the spirit of the preface in-tact.
Hymns: I'm not aware of any.

Bible Vocabulary: Words that Should Be Better Understood; Part I: Saved

"For by grace you have been made safe through faith, and that not of yourselves, for it is the gift of God, and it does not come by works, lest anyone should boast of oneself." Ephesians 2:8-9, NKJV, altered in via Tyndale


We all are familiar with the words, 'safe' and 'saved,' knowing that both words have to do with the preservation of something from something else. If I were to say, "I feel safe only when I lock my doors," I would mean that I only feel spared from danger when my doors are locked. If I were to say, "I saved the last piece of pie," it would mean I was saving it from being eaten.

Yet there is an additional meaning in the word, one that has been lost over the years. The word comes to us via the Latin word 'salve,' meaning 'health,' 'well-being,' 'or wholeness.' When a Spanish-speaking person sneezes, one says, "Salud!" A medical ointment used to soothe someone is called a 'salve.' Thus when Tyndale translates that we are made safe through faith, he not only means that we are preserved from damnation, but also that we are made whole, made well.

Hence his translation of Matthew 9:21-22: "For she said to herself, 'If only I may touch His garment, I shall be made safe.' But Jesus turned around, and beheld her saying, 'Be of good cheer, daughter; your faith has made you safe.' NKJV, alt. via Tyndale.

What I like about this added meaning is its relation to post-modern spirituality (broadly speaking). I have heard too many people and seen too many books that talk about how to be spiritually well, what wholesome spiritual living means, etc, etc. Instead of asking people, "Brother, are you saved?" we can ask them, "Are you spiritually well, my friend?" It means the same thing and might even receive a less guarded answer.

(As one who has already studied too much Greek, I should note that it would be incorrect to translate the Ephesians verse, "you have been made whole through faith" because the Greek word 'σώζω' does not carry the meaning of health.)

Understanding the Liturgical Worship Service: Service of the Word Part V

Hymn of the Day

Explanation: This is the main (sometimes called 'chief') hymn of the day that focuses on the theme of the Gospel reading and the sermon.
Sacrificial: We sing to God
Scripture: Ephesians 5:19
Alternatives: Depending on the theme of the sermon, there might be contemporary songs out there. If one does a mixed service, this might be the time to insert the hymn, as most "contemporary" songs are not story-specific.

Sermon

Explanation: This is the part of the service where the pastor takes the theme of the day and applies it to his congregation and her times. A good sermon, like the liturgy, will properly distinguish and apply both the Law and the GoodNews. While it may not always be received well, it should always be what one needs to hear; not what the world has to say, but what God has said.
Sacramental: We hear God's Word.
Alternatives: When done well, narrative sermons (i.e., those given from the eyes of a Biblical character) can be a welcome change of pace and put a new perspective on a familiar theme. Art displays, etc. can be effective if they are presented tastefully. Sermon series can also be a good way to delve deeper into a particular theme, story, or idea.

Prayer of the Church

Explanation: This prayer is a bridge between the Service of the Word and Sacrament, serving as a response to the Word and a preparation for the Sacrament.
Sacrificial: We pray to God.

Offertory: What Shall I Render

Explanation: This serves also as a bridge between the Service of the Word and of the Sacrament and is an acknowledgement that while we cannot repay the Lord for what He benefits of His Word and Sacrament, we can give our lives in worship as a sacrifice to Him. There are some beautiful allusions: an alternative name for Communion is 'Eucharist,' which means 'thanksgiving;' "call on the Name of the Lord' is an Hebrew idiom meaning 'worship;' the 'cup of salvation' alludes to the drinking of Christ's blood; when we take Communion, we proclaim that we are in doctrinal agreement with them; this is, of course, done in God's house (church bldg), and the new Jerusalem is the body of believers on Christ.
Scripture: Psalm 116
Sacramental: We sing God's Word back to Him.
Alternatives: see below
Hymns: Try this one.

Offertory: Create in Me

Explanation: The "Create in me" is a prayer that God would cleanse our hearts from sin, deepen and strengthen our faith, give us divine joy, and prepare us for the Word-Made-Flesh. How does He cleanse our hearts, strengthen our faith, and give us divine joy? He does all this in the giving of His very body and blood.
Scripture: Psalm 51
Sacramental: We sing God's Word back to Him.
Alternatives: This has become a standard in some circles. You can hear the original artist sing it here.
Hymns: LSB 704 (Renew Me, O Eternal Light), LSB 956 (Create in Me)

Offertory: Let the Vineyards Be Fruitful

Explanation: While there is only one setting in the LSB (955), I've seen this text set to a number of different tunes so I'm giving it its own category. The vineyards refers to John 15:5; numerous times the Psalms refer to his cup overflowing- our cup of blessing is the cup Jesus blessed on "the night in which He was betrayed;" we ask God to take the seed of faith that He has planted in us and strengthen that faith with His very body, the bread of eternal life; the hope and dream of all is to live forever with Christ; we further ask Him to be physically present in the meal that is but an appetizer of the feast we will celebrate in heaven.

Scripture: John 15:5, Isaiah 25:6

Sacrificial: We pray to God

Offering

Historically, this was not done during the service, but rather offering plates were placed in the back of the church, allowing for better secrecy. For various reasons, that is no longer the case in most churches.

Explanation: While there is nothing that we can give to pay for our sins, the Word of God 

manifests itself in us and through us by our works and sacrifices. Having 

just received the Word of God, we naturally say, "Yes!" and give a physical 

offering to further the Word of God, so that others may receive the joy which w

e have just received.

If I may... I suggest that in order to not further the stereotype that churches only want money, please either make a verbal announcement or a brief note in the worship folder that the offering is intended for members and that guests should not feel obligated to contribute.

Scripture: Luke 21:1-4, Matthew 25:14-30

Sacrificial: We give our "hard earned" money to God's service.

Service of the Word: Part IV

Scripture Readings

Historically: The readings for each Sunday are based on what is called a "pericope", which is an organisation of readings throughout the church year, intended to cover each of the major points in the life of Jesus and the life of His church. I will discuss this more in a later post; for now, suffice it to say there is a reason we read what we read when we read it.
Explanation: There are usually 3 readings: the 1st from the Old Testament or the book of Acts, the 2nd from the Epistles (Letters of Faith), and the 3rd from one of the four Gospels.
Scripture: 2 Timothy 3:16,17; many others
Sacramental: We hear God's speaking to us through His word.
Alternatives: One way to shake things up is to have various readers read different parts. For example, have one person read Jesus' words, another read Mary's words, and still another Martha's. Whether this is done or not, all readers should at the very least be familiar with the readings so as to not impede the work of the Spirit. (i.e., don't monotone, stumble over pronunciations, stutter, etc. It's annoying and takes to focus from the Word to the speaker.)
Hymns: Obviously there are quite a few hymns based on Scripture readings. Some hymnals are generous enough to include an index in the back of the hymnal. Cyberhymnal also has a similar section.

Gradual or Psalm

Explanation: This is a short response taken usually from a Psalm, but there are occasions when other Scripture is used. The theme usually corresponds to the Introit. Like the Introit, it is usually sung antiphonally, or responsively.
Scripture: Ephesians 5 and Colossians 3
Sacramental: We repeat God's Word back to Him.
Alternatives: Many congregations have the choir sing at this time. That's fine, but I would prefer them to "highlight" other portions of the service, such as singing a stanza of an hymn or a portion of the liturgy, like the Kyrie; but that's a matter of taste.
Hymns: There are many Psalm paraphrases out there: our LSB has quite a few, the Evangelical Lutheran Hymnary (Evangelical Lutheran Synod) has a few more, and the Cantus Christi (Reformed) has a lot more, let alone Cyberhymnal. See also Hymnoglypt.

The Creed

Explanation: The three "ecumenical" (universally Christian) creeds are the Apostles', Nicene, and Athanasian Creeds. They are basically summaries of what we believe and what the Scriptures say about God. While no Scripture is directly quoted, they are based heavily on Scripture. This shows Scripture verses for the Nicene, this shows the Same for the Apostles'.
After hearing God's Word, we are moved to "boldly confess" our unity in the faith. I have heard one person describe the Creed as the liturgical version of "testimonials." While this analogy is not perfect, it can be an "in" with those who might be apprehensive of the notion of "creed." This is not a statement of what is needed to be believed (although this is true), but rather a statement of what is believed. A similar idea is that most grammar books do not prescribe how to speak, but instead describe the normal patterns of speech.
Sacrificial: We state what we believe.
Scripture: See my two links in the explanation.
Alternatives: "Because We Believe" Also, check out this document, which offers alternative translations. Then there's this link, as well.
Hymns: In addition to the LSB, Timothy Dudley-Smith has this hymn.

Blog List

School-work has been heating up, even if the weather has not. Therefore, I've not had as much time to work on this blog lately. However, I would like to introduce each blog that I have included on my blog list to the right. I will go in alphabetical order, although the list is ordered by most recent post.

All for Hymn is an LCMS blog that discusses hymnody, namely arrangements and translations thereof. I like this blog because it is both confessional (i.e., in line with the Book of Concord) and easily applicable to the twenty-first century. It is updated often. There are even a few posts based on this blog, for which I am most grateful.

Better Bibles Blog discusses translations, especially focusing on understandability and accuracy of translation. I believe that it is cross-denominational. Not every post is exciting to the layperson, but there are some gems. It updates periodically.

Cyberbrethren is another confessional LCMS blog. It discusses many different issues, including pastorship, the liturgical year, and the latest news from CPH. It updates daily.

Extreme Theology is a conservative LCMS blog that discusses various issues, especially concerning the emergent church. While I don't always fully agree with the writer's style (often a bit harsh), he often makes excellent points. It updates once in a while, usually every week.

Hymnoglypt is an LCMS blog that translates (mostly) Lutheran hymns. There is often a reason these hymns have not been translated before. Some have difficult tunes, while others have been translated incorrectly. Still others might have been only partially translated. Having said this, these are excellent hymns and can add much depth to ones personal devotion time. It updates usually once a week.

Joyous Exchange is a blog by a couple of pastors in the Church of the Lutheran Brethren, a denomination that has been described as traditional in theology and contemporary in practice. It is an unique denomination and this is the best blog I have found from it. It updates a couple times every week.

Latin Word of the Day is an LCMS blog that I just discovered. Each day, it discusses a Latin phrase important to the historic Lutheran Church. (It is currently going through the Ten Commandments and their meaning from the Small Catechism.) Obviously, it is updated daily.

Lutheran Hymn Revival is a Lutheran blog that posts new hymns, essentially. It is updated every once in a while.

Mises Economics Blog promotes the Austrian school of economics. I hate when politics and the Church intermix, but it's always safe to discuss economics, right? Anyway, while not every post is relevant to the average person, many are. It updates daily.

Starke Kirchenlieder is an LCMS blog that posts hymns, either as published in the LSB or recently written by Rev. Steven Starke himself. It updates once every couple of weeks or so.

Stuff Christian Culture Likes is a generic Christian blog that posts humorous discussions of things that stereotypical Christians (usually "evangelical") love. It updates around twice a week.

The Compline Choir is not a blog, but it posts podcasts every once in a while, so that counts! Anyway, every Sunday at 9:30p (Pacific) the Compline Choir of St. Mark's (Episcopal) Cathedral in Seattle, WA sings the liturgy of Compline. On the link, one can click the link to hear the live broadcast at king.org or can listen to recorded podcasts of many of the services by clicking "Podcasts." It is not Lutheran, so there are occasional "moments," but for the most part the service can be useful to all.

Weedon's Blog is an LCMS blog that deals with various topics in the Church, including liturgy. It updates daily if not more often.

Worship Concord is still another LCMS blog that quotes church leaders of yesteryear when dealing with worship, liturgy, etc. It is one of the only blogs that uses the Book of Concord, Luther, and others to defend "contemporary" worship. It updates just about every day.

Worship Ideas You Can Use is a WELS blog meant to aid congregations and music leaders bridge the gap between "traditional" and "contemporary" worship.

If anyone knows of a blog that could or should be on this list, let me know and I will consider it.

Service of the Word: Part III

Salutation (Greeting) 

Historically, this term comes from a Latin word meaning "good health"/"to be made whole." (Salve, Caesar!) In Spanish, one says, "Salud," in response to a sneeze. This is also related to the English word 'salvation.' In Christ, we are made well/are made whole.

Explanation: Since Jesus is about to come to us in His Word, the pastor "hopes" that the Lord enters into the spirit of each member of the congregation. Here is my first complaint with the LSB. Carrying over from the LW, the congregation's response has been changed to "and also with you," instead of "and with your spirit." The imagery described above has been lost. Furthermore, St. Paul says in his letter to the church sojourning in Rome, "The Spirit helps us in our weakness, because we do not know how we should pray, but the Spirit Himself pleads for us with yearnings that can't find any words." (8:26; AAT) As we are about to pray the Collect, we are reminded that because we have no clue what or how to pray, the Spirit intercedes for us as we pray God's Word back to Him.

Scripture: Romans 8:27; 2 Timothy 4:22

Alternatives: I have come up with this reponsive reading, based on Romans 8, trying to capture its essence.
   L: We wait for You, O Lord, in eager expectation.
   C: Because we, who have the Spirit as our preview of heaven, groan inwardly as we look forward to having
       our bodies freed and our adoption as Your sons.1
   L: The Spirit Himself pleads for us with the sighs for which we have no words,
   C: because we do not know how we should pray, but He Who searches our hearts knows what the Spirit
        has in mind, for He is pleading for the saints in God’s own way.
   L: Therefore, may the Lord be with your spirit.
   C: And also with yours.

Hymns: I am not aware of any hymns that capture the fullness of this text. "Lord, Teach Us How to Pray" (vv.1,6) comes close, though.

Collect (We collect the theme(s) of the day in prayer.)

Explanation: We pray that the message of the week may work within us, that we live-out that message, and that we may grow in our faith and understanding of the particular theme of the Scripture lessons.

Scripture: It varies from week to week.

Alternatives: The Lutheran Church of Australia's website offers essentially a smaller version of Creative Worship, including alternative collects. All is free!

Hymns: I'm not aware of any collection of hymns based on the collects, but that would be cool. (hint.)

1 In Roman times, only adopted males were the full heirs. With this understanding, we all (male and female) are adopted as sons.

Bible Vocabulary: Words that Should Be Replaced; Part II: Amen

I don't expect this one to go away, but nonetheless I wish I would, to some extent.

What does the word mean? It comes from Hebrew and means "truly, assuredly, or yes: it shall be so." However it has come to serve simply as a liturgical response void of any meaning. I even know what it means yet still find myself saying it without thinking about what I'm really saying.

Solutions: well, there are a few. "Soþlice!"- except it also is a foreign word. "True dat!"- except it's a bit colloquial, I think. "You're darn tootin'!"- except I would never be able to say this without thinking of Laurel and Hardy. So the only serious offer I can think of is the following: "This is most certainly true." It's already familiar to those who grew up on Luther's Small Catechism and carries the meaning of 'Amen' pretty well, even if it does take longer to spit out.

"This is most certainly true!" may never replace 'Amen!' but it can at least be another tool in explaining the meaning of 'Amen.'

P.S. Here is an hymn translated by Matthew Carver, based on the idea behind 'Amen.'

The Lord's Prayer in Old English

(While I may not love math, etc. I am an huge nerd.)

Before I start, let me remind you to the difference between Old English and old(er) English. Linguists have narrowed our language's historical time-periods to Old English, Middle English, and Modern English. Thus Shakespeare wasn't Old English, but Early Modern English (older English, if you must). The Fæður Ure presented here is written in Old English.

Fæður ure,
Father of ours,
Notes: 'æ' is pronounced like the 'a' in humanity. 'ð' is pronounced like the 'th' in 'the.'

þu þe eart on heofonum,
Thou That art in Heavens,
Notes: 'þ' is pronounced like the 'th' in 'thing.' Also, notice how 'eart' and 'heofonum' have both shortened.

si þin nama gehalgod
Let Thy/Thine Name be hallowed.
Notes: 'Ge' is pronounced like the 'ye' in 'yes' and is related the German prefix of the same spelling. 'Si' means let, as in 'let's do this.' (Jussive)

Tobecume þin rice
Let (be)come Thy(Thine) kingdom
Notes: 'Rice' is pronounced like 'rich" with an 'e' at the end, is related to the German word 'Reich,' and in fact has come to mean rich. (A ruler/king is rich, correct?)

Gewurþe ðin will on eorðan
Let become Thine will on earth

swa swa on heofonum
So so/Just as in Heavens

Urne gedæghwamlican hlaf syle us to dæg
Our daily-wanted bread/loaf give us today
Notes: 'Syle' could mean either give or sell, from which our modern 'sell' is derived. The 'y' in 'syle' is pronounced like the German 'ü.' The 'h' in the word 'hlaf' is pronounced like the German 'ch' in 'ach.' 'Hlaf' meant bread prior to the Vikings' influence on English. Those who know Dutch will want to note 'dæg.'

And forgyf us ure gyltas,
And forgive us our guilts

swa swa we forgyfað urum gyltendum
Just as we have forgiven our guilt-doers/guilters

And ne gelæd þu us on costnunge
And don't lead Thou us into temptation
Note: The word 'costnunge' is not related to the word 'cost.'

Ac alys us of yfele. Soþlice.
But deliver us of/from evil. In sooth.
Notes: 'Alys' developed into 'allay.' 'Soþlice' (the 'c' is pronounced like the 'ch' in 'church') developed into the word 'sooth,' meaning truly, surely, assuredly. It is an accurate translation of the Hebrew 'amen.'

Let's compare these three translations: (Old English (Updated), Tyndale (Updated), and Mine) I assume everyone is familiar with the KJV.

Our Father, You Who are in (the) heavens, Let Your Name be hallowed, let Your kingdom come, Let Your will become on earth just as it is in (the) heavens. Our daily-wanted loaf give us today; and forgive us our guilts, just as we have forgiven our guilters; and do not lead us into temptation, but allay us of evil. Amen.

O our Father in heaven, hallowed be Your Name, let Your kingdom come, Your will be fulfilled, as well on earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts (he has 'trespasses'), even as we forgive our debtors (he has trespassers). And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.

Our Father in heaven; let Your Name be held in reverence; let Your Kingdom come, Your will be fulfilled the same way on earth as in heaven. Give us today our daily bread and pardon our debts, just as we have pardoned our debtors; and do not carry us to trial, but rescue us from evil. This is most certainly true. (I'll discuss 'amen' in a future post.)

Assuming my translation is correct (excluding parenthetical remarks), you'll note how much more accurate both the OE and Tyndale translations are, compared to the traditional text.

For the People of Haiti

Here are some prayers I have found, after searching on the internet. I have altered some of these.


From Worship Concord, this is an alteration of a prayer found in the LSB:

Almighty God, merciful Father, Your thoughts are not our thoughts, Your ways are not our ways. In Your wisdom You have permitted this disastrous earthquake to befall the people of Haiti. We implore You, let not the hearts of Your people despair nor our faith fail us, but sustain and comfort us. Direct all efforts to attend the injured, console the bereaved, and protect the helpless. Bring hope and healing that we may find relief and restoration; through Jesus Christ, our Lord. Amen.

From the Lutheran Church of Australia, here are two prayers I have altered.


Gracious heavenly Father, there is shock and sorrow across the world at the loss of the life and the devastating effect of the recent earthquake. We struggle in the face of such calamity and cry out to You for Your comfort for those whose lives are now changed and who suffer so much. Mercifully embrace those who are frightened. Look with love and compassion on those who mourn. Restrain those who seek to instigate more destruction. In Your grace, turn tragedy into triumph through Jesus Christ Your Son, our Lord. Amen.


Merciful Father, we commend to Your protection all those who work to bring relief to the earthquake victims. Give those who come to the rescue of others courage in danger and skill in difficult situations. Give them strength of body and clear minds that they may work most effectively in the service of those in need. Give us all compassion and a will to help restore devastated communities; through Jesus Christ Your Son, our Lord. Amen.


From the ELCA, slightly altered:


Merciful God,
Hear our cry for mercy in the wake of the earthquake.
Reveal Your presence in the midst of suffering.
Help us all to trust in Your promises of Hope and Life
so that desperation and grief will not overtake us.
Come quickly to the aid of Haitians, that they may know Your peace and joy.
Strengthen them in this time of trial
with the assurance of Hope in the death and resurrection
of our Lord and Saviour, Jesus Christ. Amen.



Gracious God,
Your word stills the storms that rage in our world.
Bring Hope to places that know devastation in the calm after the earthquake.
Bring comfort to those who grieve the loss of loved ones and property.
Let Your Love be known through those who work to bring order in the chaos.
Help us all to shoulder the burden of suffering
and make us bearers of the Hope that can be found in You
through Jesus Christ, our Lord and Saviour. Amen.

Loving God,
Be with those who endure the effects of the earthquake in Haiti.
Protect those in the path of danger.
Open the pathway of evacuations.
Help loved ones find each another in the chaos.
Provide assistance to those who need help.
Ease the fears of all and make Your presence known in the stillness of Your Peace;
through Jesus Christ, our Lord and Saviour. Amen.

From North Tasmania Lutheran Parish, slightly altered:

Gracious heavenly Father, 
Shock and sorrow is dominating our lives. Bring Your hope among us and among the people of Haiti. Help us as we ponder the loss of lives and property as a result of the earthquake. Bring comfort to those whose lives have altered so much in the last week and who suffer greatly. Mercifully embrace those who are frightened. Look with love and compassion on those who mourn. And give strength to all who offer care, support and rescue efforts during this time. Help us and all others be Your healing hands and comforting arms during this time. So that all in need may experience Your compassion, grace and mercy. In Jesus Christ we pray. Amen 

(Based on Romans 8)

We know that You are is a compassionate God, a God for us, and that nothing can successfully be against us? You gave up Your own Son for all of us. Therefore neither troubles nor problems, sufferings nor hunger, nakedness nor danger, nor even violent death can separate us from Your Love. In all these things we are completely victorious through You. We are confident that neither death nor life, neither angels nor demons, Nothing now nor in the future, nor anything in the whole wide world is able to separate us from Your Love that is in Christ Jesus, our Lord. In His Name we pray. Amen.

From the African Methodist/Episcopal Church, slightly altered:

Lord, we acknowledge that You are here, that You never leave us, even when all around us seemed to be falling apart. We are overcome by grief as we see the images of tragedy, hear cries for help, and feel the pain of others’ suffering. Give ear, O Lord to the cries from our hearts and bring light to darkness, joy to sorrow, healing to pain. Give us strength and courage to do what pleases You, that we can put Your love in action, by word and deed and make Your presence known, that others may come to know Your redeeming Love and put their trust in You. We ask this in the Name of Him who suffered for us, Jesus Christ our Lord, AMEN.

Finally, this hymn was written by Paul Mittermaier and has been altered a time or two. Here's mine for Haiti:

Eternal Father, strong to save,
The earthquake's fury has been grave,
We've seen the pictures, felt the grief,
Of Haitians needing Your relief.
O hear us as we cry to Thee
For those engulfed in tragedy.

O Saviour, Whose almighty hand
Protects all those in ev'ry land.
Send help and aid of ev'ry kind
Grant we a way to serve may find.
O hear us as we cry to Thee:
May Hope rise out of tragedy.

O Holy Spirit, work Your art
in ev'ry place and ev'ry heart.
Stir great compassion, healing, love
Pour down Your blessings from above.
O hear us as we cry to Thee:
May Hope rise out of tragedy.

O Trinity of love and power,
Bless all Your servants in this hour.
To bring relief, to find a way
To rebuild and to heal today.
O hear us as we cry to Thee:
May Hope rise out of tragedy!

Tune: Melita 88 88 88
copyright 2005 Paul Mittermaier, alt. MDS, 2010.