Born: 1640 - Güstrow in Mecklenburg (North Germany)
Died: 1711 - Copenhagen, Denmark
Christian Geist was a German composer and organist resident in Scandinavia. He probably received his first musical education in Güstrow where his father, Joachim Geist, was the cantor at the cathedral.
After holding a musical position in the court of Duke Gustav Adolph of Mecklenburg, Christian Geist moved to Copenhagen early in 1670 where he, upon the recommendation of the Duke of Mecklenburg, joined the Danish Court Chapel as a bass player. But already by June, 1670, he resigned from this position to join the Swedish Court Chapel which was under the direction of Gustaf Düben (Düben made a celebrated collection of contemporary music, which is the most important source for Dietrich Buxtehude's music). Here he stayed until 1679 and composed many church cantatas which are now part of the Düben Collection of Manuscripts at the University Library at Uppsala. Virtually all his extant compositions date from the time of this employment.
Later he appears to have returned again to Denmark. On marriage to the widow of the previous occupant, he took up the position of organist at several churches and cathedrals in Copenhagen. A document from 1686 gives evidence of his service as the organist at the Trinity and Holy Spirit Church in Copenhagen. However, after several years he gave up this position, but nevertheless remained in Copenhagen until the time of his death. In 1689 he was the organist at the Holmens Church, where he was a successor to the famous organist at the St Nicholas Church, Johann Lorentz. In 1711 he and his third wife and children died of the plague in Copenhagen.
Johann Mattheson reports that Christian Geist was among the applicants for the position of Kantor of all Hamburg Churches which had become available after the death of Thomas Selle. Among the candidates applying for this position was Christoph Bernhard, who was chosen by the Weckmann Collegium Musicum based upon the preferred style that he exhibited in his church cantatas, but they also praised Christian Geist for his “delicate style in which one could detect the influence of Italian music.” Geist is one of the most significant German composers who lived and was active in Scandinavia in the 2nd half of the 17th century Only three organ preludes and two secular cantatas have survived. All the remaining compositions are church cantatas in German and Latin. Among the latter, the texts are primarily quotations from the Bible.
Christian Geist's works as in Es war aber an der Stätte Geist sets St John's retelling of Christ's burial and follows it by eight strophic verses commenting on the gospel; the pulsating quavers in the viols' introduction are a typical German figuration to portray the effect of lamento. De funere ad vitam uses a virtuoso obbligato violin which comments vigorously on the text. His sacred concertos were written for small ensembles of voices and strings. They date from the 1670's and a number were inspired by the accession in 1672 of King Karl XI - for whose coronation service a number were written. He also wrote music for the New Year’s Day celebrations, though the impetus to write the Dixit Dominus, Domine qui das salutem I and Domine qui das salutem III remains obscure. Clearly he had a firm grounding in counterpoint, a product of his rigorous early training, and even more obviously Geist was greatly influenced by the prevailing musical wind of change blowing from Italy. [source: Teddy Kaufman and Thomas Braatz http://www.bach-cantatas.com/Lib/Geist-Christian.htm]
Vater unser, der Du bist im Himmel. Geheiliget werde Dein Name. Dein Reich komme. Dein Wille geschehe, wie im Himmel, also auch auf Erden. Unser täglich Brot gieb uns heute. Und vergieb uns unsere Schuld, als wir vergieben unsern Schuldigern. Und führe uns nicht in Versuchung; Sondern erlöse uns von dem Übel. Denn Dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit. Amen.
Das Vaterunser, Paternoster - Kirchenbuch 1908
Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen.
The Lord’s Prayer, Paternoster - King James
Saturday, January 30, 2010
see Pastor McCain's blog for his account of a rare book acquisition
Pastor McCain's blog always contains good reading. Today he tells of his acquisition of a rare book. Follow the link http://cyberbrethren.com/Friday, January 29, 2010
Recommended Lutheran blog
http://pastoralmeanderings.blogspot.com/
There are many great Lutheran blogs on the internet and it should be easy for me to make a list of these. I am not so good at these things and so I do not have such a list on this blog.
I have been following the blog of Pastor Peters on my Google account and the entry which he made on the 28th was, in my estimation, particularly worthy of note.
My late father, B.W. Teigen, wrote a book on the subject of the relationship between Luther and Chemnitz. I think that the insights of Pastor Peters coincide with my father's work. This book, The Lord's Supper in the Theology of Martin Chemnitz, is available for free download. Follow the prompts at http://www.logia.org/
In this post Pastor Peters is paying tribute to a wise pastor who influenced his ministry.
An example of his wisdom in practice.... When I arrived I asked to use a glass chalice since I was accustomed to the common cup. I did not challenge their practice directly nor did I ask anyone to change. I merely offered to those who likewise might desire the use of the chalice that both would be offered at the same time at the rail. I thought it would take a million years for such subtlety to make a difference I was wrong. Within the month, a woman of the parish came into my office after the service. She seemed upset. She opened her purse and placed upon my desk a check for $1,000 and told me please to purchase vessels befitting the Body and Blood of Christ. With this gift, a proper chalice, ciborium, paten, and cruet were purchased. Both chalice and individual cups are still offered together at the rail even to this day (though I have been gone for 17 years). But the practice of the Pastor did change the congregation and by the time I left (after just under 13 years in that parish), two thirds of the congregation had switched and most of those I had catechized and taught as youth or adults used the chalice exclusively. There was no conflict over this even though some families were divided with some choosing individual cups and some the chalice but both communing at the same time...
Another example of his wisdom... When I arrived and the Eucharist was offered twice monthly, we were able to move it immediately to every other week and on feast days. More than this I began a mid-week celebration that was also the Divine Service so that this was an addition to the regular schedule and not strictly a change in that schedule. During the summer, when we actually had an influx of summer residents, we added a spoken early Divine Service. For years this regular Eucharist stood in addition to the regular schedule and after a time it was incorporated into that schedule, an organist found, and it became a sung liturgy as well. An addition became the means to bring change. There was no conflict since most of the work was mine.
Another example of his wisdom... As we addressed the nature of the Sacrament of the Altar, it became clear that for some time a "receptionism" had been taught which said that the bread and wine were not the Body and Blood of Christ until touching the tongue. In effect, the teaching was not merely a receptionism but a spiritual presence which never was connected with or located in the bread or cup. Naturally this was an area of teaching that I addressed immediately. But before the congregation as a whole became the focus of this teaching, I began with the Altar Guild and how we treated what remains of the sacrament (the reliquae). Again, the change began with me. What remained of the individual cups was poured into the chalice and I consumed the remains at the rail during the post-communion canticle. At times the assisting minister assisted me. The congregation learned from this practice that the reliquae were not things indifferent and that our practice toward them is not a thing indifferent. Perhaps the most profound teaching moments came when a portion of the individual cups were spilled on the floor by the rail. Immediately I took one of the extra purificators and knelt down in full vestments right there during the distribution to cleanse the spill respectfully. The couple of times in my ministry when this has happened, I have had people speak to me about how this simple action taught them that the Sacrament was what Christ's Word said and that when this Word was attached to the bread, the result was what the Word said -- the Body of Christ was present in and with that bread. The old heresy had been addressed without argument and the people taught without words. Now, to be sure, we cannot in every case teach or reform without direct confrontation, but we can in other ways demonstrate what we believe, teach, and confess by the practice of what we believe...
So, to those of you who might find yourselves in the position I was, I would recommend Pastor's Evanson's sage advice and counsel. Confront directly what you must but remember how you can teach by your own practice and piety... Sometimes these address in profound ways the teaching without words (or, more correctly, in addition to words) that prevents unnecessary conflict due simply to the inertia of those for whom any change is suspect...
Something to think about. . .
There are many great Lutheran blogs on the internet and it should be easy for me to make a list of these. I am not so good at these things and so I do not have such a list on this blog.
I have been following the blog of Pastor Peters on my Google account and the entry which he made on the 28th was, in my estimation, particularly worthy of note.
My late father, B.W. Teigen, wrote a book on the subject of the relationship between Luther and Chemnitz. I think that the insights of Pastor Peters coincide with my father's work. This book, The Lord's Supper in the Theology of Martin Chemnitz, is available for free download. Follow the prompts at http://www.logia.org/
In this post Pastor Peters is paying tribute to a wise pastor who influenced his ministry.
An example of his wisdom in practice.... When I arrived I asked to use a glass chalice since I was accustomed to the common cup. I did not challenge their practice directly nor did I ask anyone to change. I merely offered to those who likewise might desire the use of the chalice that both would be offered at the same time at the rail. I thought it would take a million years for such subtlety to make a difference I was wrong. Within the month, a woman of the parish came into my office after the service. She seemed upset. She opened her purse and placed upon my desk a check for $1,000 and told me please to purchase vessels befitting the Body and Blood of Christ. With this gift, a proper chalice, ciborium, paten, and cruet were purchased. Both chalice and individual cups are still offered together at the rail even to this day (though I have been gone for 17 years). But the practice of the Pastor did change the congregation and by the time I left (after just under 13 years in that parish), two thirds of the congregation had switched and most of those I had catechized and taught as youth or adults used the chalice exclusively. There was no conflict over this even though some families were divided with some choosing individual cups and some the chalice but both communing at the same time...
Another example of his wisdom... When I arrived and the Eucharist was offered twice monthly, we were able to move it immediately to every other week and on feast days. More than this I began a mid-week celebration that was also the Divine Service so that this was an addition to the regular schedule and not strictly a change in that schedule. During the summer, when we actually had an influx of summer residents, we added a spoken early Divine Service. For years this regular Eucharist stood in addition to the regular schedule and after a time it was incorporated into that schedule, an organist found, and it became a sung liturgy as well. An addition became the means to bring change. There was no conflict since most of the work was mine.
Another example of his wisdom... As we addressed the nature of the Sacrament of the Altar, it became clear that for some time a "receptionism" had been taught which said that the bread and wine were not the Body and Blood of Christ until touching the tongue. In effect, the teaching was not merely a receptionism but a spiritual presence which never was connected with or located in the bread or cup. Naturally this was an area of teaching that I addressed immediately. But before the congregation as a whole became the focus of this teaching, I began with the Altar Guild and how we treated what remains of the sacrament (the reliquae). Again, the change began with me. What remained of the individual cups was poured into the chalice and I consumed the remains at the rail during the post-communion canticle. At times the assisting minister assisted me. The congregation learned from this practice that the reliquae were not things indifferent and that our practice toward them is not a thing indifferent. Perhaps the most profound teaching moments came when a portion of the individual cups were spilled on the floor by the rail. Immediately I took one of the extra purificators and knelt down in full vestments right there during the distribution to cleanse the spill respectfully. The couple of times in my ministry when this has happened, I have had people speak to me about how this simple action taught them that the Sacrament was what Christ's Word said and that when this Word was attached to the bread, the result was what the Word said -- the Body of Christ was present in and with that bread. The old heresy had been addressed without argument and the people taught without words. Now, to be sure, we cannot in every case teach or reform without direct confrontation, but we can in other ways demonstrate what we believe, teach, and confess by the practice of what we believe...
So, to those of you who might find yourselves in the position I was, I would recommend Pastor's Evanson's sage advice and counsel. Confront directly what you must but remember how you can teach by your own practice and piety... Sometimes these address in profound ways the teaching without words (or, more correctly, in addition to words) that prevents unnecessary conflict due simply to the inertia of those for whom any change is suspect...
Something to think about. . .
U.S. grants political asylum to German family over homeschooling issue
I thought that readers of Lutheran Colportage might find this topic to be of interest. The author is the editor of The Local, Germany's News in English.
Earlier this week, I was contacted by a man originally from Burma worried his family was about to be deported from Germany because their application for asylum had been rejected.
Imagine then my consternation the next day when I found out a German family had received political asylum in the United States because they were not allowed to home school their children.
Making a mockery out of US asylum policy, a judge in the state of Tennessee ruled the devout evangelical Christians faced persecution in Germany because they disagreed with the country's compulsory school attendance.
Now even if you're a big advocate for homeschooling, it's downright silly to claim this family was somehow oppressed because none of Germany's public, private and religious schools fit their narrow world view.
But the judge bought their argument formal education in "godless" Germany was somehow against Christian values. I guess somebody had better tell that to the headmasters of Germany's countless Catholic and Protestant schools.
Or perhaps this particularly provincial judge needs to be told that there's little in the way of America's admirable separation of church and state in Germany.
Not only is there compulsory tithing if you're a member of a Christian church here, but there is also a constitutional right to faith-specific religion classes in German public schools. It's a situation evangelicals in America could only dream of!
Besides, if uninformed US judges are willing to give homeschoolers political asylum, then why not Germany's Scientologists, who also claim to be persecuted? Or for that matter, what about China's oppressed Christians and its sizable Muslim Uighur minority? And what about the desperate Burmese man who called me this week?
If Germany is going to deport him and his family back to a refugee camp in Bangladesh, maybe there's room for them in Tennessee too.
[source: Marc Young editor, The Local Germany's News in English]
Earlier this week, I was contacted by a man originally from Burma worried his family was about to be deported from Germany because their application for asylum had been rejected.
Imagine then my consternation the next day when I found out a German family had received political asylum in the United States because they were not allowed to home school their children.
Making a mockery out of US asylum policy, a judge in the state of Tennessee ruled the devout evangelical Christians faced persecution in Germany because they disagreed with the country's compulsory school attendance.
Now even if you're a big advocate for homeschooling, it's downright silly to claim this family was somehow oppressed because none of Germany's public, private and religious schools fit their narrow world view.
But the judge bought their argument formal education in "godless" Germany was somehow against Christian values. I guess somebody had better tell that to the headmasters of Germany's countless Catholic and Protestant schools.
Or perhaps this particularly provincial judge needs to be told that there's little in the way of America's admirable separation of church and state in Germany.
Not only is there compulsory tithing if you're a member of a Christian church here, but there is also a constitutional right to faith-specific religion classes in German public schools. It's a situation evangelicals in America could only dream of!
Besides, if uninformed US judges are willing to give homeschoolers political asylum, then why not Germany's Scientologists, who also claim to be persecuted? Or for that matter, what about China's oppressed Christians and its sizable Muslim Uighur minority? And what about the desperate Burmese man who called me this week?
If Germany is going to deport him and his family back to a refugee camp in Bangladesh, maybe there's room for them in Tennessee too.
[source: Marc Young editor, The Local Germany's News in English]
Thursday, January 28, 2010
an interesting read on 'Legalism and License' in Lutheran theology
This is one of the important topics for Lutherans. Follow the link http://steadfastlutherans.org/?p=8825
The two ideas are not listed in The Oxford Dictionary of the Christian Church.
A traditional example from the Missouri Synod is that attempts to ban drinking are legalistic. I will read the essay by Mr. Wilkin with great interest.
Later in the day I posted my response:
The author uses a common rhetorical device of comparing and contrasting the two categories, liberty and license, with great persuasion. Repentance is the key.
I felt that as I read along that both conditions could be applied to myself. I was then reminded of the great Lutheran truth that I am simultaneously a sinner and a saint.
Another way to look at this timely and worthwhile topic, is to apply it to organized churches. As I understand it, the Missouri Synod, did not condemn slavery as sin during the Civil War. Old Walther himself, if I have this straight, thought that the institution of slavery was not specifically condemned in the Bible. He thought, again I hope that I have this straight, that the problems of the day were caused by the abolitionists in northern states.
The idea was, and I am guessing, that the human institution of slavery could not be condemned because people of good will on both sides of the issue could not agree. If there is no human agreement, then there would be no moral condemnation.
And so it was with prohibition. Consumption of alcoholic beverages is not a sin in itself, and so it is legalistic to say that it is. Some say it is sinful and some say that isn’t. If there is not a consensus on a human issue, then no one dare say that it is sinful.
How then, in our time, fares abortion? Abortion, in the traditional Old Synodical Conference view, is regarded as a sin. In other faith communities it is not a sin. How then do the Old Synodical Conference churches, state that abortion is a sin while slavery and alcohol consumption are not?
Is it not legalistic for a synod to condemn abortion as sinful?
The two ideas are not listed in The Oxford Dictionary of the Christian Church.
A traditional example from the Missouri Synod is that attempts to ban drinking are legalistic. I will read the essay by Mr. Wilkin with great interest.
Later in the day I posted my response:
The author uses a common rhetorical device of comparing and contrasting the two categories, liberty and license, with great persuasion. Repentance is the key.
I felt that as I read along that both conditions could be applied to myself. I was then reminded of the great Lutheran truth that I am simultaneously a sinner and a saint.
Another way to look at this timely and worthwhile topic, is to apply it to organized churches. As I understand it, the Missouri Synod, did not condemn slavery as sin during the Civil War. Old Walther himself, if I have this straight, thought that the institution of slavery was not specifically condemned in the Bible. He thought, again I hope that I have this straight, that the problems of the day were caused by the abolitionists in northern states.
The idea was, and I am guessing, that the human institution of slavery could not be condemned because people of good will on both sides of the issue could not agree. If there is no human agreement, then there would be no moral condemnation.
And so it was with prohibition. Consumption of alcoholic beverages is not a sin in itself, and so it is legalistic to say that it is. Some say it is sinful and some say that isn’t. If there is not a consensus on a human issue, then no one dare say that it is sinful.
How then, in our time, fares abortion? Abortion, in the traditional Old Synodical Conference view, is regarded as a sin. In other faith communities it is not a sin. How then do the Old Synodical Conference churches, state that abortion is a sin while slavery and alcohol consumption are not?
Is it not legalistic for a synod to condemn abortion as sinful?
Lutheran Study Bible - a temporary pause in the conversation
I am continuing my study of the two Lutheran Study Bibles but I am taking a look at some ideas that are new to my personal study. I am coming up on what is called the historical critical method.
I do not want to give up my study because I am entering water that is over my head. I acknowledge that I cannot make up for a lifetime of non-study of a profound subject of Biblical knowledge with a few quick forays into the subject. I do hope, however that I can learn something even if it is only a small part of the over-all topic. Better something than nothing so long as I do not deceive myself into thinking that the something is everything.
Helpful, I think, is a review by Daniel L. Miglore of a new book "The Historical Christ and the Theological Jesus" (by Dale C. Allison, Jr.) from the January 26, 2010 issue of The Christian Century. "Critical literary-historical study of the Gospels can indeed be a valuable help and corrective to faith and theology. It can shake up entrenched and complacent orthodoxies. It can remind the church of the full humanity of the incarnate Lord. It can expand the church's awareness of the richly diverse testimony to Jesus in the church's foundational documents. But one thing is clear to both Allison and this reviewer: the picture of Jesus constructed by historians who seek to go behind the Gospel witnesses can never substitute for the Jesus attested to by those witnesses and confessed by Christians in all times and places as Emmanuel, Savior, and crucified and risen Lord. It need be no insult to the labors of Gospel historians to affirm, as Allison rightly does, that "the Gospels should be preached as they stand, as canonical literature."
"Refusing to replace the Jesus of the canonical Gospel witness with any of the pictures offered by the Jesus historians has nothing to do with an anxiety to protect fossilized dogmas. On the contrary, it is only when the Jesus attested to in scripture is recognized as embodying both our true humanity and the sovereign grace of God that faith and theology are deeply and permanently radicalized, far beyond the purported radicalism of every quest for the historical Jesus."
Daniel L. Migliore is emeritus professor of systematic theology at Princeton Theological Seminary and author of The Power of God and the Gods of Power (Westminster John Knox).
[source: http://www.christiancentury.org/article.lasso?id=8164
I do not want to give up my study because I am entering water that is over my head. I acknowledge that I cannot make up for a lifetime of non-study of a profound subject of Biblical knowledge with a few quick forays into the subject. I do hope, however that I can learn something even if it is only a small part of the over-all topic. Better something than nothing so long as I do not deceive myself into thinking that the something is everything.
Helpful, I think, is a review by Daniel L. Miglore of a new book "The Historical Christ and the Theological Jesus" (by Dale C. Allison, Jr.) from the January 26, 2010 issue of The Christian Century. "Critical literary-historical study of the Gospels can indeed be a valuable help and corrective to faith and theology. It can shake up entrenched and complacent orthodoxies. It can remind the church of the full humanity of the incarnate Lord. It can expand the church's awareness of the richly diverse testimony to Jesus in the church's foundational documents. But one thing is clear to both Allison and this reviewer: the picture of Jesus constructed by historians who seek to go behind the Gospel witnesses can never substitute for the Jesus attested to by those witnesses and confessed by Christians in all times and places as Emmanuel, Savior, and crucified and risen Lord. It need be no insult to the labors of Gospel historians to affirm, as Allison rightly does, that "the Gospels should be preached as they stand, as canonical literature."
"Refusing to replace the Jesus of the canonical Gospel witness with any of the pictures offered by the Jesus historians has nothing to do with an anxiety to protect fossilized dogmas. On the contrary, it is only when the Jesus attested to in scripture is recognized as embodying both our true humanity and the sovereign grace of God that faith and theology are deeply and permanently radicalized, far beyond the purported radicalism of every quest for the historical Jesus."
Daniel L. Migliore is emeritus professor of systematic theology at Princeton Theological Seminary and author of The Power of God and the Gods of Power (Westminster John Knox).
[source: http://www.christiancentury.org/article.lasso?id=8164
Sadly, some Lutherans perpetuate the slander that President Obama is a Muslim
To clear up this issue, the careful reader is referred to The Pew Forum on Religion & Public Life http://pewforum.org/religion08/profile.php?CandidateID=4
Wednesday, January 27, 2010
Cool Pachelbel
[The readers of Lutheran Colportage are again invited to listen to more good music from this site by clicking on to the boxes which appear after the selection has ended.]
Tuesday, January 26, 2010
Lutheran Study Bible 'The Sermon on the Mount'-#4
I am looking at the (C) and the (A) and the study notes found in both. I find that there are too many notes in the three chapters of Matthew 5-7 for me to compare the notes in the two editions. I decide instead to focus on The Beatitudes in chapter 5, to see what I can see.
(C) has 13 notes for verses 1-12. There is one Law and Gospel note and 12 study notes.
(A) has five notes in the same set of verses. There are two World of the Bible notes, one Bible concept note, one Lutheran Perspectives note, and one Faith Reflection notes which asks:"If Jesus teaches who to bless, not how to be blessed, how would that change your life."
The Law and Gospel note in (C) follows: "Jesus introduces His Sermon on the Mount with nine beatitudes that detail the future blessedness of His disciples. These promised blessings are God's gracious gifts to those who repent of their sins and trust Christ for righteousness. Only after Jesus has assured His disciples of God's goodness to them does He call on them, in the rest of His sermon, to be good and do good. When we recognize our own spiritual poverty, when the Lord leads us to hunger and righteousness, when He makes us pure in heart so that we seek to worship only the true God, then we are blessed, now and forever. Gracious Savior, keep my eyes ever focused on You and Your blessings, which are mine by grace alone. Amen."
I conclude this part of my study with the observation that the editors of the two different books have different ideas about the same material. I believe that the editors must perceive their audiences differently. I think that the notes make this clear.
I like the two study Bibles and recommend them for use.
I decide to call it a morning and listen to some organ music by Vincent Lubeck.
(C) has 13 notes for verses 1-12. There is one Law and Gospel note and 12 study notes.
(A) has five notes in the same set of verses. There are two World of the Bible notes, one Bible concept note, one Lutheran Perspectives note, and one Faith Reflection notes which asks:"If Jesus teaches who to bless, not how to be blessed, how would that change your life."
The Law and Gospel note in (C) follows: "Jesus introduces His Sermon on the Mount with nine beatitudes that detail the future blessedness of His disciples. These promised blessings are God's gracious gifts to those who repent of their sins and trust Christ for righteousness. Only after Jesus has assured His disciples of God's goodness to them does He call on them, in the rest of His sermon, to be good and do good. When we recognize our own spiritual poverty, when the Lord leads us to hunger and righteousness, when He makes us pure in heart so that we seek to worship only the true God, then we are blessed, now and forever. Gracious Savior, keep my eyes ever focused on You and Your blessings, which are mine by grace alone. Amen."
I conclude this part of my study with the observation that the editors of the two different books have different ideas about the same material. I believe that the editors must perceive their audiences differently. I think that the notes make this clear.
I like the two study Bibles and recommend them for use.
I decide to call it a morning and listen to some organ music by Vincent Lubeck.
Lutheran Study Bible 'The Sermon on the Mount'-#3
I will now list the four different types of text Notes found in the (C). These different notes are identified within the body of the text with different icons. Note that the Theology notes are further subdivided into three additional types of notes.
Law and Gospel Notes. "These notes summarize sections of Scripture, applying both Law and Gospel for the reader and providing a petition or praise to guide the reader into prayer, since studying the Bible is always a devotional act for Lutherans."
Cross-Reference to an Article. "The study notes will often refer to introductions, articles, charts and maps throughout TLSB. Follow these references to gain further insights. See also the Reference Guide, pp. lxv-cx."
Theology Icons. "Three different icons mark weighty theological passages: 1. The Trinity Icon marks passages about the triune God and Old Testament messianic prophecies. 2. The Word and Sacrament Icon marks passages about the means of grace (see SC, pp. xxxiii-xliv). 3. The Mission Icon marks passages about spreading the Gospel."
Church Father Quotations: "Numerous insights from the Book of Concord, as well as Ancient, Medieval, and Reformation-era Christian writers, are included to add greater depth to the notes (see p. xii)."
It's time for another coffee break and some more great organ music.
Law and Gospel Notes. "These notes summarize sections of Scripture, applying both Law and Gospel for the reader and providing a petition or praise to guide the reader into prayer, since studying the Bible is always a devotional act for Lutherans."
Cross-Reference to an Article. "The study notes will often refer to introductions, articles, charts and maps throughout TLSB. Follow these references to gain further insights. See also the Reference Guide, pp. lxv-cx."
Theology Icons. "Three different icons mark weighty theological passages: 1. The Trinity Icon marks passages about the triune God and Old Testament messianic prophecies. 2. The Word and Sacrament Icon marks passages about the means of grace (see SC, pp. xxxiii-xliv). 3. The Mission Icon marks passages about spreading the Gospel."
Church Father Quotations: "Numerous insights from the Book of Concord, as well as Ancient, Medieval, and Reformation-era Christian writers, are included to add greater depth to the notes (see p. xii)."
It's time for another coffee break and some more great organ music.
more 'Liebster Jesu, wir sind hier'
The tune for this hymn appears three times in the Lutheran hymnary in use in my congregation.
1) Blessed Jesus, at Thy Word
We are gathered all to hear Thee;
Let our hearts and souls be stirred
Now to seek and love and fear Thee.,
By Thy teachings, sweet and holy,
Drawn from earth to love Thee solely.
2)All our knowledge, sense, and sight
Lie in deepest darkness shrouded
Till Thy Spirit breaks our night
With the beams of truth unclouded.
Thou alone to God canst win us;
Thou must work all good within us.
[source: Evangelical Lutheran Hymnary]
1) Blessed Jesus, at Thy Word
We are gathered all to hear Thee;
Let our hearts and souls be stirred
Now to seek and love and fear Thee.,
By Thy teachings, sweet and holy,
Drawn from earth to love Thee solely.
2)All our knowledge, sense, and sight
Lie in deepest darkness shrouded
Till Thy Spirit breaks our night
With the beams of truth unclouded.
Thou alone to God canst win us;
Thou must work all good within us.
[source: Evangelical Lutheran Hymnary]
Lutheran Study Bible 'The Sermon on the Mount'-#2
I am looking at the study notes of the two versions and it is time to see what kind of notes the editors of the (C) have provided for the reader.
The (C) editors identify four types of notes which accompany the text. These notes are explained to the reader in an introductory paragraph. "TLSB Study Notes. At the bottom of each Bible page appear two columns that explain specific terms and phrases (italic) or provide other insights regarding biblical history, culture, literary features, and theology. Some notes contain Hebrew, Aramaic, or Greek terms transliterated into English (see p. lxx). Bible texts have long appeared with notes called "glosses"; in Luther's first Bible publication of 1522, he included such notes to aid readers of his German translation. Historic Lutheran study Bibles include Das Altenberger Bibelwerk, Das Weimarische Bibelwerk, and Calov's Biblia Illustrata."
Whew! That's a lot of explaining and the explanation for the four different text Notes hasn't even started.
It's time for more coffee and more Bach.
The (C) editors identify four types of notes which accompany the text. These notes are explained to the reader in an introductory paragraph. "TLSB Study Notes. At the bottom of each Bible page appear two columns that explain specific terms and phrases (italic) or provide other insights regarding biblical history, culture, literary features, and theology. Some notes contain Hebrew, Aramaic, or Greek terms transliterated into English (see p. lxx). Bible texts have long appeared with notes called "glosses"; in Luther's first Bible publication of 1522, he included such notes to aid readers of his German translation. Historic Lutheran study Bibles include Das Altenberger Bibelwerk, Das Weimarische Bibelwerk, and Calov's Biblia Illustrata."
Whew! That's a lot of explaining and the explanation for the four different text Notes hasn't even started.
It's time for more coffee and more Bach.
Lutheran Study Bible- 'The Sermon on the Mount'- #1
I admit that I have a lot to learn about Bible study and Bible translations. Nonetheless, I decide to plunge right in and see what the two study Bibles, the (A) and the (C) have to present. My first adventure is to see how the two editions handle The Sermon on the Mount. Maybe I'll learn what the editors have in mind from such study.
The (C) has more notes, many, many more notes than the (A). The Sermon on the Mount covers chapters 5 through 7 of the Gospel of Matthew. The (C) has 53 notes for the reader to consider besides the text itself. The (A) has 29 notes. Does the body count of notes mean anything? It probably does for the editors of the two books.
Each version has distinctive and different notes. I think that it would be worthwhile to see what kind of notes the editors include.
The (A) editors have four different types of notes and each note is identified by a distinctive icon within the text of the Bible itself. The first type of note is identified as 'World of the Bible'. These "notes explore people, places, events, and artifacts that are mentioned in the Bible. These may also describe how a particular book may have been written and what literary form it takes."
The second type is labeled 'Bible Concepts.' These "notes focus on ideas and theological insights. Here you will find connections between how such concepts are expressed in different books and how Old Testament themes influence the New Testament."
The third (A) note is "Lutheran Perspective." These "notes are introduced by a key question that connects a Bible verse or passage with Lutheran theological perspectives, teachings, or practices."
The final (A) note is labeled "Faith Reflection." "Faith Reflection questions encourage individuals and groups to think about and discuss the meaning of some Bible texts or study notes."
It's time for a coffee break and some organ music.
The (C) has more notes, many, many more notes than the (A). The Sermon on the Mount covers chapters 5 through 7 of the Gospel of Matthew. The (C) has 53 notes for the reader to consider besides the text itself. The (A) has 29 notes. Does the body count of notes mean anything? It probably does for the editors of the two books.
Each version has distinctive and different notes. I think that it would be worthwhile to see what kind of notes the editors include.
The (A) editors have four different types of notes and each note is identified by a distinctive icon within the text of the Bible itself. The first type of note is identified as 'World of the Bible'. These "notes explore people, places, events, and artifacts that are mentioned in the Bible. These may also describe how a particular book may have been written and what literary form it takes."
The second type is labeled 'Bible Concepts.' These "notes focus on ideas and theological insights. Here you will find connections between how such concepts are expressed in different books and how Old Testament themes influence the New Testament."
The third (A) note is "Lutheran Perspective." These "notes are introduced by a key question that connects a Bible verse or passage with Lutheran theological perspectives, teachings, or practices."
The final (A) note is labeled "Faith Reflection." "Faith Reflection questions encourage individuals and groups to think about and discuss the meaning of some Bible texts or study notes."
It's time for a coffee break and some organ music.
Lutheran Study Bible - continuing conversations-January 26, 2010
This is the (C) edition.
This is the (A) edition.I currently have the two Lutheran Study Bibles in my personal library. I am attempting to look at both of these reference books to perhaps understand some of the theological differences between the two most common Lutheran traditions. The Lutheran Study Bible is published by Concordia Publishing House and I refer to this work as (C). Lutheran Study Bible is published by Augsburg and I refer to this work as (A).
I come from the conservative Lutheran tradition, the (C) if you will, but many of my friends and family are in the other tradition. I want to learn more about the Bible, too, as I admit, as most Lutherans would, that I haven't been reading my Bible as much as I should.
I am quickly learning that there are several areas of inquiry in which I am deficient. I do not know much of anything about the history of exegesis, that is how the reading and interpreting of Biblical texts has been handled through the years. It is important for me to know about this so that I can recognize some of the assumptions which guide the editors of the two study Bibles under consideration.
I also don't know very much about the Old Testament.
I am not going to recommend the (A) over the (C) or the (C) over the (A). If anyone should ask which edition of the study Bible she should buy, I would answer 'Yes.' By all means buy one of them. If a study bible helps one get into the Word, then buy it.
a discussion about Pietism
Pietism is one of those devil words in common use among some Lutherans. One doesn't want to appear to be a Pietist. A Pietist doesn't drink or dance and we all know that Pietism is synonymous with legalism and enthusiasm. Luther said, after all, "to hell with the schwaermer." {In my blogging history a Missouri Synod pastor once called me 'the worst kind of Pietist.' I am very proud of that one.]
For a very interesting discussion on the topic of Pietism I refer the reader of Lutheran Colportage to a discussion of Bo Giertz by Eric Andrae, Campus Pastor at First Trinity Lutheran Church in Pittsburgh. The source for Pastor Andrae's essay is Lutheran Forum, a most interesting place to read about Lutherans and Lutheranism. http://www.lutheranforum.org/extras/pietism-according-to-bo-giertz/
For a very interesting discussion on the topic of Pietism I refer the reader of Lutheran Colportage to a discussion of Bo Giertz by Eric Andrae, Campus Pastor at First Trinity Lutheran Church in Pittsburgh. The source for Pastor Andrae's essay is Lutheran Forum, a most interesting place to read about Lutherans and Lutheranism. http://www.lutheranforum.org/extras/pietism-according-to-bo-giertz/
Monday, January 25, 2010
'Hear My Prayer'
[Remember to look at the little boxes at the bottom of the screen at the end of the video. You will find some additional videos to watch for your enjoyment.]
Friday, January 22, 2010
Vater unser im Himmelreich
[Please look for the little boxes at the end of the video for additional selections.]
Thursday, January 21, 2010
File this away for future reference-Pew Forum link
I believe that the Pew Forum is an indispensable resource for people who take their religion and their ideas seriously. Follow the link and discover this treasure house of information for yourself. newsletter@pewforum.org
Wednesday, January 20, 2010
Pharisee: a discussion of a current devil word in Lutheranism
I have heard of 'Issues, Etc.' but had never followed up with it. Didn't know a thing about it. Today I found an interesting article that many readers of Lutheran Colportage might find, as I did, to be worthy of study. Here is the link: http://issuesetc.org/?p=4#more-4
Tuesday, January 19, 2010
BWV 684 - 'When Christ our Lord Came to Jordan'
[Don't pass over the little boxes at the bottom of the screen when the video has ended. There are many additional videos to be seen and enjoyed.]
BWV 740 - 'Wir glauben all an einen Gott'
Little boxes pop up at the end of the video. There are many more selections to enjoy here if you click on the boxes.
'We All Believe in One True God'-Martin Luther
1. Wir glauben all' an einen Gott,
Schöpfer Himmels und der Erden,
der sich zum Vater geben hat,
dass wir seine Kinder werden.
Er will uns allzeit ernähren,
Leib und Seel' auch wohl bewahren,
allem Unfall will er wehren,
kein Leid soll uns widerfahren;
er sorget für uns, hüt't und wacht,
es steht alles in seiner Macht.
2. Wir glauben auch an Jesum Christ,
seinen Sohn und unsern Herren,
der ewig bei dem Vater ist,
gleicher Gott von Macht und Ehren;
von Maria, der Jungfrauen,
ist ein wahrer Mensch geboren
durch den Heil'gen Geist im Glauben,
für uns, die wir war'n verloren,
am Kreuz gestorben und vom Tod
wieder auferstanden durch Gott.
3. Wir glauben an den Heil'gen Geist,
Gott mit Vater un dem Sohne,
der aller Blöden Tröster heisst
und mit Gaben zieret schöne,
die ganz' Christenheit auf Erden
hält in einem Sinn gar eben;
hier all' Sünd' vergeben werden,
das Fleisch soll auch wieder leben.
Nach diesem Elend ist bereit
uns ein Leben in Ewigkeit. Amen.
We all believe in one true God,
Who created earth and heaven,
The Father, who to us in love
Hath the right of children given.
He both soul and body feedeth,
All we need He doth provide us;
He through snares and perils leadeth,
Watching that no harm betide us.
He careth for us day and night,
All things are governed by His might.
2. We all believe in Jesus Christ,
His own Son, our Lord, possessing
An equal Godhead, throne, and might,
Source of every grace and blessing.
Born of Mary, virgin mother,
By the power of the Spirit,
Made true man, our elder Brother,
That the lost might life inherit;
Was crucified for sinful men
And raised by God to life again.
3. We all confess the Holy Ghost,
Who sweet grace and comfort giveth
And with the Father and the Son
In eternal glory liveth;
Who the Church, His own creation,
Keeps in unity of spirit.
Here forgiveness and salvation
Daily come through Jesus' merit.
All flesh shall rise, and we shall be
In bliss with God eternally. Amen.
Schöpfer Himmels und der Erden,
der sich zum Vater geben hat,
dass wir seine Kinder werden.
Er will uns allzeit ernähren,
Leib und Seel' auch wohl bewahren,
allem Unfall will er wehren,
kein Leid soll uns widerfahren;
er sorget für uns, hüt't und wacht,
es steht alles in seiner Macht.
2. Wir glauben auch an Jesum Christ,
seinen Sohn und unsern Herren,
der ewig bei dem Vater ist,
gleicher Gott von Macht und Ehren;
von Maria, der Jungfrauen,
ist ein wahrer Mensch geboren
durch den Heil'gen Geist im Glauben,
für uns, die wir war'n verloren,
am Kreuz gestorben und vom Tod
wieder auferstanden durch Gott.
3. Wir glauben an den Heil'gen Geist,
Gott mit Vater un dem Sohne,
der aller Blöden Tröster heisst
und mit Gaben zieret schöne,
die ganz' Christenheit auf Erden
hält in einem Sinn gar eben;
hier all' Sünd' vergeben werden,
das Fleisch soll auch wieder leben.
Nach diesem Elend ist bereit
uns ein Leben in Ewigkeit. Amen.
We all believe in one true God,
Who created earth and heaven,
The Father, who to us in love
Hath the right of children given.
He both soul and body feedeth,
All we need He doth provide us;
He through snares and perils leadeth,
Watching that no harm betide us.
He careth for us day and night,
All things are governed by His might.
2. We all believe in Jesus Christ,
His own Son, our Lord, possessing
An equal Godhead, throne, and might,
Source of every grace and blessing.
Born of Mary, virgin mother,
By the power of the Spirit,
Made true man, our elder Brother,
That the lost might life inherit;
Was crucified for sinful men
And raised by God to life again.
3. We all confess the Holy Ghost,
Who sweet grace and comfort giveth
And with the Father and the Son
In eternal glory liveth;
Who the Church, His own creation,
Keeps in unity of spirit.
Here forgiveness and salvation
Daily come through Jesus' merit.
All flesh shall rise, and we shall be
In bliss with God eternally. Amen.
Monday, January 18, 2010
Gott ist unsre Zuversicht - Bach
Gott ist unsre Zuversicht,
God is our confidence,
Wir vertrauen seinen Händen.
we trust in his hands.
Wie er unsre Wege führt,
As he guides our way
Wie er unser Herz regiert,
as he rules our heart
Da ist Segen aller Enden.
there is blessing at the end of everything.
Gott ist und bleibt der beste Sorger,
God is and remains the one who cares for us best,
Er hält am besten Haus.
He best keeps the house.
Er führet unser Tun zuweilen wunderlich,
He guides our actions from time to time in a wonderful way,
Jedennoch fröhlich aus,
each happily on
Wohin der Vorsatz nicht gedacht.
to where our intent had not thought.
Was die Vernunft unmöglich macht,
What reason considers impossible,
Das füget sich.
that is decreed.
Er hat das Glück der Kinder, die ihn lieben,
He has the fortune of the children , who love him,
Von Jugend an in seine Hand geschrieben.
from their youth onward written on his hand.
English Translation by Francis Browne (February 2002)
God is our confidence,
Wir vertrauen seinen Händen.
we trust in his hands.
Wie er unsre Wege führt,
As he guides our way
Wie er unser Herz regiert,
as he rules our heart
Da ist Segen aller Enden.
there is blessing at the end of everything.
Gott ist und bleibt der beste Sorger,
God is and remains the one who cares for us best,
Er hält am besten Haus.
He best keeps the house.
Er führet unser Tun zuweilen wunderlich,
He guides our actions from time to time in a wonderful way,
Jedennoch fröhlich aus,
each happily on
Wohin der Vorsatz nicht gedacht.
to where our intent had not thought.
Was die Vernunft unmöglich macht,
What reason considers impossible,
Das füget sich.
that is decreed.
Er hat das Glück der Kinder, die ihn lieben,
He has the fortune of the children , who love him,
Von Jugend an in seine Hand geschrieben.
from their youth onward written on his hand.
English Translation by Francis Browne (February 2002)
Gott ist unsere zuversicht und Starke - Pachelbel
Pachelbel is so incredibly cool. Notice how the boys choir and the mens choir blend perfectly in this presentation of the Psalm and the 'Ein Feste Burg' hymn melody. [Check out the little boxes at the bottom of the screen. The viewer will find other interesting videos from this amazing choral group.]
Sunday, January 17, 2010
Lutheran Colportage sign
This building is located on Chicago Avenue about one mile south of the Metrodome. I do not know if there is a Minneapolis business with this name or if this is just a sign left over from another time.
new blog - Lutheran Colportage
I have been writing a blog for several years now. It is time to separate some of the information into another blog. I will continue with 'Norman's Demesne' and my blog on Adopt-A-Highway activities in Minnesota. Now I want to focus attention on things Lutheran.
This weekend I came across a sign on a building at 21st and Chicago in Minneapolis that said simply 'Lutheran Colportage.' I had no idea what 'colportage' might mean and I wondered why it would be 'Lutheran' colportage. I thought that colportage might have something to do with trucking. I was wrong.
Wikipedia provided me with the answer. Colportage is the distribution of religious publications, books, tracts, etc., by carriers called colporteurs.
The term is an alteration of French comporter, "to peddle" as a portmanteau or pun with the word col (Latin collum, "neck"), with the resulting meaning "to carry on one's neck". Porter, is from Latin portare, "to carry."
The American Bible Society and the American Tract Society were among the largest organizations involved in colportage in the United States.
The term may also be seen referring to any kind of book peddling, not only the religious ones.
I fancy myself as a peddler of ideas and opinions.
So, I will call my new blog 'Lutheran Colportage.'
This weekend I came across a sign on a building at 21st and Chicago in Minneapolis that said simply 'Lutheran Colportage.' I had no idea what 'colportage' might mean and I wondered why it would be 'Lutheran' colportage. I thought that colportage might have something to do with trucking. I was wrong.
Wikipedia provided me with the answer. Colportage is the distribution of religious publications, books, tracts, etc., by carriers called colporteurs.
The term is an alteration of French comporter, "to peddle" as a portmanteau or pun with the word col (Latin collum, "neck"), with the resulting meaning "to carry on one's neck". Porter, is from Latin portare, "to carry."
The American Bible Society and the American Tract Society were among the largest organizations involved in colportage in the United States.
The term may also be seen referring to any kind of book peddling, not only the religious ones.
I fancy myself as a peddler of ideas and opinions.
So, I will call my new blog 'Lutheran Colportage.'
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