It's become something of a commonplace, this shorthand version of an ancient Latin aphorism: Lex orandi, lex credendi. Simply translated, in this form it says: "The law of praying [is] the law of believing."
But what does this mean?
The phrase has been bandied about quite a bit since the 1960s, also among Lutherans here and there, as among Roman Catholics and pretty much anyone else interested in liturgical practice over the past half a century. From time to time it seems to be popping up all over the place, and then it recedes more quietly into the background again. Having long since become something of a cliché, the phrase rarely prompts or propels a discussion, but it's tossed into conversation along the way to mark a point that most everyone acknowledges to one degree or another. The fact that it's usually cited in Latin lends it a certain mystique that defies objection or argument.
The way that "lex orandi, lex credendi" is usually used and understood is simply a truism. That is, the way (and the what) that one prays is intimately and reciprocally related to the way (and the what) that one believes. "Prayer" here refers broadly to the full scope of liturgical practices. In short, doctrine informs practice, but practice in turn shapes doctrine. What the church does, and how she does it, not only confesses but in time also determines what she believes and teaches. The practice of prayer is a way of teaching; indeed, it is a primary means of catechesis, which forms thinking and believing.
This observation is interesting, and it bears consideration. It belies the misleading but all too common notion that one can separate the "style" of worship from the "substance" of the faith. If a church's practice is not faithfully in harmony with sound doctrine, then its teaching, believing and confessing will follow its practice into heterodoxy. Indeed, a false practice is already a false teaching and a false confession in its own right, a pseudo creed that catechizes its participants, whether witting or unwitting, in its false faith and false life.
Conversely, faithful practice — that is to say, a liturgical context in harmony with the right preaching of the Gospel and the right administration of the Sacraments — powerfully catechizes its participants, both young and old, pastors and laity, elders and neophytes, infants and the whole glad throng, in the true faith and life of Christ our Lord.
So we are rightly concerned with "prayer," broadly speaking, as a teaching and confessing of belief. Right praying serves, supports and substantiates right believing, in much the same way that heterodox praying is both indicative and precipitant of heterodox believing. That's basically the affirmation and the warning implicit in "lex orandi, lex credendi," as it is typically summoned to duty.
The aphorism is traced especially to St. Prosper of Aquitaine (fifth century). I'm working from memory here, but here's the gist of it. Prosper was an Augustinian theologian, as we might say, defending the necessity of divine grace for conversion and salvation. It was in that context that he wrote, "ut legem credendi lex statuat supplicandi." Here, "supplicandi" is synonymous with "orandi." No problem there. The original is not quite so short and sweet as the shorthand, "lex orandi, lex credendi," but it basically says that the "law of praying" establishes the "law of believing."
What, then, is the "law of praying"? Prosper actually had a quite particular "law" or "rule" in mind, namely, the admonition of St. Paul in his first epistle to St. Timothy: "First of all, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men," because "God our Savior desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:1-4). Prosper could then point to the actual practice of bishops all over the world, who interceded for the conversion and salvation of Jews, pagans, heretics and so forth, in the prayers of the Church; which practice was determined by this "law of praying," commanded by the holy Apostle in the name of the Lord. As it is necessary to pray for the conversion and salvation of "all men," it is established that the grace of God is necessary for anyone to be saved.
In other words, it is not simply the Church's tradition or practice of prayer, but the Church's obedience in praying according to the divinely-given "law of praying," which attests to and confirms her faith. The Church prays as she has been commanded to pray (by the One who promises to hear), and that lex supplicandi defines the Church's creed, her teaching and confession: the lex credendi. For St. Prosper of Aquitaine, in the case at hand, the Lord's command to pray "for all men" establishes the Church's confession of divine grace.
Lutherans have argued similarly with respect to infant Baptism. As the Lord Jesus commands His Apostles to make disciples of "all nations" by baptizing and teaching them, it follows that all people, including infants, should be baptized (and taught). Accordingly, Luther could also point to the Church's practice in this regard as one of his arguments against the anabaptists; for the Church had been doing what the Lord commanded, and her practice was honored by Him in the regeneration and faithful witness of those who were baptized as infants.
Luther likewise argues from the fifth petition, "forgive us our trespasses," that forgiveness is a gracious gift of God, which even Christians require on a daily basis throughout their life on earth. The Lord's command that we should pray in this way, and His promise to hear us, is a teaching and confession of our need and God's gift of forgiveness. By the same token, the fact that we are taught to pray at all demonstrates that we must look to Him in faith and rely upon Him for every good thing, for all that we need in both body and soul. In this way, too, the "law of praying" serves, supports and substantiates the "law of believing." It belongs not only to the Lord's teaching of the Our Father (St. Matt. 6:9-13; St. Luke 11:1-4), but also to the other fundamental lex orandi of the New Testament: "Pray without ceasing" (1 Thess. 5:17; also St. Luke 18:1).
This original definitiion of the "lex orandi" is instructive. It begins with the understanding that the Church's practice of prayer is not a self-authenticating enterprise. Faithful praying takes its stand upon, and take its cues from, the Word and promises of God. Which is not to say that every rubric, rite and ceremony must have an explicit command. That we should pray "for all men" and "without ceasing" requires a good ordering of life and practice, which need not be the same at all times and in all places. As preaching properly divides the Word of truth, proclaiming the Law and the Gospel in many and various ways, so does faithful praying proceed according to various patterns of sound words. Yet, faithful preaching and praying alike derive their authority from the Holy Scriptures, from the doctrine of the blessed Apostles. Nothing dare undermine, contradict, or compete with that regula fidei (the rule of faith). But the Church, in the freedom of the Gospel, regulates her practice according to and in harmony with the Lord's "lex orandi," in order that her faith in Him may be rightly and clearly confessed. In this way, the Church's liturgical practice establishes an orthodox "lex credendi."
27 September 2008
25 September 2008
Hymns for Historic Trinity 25-27
Twenty-Fifth Sunday after Trinity
Exodus 32:1–20 (or Job 14:1–6)
1 Thessalonians 4:13–18
Matthew 24:15–28 (or Luke 17:20–30)
Hymn of Invocation
Lord, keep us steadfast in Your Word (LSB 655)
Hymn of the Day / Catechetical Hymn of the Week
Preserve Your Word, O Savior (LSB 658)
Hymns for the Distribution of the Holy Communion
Wide open stand the gates (LSB 639)
O Lord, how shall I meet You (LSB 334)
Lord Jesus Christ, with us abide (LSB 585)
Sing with all the saints in glory (LSB 671)
Hymn of Departure
Lord of our life and God of our salvation (LSB 659)
Alternative Hymns
At the name of Jesus (LSB 512)
Creator of the stars of night (LSB 351)
Evening and morning (LSB 726)
I know that my Redeemer lives (LSB 461)
I walk in danger all the way (LSB 716)
If God Himself be for me (LSB 724)
If thou but trust in God to guide thee (LSB 750)
In the very midst of life (LSB 755)
Jerusalem, O city fair and high (LSB 674)
Jerusalem the golden (LSB 672)
Jesus lives! The vict’ry’s won (LSB 490)
Lo! He comes with clouds descending (LSB 336)
My soul, now praise your maker (LSB 820)
O Savior, rend the heavens wide (LSB 355)
Oh, how blest are they whose toils are ended (LSB 679)
Oh, what their joy and their glory must be (LSB 675)
The clouds of judgment gather (LSB 513)
The day is surely drawing near (LSB 508)
The Law of God is good and wise (LSB 579)
To Thee, omniscient Lord of all (LSB 613)
Twenty-Sixth Sunday after Trinity
Daniel 7:9–14
2 Peter 3:3–14
Matthew 25:31–46
Hymn of Invocation
Lo! He comes with clouds descending (LSB 336)
Hymn of the Day / Catechetical Hymn of the Week
The day is surely drawing near (LSB 508)
Hymns for the Distribution of the Holy Communion
Let all mortal flesh keep silence (LSB 621)
At the name of Jesus (LSB 512)
Behold a host, arrayed in white (LSB 676)
Jesus, Thy boundless love to me (LSB 683)
Hymn of Departure
For all the saints who from their labors rest (LSB 677)
Alternative Hymns
Abide, O dearest Jesus (LSB 919)
All glory be to God on high (LSB 947)
Christ sits at God’s right hand (LSB 564)
Come, Thou bright and Morning Star (LSB 872)
Come, Thou precious Ransom, come (LSB 350)
Creator of the stars of night (LSB 351)
Crown Him with many crowns (LSB 525)
I leave all things to God’s direction (LSB 719)
Jerusalem, my happy home (LSB 673)
Look, ye saints, the sight is glorious (LSB 495)
Lord, enthroned in heav’nly splendor (LSB 534)
Lord of glory, You have bought us (LSB 851)
Lord, whose love through humble service (LSB 848)
O God, forsake me not (LSB 731)
O Savior, rend the heavens wide (LSB 355)
Savior of the nations, come (LSB 332)
Since our great High Priest, Christ Jesus (LSB 529)
Sing with all the saints in glory (LSB 671)
The clouds of judgment gather (LSB 513)
The Head that once was crowned with thorns (LSB 532)
Twenty-Seventh Sunday after Trinity
Last Sunday of the Church Year
Isaiah 65:17–25
1 Thessalonians 5:1–11
Matthew 25:1–13
Processional Hymn / Hymn of Invocation
The Bridegroom soon will call us (LSB 514)
Hymn of the Day / Catechetical Hymn of the Week
Wake, awake, for night is flying (LSB 516)
Hymns for the Distribution of the Holy Communion
Rise, my soul, to watch and pray (LSB 663)
Wide open stand the gates (LSB 639)
O Morning Star, how fair and bright (LSB 395)
The Church’s one foundation (LSB 644)
Processional Out / Hymn of Departure
Lord, Thee I love with all my heart (LSB 708)
Alternative Hymns
A multitude comes from the east and the west (LSB 510)
All Christians who have been baptized (LSB 596)
At the name of Jesus (LSB 512)
Behold a host, arrayed in white (LSB 676)
Come, Thou almighty King (LSB 905)
Come, Thou bright and Morning Star (LSB 872)
Father, we praise Thee (LSB 875)
From God can nothing move me (LSB 713)
Hear us, Father, when we pray (LSB 773)
Jerusalem, my happy home (LSB 673)
Jerusalem, O city fair and high (LSB 674)
Jerusalem the golden (LSB 672)
Jesus comes today with healing (LSB 620)
Now that the daylight fills the sky (LSB 870)
O Lord, how shall I meet You (LSB 334)
Rejoice, rejoice, believers (LSB 515)
The day is surely drawing near (LSB 508)
The night will soon be ending (LSB 337)
Thine the amen, Thine the praise (LSB 680)
Who trusts in God a strong abode (LSB 714)
Exodus 32:1–20 (or Job 14:1–6)
1 Thessalonians 4:13–18
Matthew 24:15–28 (or Luke 17:20–30)
Hymn of Invocation
Lord, keep us steadfast in Your Word (LSB 655)
Hymn of the Day / Catechetical Hymn of the Week
Preserve Your Word, O Savior (LSB 658)
Hymns for the Distribution of the Holy Communion
Wide open stand the gates (LSB 639)
O Lord, how shall I meet You (LSB 334)
Lord Jesus Christ, with us abide (LSB 585)
Sing with all the saints in glory (LSB 671)
Hymn of Departure
Lord of our life and God of our salvation (LSB 659)
Alternative Hymns
At the name of Jesus (LSB 512)
Creator of the stars of night (LSB 351)
Evening and morning (LSB 726)
I know that my Redeemer lives (LSB 461)
I walk in danger all the way (LSB 716)
If God Himself be for me (LSB 724)
If thou but trust in God to guide thee (LSB 750)
In the very midst of life (LSB 755)
Jerusalem, O city fair and high (LSB 674)
Jerusalem the golden (LSB 672)
Jesus lives! The vict’ry’s won (LSB 490)
Lo! He comes with clouds descending (LSB 336)
My soul, now praise your maker (LSB 820)
O Savior, rend the heavens wide (LSB 355)
Oh, how blest are they whose toils are ended (LSB 679)
Oh, what their joy and their glory must be (LSB 675)
The clouds of judgment gather (LSB 513)
The day is surely drawing near (LSB 508)
The Law of God is good and wise (LSB 579)
To Thee, omniscient Lord of all (LSB 613)
Twenty-Sixth Sunday after Trinity
Daniel 7:9–14
2 Peter 3:3–14
Matthew 25:31–46
Hymn of Invocation
Lo! He comes with clouds descending (LSB 336)
Hymn of the Day / Catechetical Hymn of the Week
The day is surely drawing near (LSB 508)
Hymns for the Distribution of the Holy Communion
Let all mortal flesh keep silence (LSB 621)
At the name of Jesus (LSB 512)
Behold a host, arrayed in white (LSB 676)
Jesus, Thy boundless love to me (LSB 683)
Hymn of Departure
For all the saints who from their labors rest (LSB 677)
Alternative Hymns
Abide, O dearest Jesus (LSB 919)
All glory be to God on high (LSB 947)
Christ sits at God’s right hand (LSB 564)
Come, Thou bright and Morning Star (LSB 872)
Come, Thou precious Ransom, come (LSB 350)
Creator of the stars of night (LSB 351)
Crown Him with many crowns (LSB 525)
I leave all things to God’s direction (LSB 719)
Jerusalem, my happy home (LSB 673)
Look, ye saints, the sight is glorious (LSB 495)
Lord, enthroned in heav’nly splendor (LSB 534)
Lord of glory, You have bought us (LSB 851)
Lord, whose love through humble service (LSB 848)
O God, forsake me not (LSB 731)
O Savior, rend the heavens wide (LSB 355)
Savior of the nations, come (LSB 332)
Since our great High Priest, Christ Jesus (LSB 529)
Sing with all the saints in glory (LSB 671)
The clouds of judgment gather (LSB 513)
The Head that once was crowned with thorns (LSB 532)
Twenty-Seventh Sunday after Trinity
Last Sunday of the Church Year
Isaiah 65:17–25
1 Thessalonians 5:1–11
Matthew 25:1–13
Processional Hymn / Hymn of Invocation
The Bridegroom soon will call us (LSB 514)
Hymn of the Day / Catechetical Hymn of the Week
Wake, awake, for night is flying (LSB 516)
Hymns for the Distribution of the Holy Communion
Rise, my soul, to watch and pray (LSB 663)
Wide open stand the gates (LSB 639)
O Morning Star, how fair and bright (LSB 395)
The Church’s one foundation (LSB 644)
Processional Out / Hymn of Departure
Lord, Thee I love with all my heart (LSB 708)
Alternative Hymns
A multitude comes from the east and the west (LSB 510)
All Christians who have been baptized (LSB 596)
At the name of Jesus (LSB 512)
Behold a host, arrayed in white (LSB 676)
Come, Thou almighty King (LSB 905)
Come, Thou bright and Morning Star (LSB 872)
Father, we praise Thee (LSB 875)
From God can nothing move me (LSB 713)
Hear us, Father, when we pray (LSB 773)
Jerusalem, my happy home (LSB 673)
Jerusalem, O city fair and high (LSB 674)
Jerusalem the golden (LSB 672)
Jesus comes today with healing (LSB 620)
Now that the daylight fills the sky (LSB 870)
O Lord, how shall I meet You (LSB 334)
Rejoice, rejoice, believers (LSB 515)
The day is surely drawing near (LSB 508)
The night will soon be ending (LSB 337)
Thine the amen, Thine the praise (LSB 680)
Who trusts in God a strong abode (LSB 714)
Hymns for Historic Trinity 20-24
Twentieth Sunday after Trinity
Isaiah 55:1–9
Ephesians 5:15–21
Matthew 22:1–14 (or Matthew 21:33–44)
Hymn of Invocation
If Your beloved Son, O God (LSB 568)
Hymn of the Day / Catechetical Hymn of the Week
Jesus Christ, our blessed Savior (LSB 627)
Offertory Hymn
What God ordains is always good (LSB 760)
Hymns for the Distribution of the Holy Communion
The death of Jesus Christ, our Lord (LSB 634)
Jesus, priceless treasure (LSB 743)
Christ Jesus lay in death’s strong bands (LSB 458)
At the Lamb’s high feast we sing (LSB 633)
Hymn of Departure
We are called to stand together (LSB 828)
Alternative Hymns
A multitude comes from the east and the west (LSB 510)
Alleluia! Let praises ring (LSB 822)
Christ is our cornerstone (LSB 912)
Come, Thou Fount of ev’ry blessing (LSB 686)
God loved the world so that He gave (LSB 571)
In the shattered bliss of Eden (LSB 572)
Jerusalem the golden (LSB 672)
Jesus comes today with healing (LSB 620)
Jesus, grant that balm and healing (LSB 421)
Jesus, Thy blood and righteousness (LSB 563)
Lord Jesus Christ, the Church’s head (LSB 647)
May God bestow on us His grace (LSB 823)
My song is love unknown (LSB 430)
Now thank we all our God (LSB 895)
O love, how deep, how broad, how high (LSB 544)
Once in the blest baptismal waters (LSB 598)
Soul, adorn yourself with gladness (LSB 636)
The Bridegroom soon will call us (LSB 514)
The Church’s one foundation (LSB 644)
Ye watchers and ye holy ones (LSB 670)
Twenty-First Sunday after Trinity
Genesis 1:1—2:3
Ephesians 6:10–17
John 4:46–54
Hymn of Invocation
From depths of woe I cry to Thee (LSB 607)
Hymn of the Day / Catechetical Hymn of the Week
Evening and morning (LSB 726)
Hymns for the Distribution of the Holy Communion
Thy strong word did cleave the darkness (LSB 578)
Rejoice, my heart, be glad and sing (LSB 737)
From God can nothing move me (LSB 713)
Praise the Almighty, my soul, adore Him (LSB 797)
Hymn of Departure
Lord, keep us steadfast in Your Word (LSB 655)
Alternative Hymns
A mighty fortress is our God (LSB 656)
At the name of Jesus (LSB 512)
Be strong in the Lord (LSB 665)
Come, Thou almighty King (LSB 905)
Creator Spirit, by whose aid (LSB 500)
I know my faith is founded (LSB 587)
I trust, O Lord, Your holy name (LSB 734)
Jesus Christ, my sure defense (LSB 741)
Jesus has come and brings pleasure eternal (LSB 533)
Lord Jesus Christ, with us abide (LSB 585)
Lord of our life and God of our salvation (LSB 659)
O Christ, our true and only light (LSB 839)
O God, O Lord of heaven and earth (LSB 834)
O little flock, fear not the foe (LSB 666)
Praise the One who breaks the darkness (LSB 849)
Rise! To arms! With prayer employ you (LSB 668)
Sing praise to God, the highest good (LSB 819)
Speak, O Lord, Your servant listens (LSB 589)
When in the hour of deepest need (LSB 615)
Who trusts in God a strong abode (LSB 714)
Twenty-Second Sunday after Trinity
Micah 6:6–8
Philippians 1:3–11
Matthew 18:21–35
Hymn of Invocation / Catechetical Hymn of the Week
"As surely as I live," God said (LSB 614)
Hymn of the Day
Chief of sinners though I be (LSB 611)
Offertory Hymn
Let all mortal flesh keep silence (LSB 621)
Hymns for the Distribution of the Holy Communion
In the shattered bliss of Eden (LSB 572)
All Christians who have been baptized (LSB 596)
Our Father, who from heav’n above (LSB 766)
Where charity and love prevail (LSB 845)
Hymn of Departure
Behold a host, arrayed in white (LSB 676)
Alternative Hymns
Abide, O dearest Jesus (LSB 919)
All praise to Thee, for Thou, O King divine (LSB 815)
Baptismal waters cover me (LSB 616)
Church of God, elect and glorious (LSB 646)
Come down, O Love divine (LSB 501)
Eternal Spirit of the living Christ (LSB 769)
"Forgive our sins as we forgive" (LSB 843)
From depths of woe I cry to Thee (LSB 607)
Hope of the world, Thou Christ of great compassion (LSB 690)
How can I thank You, Lord (LSB 703)
If thou but trust in God to guide thee (LSB 750)
In God, my faithful God (LSB 745)
Kyrie! God, Father in heav’n above (LSB 942)
Lord Jesus Christ, the Church’s head (LSB 647)
Lord of glory, You have bought us (LSB 851)
Lord, to You I make confession (LSB 608)
Oh, how great is Your compassion (LSB 559)
The day is surely drawing near (LSB 508)
Thee will I love, my strength, my tower (LSB 694)
Who trusts in God a strong abode (LSB 714)
Twenty-Third Sunday after Trinity
Proverbs 8:11–22
Philippians 3:17–21
Matthew 22:15–22
Hymn of Invocation
All people that on earth do dwell (LSB 791)
Hymn of the Day / Catechetical Hymn of the Week
Who trusts in God a strong abode (LSB 714)
Offertory Hymn
On my heart imprint Your image (LSB 422)
Hymns for the Distribution of the Holy Communion
What is the world to me (LSB 730)
Entrust your days and burdens (LSB 754)
Son of God, eternal Savior (LSB 842)
Holy God, we praise Thy name (LSB 940)
Hymn of Departure
Sing praise to God, the highest good (LSB 819)
Alternative Hymns
Built on the Rock the Church shall stand (LSB 645)
Creator Spirit, by whose aid (LSB 500)
Evening and morning (LSB 726)
God of grace and God of glory (LSB 850)
Grant peace, we pray, in mercy, Lord (LSB 777)
I know my faith is founded (LSB 587)
I trust, O Lord, Your holy name (LSB 734)
Jerusalem, my happy home (LSB 673)
Jerusalem, O city fair and high (LSB 674)
Jesus Christ, my sure defense (LSB 741)
Lord Jesus Christ, with us abide (LSB 585)
Lord of glory, You have bought us (LSB 851)
Lord of our life and God of our salvation (LSB 659)
Praise the Almighty, my soul, adore Him (LSB 797)
Rejoice, my heart, be glad and sing (LSB 737)
Rejoice, O pilgrim throng (LSB 813)
Splendor and honor, majesty and power (LSB 950)
Thanks to Thee, O Christ, victorious (LSB 548)
The day is surely drawing near (LSB 508)
Thy strong word did cleave the darkness (LSB 578)
Twenty-Fourth Sunday after Trinity
Isaiah 51:9–16
Colossians 1:9–14
Matthew 9:18–26
Hymn of Invocation
O Jesus, King most wonderful (LSB 554)
Hymn of the Day / Catechetical Hymn of the Week
In the very midst of life (LSB 755)
Hymns for the Distribution of the Holy Communion
A mighty fortress is our God (LSB 656)
God’s own child, I gladly say it (LSB 594)
From God can nothing move me (LSB 713)
Thanks to Thee, O Christ, victorious (LSB 548)
Hymn of Departure
Abide, O dearest Jesus (LSB 919)
Alternative Hymns
Be still, my soul; the Lord is on your side (LSB 752)
Creator of the stars of night (LSB 351)
Draw us to Thee (LSB 701)
How can I thank You, Lord (LSB 703)
If thou but trust in God to guide thee (LSB 750)
In Thee is gladness (LSB 818)
Jesus Christ, my sure defense (LSB 741)
Jesus has come and brings pleasure eternal (LSB 533)
O day full of grace that now we see (LSB 503)
O Christ, our hope, our hearts’ desire (LSB 553)
O Christ, who shared our mortal life (LSB 552)
Oh, that I had a thousand voices (LSB 811)
Praise the Almighty, my soul, adore Him (LSB 797)
Praise the One who breaks the darkness (LSB 849)
Rise, my soul, to watch and pray (LSB 663)
Son of God, eternal Savior (LSB 842)
What God ordains is always good (LSB 760)
When to our world the Savior came (LSB 551)
Word of God, come down on earth (LSB 545)
Your hand, O Lord, in days of old (LSB 846)
Isaiah 55:1–9
Ephesians 5:15–21
Matthew 22:1–14 (or Matthew 21:33–44)
Hymn of Invocation
If Your beloved Son, O God (LSB 568)
Hymn of the Day / Catechetical Hymn of the Week
Jesus Christ, our blessed Savior (LSB 627)
Offertory Hymn
What God ordains is always good (LSB 760)
Hymns for the Distribution of the Holy Communion
The death of Jesus Christ, our Lord (LSB 634)
Jesus, priceless treasure (LSB 743)
Christ Jesus lay in death’s strong bands (LSB 458)
At the Lamb’s high feast we sing (LSB 633)
Hymn of Departure
We are called to stand together (LSB 828)
Alternative Hymns
A multitude comes from the east and the west (LSB 510)
Alleluia! Let praises ring (LSB 822)
Christ is our cornerstone (LSB 912)
Come, Thou Fount of ev’ry blessing (LSB 686)
God loved the world so that He gave (LSB 571)
In the shattered bliss of Eden (LSB 572)
Jerusalem the golden (LSB 672)
Jesus comes today with healing (LSB 620)
Jesus, grant that balm and healing (LSB 421)
Jesus, Thy blood and righteousness (LSB 563)
Lord Jesus Christ, the Church’s head (LSB 647)
May God bestow on us His grace (LSB 823)
My song is love unknown (LSB 430)
Now thank we all our God (LSB 895)
O love, how deep, how broad, how high (LSB 544)
Once in the blest baptismal waters (LSB 598)
Soul, adorn yourself with gladness (LSB 636)
The Bridegroom soon will call us (LSB 514)
The Church’s one foundation (LSB 644)
Ye watchers and ye holy ones (LSB 670)
Twenty-First Sunday after Trinity
Genesis 1:1—2:3
Ephesians 6:10–17
John 4:46–54
Hymn of Invocation
From depths of woe I cry to Thee (LSB 607)
Hymn of the Day / Catechetical Hymn of the Week
Evening and morning (LSB 726)
Hymns for the Distribution of the Holy Communion
Thy strong word did cleave the darkness (LSB 578)
Rejoice, my heart, be glad and sing (LSB 737)
From God can nothing move me (LSB 713)
Praise the Almighty, my soul, adore Him (LSB 797)
Hymn of Departure
Lord, keep us steadfast in Your Word (LSB 655)
Alternative Hymns
A mighty fortress is our God (LSB 656)
At the name of Jesus (LSB 512)
Be strong in the Lord (LSB 665)
Come, Thou almighty King (LSB 905)
Creator Spirit, by whose aid (LSB 500)
I know my faith is founded (LSB 587)
I trust, O Lord, Your holy name (LSB 734)
Jesus Christ, my sure defense (LSB 741)
Jesus has come and brings pleasure eternal (LSB 533)
Lord Jesus Christ, with us abide (LSB 585)
Lord of our life and God of our salvation (LSB 659)
O Christ, our true and only light (LSB 839)
O God, O Lord of heaven and earth (LSB 834)
O little flock, fear not the foe (LSB 666)
Praise the One who breaks the darkness (LSB 849)
Rise! To arms! With prayer employ you (LSB 668)
Sing praise to God, the highest good (LSB 819)
Speak, O Lord, Your servant listens (LSB 589)
When in the hour of deepest need (LSB 615)
Who trusts in God a strong abode (LSB 714)
Twenty-Second Sunday after Trinity
Micah 6:6–8
Philippians 1:3–11
Matthew 18:21–35
Hymn of Invocation / Catechetical Hymn of the Week
"As surely as I live," God said (LSB 614)
Hymn of the Day
Chief of sinners though I be (LSB 611)
Offertory Hymn
Let all mortal flesh keep silence (LSB 621)
Hymns for the Distribution of the Holy Communion
In the shattered bliss of Eden (LSB 572)
All Christians who have been baptized (LSB 596)
Our Father, who from heav’n above (LSB 766)
Where charity and love prevail (LSB 845)
Hymn of Departure
Behold a host, arrayed in white (LSB 676)
Alternative Hymns
Abide, O dearest Jesus (LSB 919)
All praise to Thee, for Thou, O King divine (LSB 815)
Baptismal waters cover me (LSB 616)
Church of God, elect and glorious (LSB 646)
Come down, O Love divine (LSB 501)
Eternal Spirit of the living Christ (LSB 769)
"Forgive our sins as we forgive" (LSB 843)
From depths of woe I cry to Thee (LSB 607)
Hope of the world, Thou Christ of great compassion (LSB 690)
How can I thank You, Lord (LSB 703)
If thou but trust in God to guide thee (LSB 750)
In God, my faithful God (LSB 745)
Kyrie! God, Father in heav’n above (LSB 942)
Lord Jesus Christ, the Church’s head (LSB 647)
Lord of glory, You have bought us (LSB 851)
Lord, to You I make confession (LSB 608)
Oh, how great is Your compassion (LSB 559)
The day is surely drawing near (LSB 508)
Thee will I love, my strength, my tower (LSB 694)
Who trusts in God a strong abode (LSB 714)
Twenty-Third Sunday after Trinity
Proverbs 8:11–22
Philippians 3:17–21
Matthew 22:15–22
Hymn of Invocation
All people that on earth do dwell (LSB 791)
Hymn of the Day / Catechetical Hymn of the Week
Who trusts in God a strong abode (LSB 714)
Offertory Hymn
On my heart imprint Your image (LSB 422)
Hymns for the Distribution of the Holy Communion
What is the world to me (LSB 730)
Entrust your days and burdens (LSB 754)
Son of God, eternal Savior (LSB 842)
Holy God, we praise Thy name (LSB 940)
Hymn of Departure
Sing praise to God, the highest good (LSB 819)
Alternative Hymns
Built on the Rock the Church shall stand (LSB 645)
Creator Spirit, by whose aid (LSB 500)
Evening and morning (LSB 726)
God of grace and God of glory (LSB 850)
Grant peace, we pray, in mercy, Lord (LSB 777)
I know my faith is founded (LSB 587)
I trust, O Lord, Your holy name (LSB 734)
Jerusalem, my happy home (LSB 673)
Jerusalem, O city fair and high (LSB 674)
Jesus Christ, my sure defense (LSB 741)
Lord Jesus Christ, with us abide (LSB 585)
Lord of glory, You have bought us (LSB 851)
Lord of our life and God of our salvation (LSB 659)
Praise the Almighty, my soul, adore Him (LSB 797)
Rejoice, my heart, be glad and sing (LSB 737)
Rejoice, O pilgrim throng (LSB 813)
Splendor and honor, majesty and power (LSB 950)
Thanks to Thee, O Christ, victorious (LSB 548)
The day is surely drawing near (LSB 508)
Thy strong word did cleave the darkness (LSB 578)
Twenty-Fourth Sunday after Trinity
Isaiah 51:9–16
Colossians 1:9–14
Matthew 9:18–26
Hymn of Invocation
O Jesus, King most wonderful (LSB 554)
Hymn of the Day / Catechetical Hymn of the Week
In the very midst of life (LSB 755)
Hymns for the Distribution of the Holy Communion
A mighty fortress is our God (LSB 656)
God’s own child, I gladly say it (LSB 594)
From God can nothing move me (LSB 713)
Thanks to Thee, O Christ, victorious (LSB 548)
Hymn of Departure
Abide, O dearest Jesus (LSB 919)
Alternative Hymns
Be still, my soul; the Lord is on your side (LSB 752)
Creator of the stars of night (LSB 351)
Draw us to Thee (LSB 701)
How can I thank You, Lord (LSB 703)
If thou but trust in God to guide thee (LSB 750)
In Thee is gladness (LSB 818)
Jesus Christ, my sure defense (LSB 741)
Jesus has come and brings pleasure eternal (LSB 533)
O day full of grace that now we see (LSB 503)
O Christ, our hope, our hearts’ desire (LSB 553)
O Christ, who shared our mortal life (LSB 552)
Oh, that I had a thousand voices (LSB 811)
Praise the Almighty, my soul, adore Him (LSB 797)
Praise the One who breaks the darkness (LSB 849)
Rise, my soul, to watch and pray (LSB 663)
Son of God, eternal Savior (LSB 842)
What God ordains is always good (LSB 760)
When to our world the Savior came (LSB 551)
Word of God, come down on earth (LSB 545)
Your hand, O Lord, in days of old (LSB 846)
24 September 2008
Inspiration
My good friend and brother in Christ, Pastor Heinz, has "tagged" me to identify the five people who most inspire my spiritual life. I am humbled to be named among those who "inspire" him, but Christ be praised if He has manifested His mercy in me for the benefit of others.
It was almost exactly a year ago that I blogged about the forty most influential pastors in my life. I had set out to name thirty pastors, and ended up with forty because I had such a hard time limiting the list! So, coming up with only five sounds pretty difficult at first. I could easily name five early church fathers, five of the Reformers, five Lutheran theologians, five of my fathers in Christ, and five of my colleagues in the Holy Ministry, and that would already be five times too many for this assignment. All forty of those pastors I named a year ago have been an inspiration to me in my spiritual life, as in my pastoral office. They have encouraged me by their example, as well as serving me by their preaching and teaching.
In fact, though, taking this term "inspiration" with full seriousness, I have to admit that coming up with only five is rather easier than I would have thought. I have many fathers in Christ, both ancient and modern, and I am deeply grateful for each and all of them. But there are those "giants" who stand out, whose example has honestly moved me to change my thinking and my practice, to do better than I would otherwise have done. When I allow myself simply to scan my heart and mind for those who have truly "inspired" my spiritual life in that way, the top five answers are immediate and relatively obvious.
A couple of caveats, such as Pastor Heinz has also offered. Our Lord Jesus Christ is in a most superlative category all by Himself, and I do not include Him in this list. I have not counted Martin Luther as an exception, but neither do I name him among my top five; notwithstanding the outstanding example and encouragement that his life and confession provide me. My own father, the Reverend Don Stuckwisch, Sr., has surely been an inspiration to me in countless ways, and so much of my own formation was etablished and developed by him, that I can hardly separate his role and contribution from my own life and personal identity. For that reason, I haven't counted him among the five below, but name him here with thanksgiving.
As it finally turns out, I have one early church father, two Lutheran theologians, one professor and one brother pastor on my list, and anyone who knows me will, I think, recognize the truth that these five men have "inspired" my spiritual life. I doubt that anyone else may realize the full extent to which I have been, and continue to be, shaped by their example. These are men whose witness in word and deed is compelling and profound, and I thank God for each of them:
St. Polycarp of Smyrna, Bishop and Martyr (first and second century). His mentor, St. Ignatius, may have been the more profound theologian, but Polycarp is a beautiful model of the pastoral office and of the Christian life. The account of his martyrdom is one of the most powerful pieces of literature ever written; it never fails to move me.
The Reverend Paul Gerhardt (seventeenth century). His endurance under the trials and tribulations of life under the cross, his faithfulness throughout those ordeals, and his soaring confession of the Gospel in some of the most significant hymns ever written, have more than once lifted me up from despair unto faith and joy in Christ.
The Reverend Wilhelm Löhe (nineteenth century). He, too, suffered great personal loss and disappointments, yet accomplished more from his parish in Neuendettelsau than almost any other ten people I can think of. Among other things, his example has taught me and reminded me that confessional faithfulness, a rich liturgical practice, a sacramental life, works of mercy and the evangelical mission of the Gospel are never at odds with each other, but belong together.
The Reverend Dr. David Scaer (Concordia Theological Seminary). His keen insights, his love of the Scriptures, his single-minded focus on Christ, his practical understanding of the Church's life on earth, and his always thought-provoking classroom lectures and numerous books were instrumental to my theological formation and continue to inform my thinking and practice.
The Reverend Peter Bender (Peace Lutheran Church, Sussex, WI). Hands down, there is no other living person who has shaped my understanding and my undertaking of the pastoral office to the extent that Pastor Bender has. In catechesis and pastoral care, certainly, but also in the sense that these very things are indeed central and definitive to the entire office. As often as I count my blessings and give thanks, Pastor Bender's example, his teaching and preaching of the Law and the Gospel, and his friendship are always high on my list.
It was almost exactly a year ago that I blogged about the forty most influential pastors in my life. I had set out to name thirty pastors, and ended up with forty because I had such a hard time limiting the list! So, coming up with only five sounds pretty difficult at first. I could easily name five early church fathers, five of the Reformers, five Lutheran theologians, five of my fathers in Christ, and five of my colleagues in the Holy Ministry, and that would already be five times too many for this assignment. All forty of those pastors I named a year ago have been an inspiration to me in my spiritual life, as in my pastoral office. They have encouraged me by their example, as well as serving me by their preaching and teaching.
In fact, though, taking this term "inspiration" with full seriousness, I have to admit that coming up with only five is rather easier than I would have thought. I have many fathers in Christ, both ancient and modern, and I am deeply grateful for each and all of them. But there are those "giants" who stand out, whose example has honestly moved me to change my thinking and my practice, to do better than I would otherwise have done. When I allow myself simply to scan my heart and mind for those who have truly "inspired" my spiritual life in that way, the top five answers are immediate and relatively obvious.
A couple of caveats, such as Pastor Heinz has also offered. Our Lord Jesus Christ is in a most superlative category all by Himself, and I do not include Him in this list. I have not counted Martin Luther as an exception, but neither do I name him among my top five; notwithstanding the outstanding example and encouragement that his life and confession provide me. My own father, the Reverend Don Stuckwisch, Sr., has surely been an inspiration to me in countless ways, and so much of my own formation was etablished and developed by him, that I can hardly separate his role and contribution from my own life and personal identity. For that reason, I haven't counted him among the five below, but name him here with thanksgiving.
As it finally turns out, I have one early church father, two Lutheran theologians, one professor and one brother pastor on my list, and anyone who knows me will, I think, recognize the truth that these five men have "inspired" my spiritual life. I doubt that anyone else may realize the full extent to which I have been, and continue to be, shaped by their example. These are men whose witness in word and deed is compelling and profound, and I thank God for each of them:
St. Polycarp of Smyrna, Bishop and Martyr (first and second century). His mentor, St. Ignatius, may have been the more profound theologian, but Polycarp is a beautiful model of the pastoral office and of the Christian life. The account of his martyrdom is one of the most powerful pieces of literature ever written; it never fails to move me.
The Reverend Paul Gerhardt (seventeenth century). His endurance under the trials and tribulations of life under the cross, his faithfulness throughout those ordeals, and his soaring confession of the Gospel in some of the most significant hymns ever written, have more than once lifted me up from despair unto faith and joy in Christ.
The Reverend Wilhelm Löhe (nineteenth century). He, too, suffered great personal loss and disappointments, yet accomplished more from his parish in Neuendettelsau than almost any other ten people I can think of. Among other things, his example has taught me and reminded me that confessional faithfulness, a rich liturgical practice, a sacramental life, works of mercy and the evangelical mission of the Gospel are never at odds with each other, but belong together.
The Reverend Dr. David Scaer (Concordia Theological Seminary). His keen insights, his love of the Scriptures, his single-minded focus on Christ, his practical understanding of the Church's life on earth, and his always thought-provoking classroom lectures and numerous books were instrumental to my theological formation and continue to inform my thinking and practice.
The Reverend Peter Bender (Peace Lutheran Church, Sussex, WI). Hands down, there is no other living person who has shaped my understanding and my undertaking of the pastoral office to the extent that Pastor Bender has. In catechesis and pastoral care, certainly, but also in the sense that these very things are indeed central and definitive to the entire office. As often as I count my blessings and give thanks, Pastor Bender's example, his teaching and preaching of the Law and the Gospel, and his friendship are always high on my list.
21 September 2008
Liturgy, Mercy, Preaching, and Prayer
Several audio/video recordings from the Indiana District's Worship & Spiritual Care Workshop are available at the website of Advent Lutheran Church in Zionsville, Indiana, where the workshop was held (follow the links to September resources to find them).
Included are Dr. Just's plenary presentation (on leitourgia and diakonia), as well as my own sectional (on how to listen to preaching) and Rev. Peter Cage's sectional (on daily devotions in the home). I'm sorry that we weren't able to get recordings of the other sectionals, but I'm very grateful to the folks at Advent for making these several recordings and sharing them with any who care to view them.
Included are Dr. Just's plenary presentation (on leitourgia and diakonia), as well as my own sectional (on how to listen to preaching) and Rev. Peter Cage's sectional (on daily devotions in the home). I'm sorry that we weren't able to get recordings of the other sectionals, but I'm very grateful to the folks at Advent for making these several recordings and sharing them with any who care to view them.
18 September 2008
Nifty Blog-Following Gadget Thingy
Kudos to those astute individuals who spotted this new blogger feature, evidently within minutes of its recent arrival. And thanks to those stalwart souls who started "following" my blog before I even knew that it was possible to be a blog "follower."
This is really cool, I think, and very helpful. Since I enjoy reading lots of different blogs, yet many of them are only occasionally updated, this "following" feature is great for alerting me to new posts when they appear. It's a lot faster than checking 70+ blogs, one by one, every day. (No, I wouldn't even try to do that. Who has that much time? That's why "following" is great.)
"Following" is similar to the not-quite-as-recent "blogroll" feature. It tracks the URL of blogs and other websites, and reports information pertaining to recent update. "The Cutting Edge" (on the left here) is my "blogroll," which lists the ten most current posts on many of my favorite blogs. That's already pretty cool. Now that I've signed up as a "follower" on those same blogs (and a couple dozen more), my blogger "dashboard" gives me a running list of all the recent posts of all the blogs I "follow," in chronological order, with various sorting options available to me. The list provides links to each blog, and to each post by name, and even gives the first few lines of each post, so I am able very quickly to scan through things and check out anything that catches my fancy (as time permits).
Others who use blogger should check this out, and perhaps other blog-platforms provide similar such features. I am finding it useful, in any case, and recommend it to anyone else who tries to keep an eye on lots of different blogs. Go to your "dashboard" to find out more about this nifty new "gadget." Or, if you click on the link under "regular readers" here (also on the left), you can probably get more helpful information that way, too. For what it's worth. I'm just giddy about gadgets, especially when they're not just gimmicks. This is kid-in-a-candy-shop stuff for me.
This is really cool, I think, and very helpful. Since I enjoy reading lots of different blogs, yet many of them are only occasionally updated, this "following" feature is great for alerting me to new posts when they appear. It's a lot faster than checking 70+ blogs, one by one, every day. (No, I wouldn't even try to do that. Who has that much time? That's why "following" is great.)
"Following" is similar to the not-quite-as-recent "blogroll" feature. It tracks the URL of blogs and other websites, and reports information pertaining to recent update. "The Cutting Edge" (on the left here) is my "blogroll," which lists the ten most current posts on many of my favorite blogs. That's already pretty cool. Now that I've signed up as a "follower" on those same blogs (and a couple dozen more), my blogger "dashboard" gives me a running list of all the recent posts of all the blogs I "follow," in chronological order, with various sorting options available to me. The list provides links to each blog, and to each post by name, and even gives the first few lines of each post, so I am able very quickly to scan through things and check out anything that catches my fancy (as time permits).
Others who use blogger should check this out, and perhaps other blog-platforms provide similar such features. I am finding it useful, in any case, and recommend it to anyone else who tries to keep an eye on lots of different blogs. Go to your "dashboard" to find out more about this nifty new "gadget." Or, if you click on the link under "regular readers" here (also on the left), you can probably get more helpful information that way, too. For what it's worth. I'm just giddy about gadgets, especially when they're not just gimmicks. This is kid-in-a-candy-shop stuff for me.
17 September 2008
C'mon, Y'all, Finally!
The day we left South Bend for Zach & Bekah's wedding in Houston was the release date, finally, for the new Keith Anderson record, C'mon! It's one that I'd been waiting for since last summer. Several preliminary announcements, as to when it would be in stores, came and went along the way, but still no record. Hmmm. As far as I can tell, there must have been some falling out with a record label and a shifting of gears, or who knows what happened, but in any case I was left waiting a long time. That heightened my sense of anticipation, and probably raised my expectations, too, since anything you wait that long for had better be worth it, right?
It seemed appropriate that the record should finally be released as we headed south to Texas. The first time I heard anything of it was while Zach and I were in Houston for Lynea's wedding on 07/07/07. Then, while I was in Texas again this past January, listening to satellite radio in the rental car I was driving betwixt and between Houston and Dallas, I heard two more Keith Anderson songs from his forthcoming record. So, c'mon, already! His previous record was a good one, I thought, and the new songs sounded promising, so I was ready to hear it.
Well, now that I've had it for a little more than a month, I'm satisfied that it was worth the wait. It didn't blow me away right out of the box, though I liked it alright even the first time. Since then, I've probably played it through at least several dozen times, and I haven't grown tired of it. In fact, I've liked it better and better with time. My children seem to like it, too, as they are often singing along with it (and me) as we are riding about town in the car.
There's variety in the songs; they're not all over the map, but sufficiently diverse to maintain interest. I guess I didn't realize, even with Keith Anderson's previous record, what a solid songwriter he is. He co-wrote all but one of the songs on C'mon! It says something that he wrote one of them with John Rich (of Big and Rich) and another with Bobby Pinson, who's been one of my favorite country songwriters for a while now. The song Keith Anderson wrote with John Rich is already familiar to pretty much anyone who would care: "Lost in This Moment," which hit the big time with Big and Rich's most recent record (from the summer of 2007). According to the liner notes, the two of them wrote that song after John had left Lonestar but before he teamed up with Big Kenny. Both he and Keith figured the song would get snatched up right away, and they reckoned it would be a hit for whoever recorded it. Six years later, it was still awaiting any attention, so John and Keith decided that each of them would go ahead with it on their own records. The success that Big and Rich had with "Lost in This Moment," immediately upon its release, goes to show that the songwriters knew what they were thinking with this one. Keith's performance on C'mon! is his own, and he does the song justice.
The song Keith Anderson wrote with Bobby Pinson, "Closest I've Ever Been," is the last song on the new record. It's got that haunting, classic Bobby Pinson sound to it, with all the glorious shades of a misspent youth, love gone bad, repentance, and faith in Jesus. I know that sounds cliche' (and, fair enough, it probably is), but Keith pulls it off with authenticity.
There are lots of other high points on the record. It opens with the title track, and that one's a barn stomper in the vein of Keith's previous efforts. "Break My Heart" is clever and sarcastic, offering a new twist on the break-up song. "Somebody Needs a Hug" is a bit silly, I suppose, but it's one of my favorites. Is it possible for something to be sweet and innocent, and hokey and edgy, all at the same time? If so, this is it, I think. Not surprisingly, that's one of my children's favorites, too.
"She Could've Been Mine," "Sunday Morning in America," and "I Still Miss You" were the songs I heard on the radio in Texas, long before the record itself finally made it to the shelf of my local Target. They're solid songs and representative of the record, though not the best or strongest tracks on C'mon! I suppose my favorite of the bunch is "Adaliene," which is another one my children seem to like. It begins with the rather provocative line, "The first naked lady I ever saw was that tatoo on my uncle's arm," which is the sort of thing that would typically put me off. I didn't care much for the song the first time I heard it, because that first line soured my appreciation, and I wasn't really listening. But, the thing is, there's really a certain innocence about the song. It's a good example of real songwriting craftsmanship, because it tells a story and draws you into it, all within the span of a few minutes. It introduces characters and invites you to care about them. It raises questions, and leaves some of them unanswered. So, it's not just provocative, but interesting and engaging. My wife has pointed out that we never learn from the song whatever happened to "Adaliene," but we know that she left a mark on the singer's uncle, not only on his arm. Even the singer's dad gets all teary-eyed and serious thinking about this girl that his brother loved so deeply and wanted to marry. But what happened? The listener is left wondering, and caring, and that's the mark of a good story. My Oly'anna thinks that "Adaliene" is a pretty name, and I agree, but I guess I won't be using it for any daughters I may yet have. Keith Anderson has done too well in making that fictional naked lady on his uncle's arm seem like a real person, out there somewhere.
It seemed appropriate that the record should finally be released as we headed south to Texas. The first time I heard anything of it was while Zach and I were in Houston for Lynea's wedding on 07/07/07. Then, while I was in Texas again this past January, listening to satellite radio in the rental car I was driving betwixt and between Houston and Dallas, I heard two more Keith Anderson songs from his forthcoming record. So, c'mon, already! His previous record was a good one, I thought, and the new songs sounded promising, so I was ready to hear it.
Well, now that I've had it for a little more than a month, I'm satisfied that it was worth the wait. It didn't blow me away right out of the box, though I liked it alright even the first time. Since then, I've probably played it through at least several dozen times, and I haven't grown tired of it. In fact, I've liked it better and better with time. My children seem to like it, too, as they are often singing along with it (and me) as we are riding about town in the car.
There's variety in the songs; they're not all over the map, but sufficiently diverse to maintain interest. I guess I didn't realize, even with Keith Anderson's previous record, what a solid songwriter he is. He co-wrote all but one of the songs on C'mon! It says something that he wrote one of them with John Rich (of Big and Rich) and another with Bobby Pinson, who's been one of my favorite country songwriters for a while now. The song Keith Anderson wrote with John Rich is already familiar to pretty much anyone who would care: "Lost in This Moment," which hit the big time with Big and Rich's most recent record (from the summer of 2007). According to the liner notes, the two of them wrote that song after John had left Lonestar but before he teamed up with Big Kenny. Both he and Keith figured the song would get snatched up right away, and they reckoned it would be a hit for whoever recorded it. Six years later, it was still awaiting any attention, so John and Keith decided that each of them would go ahead with it on their own records. The success that Big and Rich had with "Lost in This Moment," immediately upon its release, goes to show that the songwriters knew what they were thinking with this one. Keith's performance on C'mon! is his own, and he does the song justice.
The song Keith Anderson wrote with Bobby Pinson, "Closest I've Ever Been," is the last song on the new record. It's got that haunting, classic Bobby Pinson sound to it, with all the glorious shades of a misspent youth, love gone bad, repentance, and faith in Jesus. I know that sounds cliche' (and, fair enough, it probably is), but Keith pulls it off with authenticity.
There are lots of other high points on the record. It opens with the title track, and that one's a barn stomper in the vein of Keith's previous efforts. "Break My Heart" is clever and sarcastic, offering a new twist on the break-up song. "Somebody Needs a Hug" is a bit silly, I suppose, but it's one of my favorites. Is it possible for something to be sweet and innocent, and hokey and edgy, all at the same time? If so, this is it, I think. Not surprisingly, that's one of my children's favorites, too.
"She Could've Been Mine," "Sunday Morning in America," and "I Still Miss You" were the songs I heard on the radio in Texas, long before the record itself finally made it to the shelf of my local Target. They're solid songs and representative of the record, though not the best or strongest tracks on C'mon! I suppose my favorite of the bunch is "Adaliene," which is another one my children seem to like. It begins with the rather provocative line, "The first naked lady I ever saw was that tatoo on my uncle's arm," which is the sort of thing that would typically put me off. I didn't care much for the song the first time I heard it, because that first line soured my appreciation, and I wasn't really listening. But, the thing is, there's really a certain innocence about the song. It's a good example of real songwriting craftsmanship, because it tells a story and draws you into it, all within the span of a few minutes. It introduces characters and invites you to care about them. It raises questions, and leaves some of them unanswered. So, it's not just provocative, but interesting and engaging. My wife has pointed out that we never learn from the song whatever happened to "Adaliene," but we know that she left a mark on the singer's uncle, not only on his arm. Even the singer's dad gets all teary-eyed and serious thinking about this girl that his brother loved so deeply and wanted to marry. But what happened? The listener is left wondering, and caring, and that's the mark of a good story. My Oly'anna thinks that "Adaliene" is a pretty name, and I agree, but I guess I won't be using it for any daughters I may yet have. Keith Anderson has done too well in making that fictional naked lady on his uncle's arm seem like a real person, out there somewhere.
14 September 2008
Holy Cross Day
The Feast of Holy Cross Day (14 September) is a relatively recent addition to the church calendar for most Lutherans. It was introduced to the Lutheran Church—Missouri Synod with Lutheran Worship in 1982. Perhaps it remains unfamiliar to many Lutherans in our day. Nevertheless, Holy Cross Day is actually a rather ancient observance in the history of the Christian Church, and there were some Lutherans who retained its observance in the centuries following the Reformation.
The origins of this festival are found in the early decades of the fourth century, when St. Helena, mother of Emperor Constantine, undertook an archeological search for the cradle of Christianity within the city of Jerusalem. That holy city had been rebuilt under the Roman Empire following its destruction in the first century (as our Lord Jesus had prophesied). While some of the details, including the precise nature and extent of St. Helena’s involvement, cannot be established with absolute certainty, there are various reliable witnesses to the basic facts of the case. The presumed sites of our Lord’s crucifixion and burial were uncovered, dug out from under the rubble of Jerusalem’s destruction and rebuilding. Tradition says that three crosses were discovered in this process, and one of these three was presumed to be the cross on which Christ Jesus Himself had been crucified. This was in September of a.d. 320. When basilicas had been erected on these holy sites and were dedicated fifteen years later, in mid-September, a.d. 335, the remnants of that "true cross" were housed within the Basilica of the Holy Sepulcher. In subsequent years those remnants of the cross were used ceremonially in annual commemoration of these several events, that is, the uncovering of the sacred sites of our Lord’s death and burial, the discovery of the cross, and the dedication of the churches.
A few hundred years later, after the cross had been stolen away to Persia and later recovered under Emperor Heraclius, the Feast of the Exaltation of the Holy Cross on the 14th of September celebrated its restoration as well as all of the above historical events. This was an Eastern festival, to begin with, but one that was adopted in the West in due time. In western practice, Holy Cross Day determined the autumn "ember days," the Wednesday, Friday and Saturday following the feast, when prayers were offered for the fruits of the earth. Thus, the Cross of Christ, by which He redeemed His creation from the curse of sin and death, was raised against the approach of winter.
The Feast of the Holy Cross has similarities to Good Friday in its focus on the Passion of Christ and His death by crucifixion. Celebrated, though, outside the penitential solemnity of Holy Week, the focus of this festival day is more exuberant in its exaltation of the Cross as the instrument by which our Lord has achieved His victory over all the enemies of God and His people. Here He is raised as the ensign of the nations, by which He draws all people to Himself (as He declares in the Holy Gospel of the day). One of the chief hymns appointed for this feast, "Sing, My Tongue, the Glorious Battle" (LSB 454), is also used on Good Friday, but there it is restrained by the reverent sobriety with which we deeply mourn and bewail our sins and iniquities, for which the Lord of Glory was crucified. Here on Holy Cross Day, the same hymn enables us to sing the keynote of the feast: We hail the "faithful cross" as a "true sign of triumph." It is "the noblest tree," excelling all others in foliage, blossom and the abundant fruit of Christ (stanza 4). Thus do we exhort ourselves and others: "Now above the cross, the trophy, sound the loud triumphant lay; tell how Christ, the world’s redeemer, as a victim won the day" (stanza 1).
Although there will always be some question concerning the origins of Holy Cross Day, this festival invites an appropriate and salutary focus on the Cross as the means by which our Lord Jesus Christ atoned for the sins of the world, defeated death and the devil, reconciled the world to God, obtained our salvation and glorified the Father’s name. Though His Cross is a foolish scandal to the world, to us who are being saved it is the power and wisdom of God, unto salvation. Thus, with St. Paul, we know nothing but the Cross, preach nothing but the Cross, and boast in nothing but the Cross of our Lord Jesus Christ. For it is by His Cross that we are crucified, dead and buried with Him in Holy Baptism and in daily repentance, and from the same Cross that we receive the absolution or forgiveness of all our sins, by which we also rise with Christ unto newness of life. This Cross is exalted in our lives by self-sacrificing love for our neighbor, as it is lifted up for us by the preaching of the Gospel, by which we are drawn to Christ in faith and through Him, our great High Priest, brought into the holy of holies made without hands, to our Father in heaven.
Holy Cross Day is another opportunity for the Cross of Christ to be portrayed before our very eyes, preached into our ears, planted in our hearts, and proclaimed with the very lips that have received His Body and His Blood, sacrificed for us upon the Cross, given and poured out for us in the Feast by which His holy and life-giving Cross is commemorated, and by which this holy day is celebrated.
The origins of this festival are found in the early decades of the fourth century, when St. Helena, mother of Emperor Constantine, undertook an archeological search for the cradle of Christianity within the city of Jerusalem. That holy city had been rebuilt under the Roman Empire following its destruction in the first century (as our Lord Jesus had prophesied). While some of the details, including the precise nature and extent of St. Helena’s involvement, cannot be established with absolute certainty, there are various reliable witnesses to the basic facts of the case. The presumed sites of our Lord’s crucifixion and burial were uncovered, dug out from under the rubble of Jerusalem’s destruction and rebuilding. Tradition says that three crosses were discovered in this process, and one of these three was presumed to be the cross on which Christ Jesus Himself had been crucified. This was in September of a.d. 320. When basilicas had been erected on these holy sites and were dedicated fifteen years later, in mid-September, a.d. 335, the remnants of that "true cross" were housed within the Basilica of the Holy Sepulcher. In subsequent years those remnants of the cross were used ceremonially in annual commemoration of these several events, that is, the uncovering of the sacred sites of our Lord’s death and burial, the discovery of the cross, and the dedication of the churches.
A few hundred years later, after the cross had been stolen away to Persia and later recovered under Emperor Heraclius, the Feast of the Exaltation of the Holy Cross on the 14th of September celebrated its restoration as well as all of the above historical events. This was an Eastern festival, to begin with, but one that was adopted in the West in due time. In western practice, Holy Cross Day determined the autumn "ember days," the Wednesday, Friday and Saturday following the feast, when prayers were offered for the fruits of the earth. Thus, the Cross of Christ, by which He redeemed His creation from the curse of sin and death, was raised against the approach of winter.
The Feast of the Holy Cross has similarities to Good Friday in its focus on the Passion of Christ and His death by crucifixion. Celebrated, though, outside the penitential solemnity of Holy Week, the focus of this festival day is more exuberant in its exaltation of the Cross as the instrument by which our Lord has achieved His victory over all the enemies of God and His people. Here He is raised as the ensign of the nations, by which He draws all people to Himself (as He declares in the Holy Gospel of the day). One of the chief hymns appointed for this feast, "Sing, My Tongue, the Glorious Battle" (LSB 454), is also used on Good Friday, but there it is restrained by the reverent sobriety with which we deeply mourn and bewail our sins and iniquities, for which the Lord of Glory was crucified. Here on Holy Cross Day, the same hymn enables us to sing the keynote of the feast: We hail the "faithful cross" as a "true sign of triumph." It is "the noblest tree," excelling all others in foliage, blossom and the abundant fruit of Christ (stanza 4). Thus do we exhort ourselves and others: "Now above the cross, the trophy, sound the loud triumphant lay; tell how Christ, the world’s redeemer, as a victim won the day" (stanza 1).
Although there will always be some question concerning the origins of Holy Cross Day, this festival invites an appropriate and salutary focus on the Cross as the means by which our Lord Jesus Christ atoned for the sins of the world, defeated death and the devil, reconciled the world to God, obtained our salvation and glorified the Father’s name. Though His Cross is a foolish scandal to the world, to us who are being saved it is the power and wisdom of God, unto salvation. Thus, with St. Paul, we know nothing but the Cross, preach nothing but the Cross, and boast in nothing but the Cross of our Lord Jesus Christ. For it is by His Cross that we are crucified, dead and buried with Him in Holy Baptism and in daily repentance, and from the same Cross that we receive the absolution or forgiveness of all our sins, by which we also rise with Christ unto newness of life. This Cross is exalted in our lives by self-sacrificing love for our neighbor, as it is lifted up for us by the preaching of the Gospel, by which we are drawn to Christ in faith and through Him, our great High Priest, brought into the holy of holies made without hands, to our Father in heaven.
Holy Cross Day is another opportunity for the Cross of Christ to be portrayed before our very eyes, preached into our ears, planted in our hearts, and proclaimed with the very lips that have received His Body and His Blood, sacrificed for us upon the Cross, given and poured out for us in the Feast by which His holy and life-giving Cross is commemorated, and by which this holy day is celebrated.
11 September 2008
I Think I'll Call Him "Mischief"
My new pet peeve. I think I'll call him "Mischief." That fits, and "Tinkering" is already taken.
I'm probably forgetting some significant exceptions. I'm fallible. But as I think back on the past two years since the Lutheran Service Book was published, and as I think about the various conferences, conventions and other convocations I've attended, whether large or small, I can only recall one such occasion when we actually followed the order(s) of service "as is." The Higher Things conference was that one notable exception; there we did things by the book (LSB), even though we needed to publish our own conference booklet of "daily services" for the week, incorporating the hymns and Psalmody, etc. While doing things by the book ought to be the norm, in my opinion, it stands out as an exception because the usual approach, in so far as I have experienced, is to cut and paste from hither and yon, add and subtract, rearrange, and all manner of such "Mischief."
The Blackbirds have recently engaged in some rigorous discussion of when, where and how, and to what extent, it may be appropriate for a congregation to do something other than what the official service books and hymnals specify. More or less ceremonial should not be divisive of church fellowship, nor differences in musical setting and performance of the same order and rite. There is also a need for pastoral care and discretion in the service of the flock, and even architectural considersations have a necessary bearing on what is done and how it is done. Yet, notwithstanding those allowances, we hold certain things in common within our synodical fellowship, and the best of those things are a heritage more venerable and significant than the Missouri Synod.
Especially on those occasions when we are gathered together from different congregations, each with its own local flavor, Christian love, modesty and decorum suggest that we ought to do those things that we have all agreed upon together, rather than anyone running roughshod over our common property. Even then, differences in ceremony and musical accompaniment do not seem so problematic or offensive to me, if done with care and discretion. But why must the basic order and the fundamental rites of the service be monkeyed with? What is the point or purpose to such mischief? Is human pride so hard to restrain that everyone has to insist on doing whatever seems right in his own eyes?
If we are praying Vespers, can we not simply pray Vespers, instead of cutting and pasting bits and pieces from other orders of service? If we are celebrating the Divine Service, can we not simply follow the order of service as it is published in our official service books, rather than slicing and dicing, chopping and grating? On one occasion that sticks in my mind (and my craw), after the preacher had even made explicit reference to the Sanctus in his sermon, we were then led into the Holy Communion without using the eucharistic rites: no preface or proper preface, no pre-Sanctus or Sanctus! So much for the angels and archangels. That sort of embarrassing nonsense wouldn't happen if mischief were not allowed to run around in the sanctuary without even a collar or a leash. I'm not big on having pets in the house, anyway.
I don't blame the electronic edition of the LSB, though I am tempted. That software has made it much easier, and apparently en vogue, to mix and match and run amok with the services. I was worried this would happen when it was first being introduced and advertised, because its flexibility was pushed as a major selling feature, and, as I recall, the President of the Synod hailed the benefit of being able to cut and paste from one place or another into homemade orders of service. Thanks, y'all, for making it so easy to undo a decade's worth of careful and conscientious work on the Lutheran Service Book.
The worst aspect of this "Mischief" is not even its disrespect and disregard for what we have received from our fathers in the faith and agreed upon together as a fellowship of the Church. Worse is that it hinders the prayer and confession, the piety and devotion of the faithful, especially those who are not as literate or as quick on their feet with new things constantly being flung into their faces. The littlest children and the oldest members of the Church are done the greatest disservice, because they are effectively prevented from participating in the liturgy. Pulling the rug out from under them, or never allowing them to grow into any consistency of practice, intrudes upon their hearing and receiving of the Gospel.
Doing things by the book is not a matter of legalism, but of love and evangelical care for the body of Christ. When everyone is allowed to know what to expect and what will happen, they are free to focus on the Word that is proclaimed, to confess and pray, to praise and give thanks, and to receive the blessed Sacrament in the peace that surpasses all human contrivance.
Frankly, I'd just as soon take "Mischief" to the animal shelter, and let someone else deal with him. I'm tired of having him mess up the carpet.
I'm probably forgetting some significant exceptions. I'm fallible. But as I think back on the past two years since the Lutheran Service Book was published, and as I think about the various conferences, conventions and other convocations I've attended, whether large or small, I can only recall one such occasion when we actually followed the order(s) of service "as is." The Higher Things conference was that one notable exception; there we did things by the book (LSB), even though we needed to publish our own conference booklet of "daily services" for the week, incorporating the hymns and Psalmody, etc. While doing things by the book ought to be the norm, in my opinion, it stands out as an exception because the usual approach, in so far as I have experienced, is to cut and paste from hither and yon, add and subtract, rearrange, and all manner of such "Mischief."
The Blackbirds have recently engaged in some rigorous discussion of when, where and how, and to what extent, it may be appropriate for a congregation to do something other than what the official service books and hymnals specify. More or less ceremonial should not be divisive of church fellowship, nor differences in musical setting and performance of the same order and rite. There is also a need for pastoral care and discretion in the service of the flock, and even architectural considersations have a necessary bearing on what is done and how it is done. Yet, notwithstanding those allowances, we hold certain things in common within our synodical fellowship, and the best of those things are a heritage more venerable and significant than the Missouri Synod.
Especially on those occasions when we are gathered together from different congregations, each with its own local flavor, Christian love, modesty and decorum suggest that we ought to do those things that we have all agreed upon together, rather than anyone running roughshod over our common property. Even then, differences in ceremony and musical accompaniment do not seem so problematic or offensive to me, if done with care and discretion. But why must the basic order and the fundamental rites of the service be monkeyed with? What is the point or purpose to such mischief? Is human pride so hard to restrain that everyone has to insist on doing whatever seems right in his own eyes?
If we are praying Vespers, can we not simply pray Vespers, instead of cutting and pasting bits and pieces from other orders of service? If we are celebrating the Divine Service, can we not simply follow the order of service as it is published in our official service books, rather than slicing and dicing, chopping and grating? On one occasion that sticks in my mind (and my craw), after the preacher had even made explicit reference to the Sanctus in his sermon, we were then led into the Holy Communion without using the eucharistic rites: no preface or proper preface, no pre-Sanctus or Sanctus! So much for the angels and archangels. That sort of embarrassing nonsense wouldn't happen if mischief were not allowed to run around in the sanctuary without even a collar or a leash. I'm not big on having pets in the house, anyway.
I don't blame the electronic edition of the LSB, though I am tempted. That software has made it much easier, and apparently en vogue, to mix and match and run amok with the services. I was worried this would happen when it was first being introduced and advertised, because its flexibility was pushed as a major selling feature, and, as I recall, the President of the Synod hailed the benefit of being able to cut and paste from one place or another into homemade orders of service. Thanks, y'all, for making it so easy to undo a decade's worth of careful and conscientious work on the Lutheran Service Book.
The worst aspect of this "Mischief" is not even its disrespect and disregard for what we have received from our fathers in the faith and agreed upon together as a fellowship of the Church. Worse is that it hinders the prayer and confession, the piety and devotion of the faithful, especially those who are not as literate or as quick on their feet with new things constantly being flung into their faces. The littlest children and the oldest members of the Church are done the greatest disservice, because they are effectively prevented from participating in the liturgy. Pulling the rug out from under them, or never allowing them to grow into any consistency of practice, intrudes upon their hearing and receiving of the Gospel.
Doing things by the book is not a matter of legalism, but of love and evangelical care for the body of Christ. When everyone is allowed to know what to expect and what will happen, they are free to focus on the Word that is proclaimed, to confess and pray, to praise and give thanks, and to receive the blessed Sacrament in the peace that surpasses all human contrivance.
Frankly, I'd just as soon take "Mischief" to the animal shelter, and let someone else deal with him. I'm tired of having him mess up the carpet.
09 September 2008
A Liturgical Guy
A friend and colleague at our circuit pastors' winkel posed a question to me yesterday, prefaced by the comment: "You're a liturgical guy." My instant response was, "Aren't we all?" I meant that sincerely, but I could tell that not everyone took it that way. You know how you can feel the stiffening of backs, the twitching of muscles, the hairs standing on end in a room around you? Well, there was some of that. I suppose there were brothers present who thought I was being cute or condescending, and I'm sorry to have given that impression. I honestly meant what I said. Aren't we all liturgical guys? Isn't that what a pastor is to be?
But that isn't what my colleague meant by his comment. In retrospect, I think he was acknowledging the fact that I care about the history and significance of liturgical practices, that I've studied these things and know something about them. It's true that I have. It's funny, though, that I typically don't think of myself in those terms. I'm a pastor, and I set myself to be about the things of Christ in His Church. My liturgical studies have been and are a part of that, and I simply bring them to bear on doing the same things that all of my colleagues are likewise given to do.
At other times, I think there are those who would describe me and my kindred spirits as "liturgical guys," with reference to a certain style or aesthetic. I understand that, too, and I suspect that's what the other brothers at the winkel were thinking when I immediately replied, "Aren't we all?" Whether positively or negatively, being "liturgical" in this sense is viewed as a focus on particular ceremonial practices, a reverence before God and a respect of the traditions of the Church. I'll gladly own all of those characteristics, too, but I don't prefer to define being "liturgical" in such terms. More or less ceremonies do not make one "liturgical."
Tradition is generally a good thing, and I'll opt for the traditional over novelty most of the time, but tradition is not in itself a guarantee of orthodoxy, and the fact remains that our gracious Lord continues to give good gifts to His Church on earth. Love ought to guide our use (or non use) of tradition and ceremony and every other sort of adiaphora (those things which are neither commanded nor forbidden by God). Reverence before God is an aspect of repentant faith; it belongs to the First Commandment and to the humility by which one enters the Kingdom of God. However, such reverence is a bowing of the heart before it is a bowing of the head or a bending of the knee. It can be masqueraded on the outside, or hidden in the heart in pious humility, and I am not given to discern such mysteries in others. I am given to deal with my neighbor according to the confession of the Word of God, not by a standard of outward piety that belongs to the freedom of the Gospel. Apart from those neighbors for whom I am responsible, I am simply given to live by faith and serve in love. My concern is for my own piety and confession, and for the way these may serve and assist my neighbor. A good example will be more compelling than attempted constraint, in any case.
When I use the word "liturgical," and so also when I hear it, I understand it with reference to the Ministry of the Gospel. That is how our Lutheran Confessions define the term, "Liturgy," as being in accord with the Holy Ministry. We could also speak of the Divine Service. These several terms, "Liturgy," "Ministry" and "Service" are practically synonymous, though each may accentuate a different nuance. They are "holy" and "divine" because each refers to the work of God on behalf of His people, and to the ways and means by which He carries out that work with His Word. The "Liturgy," as I have frequently expressed over the years, refers to the Gospel-being-preached and to the Sacraments-being-administered. These are the work of the Holy Ministry, the fundamental order and content of the Divine Service, and the foundational defining heart of the Church. To be "liturgical" is simply to be evangelical in the most tangible and practical of ways, that is, to be about the preaching of Christ and the giving of His gifts according to His divine command, for the blessing and benefit of His people. A Minister of the Gospel will be "liturgical" in a special sense, by faithfully doing this good work that he is given to do by his divine vocation. Any Christian will be "liturgical" in the sense of faith in the Gospel, availing himself of the means of grace, hearing the Word preached, receiving the Sacrament regularly and reverently, all of this in repentance.
To be "liturgical" means that faith and life derive from and return to the Word and work of Christ: where two or three of His baptized little ones are gathered together "in His Name," that is, gathered together by and for His Word of the Gospel. Being "liturgical," therefore, means giving attention to the faithful preaching of Christ and to the faithful administration of His body and blood to His disciples. These are the chief duties of the pastoral office, to which every pastor is called and ordained by our Lord and Savior, Jesus Christ. Which is why I am quite honored to be and to be called a "liturgical guy," and why I assume that each of my colleagues in the Office of the Holy Ministry is also a "liturgical guy."
Where we differ in our use of rites, rubrics, ceremonies, hymns and traditions, there we should be asking each other (and challenging ourselves) how we might better serve our respective congregations and the Church on earth. How may we confess the faith and love the brethren more faithfully and clearly? Where does the freedom of the Gospel commend us to charity, so that differences in fasting do not divide the body of Christ? Where does love compel us to call a brother to repentance for the sake of winning that brother, and that the Gospel may everywhere abound? Where must each of us repent and do better? These are the questions of a "liturgical guy."
But that isn't what my colleague meant by his comment. In retrospect, I think he was acknowledging the fact that I care about the history and significance of liturgical practices, that I've studied these things and know something about them. It's true that I have. It's funny, though, that I typically don't think of myself in those terms. I'm a pastor, and I set myself to be about the things of Christ in His Church. My liturgical studies have been and are a part of that, and I simply bring them to bear on doing the same things that all of my colleagues are likewise given to do.
At other times, I think there are those who would describe me and my kindred spirits as "liturgical guys," with reference to a certain style or aesthetic. I understand that, too, and I suspect that's what the other brothers at the winkel were thinking when I immediately replied, "Aren't we all?" Whether positively or negatively, being "liturgical" in this sense is viewed as a focus on particular ceremonial practices, a reverence before God and a respect of the traditions of the Church. I'll gladly own all of those characteristics, too, but I don't prefer to define being "liturgical" in such terms. More or less ceremonies do not make one "liturgical."
Tradition is generally a good thing, and I'll opt for the traditional over novelty most of the time, but tradition is not in itself a guarantee of orthodoxy, and the fact remains that our gracious Lord continues to give good gifts to His Church on earth. Love ought to guide our use (or non use) of tradition and ceremony and every other sort of adiaphora (those things which are neither commanded nor forbidden by God). Reverence before God is an aspect of repentant faith; it belongs to the First Commandment and to the humility by which one enters the Kingdom of God. However, such reverence is a bowing of the heart before it is a bowing of the head or a bending of the knee. It can be masqueraded on the outside, or hidden in the heart in pious humility, and I am not given to discern such mysteries in others. I am given to deal with my neighbor according to the confession of the Word of God, not by a standard of outward piety that belongs to the freedom of the Gospel. Apart from those neighbors for whom I am responsible, I am simply given to live by faith and serve in love. My concern is for my own piety and confession, and for the way these may serve and assist my neighbor. A good example will be more compelling than attempted constraint, in any case.
When I use the word "liturgical," and so also when I hear it, I understand it with reference to the Ministry of the Gospel. That is how our Lutheran Confessions define the term, "Liturgy," as being in accord with the Holy Ministry. We could also speak of the Divine Service. These several terms, "Liturgy," "Ministry" and "Service" are practically synonymous, though each may accentuate a different nuance. They are "holy" and "divine" because each refers to the work of God on behalf of His people, and to the ways and means by which He carries out that work with His Word. The "Liturgy," as I have frequently expressed over the years, refers to the Gospel-being-preached and to the Sacraments-being-administered. These are the work of the Holy Ministry, the fundamental order and content of the Divine Service, and the foundational defining heart of the Church. To be "liturgical" is simply to be evangelical in the most tangible and practical of ways, that is, to be about the preaching of Christ and the giving of His gifts according to His divine command, for the blessing and benefit of His people. A Minister of the Gospel will be "liturgical" in a special sense, by faithfully doing this good work that he is given to do by his divine vocation. Any Christian will be "liturgical" in the sense of faith in the Gospel, availing himself of the means of grace, hearing the Word preached, receiving the Sacrament regularly and reverently, all of this in repentance.
To be "liturgical" means that faith and life derive from and return to the Word and work of Christ: where two or three of His baptized little ones are gathered together "in His Name," that is, gathered together by and for His Word of the Gospel. Being "liturgical," therefore, means giving attention to the faithful preaching of Christ and to the faithful administration of His body and blood to His disciples. These are the chief duties of the pastoral office, to which every pastor is called and ordained by our Lord and Savior, Jesus Christ. Which is why I am quite honored to be and to be called a "liturgical guy," and why I assume that each of my colleagues in the Office of the Holy Ministry is also a "liturgical guy."
Where we differ in our use of rites, rubrics, ceremonies, hymns and traditions, there we should be asking each other (and challenging ourselves) how we might better serve our respective congregations and the Church on earth. How may we confess the faith and love the brethren more faithfully and clearly? Where does the freedom of the Gospel commend us to charity, so that differences in fasting do not divide the body of Christ? Where does love compel us to call a brother to repentance for the sake of winning that brother, and that the Gospel may everywhere abound? Where must each of us repent and do better? These are the questions of a "liturgical guy."
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