The First-Girls-Ever-To-Be-So-Clever have named me a "superior scribbler," which is very humbling, surely, but basically made my day. Thanks, y'all.
Among the rubrics for accepting the honor is the task of linking to the ur-scribble that started this playground chase. Dutifully done. You can read all of the rubrics on Pastor Weedon's blog, so I'll not repeat them verbatim here (good stewardship, don't you know).
Naming five other "superior scribblers" is difficult; in part, because there are many times that many blogs that I routinely enjoy reading; and, in part, because a number of my favorites have already been awarded this title; and, in part, because several of my favoritest scribblers of all are young friends with private blogs (they know who they are), so I can't link to them here. Oh, bother. The Concordia Sisters of Perpetual Parturition would be on the top of my list, but I'm guessing there are no tag-backs in this game. It would probably be tacky to tag the Four-and-Twenty+ Blackbirds, since I'm part of that flock of feathered friends, but each and all of those colleagues are "superior scribblers" in my book.
All of that having been caveated, here are five of my favorite "superior scribblers" who haven't already been tagged (so far as I know), even if they don't all blog as often as I wish they would:
Monkey Laughs
Karin's Chickens
The Adiaphoron
Incarnatus Est
Exercise in Humility
I'd also like to add Pastor Cwirla, Pastor Eckardt, and Pastor Petersen, but those guys are already pretty famous, and I was only allowed to list five.
16 January 2009
14 January 2009
Ironically
Those who are weakest in their faith, who are most in need of the Gospel, are the least likely to seek it out or to avail themselves of the means of grace; while those who are strongest in their faith are the least likely to let any opportunity for the Gospel get away from them. For those who are strongest in their faith rely most surely upon the Word of God, by which they know both their own sin and the grace of God in Christ; so they come freely and gladly, in repentance, to confess their sins and be absolved, to hear the preaching of the Gospel, and to receive the body and blood of Christ unto life and salvation.
There are those who, in the weakness of their faith, suppose themselves to be strong and secure, who stubbornly stay away from the preaching and administration of the Gospel because they do not recognize their need for it. Then again, there are those who, in their weakness, cower and shy away from the Gospel because they are consumed by their sin and shame and so cannot believe that the good gifts of Christ are given for them or able to help them.
Those who are strong in the faith perceive that hearing the Gospel preached and receiving the Sacraments in the name of Christ are the ways by which the Lord God grants peace and rest to His people; that these are His works, and His gracious gifts, rather than obligations or burdens. As such, the strong in faith are disappointed when their vocations and stations in life prevent them from being in church, but they do not fear that God will be angry or displeased with them, as though they were letting Him down. They will simply rejoice in their next opportunity to hear His good Word and receive His good gifts; and meanwhile, they go about their works of love in faith and with prayer.
Those who are weak in the faith suppose that going to church is a chore and a hardship, and that being in church is a favor they owe to God or the pastor, or else something to be done to keep up appearances. Hence, peace and rest elude them, and their heart is hardened with resentment.
But in noting these distinctions between the strong and the weak, I'm not differentiating between "these people over here" and "those people over there." In fact, I am describing the differences I have discovered in my own heart and life, and have discerned in the lives of others.
Ironically, and sadly, it is just at those times when I am most desperately in need of the Word of God, the catechesis and pastoral care of His Law and His Gospel, the preaching of repentance for the forgiveness of my sins, that I am least inclined to hold these things sacred, to seek them out, and to avail myself of them. Then I am in danger of sinking into despair and unbelief, or else at risk of becoming prideful and callous. I may even be aware that I should give attention to God's Word and the preaching of it, but I am reluctant and sluggish to do so. I resent what strikes me as an obligation, a burden, a chore; or I may be afraid that it will help, that it will rob me of my self pity.
When I am strongest in the faith — which is to say, when I am living in the means of grace, breathing freely and fully the forgiveness of sins, regularly feasting on Christ in His Word and Sacrament — then I rejoice in the Gospel and gladly run to it; I can't get enough of it, not because I am starving, but precisely because I am well-nurtured by it, and healthy and alive. Then I can see how silly and suicidal it would be to absent myself from the means of grace, but it seems no burden at all to receive those gifts Christ freely gives as a most delightful treasure.
What I have realized and learned from my own experience of this irony, is how fundamentally important it is for a Christian to be faithful in going to church and hearing the Word of God; and how particularly helpful is the regular practice of confession and absolution. The strength of the Gospel begets the daily strengthening of faith, unto life in Christ, through the forgiveness of sins. Then Satan, sin and death have no chance of sneaking in to wreck havoc and destroy the heart of faith.
When a Christian allows the hearing of the Gospel and the fellowship of the Church in the means of grace to slip away from him, his faith becomes weaker and weaker with hardly any awareness of what is happening. Then, when it is all but too late, the heart is unwilling to seek the very help that is missing and most needed. The Epistle to the Hebrews repeatedly warns against this danger in the most fervent terms.
It is not simply the individual Christian who is responsible for guarding himself against this danger and disaster, but the congregation is collectively responsible for its members, and we are all mutually obliged to one another in love. When a member is slipping away, his brothers and sisters in Christ ought to be calling him back, both admonishing and encouraging him. And when a person is most reluctant to seek out the Word of God, that is when his fellow members should pursue him with the Word of God, both the Law and the Gospel, pointing him to his Baptism and to the Cross of Christ, speaking words of reconciliation and forgiveness in a spirit of gentleness.
Let us also pray for one another, that the Lord would take not His Holy Spirit from any one of us, but would daily bring us to repentance and restore in us the joy of His salvation.
There are those who, in the weakness of their faith, suppose themselves to be strong and secure, who stubbornly stay away from the preaching and administration of the Gospel because they do not recognize their need for it. Then again, there are those who, in their weakness, cower and shy away from the Gospel because they are consumed by their sin and shame and so cannot believe that the good gifts of Christ are given for them or able to help them.
Those who are strong in the faith perceive that hearing the Gospel preached and receiving the Sacraments in the name of Christ are the ways by which the Lord God grants peace and rest to His people; that these are His works, and His gracious gifts, rather than obligations or burdens. As such, the strong in faith are disappointed when their vocations and stations in life prevent them from being in church, but they do not fear that God will be angry or displeased with them, as though they were letting Him down. They will simply rejoice in their next opportunity to hear His good Word and receive His good gifts; and meanwhile, they go about their works of love in faith and with prayer.
Those who are weak in the faith suppose that going to church is a chore and a hardship, and that being in church is a favor they owe to God or the pastor, or else something to be done to keep up appearances. Hence, peace and rest elude them, and their heart is hardened with resentment.
But in noting these distinctions between the strong and the weak, I'm not differentiating between "these people over here" and "those people over there." In fact, I am describing the differences I have discovered in my own heart and life, and have discerned in the lives of others.
Ironically, and sadly, it is just at those times when I am most desperately in need of the Word of God, the catechesis and pastoral care of His Law and His Gospel, the preaching of repentance for the forgiveness of my sins, that I am least inclined to hold these things sacred, to seek them out, and to avail myself of them. Then I am in danger of sinking into despair and unbelief, or else at risk of becoming prideful and callous. I may even be aware that I should give attention to God's Word and the preaching of it, but I am reluctant and sluggish to do so. I resent what strikes me as an obligation, a burden, a chore; or I may be afraid that it will help, that it will rob me of my self pity.
When I am strongest in the faith — which is to say, when I am living in the means of grace, breathing freely and fully the forgiveness of sins, regularly feasting on Christ in His Word and Sacrament — then I rejoice in the Gospel and gladly run to it; I can't get enough of it, not because I am starving, but precisely because I am well-nurtured by it, and healthy and alive. Then I can see how silly and suicidal it would be to absent myself from the means of grace, but it seems no burden at all to receive those gifts Christ freely gives as a most delightful treasure.
What I have realized and learned from my own experience of this irony, is how fundamentally important it is for a Christian to be faithful in going to church and hearing the Word of God; and how particularly helpful is the regular practice of confession and absolution. The strength of the Gospel begets the daily strengthening of faith, unto life in Christ, through the forgiveness of sins. Then Satan, sin and death have no chance of sneaking in to wreck havoc and destroy the heart of faith.
When a Christian allows the hearing of the Gospel and the fellowship of the Church in the means of grace to slip away from him, his faith becomes weaker and weaker with hardly any awareness of what is happening. Then, when it is all but too late, the heart is unwilling to seek the very help that is missing and most needed. The Epistle to the Hebrews repeatedly warns against this danger in the most fervent terms.
It is not simply the individual Christian who is responsible for guarding himself against this danger and disaster, but the congregation is collectively responsible for its members, and we are all mutually obliged to one another in love. When a member is slipping away, his brothers and sisters in Christ ought to be calling him back, both admonishing and encouraging him. And when a person is most reluctant to seek out the Word of God, that is when his fellow members should pursue him with the Word of God, both the Law and the Gospel, pointing him to his Baptism and to the Cross of Christ, speaking words of reconciliation and forgiveness in a spirit of gentleness.
Let us also pray for one another, that the Lord would take not His Holy Spirit from any one of us, but would daily bring us to repentance and restore in us the joy of His salvation.
I Should Blog on This Too
This coming Monday, as folks are gathering in Fort Wayne for the annual symposia, there will be a free free conference at Redeemer Lutheran Church in Fort Wayne. Pastor Petersen has pulled together this opportunity for discussion, debate, the Word of God and prayer, and the mutual conversation and consolation of the brethren. I'm really looking forward to it, and I hope to see many other friends and colleagues and brothers in arms and sisters in Christ there. I encourage those who are anywhere near Fort Wayne on Monday (the 19th) to come check it out.
Pastor Petersen has asked Pastor Eckardt and me to kickstart the discussion with a brief diagnosis of those places where Lutheranism is currently missing the mark or in danger of slipping away from the catholic center of the Christian faith and life. I've been mulling that over now for the past month or so, and hopefully I'll be coherent in my attempt to articulate my thoughts. I'll be grateful to have Pastor Eckardt speak first; because then, if nothing else, I can simply play devil's advocate and disagree with everything he says (but probably not). The real challenge will be limiting my remarks to the 5-10 minutes that Pastor Petersen has allotted, but I'm trusting him to stop me when my time is up.
Pastor Petersen has asked Pastor Eckardt and me to kickstart the discussion with a brief diagnosis of those places where Lutheranism is currently missing the mark or in danger of slipping away from the catholic center of the Christian faith and life. I've been mulling that over now for the past month or so, and hopefully I'll be coherent in my attempt to articulate my thoughts. I'll be grateful to have Pastor Eckardt speak first; because then, if nothing else, I can simply play devil's advocate and disagree with everything he says (but probably not). The real challenge will be limiting my remarks to the 5-10 minutes that Pastor Petersen has allotted, but I'm trusting him to stop me when my time is up.
10 January 2009
Which Is Worse?
As I've been mulling over the past year, I've been debating with myself (always safer than debating with others), trying to decide which is worse:
When someone who knows me (and ought to know better) makes assumptions and jumps to conclusions about me; not giving me the benefit of the doubt, nor making any effort to verify the facts or clarify appearances, nor speaking with me at all to address his (or her) concerns, but simply passes judgment upon me (and passes that judgment on to others in turn); or,
When someone who doesn't know me from Adam does the same thing.
I've basically concluded that it's worse, and certainly more hurtful, when someone who knows me acts this way. I'm less worried, ultimately, about the attitudes and actions of people who neither know me nor make any effort to understand me.
Worst of all, though, for me at least, is when people I have cared for as a pastor, and care about, write me off and stop speaking to me and suddenly disappear altogether without a word of explanation, so that I am left either guessing or relying on scuttlebutt. That remains one of the hardest things for me to comprehend or deal with.
I know that our Lord and His Apostles and Prophets were abandoned by many of those they served with the Word of God, and I do take comfort in that (though I am obviously not the preacher or teacher that any of them were). It still hurts, however. When I preach and speak the Gospel to people, I pour myself out for them and bind myself to them, because I speak in the Name and stead of the One who has done so for us all. In my own small way, then, I suffer the rejection that He has also suffered, when my words, my office and even my person are despised. My Lord has told me to rejoice and be glad in such a case, and I suppose that I do to some extent, even in my weakness, by grace through faith in His Word. But letting go of the hurt is hard for me. Kyrie Eleison!
What does this mean for me? What can I learn from the hurt I suffer?
It is a reminder, first of all, that I must guard my words and actions, so as not to intrude any offense beyond the scandal of the Cross of Christ and the judgment of the Word of God.
Second, in reacting and responding to the words and actions of others, I should deal with my neighbor in the way that I would prefer to be dealt with; that is, by speaking with him rather than about him, verifying the facts, clarifying appearances, and addressing my concerns with loving patience and ready forgiveness. God grant me, in this new Year of our Lord 2009, the heart and mind and ears and mouth of Christ to do so.
When someone who knows me (and ought to know better) makes assumptions and jumps to conclusions about me; not giving me the benefit of the doubt, nor making any effort to verify the facts or clarify appearances, nor speaking with me at all to address his (or her) concerns, but simply passes judgment upon me (and passes that judgment on to others in turn); or,
When someone who doesn't know me from Adam does the same thing.
I've basically concluded that it's worse, and certainly more hurtful, when someone who knows me acts this way. I'm less worried, ultimately, about the attitudes and actions of people who neither know me nor make any effort to understand me.
Worst of all, though, for me at least, is when people I have cared for as a pastor, and care about, write me off and stop speaking to me and suddenly disappear altogether without a word of explanation, so that I am left either guessing or relying on scuttlebutt. That remains one of the hardest things for me to comprehend or deal with.
I know that our Lord and His Apostles and Prophets were abandoned by many of those they served with the Word of God, and I do take comfort in that (though I am obviously not the preacher or teacher that any of them were). It still hurts, however. When I preach and speak the Gospel to people, I pour myself out for them and bind myself to them, because I speak in the Name and stead of the One who has done so for us all. In my own small way, then, I suffer the rejection that He has also suffered, when my words, my office and even my person are despised. My Lord has told me to rejoice and be glad in such a case, and I suppose that I do to some extent, even in my weakness, by grace through faith in His Word. But letting go of the hurt is hard for me. Kyrie Eleison!
What does this mean for me? What can I learn from the hurt I suffer?
It is a reminder, first of all, that I must guard my words and actions, so as not to intrude any offense beyond the scandal of the Cross of Christ and the judgment of the Word of God.
Second, in reacting and responding to the words and actions of others, I should deal with my neighbor in the way that I would prefer to be dealt with; that is, by speaking with him rather than about him, verifying the facts, clarifying appearances, and addressing my concerns with loving patience and ready forgiveness. God grant me, in this new Year of our Lord 2009, the heart and mind and ears and mouth of Christ to do so.
The Baptism of Our Lord
The beginning of the Gospel of Jesus Christ is a return to the beginning of creation: a renewal, a restoration, and a fulfillment of creation.
The Baptism of our Lord bespeaks and begins a New Creation through the forgiveness of sins.
In the beginning, God created the heavens and the earth: for the sake of His divine love, that of the Father for the Son in the Holy Spirit. His gracious work of creation was, and is, the giving of His own Life and Light. He does it by the way and means of His Word and Spirit, and not by coincidence or accident does He begin with water. It culminates in His creation of man, male and female, in His own Image and Likeness: already an icon of Christ and His Bride, the Church.
Then there is the Fall into sin and all its deadly consequences. Man's rejection and disobedience of God's Word drives the Holy Spirit out of man's heart and life, breaks and shatters the Image of God in man, and causes destruction, death and dark despair throughout God's good creation, making a desert wilderness out of the formerly lush garden.
Yet, the one true God remains, the Father, Son and Holy Spirit, with His Life, His Light, and His Love.
Thus, He does not destroy His good creation, not even to the extent that He did with the Flood (which aimed at salvation and signified the saving waters of Holy Baptism). He does not exterminate man and start over. Instead, He becomes Man (in the Person of the Son). He enters and becomes a part of His own creation. And in His own Body of flesh and blood, He makes all things new. He brings light out of darkness. He brings life out of death. He restores the Image and Likeness of God in Man. He brings about a New Creation in Himself.
Once again He begins with water, and the Word and Spirit of God.
The Baptism of our Lord Jesus is straightforward, short and simple, but no less significant, fundamental, profound and permanent. For He takes the place of all the people in His Baptism; so that all who believe and are baptized, all who come confessing their sins, are forgiven and saved.
He submits Himself to St. John's preaching and Baptism of repentance for the forgiveness of sins. Not for His own benefit, nor for any sins of His own, but for you and for all people, for your salvation, for the sake of His divine and holy love.
Here is the great exchange: His holiness, righteousness, innocence and blessedness, for your sin and death and damnation. His life and light and salvation, for you, at His expense. His Sonship, His Spirit, His home in heaven with His Father: all for you, by His death, in His Resurrection.
His Baptism anticipates and already participates in His Cross and Passion and His Resurrection from the dead. He is crucified, dead and buried in the water. He emerges and arises in righteousness and purity. All of this in your place, for your benefit.
Everything that was yours has become His in His Baptism; so that everything of His has become yours in your Baptism. You rise with Him and live with Him, a beloved and well-pleasing son of God by grace, anointed by His Holy Spirit.
Here heaven has been opened to you — and the Father's heart is opened to you; His arms and His home are opened to you — never to be closed again. Because Christ has died and risen from the dead, once-for-all.
For you!
Now you are a New Creation in Christ, by His water, Word and Spirit. You bear the Name of God, and with His Name, His Image and Likeness. You are free: to live, as God lives; to love, as God loves; to reflect and radiate His Light, as He enlightens you.
What, then? What shall you do with yourself and your life? How shall you live? How shall you exercise your freedom?
Will you live to sin? To serve yourself? To go your own way? To abandon the God who loves you and saves you and gives you life, in order to become, again, a god unto yourself, though not a ruler but a slave of sin and death?
No! You have been crucified with Christ, in order to live in and with Him. You have died to sin — let it remain dead to you. All that so appeals to the world (and to your old Adam), all that appears to be a source of life and freedom, is really the false allure of slavery and death. It is the idolatry that does not give, but takes.
But, no, your life is in Christ, in His Cross (paradoxically) and in His Resurrection (though hidden for now in weakness). Your life is found in repentance, unto faith in His forgiveness; none of which is your own work or achievement, but His, by His Word and Spirit.
Come, then, confessing your sins, and submit to His preaching of repentance, for the forgiveness of all your sins. Return daily to the significance of your Baptism; not by being re-baptized, or baptized again, but by contrition and repentance, by confession and absolution, by dying to sin, rising to righteousness.
Rely upon the Word and Spirit of Christ. Avail yourself of His means of grace (which are His works, His gifts). Live in the freedom and the sure and certain hope of His Resurrection.
As you have died and risen with Him (in your Baptism) — never to die again, but to live forever — do not be afraid to love and serve, to forgive, to sacrifice yourself and even to die for your neighbor.
Give generously, serve faithfully, love freely, live gladly, and, at last, die in peace. Even though you die, yet shall you live. For Christ has died, and Christ is risen, and you are His.
You are baptized, as He is baptized, and all that belongs to Him is yours most surely. Your sins are all forgiven. God is your Father, and you are His beloved and well-pleasing child.
In Jesus' Name, and for His sake. Amen.
The Baptism of our Lord bespeaks and begins a New Creation through the forgiveness of sins.
In the beginning, God created the heavens and the earth: for the sake of His divine love, that of the Father for the Son in the Holy Spirit. His gracious work of creation was, and is, the giving of His own Life and Light. He does it by the way and means of His Word and Spirit, and not by coincidence or accident does He begin with water. It culminates in His creation of man, male and female, in His own Image and Likeness: already an icon of Christ and His Bride, the Church.
Then there is the Fall into sin and all its deadly consequences. Man's rejection and disobedience of God's Word drives the Holy Spirit out of man's heart and life, breaks and shatters the Image of God in man, and causes destruction, death and dark despair throughout God's good creation, making a desert wilderness out of the formerly lush garden.
Yet, the one true God remains, the Father, Son and Holy Spirit, with His Life, His Light, and His Love.
Thus, He does not destroy His good creation, not even to the extent that He did with the Flood (which aimed at salvation and signified the saving waters of Holy Baptism). He does not exterminate man and start over. Instead, He becomes Man (in the Person of the Son). He enters and becomes a part of His own creation. And in His own Body of flesh and blood, He makes all things new. He brings light out of darkness. He brings life out of death. He restores the Image and Likeness of God in Man. He brings about a New Creation in Himself.
Once again He begins with water, and the Word and Spirit of God.
The Baptism of our Lord Jesus is straightforward, short and simple, but no less significant, fundamental, profound and permanent. For He takes the place of all the people in His Baptism; so that all who believe and are baptized, all who come confessing their sins, are forgiven and saved.
He submits Himself to St. John's preaching and Baptism of repentance for the forgiveness of sins. Not for His own benefit, nor for any sins of His own, but for you and for all people, for your salvation, for the sake of His divine and holy love.
Here is the great exchange: His holiness, righteousness, innocence and blessedness, for your sin and death and damnation. His life and light and salvation, for you, at His expense. His Sonship, His Spirit, His home in heaven with His Father: all for you, by His death, in His Resurrection.
His Baptism anticipates and already participates in His Cross and Passion and His Resurrection from the dead. He is crucified, dead and buried in the water. He emerges and arises in righteousness and purity. All of this in your place, for your benefit.
Everything that was yours has become His in His Baptism; so that everything of His has become yours in your Baptism. You rise with Him and live with Him, a beloved and well-pleasing son of God by grace, anointed by His Holy Spirit.
Here heaven has been opened to you — and the Father's heart is opened to you; His arms and His home are opened to you — never to be closed again. Because Christ has died and risen from the dead, once-for-all.
For you!
Now you are a New Creation in Christ, by His water, Word and Spirit. You bear the Name of God, and with His Name, His Image and Likeness. You are free: to live, as God lives; to love, as God loves; to reflect and radiate His Light, as He enlightens you.
What, then? What shall you do with yourself and your life? How shall you live? How shall you exercise your freedom?
Will you live to sin? To serve yourself? To go your own way? To abandon the God who loves you and saves you and gives you life, in order to become, again, a god unto yourself, though not a ruler but a slave of sin and death?
No! You have been crucified with Christ, in order to live in and with Him. You have died to sin — let it remain dead to you. All that so appeals to the world (and to your old Adam), all that appears to be a source of life and freedom, is really the false allure of slavery and death. It is the idolatry that does not give, but takes.
But, no, your life is in Christ, in His Cross (paradoxically) and in His Resurrection (though hidden for now in weakness). Your life is found in repentance, unto faith in His forgiveness; none of which is your own work or achievement, but His, by His Word and Spirit.
Come, then, confessing your sins, and submit to His preaching of repentance, for the forgiveness of all your sins. Return daily to the significance of your Baptism; not by being re-baptized, or baptized again, but by contrition and repentance, by confession and absolution, by dying to sin, rising to righteousness.
Rely upon the Word and Spirit of Christ. Avail yourself of His means of grace (which are His works, His gifts). Live in the freedom and the sure and certain hope of His Resurrection.
As you have died and risen with Him (in your Baptism) — never to die again, but to live forever — do not be afraid to love and serve, to forgive, to sacrifice yourself and even to die for your neighbor.
Give generously, serve faithfully, love freely, live gladly, and, at last, die in peace. Even though you die, yet shall you live. For Christ has died, and Christ is risen, and you are His.
You are baptized, as He is baptized, and all that belongs to Him is yours most surely. Your sins are all forgiven. God is your Father, and you are His beloved and well-pleasing child.
In Jesus' Name, and for His sake. Amen.
06 January 2009
30 Since the Summer of 2007
In July 2007, with reference to popular music records, I offered 10 recommendations and another 10 runners-up for the consideration of my son and anyone else who might be so inclined to care. Well, since then, there's been a lot of great new music out, and I've been pondering the possibilities of another list for Zach et al. He's more into alternative rock than country, but we still enjoy swapping comments on our current favorites, and we can appreciate each other's tastes. Besides, his bride is a country girl, which gives him some additional incentive to pay attention. So, again for anyone who wants to eavesdrop on the conversation, here's my 30 favorite records since the summer of 2007 (more or less in order of personal preference):
Darius Rucker, Learn to Live
Halfway to Hazard, Halfway to Hazard
Billy Currington, Little Bit of Everything
Montgomery Gentry, Back When I Knew It All
Taylor Swift, Fearless
Gary Allan, Living Hard
Brooks & Dunn, Cowboy Town
Bucky Covington, Bucky Covington
Keith Anderson, C'mon!
Van Zant, My Kind of Country
Carrie Underwood, Carnival Ride
Jack Ingram, This Is It
Kenny Chesney, Just Who I Am: Poets & Pirates
Zac Brown Band, The Foundation
Trent Willmon, Broken In
Crystal Shawanda, Dawn of a New Day
Chris Cagle, My Life's Been a Country Song
The Lost Trailers, Holler Back
Trace Adkins, American Man: Greatest Hits, Volume II
Jeff Bates, Jeff Bates
Eli Young Band, Jet Black & Jealous
Steve Azar, Indianola
Chuck Wicks, Starting Now
Josh Gracin, We Weren't Crazy
Jimmy Wayne, Do You Believe Me Now
Barenaked Ladies, Snack Time
Bo Bice, See the Light
Rissi Palmer, Rissi Palmer
Simple Plan, Simple Plan
Cole Deggs & The Lonesome, Cole Deggs & The Lonesome
Darius Rucker, Learn to Live
Halfway to Hazard, Halfway to Hazard
Billy Currington, Little Bit of Everything
Montgomery Gentry, Back When I Knew It All
Taylor Swift, Fearless
Gary Allan, Living Hard
Brooks & Dunn, Cowboy Town
Bucky Covington, Bucky Covington
Keith Anderson, C'mon!
Van Zant, My Kind of Country
Carrie Underwood, Carnival Ride
Jack Ingram, This Is It
Kenny Chesney, Just Who I Am: Poets & Pirates
Zac Brown Band, The Foundation
Trent Willmon, Broken In
Crystal Shawanda, Dawn of a New Day
Chris Cagle, My Life's Been a Country Song
The Lost Trailers, Holler Back
Trace Adkins, American Man: Greatest Hits, Volume II
Jeff Bates, Jeff Bates
Eli Young Band, Jet Black & Jealous
Steve Azar, Indianola
Chuck Wicks, Starting Now
Josh Gracin, We Weren't Crazy
Jimmy Wayne, Do You Believe Me Now
Barenaked Ladies, Snack Time
Bo Bice, See the Light
Rissi Palmer, Rissi Palmer
Simple Plan, Simple Plan
Cole Deggs & The Lonesome, Cole Deggs & The Lonesome
01 January 2009
Three-and-One Lectionary
Pastor Cwirla's recent post on the Four-and-Twenty Blackbirds blog prompted a discussion, in which the possibility was suggested of using the Historic (one-year) Lectionary for the festival half of the Church Year (Advent through Holy Trinity) and the Three-Year Lectionary for the Sundays after Pentecost. Partly out of curiosity, and partly because I think the idea has some merit, I've been exploring that possibility. I was pleasantly suprised, and basically encouraged, to discover that the overlap of Readings between the two halves of the year is pretty minimal. For those who are interested in pursuing such an approach, it would not require a lot of effort or modification to make it work rather well.
There are some adjustments that would need to be made, presumably, in order to avoid the repetition of the same Reading, or a closely parallel Gospel, from the first half to the second half of the same Church Year. And in cases where the Holy Gospel needs to be adjusted or replaced, in order to avoid such repetition, it is sometimes also necessary to substitute a different Old Testament Reading (which is chosen in connection with the Holy Gospel). It is also possible that, where an Old Testament Reading is changed, the appointed Psalm should also be changed (since the Psalm is chosen as a response to the Old Testament); and where the Holy Gospel is changed, the Introit and/or the Collect may need to be altered accordingly. I've not made any attempt, however, to address the Psalmody or Collects in my considerations thus far.
By my reckoning, one could follow the Historic Lectionary from the last two or three Sundays before Advent through the Feast of the Holy Trinity, with only one caveat; and then follow the LSB Three-Year Lectionary after Holy Trinity until the Sunday following All Saints' Day, with modifications or alternatives only about 10% of the time. That probably results in an "A" by almost any grading scale.
Here's what I reckon would be need to be done:
Lent 4 (Historic)
omit the option of Exodus 16:2-21; use Isaiah 49:8-13
omit the option of Acts 2:41-47; use Galatians 4:21-31
Proper 3
Series A
use Acts 2:14a, 36-47 (in place of Isaiah 49:8-16a)
Proper 5
Series B
use St. Mark 3:7-15 (in place of St. Mark 3:20-35)
Proper 7
Series A
add the option of Romans 6:1-11
(as an alternative to Romans 6:12-23)
Series B
add the option of Isaiah 38:9-20
(as an alternative to Job 38:1-11)
use 2 Corinthians 6:11—7:4 (in place of 2 Cor. 6:1-13)
use St. Mark 5:1-20 (in place of St. Mark 4:35-41)
Proper 9
Series A
use Isaiah 64:4—65:1 (in place of Zechariah 9:9-12)
Series B
use 2 Corinthians 9:6-15,
or 2 Corinthians 10:1-11 (in place of 2 Cor. 12:1-10)
Proper 10
Series A
use Isaiah 6:8-13 (in place of Isaiah 55:10-13)
use St. Matthew 13:10-17 (in place of St. Matt. 13:1-9, 18-23)
Proper 11
Series A
add the option of St. Matthew 13:31-35
(as an alternative to St. Matthew 13:24-30, 36-43)
Proper 12
Series C
add the option of 1 Kings 17:1-16
(as an alternative to Genesis 18:(17-19) 20-33)
Proper 15
Series A
use Exodus 20:1-17 (in place of Isaiah 56:1, 6-8)
use St. Matthew 15:1-9 (10-20) (in place of St. Matt. 15:21-28)
Proper 16
Series A
use Romans 12:1-8,
or Romans 11:17-27 (in place of Romans 11:33—12:8)
Series B
use Ephesians 6:1-9 (in place of Ephesians 5:22-33)
Proper 18
Series B
use St. Mark 7:31-37 (omit the option of vv. 24-30)
Proper 20
Series A
use St. Matthew 19:16-26 (in place of St. Matt. 20:1-16)
Proper 23
Series A
add the option of Isaiah 61:10—62:5
(as an alternative to Isaiah 25:6-9)
Proper 24
Series C
use 2 Samuel 14:4-17 (in place of Genesis 32:22-30)
Proper 25
Series B
use Jeremiah 16:5-17 (in place of Jeremiah 31:7-9)
use St. Mark 10:(32-34) 35-45 (in place of St. Mark 10:46-52)
Proper 26
Series A
add the option of 1 Thessalonians 3:9-13
(as an alternative to 1 Thessalonians 4:1-12)
Series B
use Hebrews 9:11-22 (include the option of vv. 15-22)
Proper 27
Series A
use lections and propers for Historic Trinity 25
Series C
add the option of Deuteronomy 25:5-10
(as an alternative to Exodus 3:1-15)
Proper 28 (ABC)
use lections and propers for Historic Trinity 26
Proper 29 (ABC)
use lections and propers for Historic Last Sunday
There are some adjustments that would need to be made, presumably, in order to avoid the repetition of the same Reading, or a closely parallel Gospel, from the first half to the second half of the same Church Year. And in cases where the Holy Gospel needs to be adjusted or replaced, in order to avoid such repetition, it is sometimes also necessary to substitute a different Old Testament Reading (which is chosen in connection with the Holy Gospel). It is also possible that, where an Old Testament Reading is changed, the appointed Psalm should also be changed (since the Psalm is chosen as a response to the Old Testament); and where the Holy Gospel is changed, the Introit and/or the Collect may need to be altered accordingly. I've not made any attempt, however, to address the Psalmody or Collects in my considerations thus far.
By my reckoning, one could follow the Historic Lectionary from the last two or three Sundays before Advent through the Feast of the Holy Trinity, with only one caveat; and then follow the LSB Three-Year Lectionary after Holy Trinity until the Sunday following All Saints' Day, with modifications or alternatives only about 10% of the time. That probably results in an "A" by almost any grading scale.
Here's what I reckon would be need to be done:
Lent 4 (Historic)
omit the option of Exodus 16:2-21; use Isaiah 49:8-13
omit the option of Acts 2:41-47; use Galatians 4:21-31
Proper 3
Series A
use Acts 2:14a, 36-47 (in place of Isaiah 49:8-16a)
Proper 5
Series B
use St. Mark 3:7-15 (in place of St. Mark 3:20-35)
Proper 7
Series A
add the option of Romans 6:1-11
(as an alternative to Romans 6:12-23)
Series B
add the option of Isaiah 38:9-20
(as an alternative to Job 38:1-11)
use 2 Corinthians 6:11—7:4 (in place of 2 Cor. 6:1-13)
use St. Mark 5:1-20 (in place of St. Mark 4:35-41)
Proper 9
Series A
use Isaiah 64:4—65:1 (in place of Zechariah 9:9-12)
Series B
use 2 Corinthians 9:6-15,
or 2 Corinthians 10:1-11 (in place of 2 Cor. 12:1-10)
Proper 10
Series A
use Isaiah 6:8-13 (in place of Isaiah 55:10-13)
use St. Matthew 13:10-17 (in place of St. Matt. 13:1-9, 18-23)
Proper 11
Series A
add the option of St. Matthew 13:31-35
(as an alternative to St. Matthew 13:24-30, 36-43)
Proper 12
Series C
add the option of 1 Kings 17:1-16
(as an alternative to Genesis 18:(17-19) 20-33)
Proper 15
Series A
use Exodus 20:1-17 (in place of Isaiah 56:1, 6-8)
use St. Matthew 15:1-9 (10-20) (in place of St. Matt. 15:21-28)
Proper 16
Series A
use Romans 12:1-8,
or Romans 11:17-27 (in place of Romans 11:33—12:8)
Series B
use Ephesians 6:1-9 (in place of Ephesians 5:22-33)
Proper 18
Series B
use St. Mark 7:31-37 (omit the option of vv. 24-30)
Proper 20
Series A
use St. Matthew 19:16-26 (in place of St. Matt. 20:1-16)
Proper 23
Series A
add the option of Isaiah 61:10—62:5
(as an alternative to Isaiah 25:6-9)
Proper 24
Series C
use 2 Samuel 14:4-17 (in place of Genesis 32:22-30)
Proper 25
Series B
use Jeremiah 16:5-17 (in place of Jeremiah 31:7-9)
use St. Mark 10:(32-34) 35-45 (in place of St. Mark 10:46-52)
Proper 26
Series A
add the option of 1 Thessalonians 3:9-13
(as an alternative to 1 Thessalonians 4:1-12)
Series B
use Hebrews 9:11-22 (include the option of vv. 15-22)
Proper 27
Series A
use lections and propers for Historic Trinity 25
Series C
add the option of Deuteronomy 25:5-10
(as an alternative to Exodus 3:1-15)
Proper 28 (ABC)
use lections and propers for Historic Trinity 26
Proper 29 (ABC)
use lections and propers for Historic Last Sunday
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