A Brief Explanation of Lutheran Hymnody: For the Lutheran who asks regarding the Beautiful Hymns of His church

Three weeks ago, we published a lengthy post entitled, An Explanation of Lutheran Worship: For the Lutheran who asks the Meaning of the Beautiful Liturgy of His church. The body of that post contained a full Explanation of the Common Service — the order of Divine Service beginning on “page 15” of The Lutheran Hymnal which was published by the Synodical Conference in 1941. An English-language harmony of sixteenth century Lutheran liturgies published in 1888 by the General Council of the Evangelical Lutheran Church in America, it still serves as a benchmark of liturgical excellence. Indeed, in our recent post, Lutheranism and the Fine Arts: Dr. P.E. Kretzmann and the Necessity of Continuing Catechesis, we quote Dr. Kretzmann referring to the Common Service as “unsurpassed in the entire history of the Christian Church.”

The Explanation we published two weeks ago was taken directly from catechetical materials developed by the General Council for the distinct purpose of educating Lutherans regarding the doctrinal integrity and catholicity of genuine Lutheran worship. Indeed, this Explanation of the Common Service, published in 1908, was dedicated to the “Young Lutheran who asks the meaning of the beautiful liturgy of the Lutheran Church.” In our introductory remarks preceding the explanation, we marveled at this. Lutherans these days don't educate their youth about Lutheran worship, and if they do, they don't do so in a way that extolls it's beauty as a work of Fine Art, nor do they do so in a way that reinforces its doctrinal integrity, nor do they do so in a way that embraces its catholicity. One of the bright shining exceptions to the lamentable reality that contemporary Lutherans no longer value their heritage of worship enough to bother passing it down to their youth, is the LCMS-affiliated organization, Higher Things. Outside of this organization, the best one can hope for is a one- or two-lesson explanation of Lutheran worship which neither extolls its beauty nor places value on its doctrinal integrity and catholicity, but uses the opportunity to deride our heritage by vaunting its status as “an adiophoron” and setting it on equal footing with just about any form of Sectarian Worship imaginable – as long as one wears the appropriate set of blinders as he goes about imagining. Yeah, sure, you can do it, but why would you want to? In answer to this one needs but a “reason,” and in the world of adiaphora that merely means “opinion.” Thus one “reason” is as good as another, and anything one can “justify” has open license attending it.

But we further asked the reader to notice the use of language this Explanation employed. It was not written for functionally illiterate Lutherans who find reading and understanding anything written above the sixth-grade reading level to be a hopeless struggle. On the contrary, being dedicated to the “Young Lutherans,” it was written to Lutheran Youth, and plainly assumed that they had command of their own language. If it was written above their level, then it served the noble purpose of lifting them out of their immature literacy and colorless task-oriented-use of language, through the rich vocabulary and precise grammar employed in the distinctive and enculturating language of the Church. Contemporary Lutherans, it seems, no longer value the uplifting qualities of higher literacy, either.

Regardless of what the so-called wise-men of contemporary times insist upon, I am not ready to succumb to such disrespect for others that my operative assumption is that they are all functionally illiterate. I don't think all, or most, or even a significant minority of educated Lutherans are just a bunch of dumb-dumbs who can't read. Some very-well may refuse to read anything more complex than a comic book, but that is a separate matter – a matter of sinful obstinacy, and perhaps even rebellion. It is not a matter of literacy. So today, we are going to continue our use of materials having high-literary quality to provide a brief explanation of Lutheran hymnody.

What is a Hymn? A Canticle? A Carol? An Anthem?
We begin with the source pictured at the top left: The Handbook to the Lutheran Hymnal, by W. G. Polack – who was the chairman of The Lutheran Hymnal committee. This work first appeared in 1942, essentially accompanying the publication of The Lutheran Hymnal, and went through several revisions thereafter. It is a book which catalogs all of the hymns used in The Lutheran Hymnal, identifying their authors and sources, providing a history of the circumstances under which the hymn was written (if notable), reproducing the hymn in its original language alongside the English version which appeared in the hymnal and identifying (sometimes justifying) alternate readings from the original composition. It is considered a classic in the field of hymnology.

A Sermon for Friday of Holy Week, or 'Good Friday': “The Redemptive Work of Christ, Made Our Own through Faith” — by Dr. Paul E. Kretzmann

On Wednesdays through the Lenten Season this year (2013), we published sermons from Dr. Adolph Hoenecke (1835-1908), who is among the most important theologians of the Wisconsin Evangelical Lutheran Synod (WELS), and from Dr. Paul E. Kretzmann (1883-1965), a prolific author, educator, historian and theologian of the Lutheran Church — Missouri Synod (LCMS) and among the more significant figures of 20^th Century American Lutheranism. We are doing much the same through Holy Week – the sixth and final week of Lent.

We've already heard once from Dr. Kretzmann this week, the Palm Sunday Sermon in which it became clear that the problems which vexed the Church of last generation, as of generations past, are much the same as ours today. That is, they are still relevant. And this is to be expected, is it not? For the Scriptures tell us directly,

“Vanity of vanities! All is vanity... The eye is not satisfied with seeing, nor is the ear filled with hearing. That which has been is that which will be, and that which has been done is that which will be done. So there is nothing new under the sun” (Eccl. 1:2-9 (NASB 1977)).

What has been, is, and will be. So the Scriptures say. The past is hardly irrelevant: it is the reality of what is, and what will be; and this is the lesson of Solomon's lament in the verses directly following (vv. 10-11). It is also Solomon's lesson concerning God's Work and Judgment:

“There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen, that it is from the hand of God. For who can eat and who can have enjoyment without Him? For to a person who is good in His sight, He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so the he may give to one who is good in God's sight... I know that there is nothing better for them than to rejoice and to do good in one's lifetime; moreover, that every man who eats and drinks sees good in all his labor — it is a gift of God. I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it, for God has so worked that men should fear Him. That which is has been already, and that which will be has already been, for God seeks what has passed by... The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. Because God will bring every act to judgment, everything which is hidden, whether it is good or evil” (Eccl. 2:24-26, 3:12-15, 12:13-14 (NASB 1977)).

Thus, that which is “relevant” is only that which God does, that which remains forever, to which there is nothing to add and from which nothing can be taken. And that which is relevant to man, is that which God has accomplished for him. What man accomplishes, whether in the name of God or anyone else, is only vanity.

So what did God accomplish for mankind?

St. John writes in his First Epistle: “Jesus Christ the righteous... is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jn 2:2). St. Paul likewise, in a passage of singular power and beauty, assures us that we are justified freely by the grace of God through the redemption which is in Christ Jesus, whom God hath set forth to be a propitiation through faith in His blood (Ro. 3:24-25). Even as God loved the whole world and sent His Son to pay for the sin and for the guilt of the whole world, so Jesus died for all (2 Co. 5:15), for all men without exception... And therefore we and all men everywhere should gladly receive the assurance given in the wonderful Lenten sermon of the Baptist: “Behold the Lamb of God, which taketh away the sin of the world.” It means that each and every person in the wide world, although under the condemnation of the Law as a sinner, may freely accept and make his own forever the redemption gained for all men by Jesus through His death on Calvary, so that we may joyfully confess, with the explanation of the Second Article: “Christ has redeemed me, a lost and condemned sinner, purchased and won me from all sins, from death and from the power of the devil. This is most certainly true (SC:II:II).

So concludes Dr. Paul E. Kretzmann. In the following sermon, he explains further.

(NOTE: This sermon was previously published on Intrepid Lutherans, under the title, Holy Week Sermons – Good Friday (by Dr. Paul E. Kretzmann))

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Holy Week: A Sermon for Good Friday

The Redemptive Work of Christ, Made Our Own through Faith
by Dr. Paul E. Kretzmann¹

Text: The next day John seeth Jesus coming unto him, and saith, ‘Behold the Lamb of God, which taketh away the Sin of the world’? (John 1:29)

It is a solemn occasion which finds us assembled here at this time, for the Christian world is today commemorating the darkest day in the history of the world, the day on which the Son of God, the Lord of Glory, the Prince of Life, suffered the most shameful death of the cross; it is the day on which He laid down His life as a ransom for the sins of the world. No wonder that the Christian Church has from olden times celebrated the day with every evidence of deepest grief and mourning.

A Sermon for Sunday of Holy Week, or 'Palm Sunday': “Stand Ye in the Ways, and Find Rest for Your Souls” — Dr. Paul E. Kretzmann

On Wednesdays through the Lenten Season this year (2013), we published sermons from Dr. Adolph Hoenecke (1835-1908), who is among the most important theologians of the Wisconsin Evangelical Lutheran Synod (WELS), and from Dr. Paul E. Kretzmann (1883-1965), a prolific author, educator, historian and theologian of the Lutheran Church — Missouri Synod (LCMS) and among the more significant figures of 20^th Century American Lutheranism. We are doing the same through Holy Week – the final week of Lent.

There is much value in the words of those Christians who've preceded us, particularly these days, as those words come down to us from a time when post-Modernism was unknown, from a time when language still carried objective meaning. In such words, we find the full force of objective conviction and confident passion, words that are chosen for their direct and unequivocal clarity – as well they ought to be, given that the receptor of language is the human mind. This is in contrast to words chosen by contemporary Christian writers and speakers, who are apparently under the illusion that words are not received principally by the mind, but by the entire human body. Words, even the words of Scripture, result not principally in thought from which meaning is derived, but primarily in a human experience from which meaning is derived. One prominent contemporary Lutheran has even stated as much, in writing, regarding the public reading of Scripture:

“We expect that the primary way in which most WELS people experience most of the Bible, most of the time, is by hearing it read in the context of the public worship service.”¹

The speech patterns of post-Modernism are unmistakeable in references such as this. The message of the Bible is to be primarily experienced not contemplated; it is more important that the masses have a feeling for what the Bible says, and have a positive experience in relation to that feeling, rather than understand the Scriptures as precisely as possible, especially if the process of understanding is a negative experience of mental struggle.

In the words of Christians who've preceded us, we also find the comfort of discovering that they faced the same issues we face today. Christians have always been concerned about the health of the Church, and, certainly, this is not necessarily a bad thing; but in connection with this concern, they have also been known to take great pride in counting their numbers as a show of growth, as a show of power and influence over others, and as a show of what they've accomplished for Christ. Dr. Kretzmann warns against this in specific terms, as he also warns of bewailing the apparent failure of Christianity, of the fall of Christs' Church at the hands of Her enemies, and of zealously urging human effort to “save the Church from certain demise.” Writing in 1956 as a contemporary of Donald McGavran, “the father of the church growth movement” (of whom and about which we wrote in our recent post, The Church Growth Movement: A brief synopsis of its history and influences in American Christianity), it's almost as if Kretzmann were responding to McGavran directly in the following sermon, and prophetically warning the Christian zealots of our own day who, “listening to the seductive voices of men who profess to be leaders to everlasting life,” would “glibly prate of scholarship and of the latest results of science” and “presume to put up their pitiful manmade theories over against the eternal verities of God’s Word.”

Almost. The fact is, the World is one of the three great enemies of the Christian, and it has always waged war against the Church, always pitted man's reason against the Word of God. We see Dr. Kretzmann's sermon applying to us in our day, even though he uses examples from his own day, because the warnings he issues, the Truth he claims, and the remedy he offers have always applied to Christians. ‘Stand ye in the ways... ask for the old paths... walk in the good ways... and ye shall find rest for your souls...’ — this Dr. Kretzmann explains in the following sermon.

(NOTE: This sermon was previously published on Intrepid Lutherans, under the title, Holy Week Sermons – Palm Sunday (by Dr. Paul E. Kretzmann))

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Holy Week: A Sermon for Palm Sunday

Stand Ye in the Ways, and Find Rest for Your Souls
by Dr. Paul E. Kretzmann²

(Introit, Ps. 22:19)

Text: Thus saith the Lord, ‘Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.’ But they said, ‘We will not walk therein’. (Jeremiah 6:16)

For most Lutheran Christians, Palm Sunday occupies a unique position among the Sundays of the church year. This is true not only because the day ushers in the solemn contemplations of Holy Week, with the reading of the Lenten story, not only because the Gospel lesson of the day tells us of that unique incident in the life of our Savior, His entry into Jerusalem, but also because in most congregations the day has been set apart for the solemn act of confirmation.

“And they brought [it] to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest... And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” (Luke 19:35-44)

Palm Sunday has for many centuries been the day on which new members were received into the Christian congregation, when they made a public profession of their faith and were declared ready to receive the last instruction in Christian doctrine before being admitted to the Lord's Supper. For that reason Palm Sunday is a day of solemn memories for many hundreds of thousands of church members, a day on which they quietly and definitely renew the baptismal vow as they repeated it on the day of their confirmation. And even if a Christian was not received into adult membership into the Christian Church on Palm Sunday, he will readily join the other church members in remembering the solemn occasion when he made his vow to be faithful to the Triune God and His Word, and specifically to his Lord and Savior Jesus Christ.

Such a solemn renewal of the vow by which a person declares his allegiance to the Savior is particularly necessary in our day, when so many difficulties have arisen to endanger the simple faith of Christians. It is true that the Christian Church, in its outward appearance, has apparently made much headway in recent years. The number of church members, according to available statistics, has increased by many per cent over the gains recorded a few years ago. Over 60% of the people of America now profess adherence to some church³. It is most unfortunate, however, that in many instances, this outward membership is not the expression of a full and complete adherence to the full truth of the Word of God. There is a good deal of formal Christianity, including a fairly regular attendance at the chief service on Sunday morning, chiefly because this is considered rather fashionable. But when one inquires about the attendance at other church services, at Bible hours, and at meetings in which further progress in grace and in the knowledge of our Lord Jesus Christ is the goal, there are bound to be great disappointments. And if we should go one step farther and inquire about regular worship in the home, and about daily Bible reading by the individual, the disappointment would be increased in considerable measure. It is truly a sad phenomenon, but one which cannot be denied, that many congregations, especially in the large cities, have, for the majority of the membership, degenerated into social clubs with a religious veneer, and that the call of the Lord: “My son, give me thine heart” (Pr. 23:26), is falling upon deaf ears.

And there is another point which must be added here, namely that of the attitude taken by a great many people who disdain to be reckoned with churchgoers, many of whom even are out-and-out enemies of the Bible and its soul-giving truths. Somehow people have gotten the notion that Christianity, the Christian religion, the Christian faith, are on trial, that the truth of the Bible has been cited before the tribunal of men and has been found wanting.

Is this true? Is the Christian religion failing? Has it been arraigned before the tribunal of men’s justice and found wanting? — Nothing can be farther from the truth. To all who entertain such notions the Bible calls out: “Nay, but, O man, who art thou that thou repliest against God? Shall the thing formed say to him that formed it, ‘Why hast thou made me thus?’” (Ro. 9:20). Or: “The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Co. 1:18). Hence it is not the truth of God that is standing at the bar of justice, but the foolishness of man. It is the people of this country and of every city in it who are standing at the crossroads; it is they who should be found in great searchings of heart. For those who reject or ignore His Word and who foolishly criticize the eternal verities of Holy Writ the words are written: “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, ‘Let us break their bands asunder, and cast away their cords from us.’ He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure” (Ps. 2:1-5). It is the almighty and all-wise God who calls out to men, in His holy Word: “This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Is. 30:21). It is also He who speaks to us, in the words of our text:

“STAND YE IN THE WAYS, AND SEE, AND ASK FOR THE OLD PATHS,
WHERE IS THE GOOD WAY, AND WALK THEREIN,
AND YE SHALL FIND REST FOR YOUR SOULS.”

Let us, under the gracious guidance of the Holy Spirit, meditate on these words for a few minutes.


I.
It is a solemn warning that lies in these words, just as solemn as that which we find in Christ’s own words: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat” (Mt. 7:13). Truly, many are they that go in thereat. Many are they who are listening to the seductive voices of men who profess to be leaders to everlasting life, but whose way leads far from the path of heaven to a dreadful uncertainty which leads to everlasting destruction. Who are they who presume to put up their pitiful manmade theories over against the eternal verities of God’s Word? Ah, they glibly prate of scholarship and of the latest results of science. They presume to pick the Bible to pieces and to substitute for its divine truth the flimsy threads of human arguments. They fill the hearts of our growing boys and girls, of our young men and young women, with doubts concerning the wisdom before which the greatest achievements of man’s mind pale into insignificance. They speak of mistakes in the Bible, though nine out of ten have never even read the Bible. Yea, they lead men and women, or try to lead them, into new and strange paths, into paths where the truth of the creation story is ridiculed, where the inerrancy of the inspired Record is set aside, where the deity of Christ is declared to be non-essential, where nothing is left of the Bible but a shell and a hollow mockery.

But what saith the Lord? Let us repeat the words of Ps. 2:4: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision.” And the Prophet proclaims: “The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them?” (Je. 8:9). And again we read: “Thus saith the Lord, ‘Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord’” (Je. 9:23-24).

But there is another matter which ought to concern us most seriously at this time, one which is not connected, except indirectly with the attacks that have recently been launched against the Bible. It is a situation which confronts every one of us in a manner that ought to challenge our attention. It is the universal abandonment to selfishness which characterizes our times, the hectic seeking after the gratification of various appetites, the eagerness for sensual and sensuous delights. It was not in this manner that the kingdom of David and the Church of the Lord was built up through the preaching of the Lord’s prophets. It was not thus that George Washington became the “father of his country”; it was not thus that Abraham Lincoln, under God, was fitted to become its savior. It was not thus that the individual state in our great commonwealth was established, each so remarkable in extent and powerful in riches. And, above all, it is not thus that the Lord would have us live our short span of life, as it is allotted to us in this vale of tears. Shall we spend the money which comes to us as a gift from the hands of a kind Father for the pursuit and gratification of momentary and fleeting delights? Shall we waste our God-given strength in the vain pursuit of pleasures which sap our God-given energy and weaken the stamina of our nation? Shall we prostitute the liberty which is ours as the children of God into a license which endangers our soul’s salvation? — Ah, if there were fewer white lights burning to show the way to questionable and dangerous amusements and more white lights of consecration glowing within the hearts and souls of men in the interest of that which is good and elevating or, as the Apostle puts it, of “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report” (Ph. 4:8); if there were less strength dissipated in yielding to the vices of our day and more strength used in building up the homes and the nation and the churches; if there were less money spent in useless and dangerous luxuries and more for the sound establishment of things which are enduring for the welfare of home and Church: how much more would the pleasure of the Lord rest upon those who call themselves Christians! Does not the Lord say, in the Book of His eternal Truth: “Love not the world, neither the things that are in the world”? Yea, and He continues: “If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 Jn. 2:15-17). And another Apostle writes: “Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God” (Ja. 4:4).

Are we then, my friends, following the allurements of the world's wisdom and of the world's temptations? Have we listened to the voice of the tempter and placed our souls in jeopardy? Oh, let us hear the warning cry of our God: “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.” Mark what the Lord says through His inspired Prophet: “Behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, ‘Who seeth us?’ and ‘Who knoweth us?’ Surely your turning of things upside down shall be esteemed as the potter’s clay” (Is. 29:14-16). The world passeth away, and the lust thereof, but he that doeth the will of God abideth forever.


II.
And this last promise is of such great importance in our present meditation. For we find that, in addition to the warning contained in our text, we have also a most loving appeal, a fatherly call to all men, for while the Lord admonishes us: “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein,” He adds the beautiful statement: “And ye shall find rest for your souls.” So we see that even the first part of the sentence contains an implied promise, for it says, in effect: If you will keep on standing in the ways and see, and ask for the old paths, where is the good way. The Lord thereby indicates that He presupposes such conduct on the part of all those who are truly His children. This being the case, we can appreciate the promise all the better: Ye shall find rest for your souls; namely, by following the right way and walking therein.

We know where the true path may be found; we know which is the right way to heaven. The Savior of mankind has said: “I am the way, the truth, and the life; no man cometh unto the Father but by me” (Jn. 14:6). Christ is the Way, because He has prepared the way into the presence of our heavenly Father through the blood of His cross. Does the false wisdom of this world throw up its hands in horror over the doctrine of the redemption, an idea which our oversensitive generation can no longer accept? We ignore all objections to the eternal truth, for we know that we have redemption through the blood of the Lamb, the forgiveness of sins.

Let us, therefore, give the closest attention to the words of our text, to the glorious promise included in the words of the Lord: And ye shall find rest unto your souls. The inspired writer of the Letter to the Hebrews states it as a simple fact: “There remaineth therefore a rest to the people of God” (He. 4:9). And in the same letter we find the encouraging question: “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (He. 9:14). That is the truth of God: The blood of Christ has purged our consciences from dead works to serve the living God, to walk in His ways. How then can any one, knowing Christ and the atonement through His blood as the only way, neglect to keep on seeking the one and only Way to heaven? Now, Jesus is found in the Word of grace, and in the Word alone. It is He who says, in the Book of eternal Truth: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (Jn. 5:39). It is He who inspired His holy writer to call out: “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.” And again: “Thy word is a lamp unto my feet, and a light unto my path” (Ps. 119:9,105). And let no one think that these passages refer merely to a sanctified life, for there can be no true sanctification without a knowledge and acceptance of the way of justification based on the redemption wrought by the Savior.

Have we been heeding His call: “...thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul” (De. 4:29). It is God Himself who draws men to the Savior, namely by creating willing hearts, such as are willing to be led and guided by Him, eager to learn more and more about the way to heaven through the acceptance of His promise: “Ye shall End rest for your souls.”

Have you been searching for Him in His Word? How often have you read the Bible, the Book which has rightly been called “God’s love-letter to all mankind”? There are less than 1200 chapters in the Bible and, by spending fewer than ten minutes a day on the average, or far less than one per cent of your time, you can easily read the Bible through once every year. Have you been observing a family worship hour, in which you and your loved ones spend some time daily with your Redeemer, in order to learn ever more about the way of salvation through Christ and His blood? There are 168 hours in the week: do you suppose that you could spare two of these hours in becoming acquainted with the eternal verities which are essential for your eternal happiness? O friends, as we value the great and the lasting things of this life, as we look forward to the life beyond the grave, as we desire to spend eternity in the company of our one and only Savior, let us heed the call of the Lord in our text: “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.”

Thy grace brought me to faith
In my Redeemer’s blood;
Thy grace was sealed upon my heart
In Baptism’s holy flood.

Thy grace has kept me firm
Against unnumbered foes;
Thy grace sustains my trembling heart
In tribulation's throes.

Thy grace shall be the theme
Of my unending songs,
For my eternal gratitude
To Thee, my Lord, belongs.

Yea, when in heaven’s halls
I stand before Thy throne,
This shall I sing, that I am saved
By grace, and grace alone.

AMEN.

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Endnotes:

1. Kretzmann, P. (1956). Jesus Only: A series of Lenten and post-Easter Sermons. Milwaukee: Northwestern Publishing House. pp. 46-54.
   
   For more information about Dr. Paul E. Kretzmann, see the Intrepid Lutheran post, Dr. P. E. Kretzmann: Standing on God’s Word when the World opposes us
   
   
2. Wendland, P. (2011, December). Evaluating Translations. Forward in Christ 98(12). pg. 29
   
   NOTE: President Wendland is here naming and defending criteria for the choice of a new translation for Synod. This particular criterion plainly trumps the claim that Synod's choice of standard translation is only meant to be the translation used by NPH in its publications, that it does not represent the Synod's recommendation or requirement for use in the local congregation. On the contrary, by establishing this as a relevant and primary criterion, President Wendland directly states “it is expected” that Synod's choice of standard translation will also be the standard translation used in every congregation, will be the translation generally read in public during the Divine Service. It is “expected,” and is therefore a primary criterion in the selection of a standard translation.
   
   Some may be tempted to dismiss President Wendland's emphasis of the term “expectation” in connection with the translation used in WELS parishes, yet, even this month, this point was again emphasized Rev. John Braun, who writes:
   
   
   “Which Bible should you choose? ...We may prefer to use the translation we have used most often, but which Bible will be the best choice for the next generation? ...My pastor had a good answer to that questions. He suggested that we purchase the Bible our children have used in their instruction classes [presumably, he means 'catechism classes' here, but that is a big word that no one uses anymore -DL]. That makes good sense. Passages that were memorized came from that version. Most of today's confirmands have grown familiar with the NIV 1984 in the same way I became comfortable with the King James Version. God willing, they will continue to read their confirmation Bibles and treasure them for the truths of God's Word.”
   
   Braun, J. (2013, March). Translation 103: Which Bible?. Forward in Christ 100(3). pg. 29.
   
   Hence, it is known, indeed, it is “expected,” that the version of the Bible used in catechism materials and other publications distributed by NPH will be the version from which WELS children, and members of all WELS congregations, will be indoctrinated; it will be the version they memorize, contemplate and repeat to one another for the rest of their lives. If Synod in Convention chooses the NIV 2011 this Summer as the “translation used in WELS publications,” then “IT WILL BE EXPECTED” that (a) an egalitarian version of the Bible, that is (b) rendered at the sixth-grade reading level, will be that which our children will (c) “memorize, contemplate and repeat to one another” for the rest of their lives. For the rest of their lives, they will be “memorizing, contemplating and repeating to one another” a translation of the Bible rendered in terms that are (a) twisted to comply with the cultural standards of militant feminism that has been in a state of open war against the Church and Christian teaching from the start, in (b) terms no more sophisticated than a sixth grader.
   
   This is the form of indoctrination that awaits our children, should the NIV 2011 be chosen this Summer by Synod in Convention, and it will impact them long into adulthood. Their thinking in matters of religion, as they will have been taught from childhood, will not equip them for their lives as adults, it will only equip them with the thinking capacity of twelve-year-old child. At the same time, they will receive instruction in the ideas of the world from their schools, colleges and workplaces, and from the acquaintances and friends they meet through their lives, in terms suitable for adults. Moreover, the word patterns they repeat to one another from childhood will prepare them to receive with gladness the false teaching of the feminists. The juvenile thinking patterns taught them by their NIV Bibles will render them impotent against not only worldliness, but from direct attacks of the World. We see it now, among those adults who've been taught to think about their faith in the simplistic terms of the NIV 1984. Indeed, I am convinced that blame for the appalling state of American Christianity today can be attributed, at least in part, to the popularity of the NIV 1984 over the past generation. It's users are notoriously unprepared for anything but an “experiential” religious life, and decry anything that is not a “positive experience” as false, or of the devil. They are helpless, and mostly worthless as defenders of the Truth. What else is to be expected? Clumsily wielding a dull Sword, they're not dependable partners in battle. I've witnessed the shamefulness of their easily-avoided defeat many times. They look like fools, and make all other Christians look like fools right along with them, for the sole reason that they transparently think and reason like fools, they articulate their thoughts with the shallow predictability of children. To prepare children for adulthood, they must be prepared with thoughts and words that will actually serve them in adulthood, as adults. They must be prepared for adulthood by equipping them with words and thought patterns with respect to their religion that are suitable for adults. This is accomplished by having them “memorize, contemplate and repeat to one another” the Scriptures according to the standards of adult literacy -- adult speech and thought patterns, not those of a sixth grader. The difference between childishness and adulthood that is suggested by St. Paul in this regard is stark:
   
   
   When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. (1 Cor. 13:11)
   
   Likewise, the Proverbs tell us:
   
   
   Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. (Pr. 22:15)
   
   The Bible says in these verses, and in others, that childish ways and thinking are habits and behaviours which the adult IS EXPECTED to put behind him, not retain throughout his life, and which he must be trained to put behind him from childhood. Training Christians to think and speak like twelve-year-olds for the rest of their lives is no way to prepare them for the rigours of Christian adulthood. The NIV, whether the 1984 or the 2011 edition, DOES NOT ADEQUATELY PREPARE CHILDREN FOR CHRISTIAN ADULTHOOD.
   
   So let's have no more talk of dismissing the importance of Synod's choice “translation used in WELS publications,” as if it weren't intended to have, indeed, if it weren't “THE EXPECTATION” that it have, wider and deeper impact than merely the “translation used in WELS publications.” It is clearly “expected” to be far more than just this. And it undoubtedly will be.
   
   
3. This is an interesting statistic cited by Dr. Kretzmann. His sermon was written in 1956, and according to then "available statistics," roughly 60% of America's population "confessed adherence to some church." One may assume that at that time the term "church" was limited to a church of some Christian confession. Of further interest with regard to this statistic is that it had recently "increased by many percent," perhaps giving some reason for Christian boasting. Dr. Kretzmann's further warnings and lamentations in this paragraph, however, make it clear that such increases, in and of themselves, were no cause for confidence as, “in many cases, outward membership [was] not the expression of a full and complete adherence to the full truth of the Word of God.” Moreover, church attendance and membership was generally known to follow from human weakness, as people tended to use church as a way to indulge their need to be “fashionable.”
   
   In contrast, according to the 2008 American Religious Identification Survey (ARIS), the percentage of Americans identifying themselves as Christian was 76% – a statistic which represented nearly a 15% numeric increase since 1990, but, due to population growth over the same period, also represented almost an 11% decline as a percentage of American adults. Granted, as stated, this is a slightly different statistic than the one cited by Dr. Kretzmann, who cited “confessed adherence to some [Christian] church,” yet, I would presume to say that identifying oneself as “Christian” in 1956 would have been tantamount to confessing “adherence to some church,” whereas today, given the growth of the Emergent Church over the past 15 years and the growing rejection of organized religion, “confessed adherence to some church” can no longer be said to be equivalent to self-identifying as a “Christian.”
   
   If one accepts that these statistics are roughly equivalent in nature, then even with a relatively much higher percentage of professing Christians in America today, and with raw numbers of Christians in America measurably increasing, it is curious to notice that today’s attitude toward Church attendance, even among those professing to be “confessional Lutherans,” has shifted that much further away from that of Dr. Kretzmann, who indicated that such increases were not necessarily cause for rejoicing, given that “full and complete adherence to the full truth of the Word of God” was not the confession of the adherents. Today, among advocates of the ubiquitous Church Growth Movement (CGM), the primary matter of concern is the health of the organization (whether it be the Congregation or the Church Body to which it belongs), where the health of the organization is measured in dollars. Since such organizations are non-profit and rely primarily on donations, this means essentially one thing: “butts in seats.” More numbers means more donations, and more donations mean a healthy church (or “church body” as the case may be), while fewer numbers thus means an unhealthy or “dying” or “ineffective” congregation or church body. Today, more than ever, to get "butts in seats," churches of the Church Growth Movement exploit the same apparently long-known human weaknesses – the human need to pursue what is judged "fashionable" in the eyes of the World – as we observe them having thus “degenerated into social clubs with [little more than] a religious veneer,” as made plainly evident in our recent post, Real? Relational?? Relevant??? O THE HORROR OF IT ALL!!!
   
   

 

A Sermon for Judica: “The Power of the Cross” — Dr. Paul E. Kretzmann

On Wednesdays through the Lenten Season this year (2013), we will be publishing sermons from Dr. Adolph Hoenecke (1835-1908), who is among the most important theologians of the Wisconsin Evangelical Lutheran Synod (WELS), and from Dr. Paul E. Kretzmann (1883-1965), a prolific author, educator, historian and theologian of the Lutheran Church — Missouri Synod (LCMS) and among the more significant figures of 20^th Century American Lutheranism.

Last Sunday, also known as Passion Sunday, marked the beginning of the Fifth Week in Lent, or Judica — sometimes also called “Passion Week” or “Passiontide.” Today, unlike we have for the past five Wednesdays, we hear from Dr. Paul E. Kretzmann (LCMS), as he tells us about The Power of the Cross

As the late-Renaissance/early-Baroque era painting at left depicts, the Cross of Christ, though once a symbol of ignominy, has, by Christ’s Victory on the Cross become the symbol of Salvation throughout the World, for on the Cross, the entire work of man’s Redemption was accomplished by Jesus. Thus have men through millenia since been drawn to the Cross of Christ, confidently trusting in the completed work of Christ for their eternal Salvation. That is The Power of the Cross, that through it the work of man’s Salvation was completed in Christ, and that by it God continues to draw men to Himself. In the following sermon, Dr. Kretzmann explains.

 

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A Sermon for Judica

The Power of the Cross
by Dr. Paul E. Kretzmann¹

(Introit, Ps. 43:1)

Text: And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. (John 12:32-33)

We call ourselves soldiers of the cross. And it is a most remarkable fact that the cross, once the symbol of deepest shame and disgrace, has, during the last nineteen hundred years, become the sign of victory, the sign by which millions of Christians all over the world profess their allegiance to a man who once died on a cross, thereby sealing His life’s work with His life’s blood. Yes, Jesus of Nazareth, a man who had come to His own, first of all to the people of His own race and blood, but then also in behalf of the untold millions of mankind throughout the world, was nailed to a cross just outside the northern gates of the city of Jerusalem, according to the cruel custom of the Romans in punishing certain base criminals. It seemed a moment of the deepest shame and humiliation when the cross, erected on Calvary as the center one of three, was lifted up to the skies. And it might have seemed to many witnesses a mere incident in the life of a demagogue, whose false claims, as they thought, were definitely brought to naught by His death.

Yet, as said before, the cross of Jesus has become the emblem of faith to millions of people. It was carried as the symbol of salvation from Jerusalem through Samaria and Galilee, through Asia Minor and Europe, through the Americas and Australia, through Africa and Asia, and through the islands of the great seas of the world. It is displayed on innumerable churches, as well as on the church appointments, such as altars, lecterns, and baptismal fonts. It is used as a pendant on ornaments and on lapel pins; it is printed on millions of books and magazines. In short, wherever Christians are found, there the cross is the most prominent symbol of their faith in the crucified Savior. The cross has successfully withstood the onslaught of the Mohammedan half-moon, the star and the crescent, and it is proudly displayed in opposition to the star of David. To this day and hour the cross is proving the symbol of victory even against the hosts of paganism in every continent of the globe.

In this connection we cannot but take note of the fact that the cross, as the emblem of the redemption wrought by Jesus Christ, is mentioned time and again in the Scriptures of the New Testament. If we look at the Epistles of St. Paul, for example, we find him cautioning himself, as it were, against preaching with “wisdom of words, lest the cross of Christ should be made of none effect” (1 Cor. 1:17-18). At the same time he openly states that “the preaching of the cross is to them that perish foolishness, but unto us which are saved it is the power of God.” The same Apostle refers to the “offense of the cross”, for well he knew that the natural man stumbles at this sign of disgrace and shame (Gal. 5:11). He refers to the fact that there is such a thing as a “persecution for the cross of Christ” (Gal. 6:12). Yet in the same connection he boldly writes: “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14). So also the Letter to the Hebrews admonishes all men to look “unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb. 12:2).

All this is in keeping with prophecy which Jesus uttered in our text, a prophecy which sets before us, in golden letters

THE POWER OF THE CROSS

Let us, under the guidance of the Holy Spirit, examine this somewhat more closely.


I.
Wherein does the power of the cross consist? What has made it the symbol of a world-conquering faith? Jesus says in our text: “If I be lifted up from the earth.” This is stated, not as a suggested possibility, as though it were an event which might, and then again might not take place. No, it is the statement of an event definitely expected, one that was certain to be fulfilled in the immediate future. Jesus was looking forward to it, He saw in spirit the cross being lifted up in view of the city which had rejected its Saviour. He had, just a few days before, wept bitter tears over the city, because its inhabitants had refused to acknowledge what pertained to their peace (Luke 19:29-44; cf. Luke 13:34-35, Matt. 23:37-39). And His tears had not been the evidence of a shallow sentimentality, of a pity which even a heathen might feel over the trouble that might befall a friend. No, the tears of Jesus, shed as He looked upon the city which would so soon reject Him, were an evidence of His eternal love for all mankind, a love whose unexampled fervor would drive Him even to the cruel cross.

Thus the power of the cross rests upon God’s eternal counsel of love. He had foreseen the fall of men and the terrible power which sin would exert over mankind, the rule of Satan as the prince of this world. But, from eternity also, His love had found a way to break the power of sin and of the devil by sending a Saviour who, as true man, could be under the Law and suffer death, while, at the same time, as true God, He could conquer sin and death.

The fact that God’s eternal counsel of love found its fulfillment in His death on the cross is brought out even in the many passages of the Old Testament which, directly or indirectly, speak of the Messiah’s work. The very first promise which God gave to men after the Fall brought the Gospel news that the Seed of the Woman would crush the head of the serpent at the very time that the serpent would crush the heel of the Victor (Gen. 3:15). In the 22nd Psalm the Messiah, speaking through the mouth and pen of David, cries out: “My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death” (vs. 15). And in Isaiah 55 the sufferings which led to the climax of the crucifixion are pictured: “He was wounded for our transgressions, he was bruised for our iniquities... He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (vv. 3-7).

This fact of the eternal counsel of love giving power to the cross of Christ is brought out also in the various prophecies which Christ Himself uttered in the course of His ministry, when He spoke of His sufferings and death (i.e., John 3:14; Mark 8:31,9:12; Luke 9:22; etc.). It was indicated even in the conversation of Christ with Nicodemus in that beautiful saying: “God so loved the world, that he gave his only-begotten Son” (John 3:16). And who will not immediately be reminded of the various passages in which Jesus tells His disciples that the divine obligation was resting upon Him to go up to Jerusalem, to be delivered into the hands of the Gentiles, to suffer unspeakable agony and shame, and finally to be crucified? (i.e., Mark 10:33; Matt. 20:17-19; etc.) – All these facts are the background of this present meditation: they are necessary for the proper understanding of the power of the cross.


II.
But, we find, in the second place, that the power of the cross is so amazingly great and wonderful because His being lifted up from the earth signifying what death He should die, includes the entire work of redemption. Over the cross we might write the words which Jesus Himself spoke on the afternoon of the resurrection day: “Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:26). It is by the way of the cross that the way to heaven is open to us through His blood.

Is it forgiveness of sins that we need? The Bible tells us: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7).

Is it justification before the righteous God that we are looking for? The Bible tells us: “Being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:9).

Do we need the peace of a good conscience? The Bible tells us: “Having made peace through the blood of his cross” (Col. 1:20).

Do we want to be sure that we are purchased from the power of sin and Satan? The Bible tells us: “The church of God, which he hath purchased with his own blood” (Acts 20:28).

Do we want to be certain of our redemption? The Bible tells us: “Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without blemish and without spot” (1 Pet. 1:18-19).

Do we want to be sure that we are really clean from the filth of sin? The Bible tells us: “The blood of Jesus Christ his son cleanseth us from all sin” (1 John 1:7).

Do we need white raiment to stand in the presence of the holy God? The Bible tells us: “They... have washed their robes, and made them white in the blood of the Lamb” (Rev. 7:14).

Do we want to be sure of access to the throne? The Bible tells us: “Having... boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19).

Thus was the power of the cross exerted; thus was the blood of the cross the agency through which redemption was gained for all mankind. The cross of Christ signifies and includes the entire work of redemption. So the cross is the symbol of the Christian faith, of Christianity itself; thus it was that St. Paul could declare: “I determined not to know anything among you save Jesus Christ, and him crucified” (1 Cor. 2:2). And even more emphatically he writes, in a later letter; “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Phil. 3:8-10).


III.
But now we ask: What has the power of the cross to do with you and me in the present meditation? We know that it is not a mere head knowledge, a mere comprehension of historical acts which will avail us, in view of the greatest tragedy and the most astounding miracle which the world has ever seen. Thousands and millions have known the story of the cross of Christ, but this cross was to them an object of scorn and derision, and therefore a delusion and a snare. To them the wonderful message of the Gospel has become as the Apostle Paul so sorrowfully puts it, “a savour of death unto death” (2 Cor. 2:14-16).

Nor is it sufficient to have the cross, the entire suffering of Christ, a mere matter of contemplation, of something to be interested in as an account of the possibilities which reside in the human mind, that a man will readily become a martyr of the cause in which he believes. Thousands and millions of people have regarded with amazement the miracle of Calvary, and as many thousands and millions have shed tears of sympathy over the fate of One whose love should have convinced even the most hardhearted enemy of the truth of His cause. No mere contemplation of Christ’s sufferings will bring the power of the cross into the hearts of men.

For that reason there is only one fact which gives us sublime confidence whenever we study the story of the cross, and that is the fact of Christ’s statement in our text: “I will draw all men unto me.” This is in the most wonderful agreement with His oft-repeated declaration that He came into the world to seek and to save that which was lost, that He came down from heaven, not to do His own will, but the will of the Father who sent Him. “And this is the Father’s will which hath sent me” the Saviour cries out, “that of all which he hath given me I should lose nothing, but should raise it up again at the last day” (John 6:39). And we should note, in particular, that this majestic statement is followed by the promise: “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day” (John 6:40). This declaration shows how close is the relation of the cross, the work of redemption, to the lives of all men.

Let us keep this in mind, for the power of the cross applied in the lives of men is due to the fact that Christ’s redemption was gained for all men. It was the world which God loved, for which He gave His only-begotten Son. “God... will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4). Christ stretched out His hands even to the rebellious inhabitants of Jerusalem. He is today calling to all men: “Look unto me, and be ye saved, all the ends of the earth” (Is. 45:22).

Thus the power of the cross draws men to Christ, for whosoever believeth on Him shall not perish. As men, in studying the miracle of the cross, realize their own sinfulness, their guilt in the eyes of the holy God, which will bring them down into everlasting damnation unless they turn to Him, then, by the grace of God, they lift up their arms to Him in an appeal for mercy, then the power of the cross draws them to Christ as their one and only Saviour, who loved them and gave Himself for them. Thus is established the fellowship of heart and mind with Christ and God, thus the power of the cross is exerted in time for eternity. For this reason the song of every believer can be that of Psalm 103: “Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies” (vv. 1-4). Truly, we can sing, with hearts uplifted to Him:

Thou cross of Calvary,
Thou dark and blood-stained tree!
Where blackest night prevailed
When Jesus was assailed
By all the powers of evil,
The forces of the devil,
When He hung on the cursed tree
To give Himself for me.

Thou cross of Calvary,
Where Jesus died for me;
In my stead there He bled
From wounded hands and head;
In Him is my reliance,
To death I bid defiance;
With faith’s full confidence I sing:
“O death, where is thy sting?”

AMEN.

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Endnotes:

1. Kretzmann, P. (1956). Jesus Only: A series of Lenten and post-Easter Sermons. Milwaukee: Northwestern Publishing House. pp. 46-54.
   
   For more information about Dr. Paul E. Kretzmann, see the Intrepid Lutheran post, Dr. P. E. Kretzmann: Standing on God’s Word when the World opposes us

 

An Explanation of Lutheran Worship: For the Lutheran who asks the Meaning of the Beautiful Liturgy of His church

Last week, we published an article entitled, Lutheranism and the Fine Arts: Dr. P.E. Kretzmann and the Necessity of Continuing Catechesis. It stood in stark contrast against the depraved junk being pushed by the Church Growth Movement (CGM), which, though vaulting the latest in “scientific methodology”, nurtures anti-intellectualism as much as it promotes mediocrity, turning its back on the preaching and teaching of sound doctrine and repudiating the hard work of rigorous catechesis in order to make Christianity more outwardly attractive to the unregenerate who despise Christ and the teaching of His Word. Another term for this among CGM advocates is, “Evangelism.”

But most importantly, that post emphasized the need not only for rigorous catechesis, but of a broad catechesis that includes more than just Bible study. In that post, Dr. Kretzmann and the Walther League strongly encouraged complementary catechesis in areas of Church History, of Christian Missions, of Distinctive Lutheran Doctrines, Customs and Usages of the Lutheran Church, of Church Art, of Science, and of Literature. And within the category of Church Art was included the very important topic of Liturgics.

In fact, the catechesis of the Lutheran Worshiper was the topic of another recent post on Intrepid Lutherans, The Catechesis of the Lutheran Worshiper: An antidote to the “itching ears” and “happy feat” of CGM enthusiasts?. In that post we drew the distinction between those who favor so-called “contemporary worship,” as those who Congregate before Entertainers, with those who retain a wholesome catholicty and still embrace the distinctive practices of historic Lutheran liturgy, as those who Congregate before the Means of Grace.

But what is such “wholesome catholicty”? What is the “distinctive practice of historic Lutheran liturgy”? Do American Lutherans of the 21^st Century even have such a thing? If so, is it at all in general use? Maybe they do, maybe they don't, but one thing is for sure: they certainly had such in the 19^th and 20^th Centuries, AND they had catechetical materials to go along with it for the purpose of teaching successive generations about Lutheran worship.

Lutherans of these bygone times highly valued the wholesome catholicty of their historic Lutheran worship practices, that served to starkly contrast them with the American sects which surrounded them — which had in many cases been given over to the evangelical revivalism of Charles Finney, and to practices emanating from the Holiness movements within American Methodism (as discussed in our recent post, The Church Growth Movement: A brief synopsis of its history and influences in American Christianity). Even in confessional Lutheran churches in America, the allure of the Anxious Bench became increasingly difficult to resist, and Methodist hymnals were, distressingly, in growing demand (as Dr. C.F.W. Walther laments, in our post, C.F.W. Walther: Filching from sectarian worship resources equals “soul murder”). It was within this environment that the confessional and liturgical movements of the 19^th Century grew, and worked toward the establishment of confessional unity among Lutherans in America, and to distinguish and insulate American Lutheranism from the poison of sectarian influences.

In 1908, the General Council of the Evangelical Lutheran Church in America published an Explanation of the Common Service – a harmony of sixteenth century Lutheran liturgies published in 1888, in the English language. This is the same Common Service found in The Lutheran Hymnal, which was published by the Synodical Conference in 1941, and which is still used in many Lutheran congregations even today. It is my understanding that, in many circles, this liturgy of the Divine Service is still referred to as a benchmark of liturgical excellence. Indeed, in our recent post, Lutheranism and the Fine Arts..., Dr. Kretzmann refers to the Common Service as “unsurpassed in the entire history of the Christian Church.” Sadly, however, though many Lutherans still use it, most Lutherans, and nearly all young Lutherans, are completely ignorant of this fine and beautiful liturgy, having never had the privilege of being consistently guided through worship under the rubrics of this Common Service.

Interestingly, the Explanation published in 1908 by the General Council of the Evangelical Lutheran Church in America, was dedicated to this very group of people, to the “Young Lutherans who ask the meaning of the beautiful liturgy of the Lutheran Church.” As you read this Explanation, notice its use of language. Consider the fine education and catechesis “Young Lutherans” must have enjoyed a century ago, which was deliberately reinforced by the church in books such as this. Do Lutheran publishing houses have such respect and concern for the youth of today? Certainly, they target young people with a great deal of material, so concern unquestionably exists — but does the quality of these materials generally rise to this level? Does it specifically advocate and reinforce Confessional practice? Does it refer to the liturgy as something “beautiful” and as something to be valued? I don't believe I've seen this sort of thing coming from the main Lutheran publishers.

Therefore, in the interest of those who would otherwise never have the opportunity to know, the following Explanation of the Common Service is offered. It explains Lutheran worship according to what has been considered the definitive Lutheran liturgy yet produced – a liturgy which is nevertheless disappearing under the short-sighted tyranny of “contemporary relevance,” and an explanation whose need has long been disregarded as counterproductive to progress and to the future of Evangelical church practice.

Note: the reader may recognize this Explanation as having appeared on Intrepid Lutherans in the past. In fact, it was published as a series in the Summer of 2010, as follows: Intrepid Lutherans: Explanation of the Common Service — Part 1 Intrepid Lutherans: Explanation of the Common Service — Part 2 Intrepid Lutherans: Explanation of the Common Service — Part 3 Intrepid Lutherans: Explanation of the Common Service — Part 4 It is offered, below, in a single unbroken post. Note also that this explanation, though long out of print, is now available in book form from Emmanuel Press, one of the fine confessional Lutheran publishers listed in the right-hand column of this blog.

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Lutheranism and the Fine Arts: Dr. P.E. Kretzmann and the Necessity of Continuing Catechesis

“Competent art is hard to come by these days. True, there are many who have been trained in the techniques of their particular art form, or who have practiced on their own, and have developed an impressive skill. But the execution of technical skill alone is not art. The most that such accomplishes is to showcase the skill of a work's creator, while reducing the measure of art’s usefulness to the act of gratifying consumers. True art has little to do with either the artist or his immediate consumers, but centers on a subject which is external to both. More than just centering on a subject matter, compelling art succeeds at drawing the viewer, reader or hearer of it into a conversation regarding the subject. And this is no small task for the artist! In a single work, he must initiate a conversation and say everything he intends in a way that holds his end of the conversation throughout the inquiries and developing thoughts of those who may engage in it. If the artist is to avoid babbling, this requires that he have such a thorough familiarity with his subject that he can anticipate questions or objections associated with his expression of it, and respond to them while also reinforcing areas of agreement. Sometimes, the subject is simple and the conversation is short. Other times the conversation is longer. Sometimes, the artist points toward or draws conclusions. Other times, he only questions. Sometimes he is speaking for himself. Other times, he represents the voice of others. Regardless of the type of conversation, enduring art is that to which its viewers, readers or hearers return again and again, to admire how the conversation is carried out by the artist, or even to renew it again for themselves. Thus, in addition to technical skill, true, compelling and enduring art requires an abundance of creativity.”

With these words, I opened the blog post, Music for the Twelve Days of Christmas, Part 2: Heinrich Schütz ... and other thoughts to ponder over the New Year Holiday..., which used the story of the Lutheran composer Heinrich Schütz as a pretense for discussing the nature of Fine Art and its sources. The attentive reader of that post can't help but notice the stark contrast that is drawn between what the Church has always prized as genuine and uplifting artistic expression, and what passes for such these days: the highest, yet least appreciated forms of art finding a place in today's contemporary pop-Church rise only to some expression of folk art, while those most highly sought after are among the lowest forms of expression, the mere spectacle of entertainment art which serves only to “gratify consumers” without requiring much thought from them. We saw clear examples of this in our recent post, Real? Relational?? Relevant??? O THE HORROR OF IT ALL!!!.

The notion that artistic expression ought to center about the observer of it – his feelings, his emotions – or worse, ought to draw observers into the “experience of the art” itself by exploiting human passions, is a distinctly post-Baroque idea that is absent from our most cherished Lutheran music which comes to us largely from the “Age of Lutheran Orthodoxy” (coinciding with the Baroque Era) and centers on the objective message of the Gospel. On the contrary, such notions find their root in the Enlightenment myth of “human perfectibility,” a myth which serves to drive people away from recognizing their fundamental need for Divine Grace. Indeed, such notions were, notably, repeated by enemies of the Church as a means of deriding both the Church and Christian contributions to the Fine Arts. This fact was touched upon in a following blog post, Music for the Twelve Days of Christmas, Part 3: Johann Sebastian Bach. Such ideas ought to have no place in considerations leading to artwork that is created in the name and in the service of the Church.

Genuine artistic expression is a potent means of substantive conversation, of engaging the mind of one's fellow conversant through the language of art; and as such, it represents the highest stage of human learning: the Rhetoric Stage. Thus, genuine artistic expression requires genuine education. Moreover, for those who would meaningfully engage such works of art, an understanding of art's idiom is also necessary if it is to be properly appreciated. And, such understanding is also a product of Education, requiring the effort of catechists in the Church toward this end.


Recognizing the Need for Continued Catechesis of Lutheran Young People
The Walther League recruits Dr. Kretzmann
Enter Dr. Paul. E. Kretzmann – Educator (Ed. D.), Theologian (D.D), Historian (Ph. D.). We posted a blog entry about this very important figure of 20^th Century American Lutheranism in our post, Dr. P. E. Kretzmann: Standing on God's Word when the World opposes us. In 1894, a grassroots Lutheran youth organization, called the Walther League, was formed, focusing on youth who had completed their catechism and had been admitted to communicant membership of their local congregations. Their purpose was as follows:

“The purpose of this association shall be to help young people grow as Christians through


WORSHIP — building a stronger faith in the Triune God;
EDUCATION — discovering the will of God for their daily life;
SERVICE — responding to the needs of all men;
RECREATION — keeping the joy of Christ in all activities;
FELLOWSHIP — finding the power of belonging to others in Christ.”

From Rev. Cwirla's Blogosphere: Walther League and Higher Things

This sounds like a good thing, does it not? Whatever happened to this organization? The Lutheran Church – Missouri Synod (LCMS) blog, Witness, Mercy, Life Together, writes concerning the Walther League: “The league eventually disbanded in 1977 as a result of painful but formative doctrinal discussions.”

Sometime during the 1930's, long before its eventual demise and probably during the period of its peak involvement, and before his departure from the LCMS, Dr. Kretzmann was asked to write a little book for Walther League Chapter leaders, that they could follow as a guide to the continuing catechesis of Lutheran young people. Printed by Northwestern Publishing House, the name of this little book was Knowing and Doing, and the need for it was expressed in its Foreword by Rev. Paul Prokopy. He justifies the need for continuing catechesis, and for this little book, as follows:

“It goes without saying that our Lutheran young people should know very definitely what the Lutheran church stands for and just why they are Lutherans, and that in all cases they should be ready and able to present the doctrine of their church and to defend it intelligently and ably against attacks. Yet we find that our young people are ofttimes at a loss to testify clearly and sometimes they are even ashamed to confess boldly that they are Lutherans, the reason being that they are not sufficiently informed and that they have not an intelligent understanding of the very important issues involved...

“Knowledge certainly is power, and if this applies anywhere, it applies to church activity... Placing first things first, Bible Study stands at the head, followed by study of Church History and Missions, the Study of the Distinctive Doctrines, Customs and Usages of the Lutheran Church, and [the study of] Practical Questions and of Church Art...

“But it is not enough that our young people know, they must also do – Knowing and Doing, as the title [of this little book] indicates, must go together... We must have a well-informed, intelligent and efficient [laity].”

It is interesting to know that only a generation ago the idea of “a well-informed, intelligent and efficient laity” was founded on the basis of broad KNOWLEDGE – not just of the Scriptures, although this was most important and stood at the head of all areas of study, but included other important areas of study, as well: Church History, Missions, Distinctive Doctrines, Customs and Usages of the Lutheran Church, Church Art... The full listing of the Table of Contents includes these, and other important areas of study and of practice:

PART I: KNOWING
Chapter 1: Bible Study
Chapter 2: The Study of Church History and Missions
Chapter 3: The Study of Distinctive Doctrines, Customs and Usages of the Lutheran Church
Chapter 4: Practical Questions
Chapter 5: Church Art
Chapter 6: Science and Inventions in the Light of Scriptures
Chapter 7: Literature in the Light of the Bible

PART II: DOING
Chapter 1: The Work of Young People within the Home Congregation
Chapter 2: The Work of Young People in the City and District
Chapter 3: The Work of Young People in the Church at Large

Dr. Kretzmann's thoughts in Chapter 5, on teaching Lutheran Young People how and why to appreciate the rich treasure we Christians have in the gift of Church Art, is most helpful as we contemplate the important role of the Fine Arts in Lutheran church-life. It is reproduced here, in its entirety.

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Appreciating Fine Art in Service to the Church
An Important Aspect of the Young Lutheran's Catechesis
Few members of the Lutheran Church realize what a splendid heritage is ours in the field of the arts. The work of Luther and his collaborers was not one of senseless destruction, as that of many self-styled reformers in his days and since, but it was a true reformation of the Church, both toward the inside and toward the outside. It is true, of course, that he eliminated all false doctrine from the teaching of the Church. It is true, also, that he removed, or attempted to remove, all that savored of false doctrine, even in the external usages of the Church. But he never became a mere iconoclast, just as he never degenerated into a mere demagogue. He never tore down merely for the sake of seeing things fly. And if he found the superstructure rotten, he carefully examined the foundation, lest he spoil something that was fundamentally good and had only been contaminated and sullied by false doctrine. Carlstadt and the Zwickau prophets, followed by practically the entire Reformed branch of the Church, attacked and destroyed many things which were in themselves not dangerous or which contained a germ of splendid value. Luther and his coworkers preferred to keep the kernel, even if the shell had to be discarded.

Lutheranism and the Fine Arts“But especially in sacred song has the Lutheran Church a grand distinctive element of her worship. 'The Lutheran Church,' says Schaff, 'draws the fine arts into the service of religion, and has produced a body of hymns and chorals, which, in richness, power, and unction, surpasses the hymnology of all other churches in the world.' 'In divine worship,' says Goebel, 'we reach glorious features of pre-eminence. The hymns of the Church are the people's confession, and have wrought more than the preaching. In the Lutheran Church alone, German hymnology attained a bloom truly amazing. The words of holy song were heard everywhere, and sometimes, as with a single stroke, won whole cities for the Gospel'” (Krauth, C. (1871). Conservative Reformation and its Theology. Philadelphia: Lippincott. pp. 152-154) As quoted by Intrepid Lutherans: Music for the Twelve Days of Christmas, Part 1: Michael Praetorius

In pursuing this course, the Lutheran reformers set a good example to all who bear the name of the true Reformer himself, and we should be proud to follow in their footsteps. Luther himself stated that he was in no sense an enemy of the arts, but that he desired to see them all in the service of the Gospel. His interest in the field of art, therefore, was profound. That he was a powerful poet and writer we all know. He was also a musician of no mean ability, he was well versed in liturgics, and he took an intelligent interest in other branches of art as it concerned the work of the Church.

What the fathers of the sixteenth century began the Lutherans of the next century continued; what Luther and Melanchthon and Bugenhagen and others advocated, the latter preserved. It is true that the riches of the Church in the field of Christian art have been largely lost during the age of Pietism, followed by that of Rationalism, but it is fortunately also true that the Lutheran Church of America is awakening to an appreciation of the heritage of the reformers and that proper steps have been taken and are being taken to reintroduce the precious monuments of art which the Church possessed in the sixteenth century.

All this is not being done in the desire for innovations, nor is an enthusiastic minority trying to foist something unwelcome upon a suspicious majority. The Word of God tells us: “let all things be done decently and in order,” (1 Cor. 14:40). A very clear word is that written by St. Paul: “Let every one of us please his neighbor for his good to edification” (Rom. 15:2). And again, the same apostle writes: “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him,” (Col. 3:17). Moreover, we have evidence that it is by no means displeasing to the Lord if we, in a proper way, and without omitting the more important matters pertaining to the spread of His Kingdom here on earth, take an intelligent interest in Christian art and adorn our houses of worship in a manner befitting the majesty and beauty of Him who is fairer than the sons of men. When Mary of Bethany had poured out over Him her pound of ointment of spikenard and Judas, with a great show of interest in the poor, protested against the waste which was practiced by the deed, Jesus calmly took Mary's part, bidding the assembled company let her alone (John 12:7).

Among the foremost subjects to which the attention of the younger members of our church might well be directed is that of church architecture and ecclesiastical art in general. This interest is aroused and sustained by the very complete accounts of the building of the Tabernacle and the Temple of Solomon, together with the minute descriptions of the various appointments and pieces of furniture which were prepared at God's command in the wilderness and afterward copied by Solomon. If we add to the account of the Bible what has been found in the course of the last century concerning Oriental architecture, the subject becomes fairly fascinating. With our interest in the subject aroused in this manner, it is only natural that we desire to know more about the second Temple and then about that of Herod. Our admiration is aroused by the splendor and magnificence of the buildings crowning Mount Zion and many references to the Temple, not only in the Old Testament, but in the gospels as well, become clear to us.

However, our interest does not cease here. We are anxious to know in what kind of buildings the early Christians worshiped, when and how the first Christian churches were built. We study art of the early Christians as displayed in the catacombs and learn how closely their art was connected with, and expressive of, their belief. We view with surprise and misgivings the erection of the Byzantine cathedrals under Constantine and Justinian; we see the development of the Romanesque style until the limit of its possibilities was reached, only to find that the Gothic style practically removed all limits, making the erection of cathedrals possible which are marvels of human ingenuity and the very apotheosis of ecclesiastical art.

At the same time, we see that the pictorial and plastic arts are placed in the service of the Church, that the arts are, in fact, for centuries dominated by religion, that the greatest works of the greatest masters are performed largely in the interest of Christianity. Add to this the appeal of the minor arts, the work in tapestry and embroidery, in iron and brass and wood, the use of bells and the development of organs in the service of Christian worship, and we have subjects of such intense and absorbing interest as to challenge study, even with absorbing application... Possibly eight [one hour] illustrated lectures would be sufficient to give at least a proper idea of the subject.

Lutheran Worship and Artistic Expression: The Divine Service is NOT a Concert Performance“It may be conceded, of course, that the matter of organ music of every kind is an adiaphoron. There is no commandment of God which gives to the organ either a primary or a secondary position, or makes music either essential or subsidiary for divine worship. And yet, it is not a matter of indifference... A Lutheran congregation will strive to bring out its doctrinal position also in its cultus, and will avoid everything that may be misconstrued as though the Lutherans had abated one whit from their position toward the means of grace. The Word and the Sacraments must always occupy the most prominent place before the congregation, and everything that will detract the attention of the audience from these most important parts of the service must be avoided with the greatest care...” (pg. 406) “[A]ttempts at artistic playing were frowned upon. All efforts which savored of concert playing were not looked upon with favor. Motets or other strange pieces in the service proper were not permitted, the organ being strictly in the service of the congregation and its singing. The organist might give evidence of his art in the postlude... Above all, secular music was strictly taboo, secular songs and fantasies, as well as popular melodies being under the ban...” (pg. 407) “The organist will therefore prepare himself very carefully for each service. His music must be selected with the purpose of bringing out the lesson or the character of the day... The hymns must be studied both as to text and music to emphasize the spirit in them. All the shadings of joy up to the veriest exultation, all the blendings of sorrow, longing, repentance, and whatever other disposition is brought out in the text, must be correctly interpreted in the music... Above all, extemporaneous playing and improvising is inexcusable at the organ during regular church-services. An artist of the first rank may attempt it at a church concert, but for anyone else to test the patience of the congregation in such a manner is little short of an insult. The sacredness of public worship and the exclusive emphasis which we must place upon the means of grace forbid such performances...” (pg. 407) “A Lutheran organist will remember, above all, that the classical choral melodies of the sixteenth and seventeenth centuries should always occupy first place in his repertoire.” (pg. 408) “The organ deserves special attention in its relation to the singing of church-hymns and the liturgy... [but] to educate the congregation in the ability to sing, the organ is neither needed nor is it adapted for that purpose; but it is good and appropriate for accompanying good church-singing, which is learned by singing and in no other way. And since the organ occupies this accompanying position only, it must be retained in this position... Long preludes, postludes, and interludes must be discontinued, but, above all, the insertion of self-composed fugues and other devices, by which the congregation assembled for services is changed into a concert audience.” (pg. 408) (Kretzmann, P. (1926). Christian Art in the Form and in the Place of Lutheran Worship. St. Louis, MO: Concordia Publishing House.)

We have a very similar case where we broach the subject of liturgics and hymnology. Luther very properly retained all that was in itself unobjectionable in the orders of service of his day, not only in the communion service, but also in the minor services and occasional sacred acts. In the many church orders, also, which fixed the order or worship in the various German countries in the sixteenth century, not to speak of the Scandinavian countries and England, the most beautiful sections of the ancient liturgy were retained. The Lutheran Church in America has very wisely selected the very best that was to be found in the sixteenth century liturgies, the result being a Communion Service which is unsurpassed in the entire history of the Christian Church [i.e., the Common Service developed by the General Council, and published in the old The Lutheran Hymnal of 1946]. But it ought to be studied and appreciated. – By the same token, the treasure of hymns which the Lutheran Church possesses is a special blessing of God's grace. Not only in the sixteenth century did the fountain of religious poetry flow in rich measure, but it has come down to us in a practically uninterrupted stream. There are hundreds of hymn-writers of the first and second rank, not only in Germany, but also in Denmark, in Norway, in Sweden, in England, in America, and elsewhere, and the products of their pens are numbered by the thousands and tens of thousands. To know the men and women whom God has gifted in such a remarkable manner, to study the hymns and songs which have imparted strength and consolation to untold numbers of Christians throughout the world, that is in itself a privilege which we have not sufficiently appreciated in the past. [As in the case of pictorial, plastic and architectural art that has been created in service to the Church], eight lessons should be devoted to the study of fundamental points of liturgics and hymnology, [as well].

Moreover, when the foundation has been laid and there is some understanding of the pricelessness of the heritage which we possess, the significance and the symbolism of the Lutheran form of worship may well be made a special topic of study. Every real piece of art is worthy of the most careful, detailed, and painstaking study, and we shall appreciate all the more what we have if we examine it in an intelligent manner. Eight lessons will barely suffice for this purpose. However, the interest of our people having once been properly aroused, most of them will surely want to know more about church music as such and about sacred music in general, including the history of the great Passions of Bach, the oratorios of a number of great masters, and the cantatas, motets, and choruses of scores of other musicians. Here again, eight hours or lessons are hardly sufficient, but they may serve to awaken the right kind of interest, which will direct reading and study into the proper channels.


(Kretzmann, P. (~1935). Knowing and Doing: A book of practical suggestions for young people and young people's societies, with special reference to Walther League Work. Chicago: Walther League of the Ev. Lutheran Synodical Conference [printed by Northwestern Publishing House, Milwaukee, WI]. pp. 36-41)

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“In the case of Christian art, the creation of a compelling and enduring work is truly an amazing accomplishment. The subject matter of Christian art itself is generally despised by the World; and ambiguity, which is inherent to art and very often its most appreciated aspect, is at the same time a great enemy of Christian subject matter – fidelity to which requires clarity and closure. Thus, Christian art that remains beloved and acclaimed by all, over centuries and across cultures, which succeeds at engaging its viewers, hearers or readers in unambiguous conversation regarding the reality of Christ and the impact of His Gospel, represents skill and creativity towering over that which produces ambiguous works of profane subject matter for which people already have natural affinity. Why? Because it is an easy task to produce works of art having the World’s approval by appealing to fleshly desires and worldly sensibilities, relative to the task of producing generally acclaimed works which militate against what naturally appeals to man and which serves to lift up the offense of the Cross instead.”

From Intrepid Lutherans: Music for the Twelve Days of Christmas, Part 2: Heinrich Schütz ... and other thoughts to ponder over the New Year Holiday...