We Pray

Heavenly Father, who called your servant Bede, while still a child, to devote his life to Your service in the disciplines of religion and scholarship, grant that as he labored in the Spirit to bring the riches of Your truth to his generation, so we, in our various vocations, may strive to make You known in all the world; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Today marks the heavenly birthday of Bede (pronounced BĒD). Since his commemoration often falls near the end of Eastertide, it’s quite likely that many Christians have close familiarity with one of Bede’s best known (and one of this Aardvark’s favorite) hymns, the Ascension anthem “A Hymn of Glory Let Us Sing.”

Bede (673-735) was the last of the early church fathers and the first to compile the history of the English church. Born in Northumbria, Bede was given by his parents to a monastery in Northern England at the age of seven. He was ordained when he was thirty.

Probably the most learned man of his time, he was a prolific writer of history and his careful use of sources provided a model for historians in the Middle Ages. His skill in both history and theology gave him the ability to complete a synthesis between the older Celtic monasticism and the later Rule of Saint Benedict.

Known best for his book Historia ecclesiastica gentis Anglorum (The Ecclesiastical History of the English People), he was also a profound interpreter of Scripture; his edition of the Vulgate was the standard in Catholicism until 1979 and his commentaries still provide fresh insights for today’s readers.

Bede also popularized the use of Anno Domini Nostri Iesu Christi (“in the Year of Our Lord Jesus Christ”) in speaking of the time since our Savior’s birth. This is usually shortened to Anno Domini or AD.

His most famous disciple, Cuthbert, reported that Bede was working on a translation of John’s Gospel into English when death came. He also said that Bede died with the words of the Gloria Patri on his lips.

Attested hymns include Hymn­um can­en­tes mar­tyr­um (“The Hymn for Con­quer­ing Mar­tyrs Raise”), Hymnum ca­na­mus Do­mi­no (translated variously as “A Hymn of Glo­ry Let Us Sing,” “The Hymn of Glory Sing We,” and “Sing We Tri­umph­ant Hymns of Praise”), and Praecursor al­tus lu­mi­nis (“The Great Fore­run­ner of the Morn”). He also wrote vernacular poetry.

Bede received the title “Venerable” within two generations of his death and is buried in Durham Cathedral as one of England’s greatest saints.

A Hymn of Glory Let Us Sing

A hymn of glory let us sing New songs throughout the world shall ring
Alleluia, Alleluia.
Christ, by a road before untrod Ascendeth to the throne of God.
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

The holy apostolic band Upon the Mount of Olives stand
Alleluia, Alleluia.
And with His followers they see Jesus’ resplendent majesty
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

To Whom the angels drawing nigh, “Why stand and gaze upon the sky?”
Alleluia, Alleluia.
“This is the Savior,” thus they say. “This is His noble triumph day.”
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

“Again ye shall behold Him so, As ye have today seen Him go.”
Alleluia, Alleluia.
“In glorious pomp ascending high Up to the portals of the sky.”
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

O grant us thitherward to tend And with unwearied hearts ascend,
Alleluia, Alleluia.
Unto Thy kingdom’s throne, where Thou As is our faith, art seated now,
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

Be Thou our Joy and strong Defense, Who art our future Recompense,
Alleluia, Alleluia.
So shall the light that springs from Thee Be ours through all eternity,
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

O risen Christ, ascended Lord, All praise to Thee let earth accord,
Alleluia, Alleluia.
Who art, while endless ages run, With Father and with Spirit One,
Alleluia, Alleluia, Alleluia, Alleluia, Alleluia.

Source: Aardvark Alley

Esther is the heroine of the biblical book that bears her name. Her Jewish name was Hadassah, which means “myrtle.” Her beauty, charm, and courage served her well as queen to King Ahasuerus. In that role she was able to save her people from the mass extermination that Haman, the king’s chief adviser, had planned (2:19-4:17).

Esther’s efforts to uncover the plot resulted in the hanging of Haman on the very same gallows that he had built for Mordecai, her uncle and guardian. Then the king named Mordecai minister of state in Haman’s place. This story is an example of how God intervenes on behalf of his people to deliver them from evil, as here through Esther he preserved the Old Testament people through whom the Messiah would come.

Even though the book nowhere bears the name of the Lord (Yahweh), it is included in the canon of Scripture because it shows His providential protection of His people as He preserved the line of the Messiah.

We Pray

O Lord, our God, King of the universe, who raises up earthly rulers to work Your will in this life, You called Constantine to the imperial throne and ended wide-spread persecution of Your Son’s Church; grant that as he served You by fulfilling his vocation, so we would continue to receive from You rulers who allow the Church to proclaim the saving Gospel of Your Son, Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Almighty God, who called your servant Helena to an earthly position of authority so that she might advance your heavenly kingdom, filling her with zeal for your Church and love for Your people, grant that we may be fruitful in good works and steadfast in our faith in Your Son, and finally by your mercy attain everlasting life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Flavius Valerius Aurelius Constantinus served as Roman Emperor from AD 306 to 337. During his reign the persecution of Christians was forbidden by the Edict of Milan in 313, and ultimately the faith gained full imperial support.

Constantine took an active interest in the life and teachings of the church and. He called the First Council of Nicaea in 325 at which Saint Athanasius and others defended and defined orthodox Christianity. Among the fruits of this council was one of Christendom’s major confessions of faith, the Nicene Creed.

His mother, Helena (ca. 255-329), strongly influenced Constantine. Her great interest in locating the holy sites of the Christian faith led her to become one of the first Christian pilgrims to the Holy Land. Her research led to the identification of Biblical locations in Jerusalem, Bethlehem, and beyond, which are still maintained as places of worship today. One of Christianity’s annual festivals, Holy Cross Day, has its origin in her explorations of Palestine.

Some argue that Constantine may not have been true believer since he wasn’t baptized until his death bed. However, he actively supported Christianity in his later life and even preached upon occasion. Other scholars speculate that he delayed baptism for the same reason as did many others during portions of the Church’s history, that of a general misunderstanding of Holy Baptism.

Constantine the GreatMany theologians spoke of the need for “satisfaction” — making amends for sins committed during one’s life — and warned about time that would be spent in Purgatory by those who didn’t make full satisfaction while still living. Indeed, some even taught that unless proper penance was done, one might find himself forever barred from Heaven!

Since Baptism truly washes away all sin — both that of our birth nature and any transgressions committed later — some thought the best way to avoid Purgatory (or Hell) was to be baptized when one was at death’s door. In so doing, people believed that there would be no unrepented, unsatisfied sins remaining that would leave one waiting for eternal bliss or forever denied its blessings.

I’ll not argue here the reasons why Lutherans reject the notion of satisfaction or the idea of Purgatory. I’ll merely say that if Constantine had such worries, he wasn’t alone during his day, and his decision to delay would be understandable in light of such teaching.

We Pray

Almighty and everlasting God, who by the power of the Holy Spirit moved your servant Cyril and his brother Methodius to bring the light of the Gospel to a hostile and divided people, overcome all bitterness and strife among us by the love of Christ, and make us one united family under the banner of the Prince of Peace; who lives and reigns with You and the Holy Spirit, one God, now and forever.

Saint Cyril and Saint Methodius were missionaries to the Slavs. The brothers Constantine and Methodius came from a Greek family in Thessalonica. Younger brother Constantine took the name Cyril when he became a monk in 868. After ordination, Cyril became librarian at the Church of Holy Wisdom (Hagia Sophia) in Constantinople.

In 862, Emperor Michael III and the Patriarch Photius sent the brothers as to what is now the Czech republic, where they taught in the native Slavic tongue. While the fact of their sending may have included the emperor’s political designs, the brothers seem to have focused only upon the spiritual aspect of their task.

Cyril is said to have invented the alphabet today know today as Cyrillic, which provided a written language for the liturgy and Scriptures for the Slavic peoples. Slavic alphabets include characters from Greek with extra symbols devised for sounds not expressed in Greek.

Their use of the vernacular established an important principle for evangelical missions. People could be taught directly without needing to first instruct them in the language of the Bible before teaching them what it said about their salvation.

Note: Cyril is traditionally celebrated in many places on 14 February, his date of death, and Methodius is often combined with him. I’m following the lectionary from the new Lutheran Service Book, which moved the brothers’ commemoration to 11 May, evidently because so much of the Western Church associates 14 February with Saint Valentine.

Source: Aardvark Alley.

The Suffering of Job by Repin

Job was a blameless and upright man who came from Uz (Job 1:1), a land northeast of Canaan. The Book of Job examines the depths of his faith, which was severely tested through the sufferings God permitted. Despite the sudden death of his ten children and the loss of all his wealth and his health, Job refused to curse God: “Naked I came from my mother’s womb, and naked shall I return; the Lord gave, and the Lord has taken away; blessed be the name of the Lord” (1:21). Still, in the midst of his tribulations Job questioned the meaning and purpose of suffering to the point of asserting his own righteousness (34:5-6). Finally, the Lord revealed that a man cannot know the mysteries of God (chapters 38-41). Job’s faith in his Redeemer and the resurrection prevailed (19:25-27). In the end the Lord restored his wealth and blessed him with another seven sons and three daughters.

I cherish the life and ministry of Dr. C.F.W. Walther, whose work was so instrumental and formative for the beginning of The Lutheran Church—Missouri Synod. What most impresses me about Dr. Walther is the passionate zeal that consumed him as he declared the pure Gospel of Christ. His letters to people across the USA and elsewhere, addressing a variety of situations and circumstances, are filled with a warm, loving approach to every issue, combined with a vibrant and faithful Lutheran orthodoxy. Here is a quote from Dr. Walther that is a good example of what I’m talking about:

Walther on the Office of the Ministry:

“O, glorious office! No matter how sick a person may be in his soul, the Gospel can heal him. No matter how deeply ca person has fallen into the corruption of sin, the Gospel can pull him out. No matter how troubled, frightened, and afflicted a person may be, the Gospel can comfort him. Whatever the condition in which a person finds himself, even if he is convinced that he must perish because of it, the preachers can confidently oppose him, saying: ‘No, as certainly as God lives, He does not want the death of any sinner. You shall not perish; instead, you shall be saved. Turn to Jesus, who can evermore save all who come to God through Him.’ And if one who lies near death calls out: ‘God, what have I done? Woe to me! Now it is too late! I am lost!’ the preachers should call to him: ‘No, no, it is not too late! Commit your departing soul to Jesus. You too shall still be with Him in paradise today.’ O, glorious, high office, too high for the angels! May we always hold it in high regard, not looking at the person who bears it and despising his weakness, but looking instead at the Institutor of this office and His exuberant goodness. Let us turn to Him in faith so we can experience the blessings of which the preachers have spoken and, through them, be gathered together one day into the barns of heaven as a completely ripe sheaf.”

-C.F.W. Walther
from The Treasury of Daily Prayer, pg 212

Portrait of Frederick the Wise by Albrecht Dürer

Frederick the Wise, elector of Saxony from 1486 to 1525, was Martin Luther’s sovereign in the early years of the Reformation. Were it not for Frederick, there might not have been a Lutheran Reformation. Born in Torgau in 1463, he became so well known for his skill in political diplomacy and his sense of justice and fairness that he was called “the Wise” by his subjects. Though he never met Luther, Frederick repeatedly protected and provided for him. In all likelihood he saved the reformer from a martyr’s fate. Frederick refused the pope’s demand to extradite Luther to Rome for a heresy trial in 1518. When Emperor Charles V declared Luther an outlaw in 1521 at the Diet of Worms, Frederick provided sanctuary for Luther at the Wartburg castle. On his deathbed, Frederick received the Lord’s Supper in both kinds–a clear confession of the evangelical faith.

Upon learning of Frederick’s death, Luther said, “He was a wise, intelligent, able, and good man, who hated all display and hypocrisy. He was never married. His life was pure and modest. His motto ‘Tantum quantum possim‘ was a sign of his good sense …. He was a fine manager and economist. He listened patiently in his council, shut his eyes, and took notes of each opinion. Then he formed his own conclusion. Such a prince is a blessing from God.”

Here’s a nice summary of Frederick’s life.

The committee responsible for planning the commemorations for Lutheran Service Book and its materials made a significant error in not including John the Steadfast (Frederick the Wise’s brother)  and Johann Frederick the Magnanimous (John the Steadfast’s son, and Frederick the Wise’s nephew), along with Frederick the Wise, as Lutheran rulers to remember. Each were extremely significant contributors to the vitality of the Lutheran Reformation, John the Steadfast being noted particularly for his heroic leadership during the Diet of Augsburg, and Johann Frederick, for his undying commitment to Biblical truth, to the point that he literally gave everything up he had and spent the rest of his life in exile after refusing to compromise his faith.

And so we do well also do well, on this day, to thank God for John the Steadfast, Frederick’s brother, and John Frederich the Magnanimous, John’s son and Frederick’s nephew together, for these three men were the ones most directly responsible for clearing the way and defending Luther and his colleagues during the 16th century Reformation. All three contributed mightily to the Reformation. Following are portraits of John the Steadfast and John Frederick the Magnanimous:

John the Steadfast

John Frederick

The Castle at Torgau was the main “headquarters” for Frederick the Wise, John the Steadfast and John Frederick the Magnanimous. I thought you might like to have a little photo tour of the chapel constructed at the Castle and read a bit more about John Frederick.

This photo was taken from the seats that the Elector and his family occupied during the daily church services at the Torgau Castle. Elector John Frederick the Magnanimous, one of the great heroes of the Reformation era, had the chapel constructed. He was a lifelong student of Luther, regarding Luther as his spiritual father. When he was taken into captivity in 1547 and imprisoned he was offered the return of properties like his Torgau Castle complex in exchange for renouncing his Lutheran faith and confession. He steadfastly refused. When you visit the Torgau Castle and read about its history and consider the enormous wealth it represented, and then realize that this was but one of many castles and properties John Frederick owned, all which he lost, you begin to appreciate more fully just how courageous he was and how costly his confession was.

When the Elector was in residence there were daily services, attended in the morning by all the persons in the castle compound who could attend, followed by the main meal of the day, served to all the Castle residents and staff: over 400 people when the Elector was in residence. The electoral family seats in the chapel were accessible by a private entrance into the chapel from the Elector’s living quarters in the castle. The pulpit you see, on the right, would have put the preacher at eye level with the Elector. This church was one of the first designed by Lutherans for the Lutheran Divine Service. Martin Luther preached the dedicatory sermon, in the pulpit you see. The next photo is of the Elector’s seating area. You can see the doorway they used behind the seats. The photo of the church interior was taken, standing, in the middle of the seating area for the Elector.

Here are photos of the carvings on the Castle Church pulpit. They depict: Christ cleansing the temple, Christ in the temple as a child, and Christ washing his disciples feet. All vivid reminders of the duties and obligations of the Elector as a pious Christian ruler.

Here is a shot of the pulpit, looking toward the elector’s seating area.

Here is a photo of the Torgau Castle complex from the exterior, followed by one taken from a window in the Castle Church, of the interior of the castle.

Here is a closer view of the unique spiral staircase, said to be the most magnificent achievement of Northern German Renaissance architecture. It is built without any supporting structures.

A final view of the Torgau Castle Church, ground floor, looking toward the “altar” which is in fact a free standing table, as Luther had indicated should be used in Christian services of the Lord’s Supper.

Friedrich Wyneken is one of the founding fathers of The Lutheran Church–Missouri Synod, along with C.F.W. Walther and Wilhelm Sihler. Born in 1810 in Germany, he came to Baltimore in 1838 and shortly thereafter accepted a call to be the pastor of congregations in Friedheim and Fort Wayne, Indiana. Supported by Wilhelm Loehe’s mission society, Wyneken served as an itinerant missionary in Indiana, Ohio, and Michigan, particularly among Native Americans. Together with Loehe and Sihler, he founded Concordia Theological Seminary in 1846 in Fort Wayne, Ind. He later served as the second president of the LCMS during a period of significant growth (1850-64). His leadership strongly influenced the confessional character of the LCMS and its commitment to an authentic Lutheran witness.

Here’s an excerpt from a sermon by Wyneken:

Is His love like a burden or has His yoke become too heavy? Do you want to once again depend on the world and your own righteousness? You say: “Oh no, no, but my heart is weak and doubtful, and sin is mighty!” Do not despair. There will be enough temptations, trials and sin, yeah, you may be overcome by your body’s weakness. But you are not depending on your own heart but on your Jesus who saves you from your sins, gives you renewed mercy in Word and Sacrament; forgiveness of sin surrounds you like the air, yeah it is spread out around you like the sky. He is faithful, the one who has called you. He will do it for you. You just hold on to His Word and Sacrament; do not forsake prayer. Death might meet up with you whenever and wherever it wants, it will only lead you into the eternally new year, into the right peace and bliss. And even while you are in the throes of death, this beautiful name will lighten your way and bring you safely across: J E S U S!

from a sermon by Pastor Friedrich Wyneken based on Luke 2:21
January 1, 1868
Concordia Lutheran Church
Saint Louis, Missouri

Translated by M.C. Harrison

Over the weekend a friend noted he is observing the anniversary of his ordination and said that he wishes he felt just as optimistic and idealistic as he did on the day he was ordained. I offered a couple of platitudes and words of encouragement, but felt I didn’t do the situation justice. I know I did not. Then today in the Treasury of Daily Prayer I noted that we are commemorating the prophet Elijah. And I immediately thought of my friend, who, like many pastors—no make that, most—no, scratch that—make that all pastors—feels discouraged, pessimistic, cynical and disheartened, from time to time. Pastors, you know what I’m talking about. But not only pastors, all Christians feel these things.

If anyone tells a pastor that he will simply always be the model of optimism, never down-in-the-dumps, and never feeling worn out, exhausted, and as if the whole world is against him, well, they obviously have never met our friend, Elijah. Here was a man who had a direct and personal encounter with the living God, receiving more personal attention from God, in a miraculous manner, than most any human being, before or since. He was a great worker of miracles. Surely, with such a calling, such an “ordination,” if you will, Elijah would never after be discouraged, disheartened or cast down in spirit. But, of course, he was.

Here was a man who was now in fear for his life, chased after by a wicked queen whom he had disrespected with his preaching. [God's Word has a way of doing that, you know, no matter how kindly we speak it]. He went up against angry prophets of Baal. He was stuck in the wilderness. He was on the point of starvation. So discouraged was Elijah that he basically said, “Lord, I give up. I’ve had it. There is no more point in going on. Nobody listens to me. Nobody listens to you. There are no more people left worth preaching to. Lord, just let me die. Please. Let me die.” Then Elijah gets angry, “Listen, Lord, I’ve done everything you’ve told me to do. I keep preaching to these ungrateful, unfaithful people. They don’t change. I’m sick and tired of them. I’m sick and tired of the mission and the ministry you’ve given me. What more do you want me to do? They don’t listen to me. They don’t listen to you. I’ve had it Lord!”

And it was at this very moment that Lord revealed Himself again to Elijah (1 Kings 19:11-12), through the still small voice which assured Elijah of several realities: (1) The Lord is in charge, not Elijah; (2) There are faithful men and women left; (3) Elijah’s job is not to “fix” everything, but to keep on being faithful to his calling: teach, preach and never give up! The Lord speaks to Elijah and comforts him. And he does the same for us all in the still small voice that we hear today when we receive the Word of Christ in the Gospel. It is not going to split mountains, we won’t be comforted that way. It’s not going to come in an “earthquake” experience. No, the Lord’s still small voice comes to us today, as it came to Elijah, assuring and comforting, strengthening and equipping. “Listen, Pastor, the ministry is mine, not your’s. I’ve given you a part of it, for a while. I’ve called you to this task. It is my Word you are preaching and teaching and speaking. You teach. You preach. You encourage. Then, leave results in my hand. You know what I’ve already told you in my Word. It never returns to me without having accomplished the task for which I have sent it, through you.”

I love the line where the Lord finds Elijah hiding out in the cave and says, “What are you doing here, Elijah?” (1 Kings 19:13). Is perhaps the Lord asking you the same question? “What are you doing here?” Consider this. What are you doing focused on the negatives in your life? What are you doing fearful and trembling in a cave of your own choosing, perhaps your own making? The Lord let Elijah have a time out and then sent put Elijah back on his feet and sent him back out, assuring Elijah of his faithfulness and mercy. And the Lord does the same for you. He speaks to you still in the still small voice of the good news of Christ: “Remember, I’ve called you. I’ve put my name on you in Baptism. I’ve forgiven all your sins. Every single one. Even those you are ashamed to speak aloud. I know them. I forgive them.” The Lord feeds us, not with ravens, but with the feeding by which we receive the Bread of Life, the very same body and blood given and shed on the cross, is put into our mouths by our Lord. Good words put into our ears. Good water splashed on us. Good food given.

This message applies, of course, to all Christians when they face struggles and difficulties in life. But those who are not pastors, who are reading this, would you please make it a point of offering a word of encouragement to your pastor? Send him a hand written note. Tell him what his ministry means to you and your family. Assure your pastor you are praying for him, and then actually do it: pray for him. The Lord will use you to offer encouragement to your pastor.

Today we honor and commemorate St. Athanasius of Alexandria, the great champion of the orthodox teaching of Christ. Athanasius was born in Alexandria in Egypt in A.D. 295. He served as a church leader in a time of great controversy and ecclesiastical disagreements. At the Council of Nicaea in 325, he defended Christian orthodoxy against the proponents of the Arian heresy, which denied the full divinity of Jesus Christ. During his 45-year tenure as bishop of Alexandria, Athanasius wrote numerous works that defended the orthodox teaching. His enemies had him exiled five times; on two occasions he was almost murdered. Yet Athanasius remained steadfast and ended his days restored fully to his church responsibilities. The Athanasian Creed, though not composed by Athanasius, is named in his honor because it confesses the doctrinal orthodoxy he championed throughout his life. Source. For a more complete biographical article on Athanasius, read on. Read more…

There is no known portrait of Johann Walter. This is a page from his choir book, showing his setting of "Christ Jesus Lay in Death's Strong Bands," Luther's Easter hymn.

Johann Walter (1496-1570) began service at the age of 21 as a composer and bass singer in the court chapel of Frederick the Wise. In 1524, he published a collection of hymns arranged according to the church year. It was well received and served as the model for numerous subsequent hymnals. In addition to serving for 30 years as kantor (church musician) in the cities of Torgau and Dresden, he also assisted Martin Luther in the preparation of the Deutsche Messe (1526). Walter is remembered as the first Lutheran kantor and composer of church music.

We Pray

God of majesty, whom saints and angels delight to worship in heaven, we give You thanks that You provided music for Your Church through Johann Walter, kantor in the Church of the Reformation. Through music You give us joy on earth as we participate in the songs of heaven. Bring us to the fulfillment of that song that will be ours when we stand with all Your saints before Your unveiled glory; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

More Extensive Information about Kantor Walter

Johann Walther (1495-1570) is often referred to as the father of Lutheran Church music. It was Walther who laid the foundation upon which composers of later generations built the traditions of Lutheran music. A direct kinship exists between the music of later composers and that of Walther. This applies not only to the style, but also to the spirit of their music. A careful study of the compositions of these composers reveals the fact that their music is usually spiritual, rather than aesthetic. The music of these men was deeply religious. They frequently sought merely to present, not to interpret, the Evangelical message. This impersonal and objective mode of composition, as well as many other characteristics found in the music of Lutheran composers may be traced back directly to Walther.

Walther was the first cantor of the Evangelical Church. The cantorates of Germany played a most important part in the early development of Lutheran music. Walther’s office of cantor, and the influence that he exerted through this office was tremendous in scope and effect. Walther was also the first German composer to write a Passion. The importance of this accomplishment can easily be realized when one considers that men like Heinrich Schütz and Johann Sebastian Bach put their best efforts into their Passion settings.

Read more…

Anselm of Canterbury
Born in Italy in 1033, Anselm is most closely associated with England, where he served as Archbishop of Canterbury for many years. A brilliant scholar and writer, Anselm used his political skills with the British kings on behalf of the established Christian church, affirming that it is the leadership of the church and not the state which has the responsibility of establishing structure and maintaining order among the clergy. Anselm is especially remembered for his classic book, Why God Became Man, which taught that the reason for the incarnation was that Jesus, the Son of God, would suffer and die in place of sinners.

We pray:

Almighty God, You raised up Your servant Anselm as a devout and learned scholar to teach the Church to believe and confess in Your eternal nature, Your perfect justice, and Your saving mercy. Continue to provide Your Church in every age with saints who embody Your saving faith as they give us a reason for the hope that is in us; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

A Song of Anselm

Jesus, as a mother you gather your people to you:
you are gentle with us as a mother with her children;
Often you weep over our sins and our pride:
tenderly you draw us from hatred and judgement.
You comfort us in sorrow and bind up our wounds:
in sickness you nurse us,
and with pure milk you feed us.
Jesus, by your dying we are born to new life:
by your anguish and labour we come forth in joy.
Despair turns to hope through your sweet goodness:
through your gentleness we find comfort in fear.
Your warmth gives life to the dead:
your touch makes sinners righteous.
Lord Jesus, in your mercy heal us:
in your love and tenderness remake us.
In your compassion bring grace and forgiveness:
for the beauty of heaven may your love prepare us.

Today we remember and thank God for the faithful service of Rev. Dr. Johannes Bugenhagen. Here is a nice summary of Bugenhagen’s life and work, by Rev. Michael Zamzow.

A Short Synopsis of Bugenhagen’s Life
On April 20, 1558 Johannes Bugenhagen was born to eternal life. His earthly life began on June 24, 1485 in the Hanseatic city of Wollin in Pomerania. Bugenhagen’s father was a member of the town council and made sure that Johannes was given an especially good education. In 1502 he began his studies at the university in Greifswald where he came in contact with the growing Humanist movement, but did not pursue theological studies. In 1504 Bugenhagen was called to serve as a teacher and rector of the municipal Latin school in Treptow on the Rega. In the following year he was called serve simultaneously as lector (lecturer) for the canons of the Premonstratensian Abbey of Belbuk outside of the city. The abbot not only headed the abbey, but was the patron of the congregation and the school in Treptow. He was to give the canons an introductory course in Holy Scripture with an emphasis on Paul’s Pastoral Epistles and the Psalms. His reputation as a scholar grew and spread. In 1509 Bugenhagen was ordained a priest and began preaching (it is worth noting that his sermons in Wittenberg sometimes lasted three hours).

In 1517 Bugenhagen traveled throughout Pomerania gathering documents in order to write the first history of the Duchy of Pomerania. This enterprise was commissioned by Duke Bogislav X. Bugenhagen was thus connected with the past and then the future of his Pomeranian homeland.

In 1520 Bugenhagen comes to agree with Luther (after initial rejection of the reformer’s writings), being impressed especially by the Babylonian Captivity of the Church.

In 1521 Bugenhagen traveled to Wittenberg to study theology. While Luther was at the Diet at Worms, Melanchthon suggested that Bugenhagen fill in for the absent Reformer by lecturing on the Psalms. So began the career of Johannes Bugenhagen as a leader of the Lutheran Reformation.

In 1522, Bugenhagen married his wife, Walpurga.

With the help of Luther, Bugenhagen was called as Pastor of the city church (St. Mary’s) in Wittenberg in 1523. He thus became Luther’s confessor. About the same time he became involved in publishing Luther’s New Testament in Low German. His scholarship led to a paid appointment as a lecturer in exegesis at the Wittenberg University. Bugenhagen began his work on his later very influential Passion History at this time.

Bugenhagen is the first Lutheran theologian to take issue with Zwingli’s teachings on the Sacrament of the Altar with his Sendbrief wider den neuen Irrtum in 1525. In the meantime Bugenhagen had received calls from various Hanseatic cities to be their pastor. Bugenhagen also begins what became one of his great accomplishments, the organization of the Lutheran churches in Northern Germany and Scandinavia. He writes theological arguments for the introduction of the Reformation and then works out church orders which will shape church structure and practice for centuries.

Bugenhagen always remained the pastor at heart. When the plague hit Wittenberg in 1527, the university and scholars fled the city. Luther and Bugenhagen remained to minister to the flock. After years of lecturing, Bugenhagen was given a doctorate in theology in 1533. The following year he works on publishing the entire Bible in Low German. In the meantime, a grassroots Reformation had been developing in Bugenhagen’s homeland, Pomerania. Just as he was made a professor at the university in Wittenberg in 1535, the request came from Pomerania for a church order for the duchy and a visitation or inspection tour. Although he was offered the office of bishop of Pomerania, he remained pastor and professor in Wittenberg.

From 1537 to 1539, Bugenhagen undertook the task of reforming the church in the realm of Christian III of Denmark which included Schleswig-Holstein and Norway at the time.

During the Smalcald war, Bugenhagen remained in Wittenberg while others fled. He even continued to preach during the occupation of the city by imperial troops in 1547.

In 1558 Bugenhagen died and was buried in the City Church in Wittenberg.

Bugenhagen’s Significance
There are several areas in which Bugenhagen still shapes the life of the Lutheran Church. Bugenhagen chose a harp as his seal because of his love of music. Our Lutheran liturgies still contain some of the music he wrote for the divine service.

The Lutheran understanding of the Lord’s Supper and the accompanying piety are due to a great part to the efforts and influence of Dr. Pomeranus. He recognized the danger in Zwingli’s teaching and sounded the warning trumpet. It has been shown that it was pastors who were taught and trained by Bugenhagen who took up the struggle against the Crypto-Calvinists. While it is disputed that Bugenhagen was himself a Premonstratensian (Norbertine, for us Northeast Wisconsin types) canon. His close association with the order is, however, evident. This background would account for his liturgical interests. His preservation of traditional vestments and practices at Wittenberg scandalized Martin Bucer during the discussions which led to the Wittenberg Concord which was incorporated into the FC. His alertness to the dangers of Sacramentarianism might also be traced back to Premonstratensian sensibilities since Norbert of Xanten took on Tanchelm in Antwerp.

The organization and spread of the Reformation among the North German cities and principalities as well as in Scandinavia was aided by several gifts which Bugenhagen brought to the task. Being the son of a Hanseatic merchant gave him insight into the independent-mindedness of the Low German culture which prevailed around the Baltic Sea. It is that same culture which gave rise to what we know as Anglo-Saxon law. It took a skilled theologian to convince learned bourgeois leaders of the veracity of the Lutheran teaching on justification. It also took someone who spoke the lingua franca of the Baltic: Mittelniederdeutsch (Middle Low German). Mittelniederdeutsch was the language of contracts not only in Northern Germany, but throughout Scandinavia and even into Russia and within some quarters of London. The common Gothic syntax and grammar made it the koine of the region.

It was the heart of a pastor who heard the confessions of Luther, of nobles, of peasants, and servant girls. It was the heart of a pastor which would not falter before pestilence or war. While we might not want to emulate three-hour sermons, Bugenhagen’s attention to Holy Writ, the liturgy, music, and especially to the Sacrament of the Altar should serve to inspire 21st century Lutheran pastors to faithfulness in preaching and careful administration of the Sacraments.

Note: For a very large version of this painting, click on the image.

Today we commemorate Lucas Cranach and Albrecht Dürer, artists. Here are portraits of them, the Dürer portait is a self-portrait, as is, perhaps, the Cranach portrait.

Lucas Cranach, at age 77

Albrecht Dürer, age 29

In honor of this day and their memory, here is a presentation, and explanation of, what I regard to be the finest example of the uniquely Lutheran art that resulted from the great Gospel rediscovery in the Sixteenth Century, and appropriately, what a magnificent painting to meditate on and ponder as we move toward Holy Week. Enjoy, and God bless!

Lucas Cranach the Younger finished the painting in 1555, and even after 450 years, there is a powerful luminous warmth to it that draws you in, causing you to ponder and meditate on the image it presents. The painting still stands where it was originally placed, over the altar of the St. Peter and Paul Church in Weimar, Germany. The placement of this painting over the altar is purposeful, for the Lutheran Reformation, far from casting aside the Lord’s Supper as central to the worship of the Church, restored it to its proper place as the gift from Christ that it is. Communicants coming forward to receive the Supper, would have this painting before them, so large there was no chance of missing its every detail, details which proclaim and declare the peace, comfort, joy and power of the good news of Jesus Christ, and the love of God in Christ for all humanity.

To this day, the painting that stands over the altar at the St. Peter and Paul Church in Weimar, Germany, glows with a radiance that takes the viewer’s breath away. It is the most remarkable example of the uniquely Lutheran use of altar paintings to confess the Gospel rediscovery in the Sixteenth Century Reformation. Here is a good explanation of it and its meaning.

“A picture is worth a thousand words.” This is certainly true of the centre panel of the altar painting in the church of Sts Peters and Paul, Weimar, Germany. It was begun by Lucas Cranach (1472-1553) and was completed by his son, also of the same name, in 1555. (To distinguish them, they are called Lucas Cranach the Elder and Lucas Cranach the Younger.)

The heart of the 16^th century Reformation and indeed of the Christian faith, is the doctrine of justification by faith alone in Christ. This is how Luther expresses it in part 2 of the Smalcald Articles.

“The first and chief article is this, that Jesus Christ, our God and Lord, “was put to death for our trespasses and raised again for our justification” (Rom 4:25). He alone is “the Lamb of God, who takes away the sin of the world” (John 1:29). “God has laid upon him the iniquities of us all” (Isa.53:6). Moreover, “all have sinned,” and “they are justified by his grace as a gift, through the redemption which is in Christ Jesus, by his blood” (Rom. 3:23-25).

Inasmuch as this must be believed and cannot be obtained or apprehended by any work, law, or merit, it is clear and certain that such faith alone justifies us, as St Paul says in Romans 3, “For we hold that a man is justified by faith apart from works of law” (Rom. 3:28), and again, “that he [God] himself is righteous and that he justifies him who has faith in Jesus” (Rom. 3:26).

If the doctrine of justification is to be properly taught, law and gospel must be properly distinguished. The Formula of Concord of 1577 says (Article 5),

“We must … observe this distinction with particular diligence lest we confuse the two doctrines and change the Gospel into law. This would darken the merit of Christ and rob disturbed consciences of the comfort which they would otherwise have in the holy Gospel …”

That Lucas Cranach clearly understood the central teaching of the Lutheran reformation and the proper distinction between Law and Gospel is illustrated by his altar painting at Weimar.

In the centre background, Moses is shown teaching the ten commandments to the Old Testament prophets. They are standing on a circle of barren path, along with a figure representative of all human beings who are under the law’s condemnation. Man is shown here being chased into the fires of hell by death (pictured as a skeleton holding a spear) and the devil (in the form of a monster wielding a club). The prophets taught, as did Moses, “Cursed be anyone who does not confirm the words of this law by doing them” (Deut. 27:26 ESV, compare Jer. 11:13). Yet it’s not only our actual sins that condemn us, but also the prior sin that we inherit from our parents (original sin). To quote the Smalcald Articles once again,

“Here we must confess what St Paul says in Rom. 5:12, namely, that sin had its origin in one man, Adam, through whose disobedience all men were made sinners and became subject to death and the devil. … The fruits of this sin are all the subsequent evil deeds which are forbidden in the Ten Commandments …”

The good news is that God in mercy and compassion saves all who put their trust in His Son. When the people of Israel in the wilderness sinned and were bitten by snakes, God provided a way of escape that prefigured His Son’s death on a cross. All the Israelites had to do to be saved was look at the snake mounted on a pole (Num. 21:4-9). In Cranach’s painting, this is shown in the background on the painting’s left.

Directly in front, Martin Luther is standing with open Bible in hand. His feet and hands are positioned like those of Moses. His message, however, is one of gospel, not law. On his face is a look of steadfastness and serene confidence. He stands on lush grass in which flowers grow, unlike the bare, stony ground on which Moses stands. Of three passages written in German on the open Bible, the third one reads, “Just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up, so that all [who believe] in [him may have eternal life]” (Jn 3:14).

Dominating the painting is Christ on a cross. The amazing message of the Gospel is that by his death, Christ takes away the world’s sin. The message written in Latin on the transparent banner held by the lamb in the centre foreground declares that Jesus is “the Lamb of God who takes away the sin of the world” (Jn 1:29). His outstretched arms and generous loincloth are also reminders that He is the world’s Saviour. This was John the Baptist’s message, and John is shown standing underneath the crucified Christ on His left side. With right hand pointing up at Christ on the cross and left hand pointing at the lamb, John is shown proclaiming the meaning of Jesus’ death to Lucas Cranach, the painter. Cranach represents all who believe. A stream of blood from Christ’s pierced side splashes on to this head. It is as the first verse on Luther’s Bible says, “The blood of Jesus Christ purifies us from all sin” (1 Jn 1:7). Therefore like Luther, Cranach also stands confidently.

There is another verse on the open Bible, to which Luther’s finger points directly. It reads, “Therefore let us approach the seat of grace with joyousness, so that we may receive mercy within and find grace in the time when help is needed” (Heb. 4:16). Such approach is possible because Jesus is our victorious high priest. Having paid for sin, He has defeated death and the devil and now lives to intercede for us. Jesus is shown on the painting’s right as the risen One, youthful and full of life, standing on death and the devil, with the staff of his victory flag pushed in the monster’s throat. His gold-edged cloak flows toward the lamb’s banner and the cross. As a result it’s actually both banner and cloak that bear the words, “the lamb of God who takes away the sin of the world”.

“Believe in God; believe also in me,” the Lord says (Jn 14:1). From this painting His eyes meet ours, inviting us to believe in Him. The other set of eyes that meet ours belong to Cranach, the painter. His feet face in the direction of Christ. But he has turned from his adoration of Christ to look at us also, inviting us to believe and be saved along with him.

Article 4 of the Augsburg Confession expresses the heart of Lutheran teaching this way:

“[W]e receive forgiveness of sin and become righteous before God by grace, for Christ’s sake, through faith, when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us.”

“For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). This, in summary, is the message of the Lutheran reformation and of its foremost artists, Lucas Cranach the Elder and the Younger.

–Pastor David Buck, edited by PTM

As an Irishman, on my father’s side, I’m very pleased to celebrate Saint Patrick’s day as the day to honor the one who was instrumental in bringing the Gospel to my ancestoral people and home. Here from “Crosstalk.com” is the real story of Saint Patrick:

If you ask people who Saint Patrick was, you’re likely to hear that he was an Irishman who chased the snakes out of Ireland. It may surprise you to learn that the real Saint Patrick was not actually Irish-yet his robust faith changed the Emerald Isle forever. Patrick was born in Roman Britain to a middle-class family in about A.D. 390. When Patrick was a teenager, marauding Irish raiders attacked his home. Patrick was captured, taken to Ireland, and sold to an Irish king, who put him to work as a shepherd. In his excellent book, How the Irish Saved Civilization, Thomas Cahill describes the life Patrick lived. Cahill writes, “The work of such slave-shepherds was bitterly isolated, months at a time spent alone in the hills.” Patrick had been raised in a Christian home, but he didn’t really believe in God. But now-hungry, lonely, frightened, and bitterly cold-Patrick began seeking out a relationship with his heavenly Father. As he wrote in his Confessions, “I would pray constantly during the daylight hours” and “the love of God . . . surrounded me more and more.” Six years after his capture, God spoke to Patrick in a dream, saying, “Your hungers are rewarded. You are going home. Look-your ship is ready.” What a startling command! If he obeyed, Patrick would become a fugitive slave, constantly in danger of capture and punishment. But he did obey-and God protected him. The young slave walked nearly two hundred miles to the Irish coast. There he boarded a waiting ship and traveled back to Britain and his family. But, as you might expect, Patrick was a different person now, and the restless young man could not settle back into his old life. Eventually, Patrick recognized that God was calling him to enter a monastery. In time, he was ordained as a priest, then as a bishop. Finally-thirty years after God had led Patrick away from Ireland-He called him back to the Emerald Isle as a missionary. The Irish of the fifth century were a pagan, violent, and barbaric people. Human sacrifice was commonplace. Patrick understood the danger and wrote: “I am ready to be murdered, betrayed, enslaved-whatever may come my way.” Cahill notes that Patrick’s love for the Irish “shines through his writings . . . He [worried] constantly for his people, not just for their spiritual but for their physical welfare.” Through Patrick, God converted thousands. Cahill writes, “Only this former slave had the right instincts to impart to the Irish a New Story, one that made sense of all their old stories and brought them a peace they had never known before.” Because of Patrick, a warrior people “lay down the swords of battle, flung away the knives of sacrifice, and cast away the chains of slavery.” As it is with many Christian holidays, Saint Patrick’s Day has lost much of its original meaning. Instead of settling for parades, cardboard leprechauns, and “the wearing of the green,” we ought to recover our Christian heritage, celebrate the great evangelist, and teach our kids about this Christian hero. Saint Patrick didn’t chase the snakes out of Ireland, as many believe. Instead, the Lord used him to bring into Ireland a sturdy faith in the one true God-and to forever transform the Irish people.

St. Patrick’s Breastplate

I bind unto myself today
The strong Name of the Trinity,
By invocation of the same
The Three in One and One in Three.

I bind this today to me forever
By power of faith, Christ’s incarnation;
His baptism in Jordan river,
His death on Cross for my salvation;
His bursting from the spicèd tomb,
His riding up the heavenly way,
His coming at the day of doom
I bind unto myself today.

I bind unto myself the power
Of the great love of cherubim;
The sweet ‘Well done’ in judgment hour,
The service of the seraphim,
Confessors’ faith, Apostles’ word,
The Patriarchs’ prayers, the prophets’ scrolls,
All good deeds done unto the Lord
And purity of virgin souls.

I bind unto myself today
The virtues of the star lit heaven,
The glorious sun’s life giving ray,
The whiteness of the moon at even,
The flashing of the lightning free,
The whirling wind’s tempestuous shocks,
The stable earth, the deep salt sea
Around the old eternal rocks.

I bind unto myself today
The power of God to hold and lead,
His eye to watch, His might to stay,
His ear to hearken to my need.
The wisdom of my God to teach,
His hand to guide, His shield to ward;
The word of God to give me speech,
His heavenly host to be my guard.

Against the demon snares of sin,
The vice that gives temptation force,
The natural lusts that war within,
The hostile men that mar my course;
Or few or many, far or nigh,
In every place and in all hours,
Against their fierce hostility
I bind to me these holy powers.

Against all Satan’s spells and wiles,
Against false words of heresy,
Against the knowledge that defiles,
Against the heart’s idolatry,
Against the wizard’s evil craft,
Against the death wound and the burning,
The choking wave, the poisoned shaft,
Protect me, Christ, till Thy returning.

Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.

I bind unto myself the Name,
The strong Name of the Trinity,
By invocation of the same,
The Three in One and One in Three.

By Whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
Salvation is of Christ the Lord
(public domain)