They don’t often let me dabble directly with inDesign files around here, which is a good thing. There are so many gizmos to play with in the software I can really end up totally messing up a formatted document. But, there are exceptions.
We are working on a project around here for a special mailing and part of it is creating an offprint from Concordia: The Lutheran Confessions, the entire Augsburg Confession, with a few of the supplemental materials in the book. It’s looking great.
Back in the day, I was pretty handy with Quark Xpress. But that day has long come and gone and time has moved on and thankfully desktop publishing software has moved on. inDesign with inCopy is our software of choice around here for our various editorial and publishing workflows and it’s an amazing piece of software. If I tried to tinker around with all the settings it would be amazingly fun, but incredibly ugly at the end of the day. Thank goodness for professional designers who actually know how to use all this software very well!
Here is a screen snapshot of my Mac desktop with a double page spread open of the files. You can click on the image below a couple times to get the “supersized” version.
Oh, by the way, when I edit in either inDesign or inCopy I must use a distinct color to highlight any changes I make. I chose…Gunmetal.
The other day a person asked me about audio recordings of Luther’s Small Catechism. After reviewing what Concordia Publishing House offers, I thought you might like to read through the offerings, which are, if I do say so myself, quite impressive indeed. We have something for everyone and every situation. I surveyed quickly our catechism resources and this list is just some of what we offer.
Here is a great professionally done recording, with plenty of pauses and track markers to facilitate replaying and memorization.
Or, you can buy this same professional recording on CDs, in packs of ten.
Or, you can purchase a professional recording of the SC that contains the entire Small Catechism text and ALL of Luther’s Catechism hymns! For download via iTunes. For only $9.99.
Or, you can have the entire Small Catechism set to song, produced by Phil Magness. We also have a printed songbook and piano accompanist book.
Here is the iTunes version of the Magness project.
The Small Catechism along with the text of the entire BOC (the Concordia Edition) and many other resources, including great PowerPoint graphs and helps, along with other tools for teaching the Faith are available for a modest annual subscription in our online Confirmation Builder web based resource, that offers Catechists online record keeping, test giving, test recording, student progress tracking, etc.
We have the Small Catechism integrated into multiple confirmation/catechetical teaching tools for various ages and styles of learning.
My First Catechism We also have for My First Catechism an activity book and Answer Key.
Living in Christ, a more traditional/classic approach. Living in Christ is available with a student workbooks and teacher’s guide as well.
The catechism is available in packs of twelve for $5.00.
And we have many more resources to help people use, teach, learn, pray and live the Catechism. We offer a full program of confirmation instruction, designed to facilitate confirmation instruction in the Lutheran Day School. We offer resources that would work well for any application in a congregation without a Lutheran day school, or for use by Lutheran homeschoolers, etc.
I’d be happy to offer more suggestions. Please feel free to contact me at firstname.lastname@example.org and I’d be happy to explain everything we offer by way of Catechism resources, for those who learn and those who teach.
The study of how traditions developed surrounding the Church Year is fascinating. This Sunday in Lent is traditionally known as “Laetare” Sunday. Here’s an explanation of how this came to be called the Sunday of Joy, in the middle of Lent. The traditional/classic vestments worn by Lutheran pastors on this Sunday include a beautiful “rose” or “pink” colored chausable. It ain’t my cup of tea, but as my more liturgically attuned friends tell me, real men do wear pink on Laetare Sunday!
The fourth, or middle, Sunday of Lent, so called from the first words of the Introit at the Divine Service, “Laetare Jerusalem” — “Rejoice, O Jerusalem”. During the first six or seven centuries the season of Lent commenced on the Sunday following Quinquagesima, and thus comprised only thirty-six fasting days. To these were afterwards added the four days preceding the first Sunday, in order to make up the forty days’ fast, and one of the earliest liturgical notices of these extra days occurs in the special Gospels assigned to them in a Toulon manuscript of 714. Strictly speaking, the Thursday before Laetare Sunday is the middle day of Lent, and it was at one time observed as such, but afterwards the special signs of joy permitted on this day, intended to encourage the faithful in their course through the season of penance, were transferred to the Sunday following. They consist of (like those of Gaudete Sunday in Advent) in the use of flowers on the altar, and of the organ at the Divine Service and Vespers; rose-coloured vestments also allowed instead of purple, and the deacon and subdeacon wear dalmatics, instead of folded chasubles as on the other Sundays of Lent. The contrast between Laetare and the other Sundays is thus emphasized, and is emblematical of the joys of this life, restrained rejoicing mingled with a certain amount of sadness. The station at Rome was on this day made at the church of S. Croce in Gerusalemme, one of the seven chief basilicas.
Here’s an interesting factoid for you Reformation history buffs. On Laetare Sunday the Golden Rose, sent by the popes to Catholic sovereigns, used to be blessed at this time, and for this reason the day was sometimes called “Dominicade Rosa”. Recall, if you will, the Pope gave one to Elector Frederick the Wise as a way to curry favor with him and seek from him the extradition of Martin Luther to lands where he could be tried, and undoubtedly burned at the stake.
Other names applied to Laetare Sunday were Refreshment Sunday, or the Sunday of the Five Loaves, from a miracle recorded in the Gospel; Mid-Lent, mi-carême, or mediana; and Mothering Sunday, in allusion to the Epistle, which indicates our right to be called the sons of God as the source of all our joy, and also because formerly the faithful used to make their offerings in the cathedral or mother-church on this day. This latter name is still kept up in some remote parts of England, though the reason for it has ceased to exist.
The Appointed Scripture Readings for Laetare
Rejoice with Jerusalem, and be | glad with her,*
all you who | love her;
that you may feed and be | satisfied*
with the consolation of her | bosom. (Isaiah 66:10-11)Psalm:
I was glad when they | said to me,*
“Let us go into the house | of the LORD.”
Our feet have been | standing*
within your gates, O Je- | rusalem!
Pray for the peace of Je- | rusalem:*
“May they prosper who | love you.”
For the sake of my brethren and companions, I will | now say,*
“Peace be with- | in you.” Psalm 122:1-2, 6, 8
or Isaiah 49:8–13
or Acts 2:41–47
The Lord Feeds His People
The Lord provided bread from heaven for His people in the wilderness (Ex. 16:2–21). Now He who is Himself the living bread from heaven miraculously provides bread for the five thousand (John 6:1–15). This takes place near the time of the Passover, after a great multitude had followed Jesus across the sea, and when He went up on a mountain. Seen in this way, Jesus is our new and greater Moses, who releases us from the bondage of Mount Sinai and makes us free children of the promise (Gal. 4:21–31). Five loaves become twelve baskets—that is, the five books of Moses find their goal and fulfillment in Christ, whose people continue steadfastly in the doctrine and fellowship of the twelve apostles, and in the breaking and receiving of the bread of life, which is the body of Christ together with His precious blood, and in the prayers (Acts 2:41–47). So it is that God’s people “shall not hunger or thirst” (Is. 49:8–13). For He abundantly provides for us in both body and soul.
Collect for Laetare
Almighty God, our heavenly Father, Your mercies are new every morning; and though we deserve only punishment, You receive us as Your children and provide for all our needs of body and soul. Grant that we may heartily acknowledge Your merciful goodness, give thanks for all Your benefits, and serve You in willing obedience; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.
Luther on the Appointed Gospel for the Day, from his Church Postil sermon notes
|A sermon by Martin Luther from his Church Postil[The following sermon is taken from volume II:166-172 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in English by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The original title of this sermon appears below. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.]The Feeding of the 5000Page 167 —————————I. THE FEEDING OF THE FIVE THOUSAND.
I. In today’s Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God’s Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves.
2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the
Page 168 —————————
pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6, 26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God’s creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created.
3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34, 11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1, 53.
4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God’s will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of
Page 169 —————————
miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow.
II. THE ALLEGORICAL INTERPRETATION.
5. That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance.
6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40, 6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.
7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3, 8, in that he counted his former righteousness to be filth and even a hindrance. Only com-
Page 170 —————————
mon and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ’s signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.
8. The five loaves signify the outward, natural word formed by the voice and understood by man’s senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25, 1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3, 2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ’s works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23, 10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom.
9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise
Page 171 —————————
to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance.
10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses’ books); as John 21,25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ.
11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God’s Word is and how doctrines do not help the least without God’s Word.
12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and
Page 172 —————————
presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.
13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6, 34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.
Source for details on the development of Laetare Sunday.
I thought it was time to pull out the old “Communication of Attributes” chart, or as Professor Kurt Marquart liked to call it, the “fishbone chart,” that he liked to use to help us work our way through the absolutely profound presentation on the Communication of Attributes in the second volume of Francis Pieper’s Christian Dogmatics.
I prepared the attached chart, based on his lectures, during the class on Christology I took with him and he liked it so much he kept asking me for copies through the years to share with him. I’m glad it has been helpful.
So, in the solemn season of Lent, when our hearts are drawn to meditate and ponder on the suffering and death of the God-man, Jesus Christ, I offer this as a little gift to you. You may download the PDF version, or just click on the image below and do a “save as” of it on your computer. PDF version: Communication-of-Attributes
Do you have a manuscript of a professional or academic nature that you’d like to get published? Consider submitting it to our peer review process!
The peer review process is suited for smaller projects (e.g., a single book) by an individual author or a small team. It is similar to the peer reviewed process or “refereed” process used to publish professional or academic journals. It is especially well suited for producing a textbook from an existing manuscript.
When asked to describe his experience with this process, one of our authors, Dr. Andrew Steinmann, said:
“The peer review process for CPH academic publications is a flexible, responsive and very helpful procedure for prospective authors wishing to bring a well-polished study to completion and publication. The process is designed to be transparent in its operation and an aid to improving the final manuscript for publication. . . . I would recommend that scholars and others who have important research or similar work to share with the church and world consider publishing with CPH through the peer reviewed process.”
To find out more about this process and how to submit a proposal, visit our website: http://www.cph.org/peerreview
The following books were published through the peer review process:
We have a great little pamphlet of a sermon Luther preached on how properly to think about and meditate on the passion of Christ. It is on sale now for only 25 cents a copy, in packs of ten. I’d encourage you to consider buying a good quantity of these to share with your congregation, friends, etc.
Just so there is no confusion. You may order a pack of ten copies. That ten-pack is on sale for $2.50, making each individual copy 25¢ each.
This tract is taken from Martin Luther’s writing “A Sermon Concerning Meditation on the Holy Sufferings of Christ”.
Wrong Ways to Meditate on Christ’s Passion
The Right Way to Think about Christ’s Passion
The Comfort of Christ’s Suffering
On April 5, 1519, Martin Luther sent a copy of his essay titled “A Sermon Concerning Meditation on the Holy Sufferings of Christ” to his friend George Spalatin. Within five years it had been published in 24 editions. It was enormously popular. It was translated into Latin in 1521. Later, when Luther put together helps and sermons for preachers, it was included as the sermon for Good Friday in the Church Postil of 1525.
This translation is based on the English translation that appeared in a 1906 collection of Luther’s writings titled Lutherans in All Lands. An alternate translation may be found in the American edition of Luther’s Works, Volume 42.
Why and How to Use the Treasury of Daily Prayer
by Pastor Mark Surburg,
from his blog site
Matthew Carver has provided yet another beautiful old communion hymn, I’ll post the hymn first, then his notes about it, quite fascinating! Be sure to subscribe to his blog site to receive these gems directly.
O JESUS, how contented,
How rich Thou makest me!
That Thou hast here consented
To be so lowly-tented
That I might dwell with Thee.
2. Thou Blessing without measure,
Thou bringest naught but good:
Now every goodly pleasure
Is made my endless treasure,
My soul’s availing flood.
3. Though many griefs oppress me
While in this body bent,
The hardships that distress me
Must all be made to bless me
Since God His Son has sent.
4. All doubts about salvation
Are hereby chased away!
I know my future station
Is heaven’s sweet elation
With Jesus as my Stay.
5. O Son of God, I bless Thee
Thou Lifeblood of my heart:
Wherein I’ll keep and dress Thee,
With kiss of faith caress Thee,
And ne’er from Thee depart.
6. O Jesus, Source of gladness,
Thou Child of man most fair,
Thou art my Hope in sadness;
Thou wilt o’er worldly madness
Grant worlds without compare.
7. There with all admiration
Upon Thy face I’ll gaze;
Here faint is my confession,
Yet there with jubilation
Thee, Jesus, I will praise.
8. Lo, here my quest is finished,
I’ve found whom I adore!
Dark hours of woe are banished
And with them all is vanished
That caused me grief before.
9. No sorrow hath my dwelling,
Where Christ my soul adorns,
In gladness beyond telling,
All countries else excelling,—
A rosebed free from thorns.
10. To Jesus clinging ever,
I will not from Him go.
His comforts most I favor,
His treasures all I savor
Who Manna doth bestow.
11. My Jesus cannot grieve me,
Cannot His bride detest,
No might can make Him leave me,
Nor from His love deceive me—
Who looks to Him is blest.
Translation © 2013 Matthew Carver.
For the full size version, click on the picture a couple of times….feel free to copy/paste and share around.
Summary: Jesus Overcomes the Strong Man
Jeremiah was charged with speaking evil when he spoke the Word of the Lord (Jer. 26:1–15). So also, Jesus is accused of doing evil when in fact He is doing good. He casts out a demon from a mute man so that he is able to speak (Luke 11:14–28). But some said Jesus did this by the power of Beelzebub, Satan. Like Pharaoh of old, their hearts were hard (Ex. 8:16–24). They did not recognize the finger of God, the power of the Holy Spirit at work in and through Jesus. Jesus is the Stronger Man who overcomes the strong man. He takes the devil’s armor of sin and death and destroys it from the inside out by the holy cross. He exorcizes and frees us by water and the Word. We were once darkness, but now we are light in Christ the Lord (Eph. 5:1–9). As children of light, our tongues are loosed to give thanks to Him who saved us.
Luther on The Gospel Reading for Oculi
This is a beautiful Gospel from which we learn many different things, and in which nearly everything is set forth as to what Christ, his kingdom and his Gospel are: what they accomplish and how they fare in the world. In the first place, like all the Gospels this one teaches us faith and love; for it presents Christ to us as a most loving Savior and Helper in every need and tells us that he who believes this is saved. For we see here that Christ had nothing to do with people who were healthy, but with a poor man who was greatly afflicted with many ills. He was blind, as Matthew says; also dumb and possessed with a demon, as Luke tells us here. Now all mutes are also deaf, so that in the Greek language deaf and dumb are one word. By this act Christ draws us to himself, leads us to look to him for every blessing, and to go to him in every time of need. He does this that we also, according to the nature of love, should do unto others as he does unto us. This is the universal and the most precious doctrine of this Gospel and of all the Gospels throughout the church year. This poor man, however, did not come to Christ without the Word; for those who brought him to Christ must have heard his love preached and were moved thereby to trust in him. We learn therefore that faith comes through the Word Source
A great hymn translated by Matthew Carver.
Come In and Fill My Soul, Sweet Guest
Communion hymn “Erschein, o süßer Seelengast”
(Benjamin Prätorius, ca. 1668), as found in Burg’s hymnal
COME IN, and fill my soul, sweet Guest,
With gladness like no other,
Come, Thou my soft Repose and Rest,
Come, true and heav’nly Brother!
And oh, how kind Thy coming here,
Beneath a sinner’s roof to peer,
A fainting soul to visit!
2. My heart, how is it filled with bliss
When I behold this wonder,
That stirs me, more than even this
Thy saving work to ponder!
Thy blood and body when I take,
Then myriad joys within me wake—
A foretaste of life yonder.
3. How good Thou art, O wondrous God,
To spirits mourning sadly;
Thou wilt not let them feel the prod
Of those who scorn them madly.
Thy rich defense is here at hand,
Defying fiend and wicked band
That e’er would dare to cross it.
4. Good Shepherd, here Thou feed’st me well,
Thy wholesome water sates me;
Thy gracious hands both hunger quell
And chase the foe that hates me;
And wilt Thou even give me Thee?
What earthly treasure can there be
To pay for such affections?
5. Sweet Jesu! have my thanks in full!
Thou Master art of healing,
Thy cure avails where sick my soul
With Adam’s wound lies reeling.
Lord Christ, my thanks, my thanks again!
Thou art my Good Samaritan,
My soul and body’s Savior.
6. Thy word is sure, Thy promise true,
Thy heart will never waver;
Our ev’ry wound Thou dost endue
With ointment of Thy favor;
As Thou hast sworn, Lord, I attest,
More as a king Thy wretched guest
Thou here hast fed and tended.
7. When pangs of mortal hunger loom,
When heart and soul must languish,
Then come, My Bread of heaven, come,
With joys to chase my anguish;
Thy precious blood within the Meal
In dying grant me life and weal,
And lest I fail, sustain me.
8. O God, how glorious, holy, high,
And great Thy name is ever!
How holy is Thy majesty,
How base my best endeavor!
A worthless seed, I sup, and Thou,
Lord Christ, art knitted to me now,
And must Thy member cherish.
Translation © 2013 Matthew Carver.
1. Erschein, o süßer Seelengast,
daß ich mich hoch erfreue;
komm an, du meine Ruh und Rast;
wie groß ist deine Treue,
daß du zur Seele, die so schwach,
hier unter eines Sünders Dach
so brüderlich einkehrest!
2. Groß Herzenslust hab ich daran,
wenn ich dein Wunder merke;
doch mehr an dem, was du gethan
in dem Erlösungs-Werke:
wenn mich dein Leib und Blut erquickt,
sobald mein Geist viel Lust erblickt
mit Vorschmack jenes Lebens.
3. Wie gnädig bist du, Wunder-Gott,
der hochbetrübten Seelen;
du lässest sie ja nicht mit Spott
von stolzen Feinden quälen;
dein teurer Schutz mir steht bereit,
zu Trotz des Feindes Grausamkeit,
Trotz! wer es nicht kann lassen.
4. Wohl weidest du mich, treuer Hirt,
zeigst mir gesundes Wasser;
du tränkst mich, als ein treuer Wirt,
treibst ab den bösen Hasser,
und gibst dich selbst zu eigen mir:
was opfre ich dir denn dafür,
für diese Liebestaten?
5. Nun habe, süßer Jesu, Dank,
du hast mich wohl verbunden;
du stärkst mich, wenn ich liege krank
an alten Adams Wunden.
Ich danke dir, daß du, Herr Christ,
mein treuer Samariter bist,
willst Leib und Seele helfen.
6. Du hältest die Verheißung fest,
und meinst es gut von Herzen,
die treulich du geschehen läßst
Öl geußst du in die Schmerzen;
denn wie du, Herr, verheißen hast,
so hast du deinen armen Gast
jetzt königlich verpfleget.
7. Trifft mich der Seelen Hungersnot,
muß ich mein Herz abmatten;
so komme du, mein Himmelsbrot,
erfreulich mir zu statten;
dein teures Blut im Abendmahl
erfrische mich in Todesqual,
damit ich nicht verschmachte.
8. Wie herrlich, heilig, groß und hehr
ist, großer Gott, dein Name,
Wie heilig ist dein Ruhm und Ehr,
ich bin ein böser Same;
Jedoch, weil du mit mir, Herr Christ,
im Abendmahl vereinigt bist,
kannst du dein Glied nicht hassen.
Another great communion hymn from Matthew Carver.
Once again, let’s notice how profound the theology of Holy Communion is in this hymn. Would that all Lutherans today would cherish and adore the Sacrament in this manner!
Here is my translation of “Mein Herze, schicke dich” (Zach. Herrmann, †1716), a Communion hymn, as found in Burg’s Hymnal, where it has the title “Ermunterung zum heiligen Abendmahle” [Exhortation to the Holy Supper]. Burg appoints a “proper” melody. In lieu of which, no melody being found so named, and with indebted gratitude to the kindness of Dr. Joseph Herl, I provide some versions of the melody for “Mein Jesu, der du dich” (Anon., Greifswald, 1694), as it appeared originally (with repetitions) in triple meter, and later, with embellishments but without repetitions, in Freylinghausen’s hymnal, and finally, simplified again, in J. B. König’s chorale-book with duple meter (my preferred being this last). These melodies, I think, should be transposed down a step or two for modern usage. Finally, I add another tune, “Du wahres Gottes Lamm,” the merits of which are perhaps restricted to its having the right meter and its bearing a title a little similar to the first line of stanza 4.
MY HEART, cast off thy fears!
For Jesus now appears
With many ͜a treasure,
Here in this holy place
To feed Thee with His grace
At His good pleasure.
2. His body and His blood,
The soul’s surpassing good,
To thee are given,
That in the strength they give
Thou mightest ever live
With Christ in heaven.
3. Oh, what a precious pledge
For thy great privilege
God doth provide thee!
Here is thy breach made whole,
Here comfort fills thy soul
And theirs beside thee.
4. The priceless Lamb of God
That poured His holy blood
That fatal morrow
Here under bread and wine
Is made our Meal divine
To still our sorrow.
5. O sweet, celestial Cure,
O living Wine and pure,
Repast of spirits:
How eagerly in grief
I taste of Thy relief,
Thy quick’ning merits!
6. O Jesus, Son of God,
Free Off’ring shed abroad,
Fair Seat of mercy:
In Thee the needful thing
I find, release to bring
From sins that curse me.
7. Thou art Salvation whole,
Best Portion for my soul,
To keep me morn and eve
Till lower worlds I leave
And gain the upper.
8. My Jesus, dwell in me,
That I may dwell in Thee
And be united,
And, from sin’s bondage loosed,
Be in Thy body fused
A limb delighted.
9. When stung by sin and qualm,
I pray Thee grant this Balm
Before life’s closure
To flood my heart, that I
May close mine eyes and die
With calm composure.
Translation © 2013 Matthew Carver.
1. Mein Herze, schicke dich,
denn Jesus zeiget sich
mit seinen Schätzen
im schönen Kirchensaal,
mit seinem Abendmahl
dich zu ergötzen.
2. Des Herren Leib und Blut,
der Seelen höchstes Gut
wird dir gegeben,
daß du durch deren Kraft
in Christi Eigenschaft
sollst ewig leben.
3. O, welch ein teures Pfand
Reicht dir des Höchsten Hand
zu deinem Besten!
Hier wird der Seele wohl,
hier hast du Trostes voll
mit andern Gästen.
4. Das werte Gottes-Lamm,
das an dem Kreuzesstamm
sein Blut vergossen,
wird unter Brot und Wein,
zur Stillung unsrer Pein,
von uns genossen.
5. O süße Himmelskost,
O reiner Lebensmost,
wie gerne schmeck ich dich,
O wie erquickst du mich,
in meinem Leide
6. O Jesu, Gottes Sohn,
du schöner Gnadentron,
in dir ist mir bereit,
was ich zur Seligkeit
7. Du bist mir lauter Heil,
mein allerliebstes Teil,
die meine Seel erhält,
wenn ich aus dieser Welt
gen Himmel reise.
8. Mein Jesu, bleib in mir,
damit auch ich mit dir
daß ich von Sünden frei
ein wahres Gliedmaß sei
an deinem Leibe.
9. Laß in Gewissensqual
aus deinem Abendmahl
mir Trost zufließen;
so werd ich, hocherfreut,
bei Endung meiner Zeit
die Augen schließen.