Capping off Black History Month with Peaceful Authority

Here's Peaceful Authority an a capella quartet comprised of police officers from Flint, MI.

America the Beautiful



~~~~~

Swing Low, Sweet Chariot



~~~~~

Gimme that Ol' Time Religion



~~~~~

The Star-Spangled Banner
please rise

Black History Month: Take My Hand, Precious Lord; Lead Me Home

Chicagoan Thomas A. Dorsey is often considered the father of modern gospel music.

To be sure, there are two Tommy Dorseys living and working around the same time. One left his mark on the church, and the other left is mark on the music industry as a Big Band conductor. The latter could be seen filling in for Doc Severinsen as leader of the Tonight Show band. The former made it big in his own way, both in the secular realm early in his life and in the sacred realm later in his life.

As a parish musician, I can relate to Thomas A Dorsey's reflection, "I've been thrown out of some of the finest churches around!" For Dorsey, it was his progressive music that got him in trouble. For me, it was mostly budget cuts. At least that's what they all told me...

Where the black church had been using the spirituals up through this time, Dorsey introduced a new style of music. The spirituals had their roots in the rural south, while Dorsey's songs had their roots in the urban north.

Dorsey was music director at Pilgrim Baptist Church in Chicago from 1932 to 1983, so apparently at least one church decided to keep him around!

Pilgrim Baptist Church, Chicago, Illinois

Pilgrim Baptist Church, Easter Sunday, 1940

I don't know if Thomas A. Dorsey ever went on the Tonight Show like his contemporary Tommy Dorsey did, but you might have found his song, "Precious Lord, Take My Hand," sung by long-time collaborator Mahalia Jackson. This recording artist helped Dorsey's music burst onto the scene. She appeared on many variety shows including The Tonight Show with Johnny Carson.

And if you aren't familiar with Mahalia's rendition, you might be familiar with the one by Elvis Presley.

Getting back to Mahalia, she has a definite style for solo voice. This doesn't always translate into congregational song (anymore than an aria from Handel's Messiah would). Trust me on this, though, Mahalia's style has been used successfully in corporate worship! You need the right congregation, though. Here is a better pace for congregational singing.

Like "Lead Me, Guide Me," Precious Lord is an good choice to supplement your hymnody in the early Lenten season.

For we do not have a high priest
who is unable to sympathize
with our weaknesses,
but one who in every respect
has been tempted as we are,
yet without sin.
Let us then with confidence draw near
to the throne of grace,
that we may receive mercy
and find grace to help
in our time of need.
Hebrews 4:15, 16

You can find the complete text for Precious Lord, Take My Hand in Lutheran Service Book, #739.

Richard Hillert: Update on Visitation and Funeral

Last Monday I reported the funeral for Richard Hillert was that evening.

It seems I was confused about that (and a lot of other things that day).

Anyways, here are the details from lcms.org:

The funeral service was set for 7 p.m. March 1 at Grace Lutheran Church, River Forest, an independent Lutheran congregation. Visitation will be at the church 6-9 p.m. on Feb. 28 and 4-7 p.m. on March 1.

What Sweeter Musick
setting by Richard Hillert

Just for Fun: The Butterfly Song!

If I were a butterfly,
I'd thank you, Lord, that I could fly;
And if I were a robin in a tree,
I'd thank you, Lord, that I could sing,
And if I were a fish in the sea,
I'd wiggle my tail and I'd giggle with glee,
But I just thank You, Father, for making me me.

UH-HUH!

OH!

You gave me a heart and you gave me a smile,
You gave me Lord Jesus and You made me Your child,
But I just thank you, Father, for makin' me me.

UH- HUH!



OH!

If I were an elephant,
I'd thank You, Lord, for raising my trunk,
And if I were a kangaroo,
you know I'd hop right up to you,
and if I were an octopus,
I'd thank You, Lord, for my fine looks,
But I just thank You, Father, for makin' me me.

UH-HUH!

OH!

You gave me a heart and you gave me a smile,
You gave me Lord Jesus and You made me Your child,
But I just thank you, Father, for makin' me me.

UH- HUH!



OH!

If I were a squiggly worm,
I'd thank You, Lord, that I could squirm,
And if I were a fuzzy-wuzzy bear,
I'd thank You, Lord,
for my fuzzy-wuzzy hair,
And if I were a crocodile,
I'd thank You, Lord, for my big smile,
But I just thank You, Father, for makin' me me.

UH-HUH!

OH!

You gave me a heart and you gave me a smile,
You gave me Lord Jesus and You made me Your child,
But I just thank you, Father, for makin' me me.

UH- HUH!



OH!

But I just thank you, Father, for makin' me me.

UH- HUH!

OH!

Black History Month: Michigan's First Black Lutheran Congregation

Here's an article on Michigan's first Black Lutheran congregation over at the Detroit News.

Back then, segregation in the church and the nation was the norm.  "Separate but equal" was the mantra.  Of course, nothing was equal, but everything was separate.

Looking ahead, here's the South African Girls singing at Orange Lutheran High School in Orange, CA.  This would NOT have happened when St. Phillip, Detroit, was founded in 1930.

Note to African-American Lutherans everywhere, I need some youtube footage!

Special thanks goes out to Facebook friend Robert for reposting the article.

Black History Month: Lead Me, O Lord, Lead Me!

Many of my congregation's favorite hymns are appropriate for Lent. This one is no exception.

Check out this recording of "Lead Me, Guide Me" by Doris Akers. Doris wrote the text and tune, and sings all three parts on the recording.

The early part of Lent is more about our struggle and spiritual warfare with the evils of this world, as it kicks off with the Temptation of Our Lord. We ask God in this hymn to lead us through our times of trial just as we pray in the Our Father, "Lead us not into temptation, but deliver us from evil." A modern rendering of this text is "Save us from the time of trial and deliver us from evil."

Lead me, guide me along life's way,
For if you lead me I cannot stray.
Lord, let me walk each day with Thee;
Lead me, O Lord, lead me.

Here's a few members of the world-renowned Kentucky State University Concert Choir hanging out in their hotel room while on tour. They decided to record this video of Lead Me, Guide Me in their downtime. The kids can sing!

You can find the complete text in Lutheran Service Book, #721.

This song can be used to supplement other hymns, say, during the offering as a solo or choral piece, or perhaps as a closing hymn, as we ask God to lead us throughout the week.

Richard Proulx post updated

It came to my attention that one of the pieces in the Richard Proulx post wasn't actually his!  I was youtubed, if you know what I mean ;)

Anyways, click here for the updated post.

I didn't want to edit out Canticle of the Turning, so I worked around it. 

Youtube is a dangerous thing.  More dangerous than Wikipedia!  I followed the "Related Videos" right to a piece that wasn't even his.  Then I listened to 5-10 of them to pick out just the right one.  Live and learn...

Historic Moments: Do You Believe in Miracles?

It was 30 years ago today that the US Olympic hockey team defeated Russia in the semifinals and went on to bring home the gold against Finland in the finals.

Those of you who watched US vs. Canada last night probably noticed that these were primarily professional players from the NHL.  The US Olympic Committee did not allow professional players in 1980, so it was our amateur team that went up against the Russian pros.

Here is the highlight reel, including Sportscaster Al Michaels' famous line, "Do You Believe in Miracles?"

US Coach Herb Brooks was noted as saying, "This is your moment" during his pregame pep talk. Here is the dramatization from the movie Miracle.

On a personal note, I was in 4th grade at the time. Layoffs were prevalent at the local automotive plants and the economy was in the tank. GM was losing marketshare and some of my friends' dads were out of work for a seemingly endless timeframe. Enter the 1980 US Hockey Team. The defeat of against the Russians signaled a new hope for America. The US team inspired a nation with an economic recession and a self-esteem in depression.

And speaking of inspiration, here is a 4 year old with a retelling of the movie version of Herb Brooks' pregame speech.

Can you hear the crowds?

U-S-A! U-S-A! U-S-A! U-S-A!

UPDATE: Composer Richard Proulx, 1934-2010

Kind of eerie, if you ask me, that on the same day a prominant Lutheran composer dies, so does a prominent Catholic composer.

Less is written about Richard Proulx, such as his actual birth date or information about a memorial service.

I count him among Catholic composers since he served Holy Name Cathedral in Chicago from 1980 to 1994 and founded the Cathedral Singers in 1991.  He also served St. Thomas (Episcopal) in Medina, WA, as well as Temple Hirsch Sinai in Seattle.

He has served as a consultant for such hymnals as The Hymnal 1982, New Yale Hymnal, the Methodist Hymnal, Worship II & III, and has contributions in the Mennonite Hymnal and the Presbyterian Hymnal.

I have less personal knowledge of this composer, so check out this tribute video for more info.

UPDATE: I thought my favorite Proulx composition is "Canticle of the Turning." He had nothing to do with it!  Credit goes to Chris of LutheranKantor.com for the correction.  Here are the corrected details on the work.

Text and tune are by Rory Cooney.  This is a versification of the Magnificat. Honestly, here, I am not sure the prose text of the Magnificat is captured as well here as the Calvinist tradition of setting Scripture to meter might have done.  None the less, I think my Irish Protestant Grandmother from the Holiness tradition would probably have liked this one!

If I were to use this in the Divine Service (or at Evening Prayer in place of the Magnificat) I would probably place it during the Advent season. The anticipation of Advent is captured with the repeated line, "...the world is about to turn."

Meanwhile, getting back to Richard Proulx, here is the Sanctus, the "Great Mystery of our Faith," "Amen," and Agnus Dei from his Mass for the City. Youtube, don't fail me now!!!

Composer Richard Hillert, March 14, 1923-February 18, 2010

Facebook Friend Dale Witte notes on his blog the loss of many great church musicians over the last year or two. Richard Hillert is no exception.

If you are familiar with Lutheran Book of Worship (the "green" hymnal), you will recognize him as the composer for "Holy Communion, Setting One."

If you are familiar with Lutheran Worship (the "blue" hymnal), you will recognize him as the composer for "Divine Service Two, Setting One."

If these hymnals are long past in your mind and you have transitioned to Lutheran Service Book (we call this one LSB instead of referring to its color), you will recognize him as the composer for "Divine Service, Setting One."

Still a little confused? Richard Hillert is probably best known for "Festive Canticle: Worthy Is Christ," commonly known as "This Is the Feast."

If you are in the Chicago area, a funeral service for Richard Hillert will be held this evening, February 22, 2010, at Grace Lutheran Church in River Forest, Illinois.

You can learn more about Dr. Hillert at this Wiki entry, which was posted by his daughter.

 Here is Dr. Hillert's setting of a hymn by Martin Luther.

A Multitude of Mighty Fortresses: Lent 1

The First Sunday in Lent focuses on the Temptation of our Lord. After a 40 day fast in the wilderness, Satan wants his way with the Messiah, and tempts him three times. Since Jesus is God and born without sin, he is able to withstand this temptation.

The Hymn of the Day for Lent I is "A Mighty Fortress Is Our God." For years I asked myself, "Why?" Last year, my parish was in vacancy. I suggested to our vacancy pastor that we sing the appointed Hymn of the Day. He felt it was an unusual choice as well.

Here's the deal... Instead of viewing this hymn as the "Battle Hymn of the Reformation" it is good to think of this hymn as the "Battle Hymn against Satan." No matter how hard he and his legion of demons try, they cannot overpower the Christ and His Church!

Here is a wonderful arrangement, sung in German. The congregation sings an isorythmic version on stanzas 1 and 4, while the choir gets a rhythmic version on stanzas 2 and 3. Unlike the English versions, these German settings are in the same meter.

Ein Feste Burg Ist Unser Gott



For more on this series on A Mighty Fortress, click the "Fortress" label.

Black History Month: Were You There?

In any congregation, there can be some "have-tos," such as...

• Singing "Silent Night" in candlelight on Christmas Eve
• Easter brunch after the Sunrise Service
• A Christmas program lead by the children

In my congregation, one of those "have-tos" is singing "Were You There" on Good Friday.

Were you there when they crucified my Lord?
Were you there when they crucified my Lord?
Oh - - -
sometimes it causes me to
tremble...
tremble...
tremble...
Were you there when they crucified my Lord?

Were you there when they nailed Him to the tree?
Were you there when they nailed Him to the tree?
Oh - - -
sometimes it causes me to
tremble...
tremble...
tremble...
Were you there when they nailed Him to the tree?

Were you there when they laid Him in the tomb?
Were you there when they laid Him in the tomb?
Oh - - -
sometimes it causes me to
tremble...
tremble...
tremble...
Were you there when they laid Him in the tomb?

Were you there when He rose rose up from the tomb?
Were you there when He rose rose up from the tomb?
Oh - - -
sometimes it causes me to
tremble...
tremble...
tremble...
Were you there when He rose rose up from the tomb?

The final stanza has been rendered in different ways, including this in Lutheran Service Book (hymn 456).

Were you there when God raised Him from the tomb?
Were you there when God raised Him from the tomb?
Oh - - -
sometimes it causes me to
tremble...
tremble...
tremble...
Were you there when God raised Him from the tomb?

Another rendering is...

Did you know He is risen from the dead?
Oh - - -
Sometimes I feel like shoutin'
Glory!
Glory!
Glory!
Did you know He is risen from the dead?

One use of this spiritual might be to intersperse verses into the Passion reading on Good Friday, in a similar way that the Passion chorales are used.

Some verses might include traditional verses mixed with newly written stanza (and these definitely need tweaking, but you get the idea):

Before the reading of the Passion
Were you there when they crucified my Lord?

After John 18:11
Were you there in Gethsemane that night?

After John 18:24
Were you there when the high priest questioned Him?

After John 19:2
Were you there when they crowned Him with the thorns?

After John 19:15
Did you shout, "Crucify Him!" with the throng?

After John 19:27
Were you there when John took His mother home?

After John 19:37
Were you there when they pierced Him in His side?

After John 19:42
Were you there when they laid Him in the tomb?

Celebrating Ash Wednesday with Deacon Dulas, Part IV

Here is part 4 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

~~~~~

The Rite of Imposition of Ashes
continued...

During the Imposition of Ashes, the Choir chants the following Antiphons and Responsory:

Antiphon I (pointed for Gregorian chant):
|| So rend your | heart, | - *
and not | your | gar- | ments;
|| Return to the Lord your God, for He is gracious and merc- i-ful, ∙ (+) slow to anger, and of great | kind- | ness; *
And He relents from | do- | ing | harm. (Joel 2:13)

Antiphon II:
|| Let the priests, who minister to the | Lord, | - *
weep between the porch and | the | al- | tar;
|| Let them say, “Spare Your people, O | Lord.” | - *
And destroy not the mouths of them that praise | You, | O | Lord. (Joel 2:17a, Apocryphal Esther 13:17b)

Responsory:
V: Let us amend for the better in those things in which we have sinned through | ig- | no- | rance; *
Lest suddenly overtaken by the day of death, we seek space for repentance and are not able to | find | — | it. (liturgical verse)
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You. (based on Psalm 41:4)
V: Help us, O God of our salvation, for the glory | of | Your | name; *
And deliver us, and provide atonement for our sins, for | Your | name’s | sake! (Psalm 79:9)
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You.
V: Glory be to the Father and | to | the | Son *
and to the | Ho- | ly | Ghost.
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You.

When all have received the ashes, the Celebrant, from the Epistle horn, and facing the Congregation, with parted hands, chants:

The Lord be with you.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: Grant us, O Lord, to begin with holy fasts the campaign of our Christian warfare, that, as we do battle with the spirits of evil, we may be protected by the help of self-denial; through Jesus Christ, our Lord.

And the Congregation responds, chanting:
Amen.

The Service continues with the Introit. The Celebrant, exchanges his Cope for a Chasuble. 

~~~~~

Aus Tiefer Not

From depths of woe I cry to Thee,
In trial and tribulation;
Bend down Thy gracious ear to me,
Lord, hear my suplication.
If Thou rememb'rest ev'ry sin,
Who then could heaven ever win
Or stand before Thy presence?



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part III

Here is part 3 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

~~~~~

The Rite of Imposition of Ashes

In place of the Confiteor, the ashes obtained by burning the palm branches used the preceding Palm Sunday, and mixed with anointing oil, are now set apart for use in the Imposition of Ashes.
While the Ministers enter, the Choir chants the following Introit:

Antiphon (pointed for Gregorian psalm tones):
HEAR ME, || O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.

Introit (pointed for Gregorian psalm tones):
|| Save me, O | God! | - *
For the waters have come up | to | my | neck.
|| I sink in deep mire, where there is no | stand- | ing; *
I have come into deep waters, where the floods ov- | er- | flow | me.
|| I am weary with my cry -ing; (+) My throat is | dry; | - *
My eyes fail while I wait | for | my | God.
|| Those who hate me without a cause are more than the hairs of my | head; | - *
They are mighty who would destroy me, being my enemies wrongfully; Though I have stolen nothing, I still must | re- | store | it.
|| O God, You know my | fool-ish ∙ | ness; *
And my sins are not hid- | den | from | You.
|| Let not those who wait for You, O Lord God of hosts, be asham-ed because of | me; | - *
Let not those who seek You be confounded because of me, O God of | Is- | ra- | el.
|| Because for Your sake I have borne re- | proach; | - *
Shame has cover- | ed | my | face.
|| I have become a stranger to my | bro- | thers, *
And an alien to my moth- | er’s | child- | ren;
|| Because zeal for Your house has eaten me | up, | - *
And the reproaches of those who reproach You have fall- | en | on | me.
|| When I wept and chasten-ed my soul with | fast- | ing, *
That became | my | re- | proach.
|| I also made sackcloth my | gar- | ment; *
I became a by- | word | to | them.
|| Those who sit in the gate speak a- | gainst | me, *
And I am the song of | the | drunk- | ards.
|| But as for me, my prayer is to You, O Lord, in the acceptable | time; | - *
O God, in the multitude of Your mercy, hear me in the truth of Your | sal- | va- | tion.
|| Deliver me out of the mire, and let me not | sink; | - *
Let me be deliver-ed from those who hate me, and out of the | deep | wa- | ters.
|| Let not the floodwater overflow me, nor let the deep swallow me | up; | - *
And let not the pit shut its | mouth | on | me.
|| Hear me, O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.
|| And do not hide Your face from Your ser -vant, (+) for I am in | trou- | ble; *
Hear me | speed- | i- | ly.
|| Draw near to my soul, and re- | deem | it; *
Deliver me because of my | en- | e- | mies.
|| You know my reproach, my shame, and my dis- | hon- | or; *
My adversaries are all | be- | fore | You.
|| Reproach has broken my | heart, | - *
And I am full of | heav- | i- | ness;
|| I looked for someone to take pity, but there was | none; | - *
And for comforters, but | I | found | none.
|| They also gave me gall for my | food, | - *
And for my thirst they gave me vine- | gar | to | drink.
|| Let their table become a snare before | them, | - *
And their well-be- | ing | a | trap.
|| Let their eyes be darken-ed, so that they do | not | see; *
And make their loins shake con- | tin- | u-al ∙ | ly.
|| Pour out Your indignation u-| pon | them, *
And let Your wrathful anger take | hold | of | them.
|| Let their dwelling place be | de-so- ∙ | late; *
Let no one live | in | their | tents.
|| For they persecute the ones You have | struck, | - *
And talk of the grief of those You | have | wound- | ed.
|| Add iniquity to their in- | i-qui- ∙ | ty, *
And let them not come into Your | right-| eous- | ness.
|| Let them be blotted out of the book of the | liv- | ing, *
And not be written with | the | right- | eous.
|| But I am poor and | sor-row- ∙ | ful; *
Let Your salvation, O God, set me | up | on | high.
|| I will praise the name of God with a | song, | - *
And will magnify Him with | thanks- | giv- | ing.
|| This also shall please the | Lord | - *
better than an ox or bull, which has | horns | and | hooves.
|| The humble shall see this and be | glad; | - *
And you who seek God, your | hearts | shall | live.
|| For the Lord hears the | poor, | - *
And does not despise His | pri- | son- | ers.
|| Let heaven and earth | praise | Him, *
The seas and everything that | moves | in | them.
|| For God will save Zion and build the cities of Judah, *
That they may dwell there and possess it.
|| Also, the descendants of His servants shall in- | her-it ∙ | it, *
And those who love His Name shall | dwell | in | it.

The Congregation joins in on the Gloria Patri:
GLORIA PATRI (From The Lutheran Hymnal)

The Choir continues with the Antiphon, chanting:
|| Hear me, O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.

The Celebrant, vested in Alb, Stole, and Cope, approaches the Altar, flanked by the Deacon and Subdeacon. The Celebrant, moves to the Epistle horn, on which has been placed a vessel containing the ashes. The Deacon and Subdeacon stand behind him in line.

When the Introit is finished, the Celebrant, facing the Altar, hands joined together, chants:
V: The Lord be with you.

The Congregation responds chanting:
R: And with thy spirit.

The Deacon chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: O Almighty and Everlasting God, spare those who are penitent, be merciful to those who implore Thee; and vouchsafe to send Thy holy Angel from heaven, to set apart + and sanctify + these ashes, that they may be a wholesome remedy to all who humbly implore Thy holy Name, and who accuse themselves, conscious of their sins, deploring their crimes before Thy divine mercy, and who humbly and earnestly beseech Thy sovereign goodness: and grant through the Invocation of Thy most holy Name that whosoever shall be sprinkled with them for the remission of their sins may receive the safe-keeping of their soul; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: O God, Who desirest not the death, but the repentance of sinners, look down most graciously upon the frailty of human nature; and in Thy goodness vouchsafe to set apart + these ashes which we purpose to put upon our heads in token of our lowliness and to obtain forgiveness; so that we who know that we are but ashes, and on account of our wickedness deserve to return to dust, may deserve to obtain of Thy mercy, the pardon of all our sins, and the rewards promised to the penitent; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
O God, Who art moved by a broken heart, and appeased by contrition, incline the ear of Thy goodness to our prayers and mercifully pour forth upon the heads of Thy servants sprinkled with these ashes the grace of Thy blessing, that Thou mayest both fill them with the spirit of remorse, and effectually grant what they have justly prayed for, and ordain that what Thou hast granted may be permanently established and remain unchanged; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
O Almighty and Everlasting God, Who didst vouchsafe Thy healing pardon to the Ninevites, who repented in sackcloth and ashes, mercifully grant that we may so imitate them in our outward attitude as to follow them in obtaining forgiveness; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Celebrant then receives the thurible, and censes the ashes with three double swings; To the center, the left, and the right.

Then, after placing the ashes upon his own head, he proceeds to place them on the foreheads of the Deacon and Subdeacon, and any Servers, while they genuflect. Then the Choir, and afterward the Congregation, come forward to the entrance of the Chancel in single file, genuflect, and receive the ashes.

He places ashes on their foreheads in a form of a cross, saying to each:
V: Remember, O man, that thou art dust, and unto dust thou shalt return.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part II

Here is part 2 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

During the imposition of ashes the choir (or congregation) chant a number of antiphons and a responsory suited to the occasion.

In would be in this order:

Antiphon from Joel 2:13, 17 and Apocryphal Esther 13:17:
And rend your heart, and not your garments,
and turn unto the LORD your God:
for He is gracious and merciful, slow to anger,
and of great kindness, and repenteth Him of the evil.
Let the priests, the ministers of the LORD,
weep between the porch and the altar, and let them say,
Spare Thy people, O LORD,
and give not Thine heritage to reproach,
that the heathen should rule over them:
wherefore should they say among the people,
Where is their God?
Hear my prayer, and be merciful unto Thine inheritance:
turn our sorrow into joy, that we may live, O Lord,
and praise Thy name:
and destroy not the mouths of them that praise Thee, O Lord.

Reponsory:

Let us amend for the better in those things
in which we have sinned through ignorance;
lest suddenly overtaken by the day of death,
we seek space for repentance and are not able to find it.

Antiphon based upon Psalm 41:4: 
Attend, O Lord, be merciful: for we have sinned against Thee.

Verse from Psalm 78:9
Help us, O God of our salvation,
for the glory of Thy name:
and deliver us, and purge away our sins,
for Thy name's sake.

Repeat antiphon based on 41:4

Gloria Patri

Repeat antiphon based upon 41:4

After everyone who desires to receive ashes has done so, the Celebrant then chants again the Salutation, and after the response, he prays the Collect that concludes the Imposition of Ashes. The service then continues with the Introit. In the Church at Rome, the people and clergy upon receiving their ashes would then process as a congregation to the church of St. Sabina, where the service would continue. Either before, or during the Introit the ministers put off their copes, and exchange them for the appropriate vestment, i.e., chasuble, dalmatic, or tunicle.

The solemn rite of the Imposition of Ashes puts us in the right state of mind as we enter into Lent, a season that is marked by increased catechesis upon the Ten Commandments, which make us realize how little we have kept them, and that we are indeed poor, miserable sinners in need of a Savior. The ashes upon our heads mark us as sinners who need redemption. This is why the ashes are placed upon the forehead, in the shape of a cross. For it is by the cross of our Lord Jesus Christ, that we are redeemed and delivered from sin, death and the devil.

Preparation of Ashes for Ash Wednesday



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part I

Here is part 1 of a series on Ash Wednesday by Deacon Jerry Dulas.  Thanks, Deacon!

~~~~~

Have you ever wondered where the rite of imposition of ashes comes from? The rite of the Imposition of Ashes comes from the ancient custom of expulsion from the Church. What we commonly call "excommunication." The ceremony of imposing ashes is a relic of the solemn ritual performed by the Bishop with public penitents. Whoever had committed a grave, public sin was bound to submit to public penance at the beginning of Lent. This custom existed in the church from the fourth through the tenth centuries. The penance consisted of exclusion from the Lord's Supper, but also included some acts of penance (acts that the person willingly submitted to, in order to prove his penitence) such as, fasting, prayer, mortification of the flesh, and other works of satisfaction.

The rite of expulsion itself involved the penitent receiving a penitential garb in solemn ritual and having their heads covered with ashes. Therefore the penitent put on sackcloth and ashes, so show their penitence, just like we often see in the Holy Scriptures. After they had put on the sackcloth, and had their heads covered with ashes, the Bishop would escort them to the door of the church, where they would be "expelled." This served as a public proclamation against the sin, and also served as a stern warning to all those who would want to commit such a sin, that the same would be done to them.

It should be pointed out that the person who was subjected to this had already expressed his penitence over committing this sin. So it differs in that respect to our modern excommunication, where the person is expelled from receiving communion, on account of his impenitence. And if you think this rite of expulsion was too stern, check out the canons from the seven ecumenical councils, and you will see that in some cases, depending upon the particular sin, the exclusion from communion could last years.

That brings us to how this rite of expulsion led to the imposition of ashes. As the centuries passed, the Church eased up on the penitential discipline it had enforced; And a lot of these penitential disciplines were enforced in private (which shows us the development of private confession and satisfaction, in which Luther and the Reformers did away with the satisfactions, but retained the practice of private confession and absolution for the benefit of the people). During the Middle ages, however, and one can assume because the rite of expulsion fell into disuse, but there were those who remembered it, and longed for its continued use, that many people voluntarily submitted themselves to the practice of penance by receiving the ashes upon their foreheads.

Even Charlemagne, asked to be signed with the sacred ashes upon his head, approaching the Bishop barefoot to request it. This of course led to its common use upon all those who desired it, and it is still offered today in some parishes, even among Lutherans. Like one's freedom to receive the Blessed Sacrament or not, the Imposition of Ashes is also a voluntary rite, for those who wish to confess their sinfulness, and their sorrow over their sin by receiving the ashes.

The rite developed into what it is today in Rome, and we can see the rite we use in this rite that has developed since the Middle ages. In Rome, the ashes were blessed in the Church of St. Anastasia. The place where all the crosses used for stational processions were kept. As the priests entered, vested in alb, with a violet stole and cope, an appropriate Introit psalm would be chanted. Psalm 69:16 served as the Introit antiphon, with Psalm 69:1 as the Introit Psalm verse. The entire Psalm 69 may be chanted as the Introit, which was probably the case in the Early church. After the Salutation, there were then four Collects prayed from the Epistle horn of the altar, which reflected an emphasis on penance. These prayers also talked about the significance and purpose of the ashes. After the prayers the Celebrant would then distribute the ashes to those who desired it, saying simply, "Remember, O Man, from dust thou art, and to dust thou shalt return." (Gen. 3:19)

The ashes used for the imposition are taken from the burned palm branches that were used in the previous year's Palm Sunday. The ashes are mixed with a small amount of anointing oil (enough to make the ashes spreadable, but not so that they clump up). They are placed upon the Epistle horn, prior to the service, in an plain, earthen vessel, or one of simple design and price.

Savior When in Dust to Thee, TLH 166

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org). In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI. We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Off Topic: Introducing the ABC3s of Miscellany, Haitian Relief Edition!

Looking for good information on the work of the Lutherans in Haiti?  Check out a relatively new blog, the ABC3s of Miscellany.  The author, Rev. Al Collver, is the Executive Pastoral Assistant for LC-MS World Relief and Human Care and has frequent updates on the relief efforts in Haiti.

One might ask, "What about the 'miscellany'?" Since this is a relatively new blog.  the current Haiti situation is the most prominent feature. Check out the first posts in January for a taste of what might come once relief efforts in Haiti settle down.

However, since "miscellany" can mean anything and everything, this blog will be interesting to follow!

Another good blog that covers Haiti and other relief efforts is Mercy Journeys. The author of Mercy Journeys is the Executive Director of LCMS World Relief and Human Care.

Those of you who are concerned about the stewardship of your offerings to Haitian relief organizations, please note that LC-MS World Relief and Human Care is an established, trustworthy, long-time provider of relief services.

Ubi caritas et amor, Deus ibi est.
Congregavit nos in unum Christi amor.
Exultemus, et in ipso iucundemur.
Temeamus, et amemus Deum vivum.
Et ex corde diligamus nos sincero.

Where charity and love [abide], there God is.
Christ's love has gathered us into one.
Let us exult, and in Him take pleasure.
Let us fear and let us love the living God.
And from the heart let us esteem each other sincerely.



For all stanzas of Ubi Caritas in English,
see Lutheran Service Book, Hymn 845.

Just for Fun: Barber Shop Quartet

Barber Shop Quartet
Ascension Lutheran Church
Huntsville, Alabama

What a Wonderful World



When It's Darkest on the Delta

Black History Month: Siyahamba! We Are Marching!

Siyahamba is often sung in Zulu and English.

A quick youtube search will reveal that this is sung by choirs around the world, and regardless of their native tongue they sing this song in Zulu or English, and often times both.

Siyahamba, ekukanyen' kwenkos',
Siyahamba ekukanyen' kwenkos'.

Siyahamba ekukanyen' kwenkos',
Siyahamba ekukanyen' kwenkos'.

Siyahamba, siyahamba, oh,
Siyahamba ekukanyen' kwenkos'.

Siyahamba, siyahamba, oh,
Siyahamba ekukanyen' kwenkos'.


Rondo Historiae
Pula, Croatia

~~~~~

We are marching in the light of God,
We are marching in the light of God.

We are marching in the light of God,
We are marching in the light of God.

We are marching, marching we are marching, marching
We are marching in the light of God.

We are marching, marching we are marching, marching
We are marching in the light of God.


Chóru Akademickiego
Uniwersytetu im. Adama Mickiewicza
Poznań, Polska [Poland]

Transfiguration for Cello

Not sure this guy had the Transfiguration of Our Lord in mind when he wrote this, but the title of the piece is "Transfiguration."  Either way, he uses interesting techniques on his cello to say the least!

The Transfiguration of Our Lord in Folk Music

Here's a retelling of the Transfiguration using folk music. Lyrics can be found here.

Matins for the Transfiguration of our Lord at Concordia, Mequon, Part IV

Matins for the Transfiguration of our Lord at Concordia, Mequon, Part III

Matins for the Transfiguration of our Lord at Concordia, Mequon, Part II

Matins for the Transfiguration of our Lord at Concordia, Mequon, Part I

Black History Month: Let It Shine!

Please join in singing this Sunday School classic.

This little Light of mine, I'm gonna let it shine!
This little Light of mine, I'm gonna let it shine!
This little Light of mine, I'm gonna let it shine!
Let it shine, let it shine, let it shine!

Everywhere I go, I'm gonna let it shine!

God gave the Light to me, I'm gonna let it shine!

This little Light of mine, I'm gonna let it shine!

Black History Month: John Henry Newton, Part V

I gave a presentation at my church where I portrayed John Henry Newton, the slave ship captain turned Anglican priest and abolitionist who wrote Amazing Grace. Here is Part 4.

No one is really sure of the origins of this tune. Some believe it is of Scottish heritage. Given my background in slave trading, though, I like to think that this tune came to the US on the slave ships and was hummed in the cotton fields until someone caught wind of it decided to publish it.

Wikipedia notes that the text and tune for Amazing Grace has become “Emblematic of the African-American Spiritual.” Emblematic. An emblem is a symbol that represents something. The tiger is an emblem of St. Paul School. The cross is an emblem of Jesus’ suffering and death. Amazing Grace is an emblem of the African-American Spiritual.

It seems my little song lived on well past my life and has been embraced across cultural boundaries and continents. When people here it, it calls to mind the great spirituals of the past. And great gospel singers since then have placed their own twist on it. Mahalia Jackson, Aretha Franklin, and Whitney Houston are just a few.

Gospel singer Wintley Phipps says the tune was written on the “slave scale.” The slave scale is the five-note scale that is comprised of the black keys on the piano. He notes that it is reminiscent of a West African sorrow chant. This gels with my theory that the slaves may have sung the tune in the cotton fields. Wintley notes that any credible source lists me as the author of the text, but “Unknown” is always listed next to the tune. He says, “I tell the Lord that when I get to heaven, I want to meet Abraham and Isaac and Jacob, but boy I sure want to meet that slave called Unknown.”

We are going to sing my song with its familiar tune later in the service. When we do, remember how the Holy Spirit drew me to repentance over my days in the slave trade industry and how a little tune that may have West African roots has inspired generations and cultures throughout the world. It brings new meaning to the verse,

When we’ve been there 10,000 years,

bright shining as the sun,

We’ve no less days to sing God’s praise

Than when we’d first begun.

Thank you and God bless.

Black History Month: John Henry Newton, Part IV

I gave a presentation at my church where I portrayed John Henry Newton, the slave ship captain turned Anglican priest and abolitionist who wrote Amazing Grace. Here is Part 4.

But here in the United States I am not known so much for preaching, or pastoral care, or my work as an abolitionist. I am known as the author of hymns. Some of them are in your hymnal.

• How Sweet the Name of Jesus Sounds
• Glorious Things of Thee are Spoken
• Come, My Soul, with Ev'ry Care
• On What Has Now Been Sewn

Do you know any of these? Perhaps so, and perhaps not. But perhaps you know my most famous hymn, Amazing Grace. I wrote it as an illustration for a New Year’s sermon. My sermon is long gone, but the hymn has endured. First published in 1779, the hymn really didn’t catch on right away. In England it was hardly ever sung.

In the United States, though, the Second Great Awakening was going on, and my hymn was sung at revivals in the early 1800’s. In 1779, we only published the words. As many as 20 tunes were associated with my hymn. It was not until 1839 that it became associated with the tune “New Britain” here in America. This is the tune that you sing with my hymn today. The tune has been adapted for use in tent meetings, formal church settings, country music concerts, etc. It has been sung a capella, and with accompaniment. It has been arranged for bagpipes, guitar, piano, organ, string quartet, gospel choir … you name it, it’s been done!

Black History Month: John Henry Newton, Part III

I gave a presentation at my church where I portrayed John Henry Newton, the slave ship captain turned Anglican priest and abolitionist who wrote Amazing Grace. Here is Part 3.

I spent 16 years at my first call. Pastoral care and preaching were my specialties. The church had to add on to its structure in order to accommodate those who came to hear me preach.

From there I accepted a call to a parish in London. It was there where I met William Wilberforce. William was a young Member of Parliament and a recent convert to evangelical Christianity. Politics being what they are, William sensed a conflict between his newfound faith and his vocation. I encouraged him to remain in his vocation and serve God right where he was.

It was through William Wilberforce that I began to reconsider my attitude towards slavery and the slave trade industry. You see, I was 25 when I had my conversion experience, but it was not until I was 63 that I published a pamphlet that detailed the horrors of the slave trade industry and repented of my actions so many years ago. The Holy Spirit worked both an initial conversion as well as a continuing renewal throughout my life.

From that time on, I worked with my friend William Wilberforce to abolish slavery in England. Slavery wasn’t just a means to get cheap labor, it was an industry. And undoing an industry is challenging to say the least.

William and I persevered, though. Remember, he was a Member of Parliament. He used his influence there and forged partnerships with many people across England’s many political parties. In 1807 Parliament passed what it called, “An Act for the Abolition of the Slave Trade.” Today’s history books call it the Slave Trade Act of 1807. That was in March. I passed away in December of that year at the age of 82.

Black History Month: John Henry Newton, Part II

I gave a presentation at my church where I portrayed John Henry Newton, the slave ship captain turned Anglican priest who wrote Amazing Grace. Here is Part 2.

There on the ship back to England I called out to God during a violent storm as the ship filled with water. When the storm calmed I began to read the Bible. By the time the journey had ended the Holy Spirit began working saving faith in me. I gave up drinking, gambling, and profanity.

I still had things to learn, though. I continued to work the slave ships. It was during my next position on these ships that I professed my Christian faith and asked God to control my destiny. I was 25 at the time.

Of course, at such a young age I still thought I knew everything. I continued in the slave trading business until I had a stroke, and even after that I continued to invest in that industry, even though I could no longer sail.

At the age of 30 I became a tax collector at the port of Liverpool. I studied the biblical languages of Greek, Hebrew and Syriac. I was well-known as a lay-preacher, and sought ordination in the Church of England at the age of 32. They rejected me at first. So did the Methodists, Independents and Presbyterians. Finally, at the age of 39, a friend recommended me to a bishop, and the Church of England ordained me after a short vicarage.

Black History Month: John Henry Newton, Part I

I gave a presentation at my church where I portrayed John Henry Newton, the slave ship captain turned Anglican priest who wrote Amazing Grace. Here is Part 1.

John Henry Newton is my name. The details of my life are a little sketchy. Afterall, I am 275 years old! So bear with me, here, I am working with what I have. If it's on Wiki, it has to be true, right?

I was born in London in 1725. My mother was “non-conformist Christian,” meaning she was a practicing Christian but did not care for the excesses of the Church of England. She died of TB when I was six.

My father was a shipmaster in the Mediterranean, and he didn’t have much at all to do with religion.

At the age of 11, I went to sea with my father, and by 18 I had sailed six voyages with him.

My father planned for me to be a slave master on a sugar plantation in Jamaica. Instead I was pressed into serving the Royal Navy as captain of a slave ship. “Pressed into serving” really means I had no choice in the matter. Coercion was a common tactic for the Royal Navy to ensure they had enough men to meet their needs.

Of course, coercion doesn’t make loyalty, and I hated my job. I was bounced from ship to ship, demoted from captain all the way to the lowest level of seaman. At one point I was given over to an African duchess and treated like the slaves themselves. I was once an infidel, a rogue, and a servant of the slaves in Africa.
The difference between me and the slaves was that my father put the word out and a sea captain rescued me.

Amazing Grace, How Sweet the Sound
with
Amazing Grace Shall Always Be My Song of Praise

Black History Month: God Has Smiled on Me

Another song I had to learn pronto when I began playing for an urban congregation was "God Has Smiled on Me."

"Do you know this one, Iggy? We sing it here ALOT!"

"I am sorry, but I haven't heard it, so give me a week or two to work it out!"

To make matters a little more complicated, there are about as many arrangements of this song as there are congregations that sing it.

This recording is about as close as I could find to the way it is sung at my congregation. We take it a little faster, though.

I like this song as a Lutheran because it clearly places the Christian's conversion in God's power.

God has smiled on me;
He has set me free.
God has smiled on me;
He's been good to me.

Occasionally you find that someone picks up the refain and puts their own twist on the stanzas. Here's Mary Mary with their own take on this gospel classic.

Here's an a capella arrangement that works in "Amazing Grace" as the stanzas while the melody from the refrain is hummed underneath. Unfortunately the recording cuts out a bit early, but at least the creative aspect is captured.

And finally, this song was written by Rev. James Cleveland, and here is his arrangement.

Black History Month: Till Now We Stand At Last

Here's the African-American National Anthem, sung during the Divine Service in the rural Midwest. The note over on youtube states, "Angel and Cindi sing 'Lift Every Voice' in honor of Independence Day during the Offering."  After listening, please check out the website for St. Paul Lutheran Church in Hamel, Illinois.

See Hymn 964 in Lutheran Service Book for the music.

Lift every voice and sing,
'Til earth and heaven ring,
Ring with the harmonies of Liberty;
Let our rejoicing rise
High as the listening skies,
Let it resound loud as the rolling sea.
Sing a song full of the faith
that the dark past has taught us,
Sing a song full of the hope
that the present has brought us;
Facing the rising sun of our new day begun,
Let us march on 'til victory is won.

Stony the road we trod,
Bitter the chast'ning rod,
Felt in the days when hope unborn had died;
Yet with a steady beat,
Have not our weary feet
Come to the place for which our fathers sighed?
We have come over a way
that with tears has been watered,
We have come, treading our path
through the blood of the slaughtered,
Out from the gloomy past,
'Til now we stand at last
Where the white gleam of our bright star is cast.

God of our weary years,
God of our silent tears,
Thou who has brought us thus far on the way;
Thou who has by Thy might
Led us into the light,
Keep us forever in the path, we pray.
Lest our feet stray from the places,
our God, where we met Thee,
Lest, our hearts drunk with the wine of the world,
we forget Thee;
Shadowed beneath Thy hand,
May we forever stand,
True to our God,
True to our native land.

Black History Month: The Blood Will Never Lose It's Power, Part II

I got wind that the group in the video below (Selah) was performing for free at the local non-denominational mega-church.  It was on a Thursday night, so I made the trek up to the northwest suburbs.

Having never been to this church and wishing to go unnoticed, I slipped up to the balcony of the auditorium.  I couldn't help but notice that most of the African-Americans in attendance sat up there as well.

It turns out that the brother and sister of this group were missionary kids in Africa, and the sister sang in the gospel choir at Wheaton College when she was a student there.  That gospel choir's conductor happened to be in attendance, and they invited her on stage towards the end of the performance.  They decided to sing "The Blood Will Never Loose It's Power."

Singing backup from the balcony were the African Americans in attendance and myself :)

Here's Selah with "The Blood Will Never Loose It's Power"

It should be noted here that this church is actively involved in issues bridging race relations, so I do not want to paint a picture of segregation there. I am merely telling my experience on one given evening.

Black History Month: The Blood Will Never Lose It's Power, Part I

A few of the songs I had to learn pronto when I began playing for an urban congregation were

• The Blood Will Never Lose It's Power
• God Has Smiled On Me
• We've Come This Far by Faith
• Lead Me, Guide Me

One of the more difficult ones was "The Blood Will Never Lose It's Power."

Israel Houghton tells the story about a song-writing workshop he was leading where all those in attendance were all sitting around talking about the bad songs they wrote when they first started song writing.  In walks Andrae Crouch.  He asked Andrae about the first song he wrote.  Andrae sat down at the piano and played, "The Blood Will Never Lose It's Power."  Apparently Andrae never wrote a bad song when he first started.

Here's Andrae Crouch closing out the Mike Douglas Entertainment Hour in 1981. Andrae is at the piano. Mike Douglas is singing backup between two couples. One of those couples looks like Donnie and Marie Osmond :) Most of the people are still wearing 70's clothes except for the guy in the leather sport coat with a leather tie. He's a little ahead of his time!

Deacon Dulas: Presentation/Purification/Candlemas Part V

This is the fifth of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

PROCESSIONAL RITE FOR CANDLEMAS

This Procession may incorporate the Blessing of the Candles that is usually done on this day. The Candles that will be used throughout the Church Year are blessed and set apart for Service with the following rite:

The Rite of Blessing the Candles

The Celebrant chants the Salutation: The Lord be with you.
And the Other Ministers, the Choir, and the Congregation respond chanting:
And with thy spirit.

The Celebrant chants the prayer:
Let us pray. Holy Lord, Almighty Father, Eternal God, through Whom all things out of nothing were created, and hast commanded through the work of bees to produce this perfect liquid of wax; and hast on this day fulfilled the petitions of the just Simeon. We humbly beseech Thee, that as we make use of these candles in Thy holy Church, that through the invocation of Thy holy Name and through the intercessions of Thy beloved Son, Whose Presentation we devoutly celebrate this day, to + bless (the Celebrant makes the Sign of the Holy Cross upon the Candles) and + sanctify these candles. Hear our voices from Thy holy Heaven and from the throne of Thy majesty, and be merciful unto all who cry unto Thee, Whom Thou hast redeemed by the precious Blood of Thy Son Jesus Christ, our Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen.

Lord Jesus Christ, True Light, that enlightens every man who comes into this world, pour out Thy + blessing (the Celebrant makes the Sign of the Holy Cross upon the Candles) upon these candles, and + sanctify them with the light of Thy grace. As these lights burn with visible fire and dispel the darkness of night, so may our hearts with the help of Thy grace be enlightened by the invisible fire of the splendor of the Holy Ghost, and may be free from all blindness of sin. Clarify the eyes of our minds that we may see what is pleasing to Thee and conducive to our salvation. After the dark perils of this life let us be worthy to reach the eternal light; through Thee, Jesus Christ, our Lord, Who, liveth and reigneth with the Father and the Holy Ghost, ever one God, world without end. Amen.

Then the Celebrant (after putting a small of amount of incense into the Thurible, and blessing the incense by saying, "Be thou blessed by Him in Whose honor thou art to burn.") receives the Thurible from the Thurifer, and censes the Candles with three double swings, one to the center, one to the left, and one to the right, saying nothing.

After the Blessing, individual Candles are distributed to everyone by the Celebrant, the Deacon handing him the Candles, and the Celebrant handing them to the people who approach the Chancel entrance in a single file to receive their Candles.

During the Distribution the Nunc Dimittis is chanted in the following form:
All: A Light to lighten the Gentiles.
Choir: Lord, now lettest Thou Thy servant depart in peace according to Thy word,
All: A Light to lighten the Gentiles.
Choir: For mine eyes have seen Thy Salvation;
All: A Light to lighten the Gentiles.
Choir: Which Thou hast prepared before the face of all people,
All: A Light to lighten the Gentiles.
Choir: A Light to lighten the Gentiles, and the Glory of Thy people Israel.
All: A Light to lighten the Gentiles.
Choir: Glory be to the Father and to the Son and to the Holy Ghost;
All: A Light to lighten the Gentiles.
Choir: As it was in the beginning, is now, and ever shall be, world without end. Amen.
All: A Light to lighten the Gentiles.

~~~~~

Nunc dimittis - Arvo Pärt



~~~~~

When the people receive their Candles they light their Candles from the Subdeacon’s Candle (who received his Candle first). They light their Candles by tipping their unlit Candle to light from the Subdeacon’s lit Candle and return to their seats to wait for the Procession. During the Procession the Candles are carried in the outside hand (hand closes to the pew). However, the Celebrant carries his in his right, and the Deacon and Subdeacon in their left. After the Procession all extinguish their candles. The Candles are re-lit during the Gospel Procession and are extinguished again just before the Creed. The Candles are again re-lit just before the Sanctus and extinguished after the Distribution. These Candles may be taken home by the worshippers after the Service. These Candles represent the Baptismal Candle that was given to them at their Baptism. Every year we receive a new Baptismal Candle so that with oil in our lamps and a freshly trimmed wick we may meet the Bridegroom, our Lord Jesus Christ, when He comes to bring us into the Wedding Feast of Heaven.

The Procession

The Procession gathers at the foot of the Altar and then the Deacon chants the Versicle:

V: Let us go forth in peace.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: In the Name of Christ. Amen.

The Organist introduces the Hymn, and the Congregation joins in, and the Procession starts (the congregation joins in the procession after it passes, going two by two):

~~~~~

Hymn: The Lutheran Hymnal, 138
“Thou Light of Gentile Nations”
Johann Sebastian Bach, BWV 735
"Valet will ich dir geben"



~~~~~

Having completed the circuit the Procession stops at the First Station,
the Place of the Blessing of the Candles, the Celebrant chants the Versicle:
V: As the Bridegroom from his chamber.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Cometh forth the Lord to run His race.

The Celebrant chants the Collect:
Collect: Almighty and Everlasting God, we beseech Thee, grant that we may know and praise Thy dear Son, even as Simeon of old, taking Him in his arms, spiritually knew and with his lips confessed Him; who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Amen.

The Organist introduces the Hymn, and the Congregation joins in, and the Procession starts (on the final pass down the center aisle the congregation returns to their respective pews):

~~~~~

Hymn: The Lutheran Hymnal, 137
“In Peace and Joy I Now Depart”
JS Bach, BWV 616
"Mit Fried und Freud"



~~~~~

Having completed the circuit the Procession stops at the Last Station, which is before the High Altar, and the Celebrant chants the Versicle:
V: At even ye shall know that the Lord will come
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: In the morning, then shall ye see the glory of the Lord.

The Celebrant chants the Collect:
Collect: Lord God, Heavenly Father, who hast given Thy Son to be our Savior, a Light to lighten the Gentiles, and the Glory of Thy people Israel, we beseech Thee, enlighten our hearts, that we may know Thy grace and fatherly will in Him toward us, and obtain everlasting life; through the same Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Amen.

The Service continues with the Confiteor (or the Introit if the Confiteor is omitted). The Opening Hymn is omitted.

~~~~~

From Bach's Cantata 125
"Mit Fried und Freud"



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part IV

This is the fourth of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

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Something should also be said about the two other names of this festival. In the Greek Church this festival is called, "Hypapante," that is, "Meeting." Our Lord Jesus is presented at the Temple, or to say it another way, He meets His people in the Temple. Hence, the title of Presentation.

The other title is Purification, this is actually a later addition to the original title of Presentation. In fact, Candlemas is even more ancient title than Presentation. But it is so named because this purification was the requirement of the old levitical law, that a mother would complete forty days after the birth of a male child. Performing the rite of purification by offering a sin offering and a burnt offering.

However, we celebrate something more than the fulfilling of levitical rites of purification. We see our Lord Jesus first coming to His Temple. And in His coming to the Temple, not only does He purify His mother Mary, but He begins His purification of us all. He meets us, He comes to us, and we gladly receive Him, even as the Prophet Simeon received Him up into His arms and blessed Him. For today we meet our Lord Jesus who is the Light of the Gentiles, and the glory of His people Israel.

Rejoice today as you receive the Lord into your hands and into your mouths through bread and wine, and rejoice with Simeon who having received his Lord into his arms, could depart in peace. We too, having received our Lord's Body and Blood in bread and wine, can now depart this life in peace, knowing full well, that He has come to us, and forgiven us of our sins.

Nunc dimittis - Orlando Gibbons



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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part III

This is the third of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

This feast of Candlemas was instituted to supplant the pagan Lupercalia, which observed licentious behavior and torchlight parades. This is also why the clergy for the blessing and processional wear purple vestments, the color of penitence, as a testimony against the sinful revelry of this pagan feast. Afterward, during the Introit, the clergy put on white vestments.

The candles that are distributed to the laity are to be kept by them, so that they may light them on the anniversary date of their baptism. These candles signify our Heavenly adoption as sons of God. Year after year we again receive a baptismal candle so that "with burning lamp" we may hasten to meet our Bridegroom when He comes for the eternal wedding feast.

The candles are re-lit just before the Gospel until just before the Creed. And again from just before the Sanctus to the end of Communion. They are lit at this time, as a remembrance that the Light of Christ permeates the darkness of our souls by His holy Word. Candles should really be held by the worshippers every service for this reason, however, acolytes perform this task for them during the rest of the year. But on this festival, when the Light of Christ is at its peak, everyone gets to hold this light in their hands, as a testimony of the One True Light which dwells in us, and shines through us.

"Mit Fried und Freud"
and
"Herr Gott, schleuss den Himmel auf"
Setting by JS Bach
BWV 616 and BWV 617 from Orgelbüchlein



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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.