Goals! Devotional and Educational Reading for 2014, etc.

Last year, I read an article that mentioned a book by self-help guru Brian Tracy called Goals! (also available in Kindle format).  I was intrigued enough to buy the e-copy and give it a read.

We Lutherans tend to be smugly skeptical of self-help books, programs, and speakers, because there is so much of this kind of stuff "playing church" out there - supposedly Christian books teaching you how Jesus can help you to have a whiter smile, better breath, bigger hair, a faster private jet, health, wealth, and fame in just seven easy steps - that I think we have a healthy (or sometimes not so healthy) cynicism toward any hint that we can improve ourselves.  We certainly don't want to be accused of denying original sin or not placing the Doctrine of Justification at the front and center, so we typically don't even try to improve ourselves (an endeavor with which the sinful flesh is ever eager to assist).

In fact, the Rev. William Weedon may be on the trajectory to canonization for taking slings and arrows from many of his Lutheran brethren who see his enthusiasm for being healthy and fit to be scandalously un-Lutheran, bordering on the worship of Baal or siding with the French in the Franco-Prussian war.

Well, that's the caricature, anyway.

In spite of my Lutheran scruples, I found the Tracy book (as well as another book of his called No Excuses!) to be intriguing.  The gist of the Goals! book can be found here.

Our own auto-educational program here at Chez Hollywood has included the One Year Bible for several years now, and it is the foundation of our home study and family devotions (along with the LSB family prayer cards from CPH).  We typically add another reading of some sort, before or after COSEMP (the Caffeinated Order of Scrambled Eggs and Morning Prayer) - and the nature of the lection has been wide and varied over the years, e.g. spiritual authors such as Augustine, Chesterton, Pascal, and Lewis, etc. along with the pursuit of academic interests, such as the Free Market newsletter and political, philosophical, and economic thinkers by way of articles, essays, and various other books and podcasts.

For this year's devotional readings, we decided to take up the bibliography given by the Rev. Dr. Joel D. Biermann of Concordia Seminary - St. Louis as part of his course called "Woman and Man According to God's Plan" (we attended an abbreviated version of the lecture series last year in Pensacola).  We also listened to the entire lecture series on a subsequent road trip (available free of charge at iTunes University as video and audio).

Disclaimer: I heartily endorse Dr. Biermann's treatment of the vocation of male and female according to the order of creation, but I completely disagree with his views of government.

Anyway, given that the issue of the roles of the sexes is "the" issue in society, in the Church at large, and even the source of great disagreement within the Lutheran Church - Missouri Synod (which I would refer to as the GMWO issue: gay 'marriage' - women's 'ordination'), we have decided to systematically read through all of the texts referenced in Dr. Biermann's lectures - some of which are theological, some secular.

Here is the list (dates refer to publication):

• Bonhoeffer, Dieterich.  Creation and Fall.  New York: Touchstone, 1983.
• Budziszewski, J.  What We Can't Know: A Guide, Dallas: Spence Publishing Co., 2003.
• Eggerichs, Emerson.  Love and Respect: the Love She Most Desires; the Respect He Desperately Needs, Brentwood, TN: Integrity, 2004.
• Grudem, Wayne, ed.  Biblical Foundations for Manhood and Womanhood, Wheaton, IL: Crossways Books, 2002.
• John Paul II.  The Theology of the Body: Human Love in the Divine Plan: Boston: Pauline Books & Media, 1997.
• Rhoads, Steven E.  Taking Sex Differences Seriously.  San Francisco: Encounter Books, 2004.
• Sax, Leonard.  Why Gender Matters: What Parents and Teachers Need to Know About the Emerging Science of Sex Differences, New York: Doubleday, 2005.
• Zerbst, Fritz.  The Office of Woman in the Church: A Study in Practical Theology.  St. Louis: CPH, 1955.

Since it was available electronically, we started with Eggerichs's Love and Respect right off the bat.  The author is a Ph.D. and an ordained Protestant minister who spent many years serving as a pastor.  We both found his book remarkably illuminating - even as we celebrate our 20th anniversary next month.  We would love to have had this book when we were first married.  Today's feminist culture virtually assures that men and women go into marriage brainwashed that there are no fundamental differences between the sexes other than the obvious plumbing, and to the really radical, perhaps admitting some very slight difference in upper body strength (although TV shows and movies have largely taught us that women and men are even identical in regards to physical strength, Girl Power and all that).

We highly recommend Dr. Eggerich's book for married people, engaged couples, and anyone who might want to be married.  I recommend the book also to pastors.  It is a scriptural treatment of how husbands and wives can better communicate with one another, and avoid the communication breakdown the author calls "the crazy cycle."  It is a very practical work, fun to read, based on both scripture and years of seminars given by the author and his wife.

We have bought Grudem, Rhodes, and Sax in non-digital form, and they are patiently waiting their turns.  We will buy the others as the time gets closer, though the Fritz book is out of print and may prove more of a challenge.  We are working through Dr. Sax's book (Why Gender Matters) now.  The author is both an M.D. and a Ph.D.  His book is culturally iconoclastic, arguing from a purely clinical and biological secular perspective that the sexes are wired differently.  He cites a lot of research and presents it in an engaging way.  It is funny, though, how often he tries to weasel out of the obvious conclusions to be drawn.  We're just shy of being a quarter of the way through the book, and find it fascinating.  The egalitarian and feminist foundations of our entire culture - which is driving the current debate about marriage, sex vs. "gender," the role of women in the church, women in combat, etc. - are really laid bare for the fraud that they are.

Another project - which actually takes about five minutes a day - which Grace and I are pursuing separately, is the reading of St. Augustine's epic The City of God over the course of this year.  We joined a facebook group dedicated to that goal and have joined up with more than a thousand people on the moderator's reading schedule.  I am also taking a more disciplined approach to reading literature that I should have read in school, but didn't.  I began reading Fyodor Dostoevsky's Crime and Punishment while in Russia two years ago, but got busy and stopped reading.  I restarted, made an overall goal and reading plan, and am now more than halfway done with the book.  This is especially good reading at bedtime (I'm reading this one without the electronic screen, as it seems that e-reading interferes with the production of melatonin which helps the body sleep).  The chapters are not long, and as long as I don't "stall" again, I should be able to complete it within a few weeks with just a short bit of reading each day.  We're also finishing up a delightful book about books, given to us as a Christmas gift by a friend: Howard's End is On the Landing by Susan Hill.  It makes for good reading in the car while running errands.  We'll have that one done in a few days.

Along the suggestions of Brian Tracy's Goals! book, I am tracking our reading and various projects using a planning Moleskine.  So far, I like the way this keeps us focused.  I'm using this same Moley to work on other projects that I have let slip because of not writing things down.

For example, I am working on the Pimsleur Russian course, which is an outstanding audio based series.  I own all 90 half-hour lessons broken down into three courses.  I have never gotten past about lesson 17 or so.  I am going to see if Tracy's premise that writing things down is the key to getting things done really works.  So far, it is helping!  I started back at the beginning with Unit 1 and and trying to get through 5 units or so a week (more if I am able).  I'm currently on Unit 10.  And since this course is audio, I listen while walking (which I am doing now), jogging (which will be a transition), and running (which I'm looking forward to doing regularly again, once more using the journal to keep myself in line).  I am also figuring out how to work in some more ambitious fitness goals, but at age 49, running a marathon by just showing up the morning of the race isn't an option the way it was when I was in my 20s (though even then that wasn't my brightest, shining moment, not that I regret doing it, for like most crazy things we do in life, I got a story out of the deal).  So I'm taking it a little slower these days.  We also eat paleo, though we need to tighten up after loosening the reins a bit during the holidays.

Another goal I've set for myself this year is to work on my Latin in a more disciplined way.  I have never completed the entire book Lingua Latina Per Se Illustrata: Pars I Familia Romana by Hans Oerberg (which is the natural method Latin course I taught to Junior High students for many years).  I want to not only complete all 35 chapters (I restarted with Chapter 1, and am currently on Chapter 9), but also want to read the sequel, Roma Aeterna.  Once those are done, I might like to tackle the two volumes of ecclesiastical Latin in Latin Grammar and Second Latin by Cora and Charles Scanlon.  Of course, elephants are eaten one bite at a time.

FH readers will note that I have not been keeping up with posting my sermons nor have I done much blogging.  I hope to be more diligent on both counts.

I also have other projects that need to be done bit by bit, and I am journalling those as well.  I adopted this Circle System for project management, and here is how it works, as explained below by Sara Caputo at Radiant Organizing (note: some of the links are dead):

The Circle System is another that was developed out of pure need and logic by another gentleman from Amsterdam.  Simply put, it’s a blending of his own to-do list with a series of circles that he devised and gave meaning to — here’s a picture of what it looks like:

Cool, huh?

Here’s the jist from his site:

Ok, this was about the bones and now it’s the meat. The Cir­cle.

We now have projects with its actions, all with cir­cles in front. And we surely have indi­vid­ual actions that are not part of any project, like Pay this bill and so on. Put every­thing in, every action you need to exe­cute at home or work. Don’t try to remem­ber every­thing — except one thing: The note­book remem­bers.

As things progress I add few things to the cir­cles. Here a list that explains in words and the pic­tures should be help­ful guides too.

• Cir­cle : Project or an action
• Stroke, a diag­o­nal line across the cir­cle : Work has started
• Filled lower part of the cir­cle : Work is half done (or wait­ing for some other step)
• Filled cir­cle : Work on the project or action is fin­ished or off my hand (delegated)
• Cross over the cir­cle, sec­ond stroke : Can­celled

This makes up the basic Cir­cle sys­tem and is a great starter. I also use a few extras for empha­sis In addi­tion to this you could also use:

• Num­bers to note in which order I need to execute
• Excla­ma­tion mark in front of the cir­cle for an impor­tant action
• Arrow or > after any cir­cle tells that a project or an action has been del­e­gated or moved to my GTD appli­ca­tion. Don’t for­get to fill the cir­cle at the same time. And also write down who is con­tin­u­ing the work if that is impor­tant. It usu­ally is.
• Dot in the mid­dle of the cir­cle is a sub­tle atten­tion mark.

I like them both because they were created around NEED and the system was devised around the individual’s workflow. Very often, task management systems that we try to plug into that others have created don’t work well because it is not a system that follows our individual needs.  When we devise our own system, as the gentlemen above have done, we are better able to follow it and have it be sustainable.  Just my own 2 cents.  More to come next Tuesday as we review 2 more systems…. have a great week of getting stuff done!

I don't carry my planning book around with me, but I do keep a personal notebook on me at all times.  In it, I have made my own calendars for several months, a to-do list for day-to-day tasks using the Circle System, a section for quick incidental notes, and I use the rest of the notebook for taking notes for all other meetings or other situations requiring note-taking.  At the first of the year, I completed my pocket Moleskine that I used for July through December 2013, and am now trying a notebook that I hope will be more robust: a German-made Leuchtturm 1917 pocket ruled notebook.  So far, I'm quite impressed with it.  I used my Leuchty to take notes at the 2014 Mises Circle in Houston, where we heard lectures by Jeff Deist, Tom Woods, Lew Rockwell, and Ron Paul (note: Dr. Woods's lecture is linked, the rest are on the way!).  The Leuchtturm is slightly larger than the Moleskine, and has very nice cream-colored high quality pages that are pre-numbered!  I'm hoping that it is more robust than its Chinese-made Italian cousin.

In terms of economics self-education and personal development, we attend the unique and delightful  Dr. Walter Block's Human Action seminars held at Loyola University twice per month (which restared this month after a long Christmas break).  In that ongoing seminar, we are reading, discussing, and debating Murray N. Rothbard's Economic Controversies (available as a free download here).  These seminars and the discussions that come afterwards really keep the brain running in overdrive!  

While at the Mises Circle, we picked up the following which we also look forward to working into the reading program:

• The Production of Security by Gustave de Molinari (1849)
• A Libertarian Critique of Intellectual Property by Butler Shaffer (2013)
• The School Revolution by Ron Paul (2013)
• 33 Questions About American History by Tom Woods (2007)
• Freedom Under Siege by Ron Paul (1987)
• Crony Capitalism in America 2008-2012 by Hunter Lewis (2013)

Since we were on a road trip, we started reading together aloud Dr. Paul's The School Revolution.  We're more than halfway through, and it is an insightful read!  

I know someone is going to respond: "You have too much time on your hands."  (I used to get that a lot when I was more prolific at writing and when I used to post funny broadsides at seminary). Actually, we all have the same amount of time. Well, here is what Grace and I have found helps us to get things accomplished.  These work for us, and I'm sure other people have great techniques as well for reclaiming time:

1. Get up early (last year, we set the alarm for 4:45 but got out of the habit later in the year when we were swamped with work that caused us to stay up too late - but are working our way back). 
2. Don't watch TV.  Aside from an occasional Netflix movie, we don't watch anything on the television: we don't have cable, we don't watch network broadcasting, no football, no news - no nothing. 
3. Eat at home.  We used to go to restaurants a lot, but now eat almost exclusively at home.  Not only does this save a ton of money, it buys us loads of time not spent getting ready, waiting for a table, dining, waiting for the check, and driving back.  During food preparation at home, we have additional time to read aloud to one another.
4. Turn the car into a 4-wheeled university.  Road trips are perfect for podcasts or long stretches of reading.  Running local errands is great for reading a chapter here and there aloud to one another.
5. Take Advantage of supermarket lines with a book, e-reader, or books on the iPhone.  Instead of complaining about the long line, turn it into a class, an opportunity to learn!

There is actually a lot of time for reading, studying, thinking, and writing - if it is a priority.   In spite of the time it takes to be a parish pastor and high school teacher; in spite of the time it takes to homeschool a third-grader, run a home, and serve the church as a volunteer - there is time to continue to learn and grow if we make the time and have the self-discipline to stick with it.

I hope Brian Tracy is right.

Teaching and Learning Latin the Fun Way

I've recently heard from some parents who are teaching their children Latin, as well as from some adults who are interested in learning it.  There are, of course, a lot of great approaches and books out there, but I highly (highly!) recommend a book and approach by Danish scholar Hans Oerberg called Lingua Latina Per Se Illustrata.  I used this text for middle school kids for several years, and it was a rip-roaring success!  My students were not all gifted (Latin was a requirement of all students).  And I only had them in class twice a week.  Nevertheless, my students blew me away with how quickly they progressed, and I am still hearing a lot of success stories from former students.  Some of them are now studying Latin in high school and college and are excelling.  Others are breezing through Spanish.  The most common feedback I get involves an explosion of English vocabulary and very high SAT scores in the verbal section.

Oerberg is solid pedagogy, but it is also fun because it is interesting.  It is not rote memorization of paradigms, but is rather a story.  It is basically an innovative novel all in Latin.  The only English in the entire book is on the copyright page.  You learn Latin by reading Latin, figuring it out by the context, pictures, and clues in the margins, and then the new information becomes old information as you grow in your reading.  Over time, Oerberg introduces vocabulary and concepts that prepare the student for reading Caesar (military terms), the Bible (the Vulgate), ancient myths (such as the Minotaur and Icarus), the Roman Calendar, as well as learning the cultural aspects of 1st century Roman life (Roman roads, geography, homes, money, navigation, clothing, medicine, etc.).  And the story is wrapped up in the day to day life of a family.  You learn the grammar by seeing the language used followed up by very brief reviews at the end of the chapters.

It really works!

In using Oerberg, you are trained to read (and actually think!) in Latin (not translate into English).  Thus you can enjoy the story, as well as other Latin texts you may read (actually read!) later, rather than clumsily parsing and translating (which is terribly boring).  Thus Latin becomes a living language, and you begin to see it in everyday English everywhere you look.

The basic first year text is Lingua Latina Per Se Illustrata - Pars I Familia Romana.  You can get by with just the text - but I found that some of the other supporting texts are a great help.  Lingua Latina: A College Companion by Jeanne Marie Neumann is WONDERFUL!  It combines several other books in one volume (such as the Latine Disco student guide, the vocabulary lists, and the Grammatica Latina grammar text).  The Companion is a sort-of one-stop-shopping resource.  It is really well laid-out.  Both of these are also available as PDF e-books (see the links).  I got my PDF of Familia Romana at Books a Million's website.

There is a short companion text of readings called Colloquia Personarum that I really like - just for variety and to reinforce the material.  The readings use the same characters as the book, and are very short and amusing.  I also highly recommend the CD-ROM version ( Familia Romana CD-ROM) of the book - which includes the entire text, audio of the book read by the author, and interactive versions of all the exercises in the book.  

There is a teacher's guide ( Lingua Latina Instructors Materials) that has an answer key.  I also bought Latine Doceo: A Companion for Instructors, but don't find these particularly helpful.  I would not recommend buying them.  Get the College Companion instead.

I found that Amazon, for the most part, has better prices than the publisher (Pullins).  However, they don't sell everything.  If you end up buying all the books I recommend, you may want to order some through Amazon, and others through www.pullins.com.

One last thing that is a must: there is an e-mail list for Oerberg instructors/enthusiasts from around the world.  The lady that wrote the College Companion is one of the participants, as well as some really heavy-hitting scholars.  They are all so friendly and encouraging, and the teachers share a lot of things like quizzes and teaching methodologies. You can toss out any question, and someone will be able to help.  The publisher also monitors the list and is always looking for ideas for helpful resources.  Here is the info about the list:

To subscribe or unsubscribe via the World Wide Web, visit

        http://nxport.com/mailman/listinfo/oerberg

or, via email, send a message with subject or body 'help' to
       oerberg -request@nxport.com
You can reach the person managing the list at
        oerberg-owner@nxport.com
or ddfarms@earthlink.net

So in summary, if you want to study Latin on your own, or teach your children (or if your children want to do self study), this is my recommendation:

• Get the text Lingua Latina (Familia Romana)
• Get the College Companion
• Subscribe to the Oerberg list

Also valuable, but not necessary:

• Get the Colloquia Personarum
• Get the CD-ROM

And of course, have fun!

I would not get anything else to start with (except some of the other texts after completing Lingua Latina, such as the sequel volume and its materials: Roma Aeterna.

This approach is good for adults, college students, high school students, and with patience, for middle school students and even younger.  I am moving slowly through the first chapter with my 8-year old son, and he is doing extremely well.  For younger kids, there are also some great resources from Classical Academic Press.  So far, I'm using those materials to lay the groundwork for Oerberg.  

Bona fortuna!

My Siberian Adventure - Day 23, July 19, 2011

Begin: Chelyabinsk
Drive to: Yekaterinburg
Drive to: Polevskoya
Drive to: Yekaterinburg

I woke up a little on the late side and took a shower.  I was beginning to think that there was no hot water - but my patience was rewarded.

Dan, Alexy, and I enjoy a very nice buffet breakfast in the Green Restaurant downstairs - which is included.  This breakfast is like Russian supper - with sausage, chicken, and pasta - along with more typical breakfast foods like boiled eggs.  There are also the traditional drinks - water and fruit juices.  One berry drink is translated as "hip drink."  Father Alexey doesn't know why.  The music is a little odd, quite loud, a sort-of disco or fitness club version of Indian or Middle Eastern music.  I actually dig it.  We check out of the hotel and meet Father Sergey.  I'm armed with bottled water that Alexey purchased for me.  Russians drink a lot of bottled water.  This one is sparkling ("living.").

We drive to a drab factory building where Dan's wife's company has a branch office.  He hopes to get inside for a picture, but security won't let us in.  We wait in a cramped reception area.  A manager with whom Father Daniel has corresponded comes down and apologetically gives Dan some brochures to take home.

We hit the road which is terribly bumpy, posing for pictures at the sign indicating that we have just left Chelyabinsk.  The terrain between Chelyabinsk and Yekaterinburg is wide open with bright yellow fields.  There are birch forests in the distance.

We arrive at the church flat, drop off our things, and eat lunch at the food court - at Blinoff, a pancake (blini) place.  It's outstanding!  I had a pancake with "old Russian meat" - which is a spiced beef - as well as a cherry pancake with a sweet condensed milk sauce.  I also had a soulanka, a roll, and a coffee (which was not instant!).  The pancakes are actually crepes.  They are made on the spot on two large griddles.

After lunch, we head off the to the Orthodox diocesan store for my last opportunity to buy icons for souvenirs.

Father Sergey drives us to the archbishop's residence - which is opulent.  There is an army of Mercedes and Lexus cars.  We see bearded and cassocked clergy surrounded by secret-service-type bodyguards with sunglasses and earpieces.  It was rather surreal - quite a contrast to our own bishop with his Toyota.  A lot of people have apparently been turned off to Christianity in Russia because of the financial dealings of some of the Orthodox churches.

After parking, we walk into the store and start shopping for icons.  Of all of our icon-buying trips, I have been unsuccessful in finding an icon of St. Raphael the archangel to bring back to Grace.  Even now I can't find one - until I visited the very last room and looked at the very last icon!  I see a small icon of an angel.  The Cyrillic letters are hard to read, but I sound it out and it comes out like "Raphael" to me.  I point to the icon to buy it, and the lady says: "Raphael."  Very cool!

Father Daniel and I pick up some icons and Father Alexey buys a stack of books.

Afterwards, we head back to the church flat for a quick change of clothes.  We all get into our clericals as we are headed to the local ELKRAS congregation for a visit.  This is Father Dennis's congregation, the pastor I offended regarding women's "ordination."  His predecessor was a woman who was there for three years.

Father Sergey drives.  He has been playing an interesting and eclectic mix of very good pop music in the car: soundtracks from House, MD, an album called Dead Man's Bones, a collection of Christmas tunes by Annie Lenox, some blues, and Dire Straits' Brothers in Arms album.  Father Sergey is a Dire Straits/Mark Knopfler fan.  Dan asks about Dire Straits and I fill him in on the Brothers in Arms album.  Sergey listens in with amusement.

The ELKRAS parish is located in Polevskoya.  The congregation meets in a rented room in an office complex.  We are greeted warmly by the pastor, who is young and speaks some English and German in addition to Russian.  The congregation is nearly all older women.  There are two younger women and one young man and one old man in the congregation.

Fathers Sergey, Daniel, Alexey, and I sit in the front row behind the small keyboard.  Father Alexey translates as Father Dennis explains that we will sing a couple hymns, have a prayer, and then we (the guests) will speak.

The service book has many short hymns.  They are essentially "praise songs" of a Taize character.  We sing one such song, singing the Russian part three times, a Latin translation twice, and then repeating the Russian again.  The next song we only sing n Russian.  Dennis led the singing and played the electronic organ.

There is a small but dignified altar set up for communion with a Bible situated in the middle.  There is also a small, dignified pulpit.  Both altar and pulpit are adorned by a pair of flickering candles.

There is a small icon of Christ on the wall, under which are three western depictions of our Lord.  There is a little table underneath with a candle, an open Bible, and a crucifix.  On the Bible is an Orthodox rosary.

After a short prayer, Father Dennis introduces us.  I spoke about our congregation back home, about New Orleans, and about my family.  Father Daniel does the same regarding his family and parish.  I related the story of how Grace had once told me that she would live anywhere but New Orleans which everyone found amusing.  I also told them how Grace was the daughter of a nun and the wife of a priest who was given a most appropriate name for a Lutheran pastor's wife.

Afterwards, a lady asked about Hurricane Katrina.  I took her e-mail and will send her links to pictures.

Dan also spoke about the catechism and the sacraments.  I spoke about the heroic nature of Russian Lutheranism and implored them not to take their freedom for granted as, unfortunately, many Americans do.  Sergey and Alexey also give brief addresses.

The congregation was very hospitable and treated us to tea and dessert pastries afterward.  They gave us a box of them to take with us.  I offered to take some home to my family, but they warned against it - as they were home-made with sour cream.  So I took a picture instead.

We drove back to the church flat in Yekaterinburg and reflected on what a tragedy women's "ordination" is.  These are nice people who have been led astray - including women in their eighties who had never seen such things in he churches of their youth.

We arrive at the flat and say our goodbyes to Father Alexey.  He is flying back to Novosibirsk, having found a flight for the same price as the train would cost.  Father Sergey will be by at 5:20 am tomorrow morning to bring us to the airport.

Dan and I change clothes.  I check e-mail and have an IM session with Grace.  I send my dad a SnapYap message.  Dan and I head back for one final visit to the beer tent.  First, we decide to walk around the mall.  Unfortunately, it is in the process of closing.  But we take a short walk and snap a few pictures.

We drop into the beer garden to find our familiar waiter working.  He knows just what beers to bring us.  I decide to eat, and so does Dan.  I order mante (steamed dumplings) and a plav (rice and meat).  The portions are pretty good-sized, and the price is reasonable.  Dan also orders a plav, and along with the beers and a generous tip, the total is 600 rubles - about $20.

Our waiter takes our picture.  We explain that we are flying back to America tomorrow.  Actually, Dan explains in Russian accompanied by hand gestures.

We head back to the flat to pack.  I decide to shower then rather than waiting until 4:30 am.  I am excited to be going home, as I am missing my wife and son terribly!  It is hard to fall asleep as my mind races.

Here is a link to all of my pictures from Day Twenty-Three.

  

Two new guests for breakfast

Two years ago, I reported on the Hollywood family's morning ritual of Scripture reading.  Since that time, the practice has been expanded and altered to an extent.

Back in January, we decided to add a guest lecturer to our morning ritual - St. Augustine of Hippo.  We began to read a chapter from his Confessions each morning, followed by a very brief meditation and prayer from Augustine as found in Augustine Day by Day.

A few weeks ago, we made a slight modification to the rite by having the ESV narrator read the daily offering from the One Year Bible while we follow along.  For further study, as the narrator reads, I skim the New Testament text in Greek and the Psalm readings in Latin.  The narrator moves along at a good clip, and this is not the time for parsing and memorizing vocabulary.  The timing works out pretty well as the narrator wraps up the Old Testament lesson about the time that I am serving the cappuccino.

After ten months of learning from our dear brother in Christ and doctor of the church, the sainted bishop of Hippo, we have for the past week invited a couple of other great Christian minds into our home (upon the advice of, and kindly introduction by, the Rev. David Petersen): a fellow named Blaise Pascal (1623-1662) and his modern-day commentator and interpreter Dr. Peter Kreeft.  We are still praying with St. Augustine and enjoying his short meditations through the end of the year - but it is getting a little crowded at our breakfast table.  It is fortunate for us that we don't have to feed all of these people - though they are certainly feeding us.  The Pascal-Kreeft book is entitled Christianity for Modern Pagans - and it is a running conversation between the two as the latter engages the former's famous work, the Pensées, carrying on like old friends.

Our lectio continua is truly the highlight of the day: a time of God's Word, meditation, theology, and philosophy - a few moments of monastic peace each morning, any of which can become a day transformed into a sudden maelstrom of activity, stress, tragedy, or just plain hard work.  Our morning ritual is a time to stop and listen to the still, small voice of God's Word and to bask in the glow of saints and Christian thinkers - washed down with the most un-monastic treat of a frothy cappuccino.

October 31, 1517

Disputatio pro Declaratione Virtutis Indulgentiarum


aliter dictum 95 Theses

by Martin Luther

D. MARTIN LUTHERS WERKE: KRITISCHE GESAMMTAUSGABE 1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238.

Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu Christi. Amen.

1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium penitentiam esse voluit.

2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi.

3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.

4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.

5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.

6. Papa non potest remittere ullam culpam nisi declarando, et approbando remissam a deo Aut certe remittendo casus reservatos sibi, quibus contemptis culpa prorsus remaneret.

7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.

8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi.

9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.

10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.

11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata.

12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis.

13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem.

14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.

15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori.

16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.

17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.

18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende charitatis.

19. Nec hoc probatum esse videtur, quod sint de sua beatitudine certe et secure, saltem omnes, licet nos certissimi simus.

20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a seipso tantummodo impositarum.

21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari.

22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.

23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari.

24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem.

25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter.

1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.

2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.

3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius.

4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.

5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.

6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.

7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.

8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo.

9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas.

10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.

11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam.

12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.

13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine.

14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.

15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.

16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis.

17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie.

18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet.

19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior.

20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat.

21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere.

22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.

23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.

24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant.

25. [50] Docendi sunt christiani, quod si Papa nosset exactiones venialium predicatorum, mallet Basilicam s. Petri in cineres ire quam edificari cute, carne et ossibus ovium suarum.

1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.

2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret.

3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent.

4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.

5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis predicetur.

6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.

7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum.

8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.

9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore.

10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.

11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.

12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.

13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.

14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.

15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.

16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.

17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.

18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.

19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere.

20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Pape sua illi somnia predicent.

21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus.

22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.

23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,

24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur,

25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire.

1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam.

2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.

3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII.

4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.

5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.

6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm.

7. [82] Scilicet. Cur Papa non evacuat purgatorium propter sanctissimam charitatem et summam animarum necessitatem ut causam omnium iustissimam, Si infinitas animas redimit propter pecuniam funestissimam ad structuram Basilice ut causam levissimam?

8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare?

9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et inimico propter pecuniam concedunt animam piam et amicam dei redimere, Et tamen propter necessitatem ipsius met pie et dilecte anime non redimunt eam gratuita charitate?

10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?

11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis Crassis crassiores, non de suis pecuniis magis quam pauperum fidelium struit unam tantummodo Basilicam sancti Petri?

12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis?

13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret?

14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint eque efficaces?

15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.

16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent.

17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax.

18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux.

19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,

20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.

M.D.Xvii.

---

This text was converted to ascii format for Project Wittenberg by Rev. Robert E. Smith and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary.

Need a Vulgate?

Just in case any FH readers need a Vulgate (Clementine Edition) in pdf form, your wait is over! Here it is.  And here is the same text in two column format that saves a lot of pages.  And here is a link to have it professionally printed and shipped to you.

This is courtesy of Michael Tweedale and the fine folks at Vulsearch, which has links to many helpful tools (all free!) and formats to read the Holy Bible in Latin.

One of Many Ways to Learn

One of the nice things about home school is the flexibility - regarding both time and curriculum.  It's 7:30 pm, and we're doing Greek, Latin, and Catechism while eating ice cream, cracking jokes, and shooting video.  It is our second day of first grade, and Leo is loving it!  We get lots of quality time together as a family (he and I walked to the store this evening hand-in-hand singing the Greek alphabet).  We have a lot of field trips to Bayou Segnette planned - things like bird watching, looking for frogs, and canoeing.  And even in the "classroom" he doesn't have to sit still (I have no doubt that his incessant wiggling would be driving a classroom teacher insane after 20 minutes - not to mention the other kids).

I'm really impressed with Song School Latin and Song School Greek by Classical Academic Press.  The songs on the CD are simple and yet catchy and pedagogically effective.  Similarly, I'm using CPH's "Sing the Faith," which is the Small Catechism set to music especially suited to children.

Mrs. H. is doing the heavy lifting during the day, teaching Math, Reading, Writing, Spelling, Grammar, Science, History, and Geography.  Leo and Grace are also learning piano together.  Music Appreciation and French are around the corner.  And anything Mrs. H. and I happen to be studying gets into his system as well.

"Sister Enya, MD and the Trans-Siberian Riverdance"

or "Sometimes the Nun Gets You."

On a visit to the bookstore of the Daughters of St. Paul today, I picked up a Chant CD.  It is called "In Paradisium" by the Daughters of St. Paul.  The cover depicts a beautiful vaulted cloister courtyard along with the title "In Paradisum" in Latin as well as the subtitle "Chant" and "Ever Ancient Ever New."

The clincher was that the CD was 40% off.  I thought it would be nice to hear some Gregorian Chant sung in the female voice register by nuns.  The back cover depicts the choir of nine habited sisters.

And so, I took the bait.

Upon listening in the car, it wasn't quite what I expected.  The music did feature (nearly all) Latin chant by the female choir - but there was more.  The vocals were overlayed with New Age licks reminiscent of Enya.  Don't get me wrong, I like Enya.  I know I'm probably not supposed to, but I don't really care.  I also like pineapple-amaretto daiquiris and little umbrellas in my drinks.  You want my man card? Μολὼν λαβέ, tough guy!  But Enya is not sacred music.  I didn't dig the whole Gregorian Chant thing with massage music going in the background.

Other tracks sounded like the theme from House, MD.  Hugh Laurie is a talented guy, but I don't think he can pull off the whole singing nun thing.

Still other tunes sounded like blatant ripoffs of the Trans-Siberian Orchestra.  Again, I like the TSO.  I don't care what the trendsetters have to say about it.  But TSO is as compatible with singing nuns as is BTO.  Still other riffs called to mind Riverdance or some of the soundtrack of Braveheart. Again, nothing against Celtic tuneage.  I'm of Celtic heritage myself.  But Celtic dance tunes are just not compatible with the ancient dignity of Gregorian Chant.  Finally, there is the last tune, which goes disturbingly overboard regarding the mother of God - but what's even stranger, it is set to the Lutheran hymn tune "Erhalt Uns Herr" - otherwise known as the "Muderous Pope and Turk" song.

What a trainwreck!

It didn't have to be this way.  There were clues.  I should have paid better attention.  Had I had the Lutheran traditionalist defender of Lutheran traditionalism(tm),  Br. Latif, on speed dial, he could have "talked me down" and saved me ten bucks.

Our conversation would have gone something like this:

Me: "Hey, Brother Latif.  Larry here.  I'm looking at a chant CD."
Latif: "Hi Father Larry.  Okay.  Latin or English?"
Me: "Mostly Latin."
Latif: "Nice.  Who's it by?"
Me: "The Daughters of St. Paul."
Latif: "Ooh.  Uh, habited?"
Me: "Yes."
Latif: "Hmm.  Traditional?"
Me: "Well, I'm not sure..."
Latif: "Are their necks or ears exposed?"
Me: "Um, I see a little bit of lobe on one of them.  Yes, necks are exposed."
Latif: "No whimples?"
Me: "No whimples."
Latif: "I see.  These sound like Vatican 2 habits with modified veils.  Could be trouble.  Color?"
Me: "Navy and white."
Latif: "Okay.  That's enough.  I don't need to hear any more.  Father Larry, put the CD down, take three steps backward, turn, and run to the nearest bar or juke-joint where you can find some Springsteen or Evanescence..."  (Of course, Brother Latif would be referring to the good Evanescence with the deep lyrical themes from the time before the Christian guy left the band, not the inferior-quality post-Christian Evanescence where Amy Lee just whines virtually monosyllabically about her inebriated boyfriend...).

Brother Latif would also have picked up on the fine print on the back of the "In Paradisum" CD: "new arrangements."  I mean, what more needs to be said?

Yes, my bad, mea culpa.  I was foolish.  I hoped for traditionalism, and instead got a Vatican II Baby Boomer blend of Latin Chant and New Age, TV Soundtrack, Big Dramatic Drums, and Synthesized Bagpipes.  It happens.  But it doesn't have to.

Next time, I'm calling Brother Latif.

The Athanasian Creed on Issues, Etc.

This is the week of Trinity Sunday, and in many denominations of Western Christianity, it is customary to recite the Athanaisian Creed.

Roman Catholics tend to bury it in the Office of Prime, a prayer office typically said by monks and nuns.  Some so-called "high church" Anglicans use the Creed on Trinity Sunday.  But where we find its use really blossom is among Lutherans - where it is not only the third document in our 1580 book of confessional writings known as the Book of Concord, but where it is also traditional to recite this ancient confession of  faith during the Trinity Sunday Divine Service.  In fact, the constitution of the Lutheran Church - Missouri Synod requires that the "Synod, and every member of the Synod" accept the Athanasian Creed and must do so "without reservation" (page 13).

You can find it in your Lutheran Service Book on page 319.  And here is a Lutheran Witness article (by the Rev. Christopher Hall) from the current (June 2011) issue on the Athanasian Creed (also known by its Latin name, Quicumque Vult).

In some ways, the Athanasian Creed is shocking.  It opposes the popular modern view that all religions are equal, that any god is God by any name.  The Creed makes the unequivocal case that salvation is dependent upon holding "the catholic faith."  The word "catholic" is a Greek transliteration of the words κατά (kata) and όλος (holos) that mean "according to the whole."  It points us to the wholesome, holistic faith of the apostles and of the whole Church - as opposed to the private opinions of this individual or that person or of this cult or that sect - whose theology stands at odds against the church in its collective confession.  The opposite of "catholic" is not "Protestant," but rather "heretic."  According to the Athanasian Creed, the catholic faith can be boiled down to two main overarching concepts: the Trinity and the Incarnation.  This is described as "the Christian truth" and "the catholic religion."  And the Creed makes it clear: there are no non-catholics in heaven: "This is the catholic faith; whoever does not believe it faithfully and firmly cannot be saved."

The Creed also concludes with this sobering warning: "Those who have done good will enter into eternal life, and those who have done evil into eternal fire" - which if misunderstood, could be interpreted to be "works righteousness" and a repudiation of salvation by grace alone.  Actually, the conclusion of the Creed is a paraphrase of our Lord's equally sobering warning.  Jesus does not say that salvation is a result of works.  Rather we know that good works flow out of a living faith, just as good fruit appears on healthy trees, and diseased fruit grows from rotten trees.  It is good for us to hear this warning lest we become complacent and begin to take advantage of God's grace and to forget why we were created and for what purpose we were saved by grace!

Issues, Etc. has recently concluded an outstanding four-part interview with the Rev. William Weedon on the Athanasian Creed.  You can listen here.

Extra Orbem (Out of This World!)

Here is a repeat of a short podcast that is both a Latin lesson featuring the beautiful Latin of St. Leo the Great and the even more beautiful incarnational Christology of this fifth century bishop of Rome and defender of the doctrine of the Trinity - as recounted by the brilliant, curmudgeonly, and delightful Latin professor and Carmelite monk, Fr. Reggie Foster. 

This podcast is especially poignant during the season of Epiphany.

For more of Fr. Foster's addictive podcasts, click here.  They are not only insights into the Latin language, but also history, theology, and western civilization.  There is not a dull moment, and you just never know what is going to come out of his mouth next!  Here is the unique method by which he teaches Latin - which he has taught in Vatican universities, Roman hillsides, and in a church basement in Milwaukee - to appreciative students from around the world.

I had the privilege to meet Reggie and sit in on one of his classes last Summer (along with Deacon Latif Gaba).  If I were to win the lottery and be able to take a sabbatical, I would spend a summer in Milwaukee studying Latin with Reggie.  But I count it a great gift from God to have "accidentally" met one of his students on the train from Chicago to Milwaukee that allowed me to meet him and be his student if only for a couple hours.

Gaudete!

Yes, dear Fr. H. reader, I know.  Gaudete is not for two more weeks.  In this case, Gaudete does not refer to the Sunday of the Church year, but rather a medieval carol which I learned about just recently from a blog post from my dear friend and brother in Christ, the Rev. Deacon Latif Gaba.

Gaudete is a sixteenth century piece first published in Scandinavia.  The lyrics in Latin and English are at the Wikipedia article.

It seems that British folk-rock band Steeleye Span recorded Gaudete in 1973, and it made the pop charts, only one of three Latin language songs to make the British top-50.  You can see and hear their performance here.  The male singers have a pretty harsh Barbarian accent, but the lady singer is more euphonic.