The Intention of the Mass

Note: This article was published in the Trinity 2017 edition of Gottesdienst.

The intention of the Mass was to uplift and honor black culture.
~ College Student Natavia Mitchell

On February 12, 2017, Loyola University of New Orleans, a Roman Catholic institution run
by the Jesuit order, held what they call their Black History Mass. The planned celebrant, as
well as two alternative celebrants – the three of whom are black – were unable to attend. It
was a kind of perfect storm. The only available celebrant for this Divine Service was a soft-
spoken Jesuit priest from the faculty named the Rev. Ed Vacek, SJ, who is white.

The old adage “Nullum beneficium impunitum” won the day, as indeed, no good deed goes
unpunished.

The article in the student newspaper, The Maroon, never once mentions Jesus, the
forgiveness of sins, the miracle of Christ’s presence with us, nor the eternal blessings of the
mystical communion the Church has with the Most Holy Trinity in this Holy Sacrament.
Indeed, the title of the February 16, 2017 piece is: “Black History Mass sparks controversy”

The priest’s homily, in his own words, sought to convey the fact that “the Gospel [text] is
about having a heart that is not good, a heart that is full of anger, needless anger, and a
heart that is full of needless lust. And our hearts are not good.” This is certainly a laudable
proclamation of Law, accounting of our need for a Savior. Father Vacek, however, seems to
have misfired when it came to proclaiming the Gospel that Jesus has come to bear our sins,
to atone for us by the blood of His cross, is coming again to recreate the world anew, and
that He comes to us in His body and blood for the forgiveness of sins and to deliver to us
the gift of eternal life.

That is the intention of the Mass as established by the First Celebrant, who has not come to
uplift this culture or that ethnic group, but to uplift universally sinful men to sainthood
and everlasting life through the forgiveness of sins that He won for us upon the cross.

Instead of such a proclamation of the Gospel, it seems that Father Vacek opted to confess
his own sins of racism, and to use himself as a sermon illustration, while claiming that, in
his own words, “Over time, I have developed and, I think, gotten better, and I think better,
but I still find some racism in me.” His mea culpa and claim of improvement was not well
received by his hearers.

“The intention of the Mass was to uplift and honor black culture, and Fr. Vacek’s message
did not meet the intended expectation to encourage our black community. I personally left
the Mass feeling disappointed that a member of the Loyola community would degrade my
culture in such a public setting,” said Natavia Mitchell. She also stated that Father Vacek,
“degraded the black community.”

As of the article’s writing, Father Vacek was in the process of planning a meeting between
himself and the offended students.

The real lesson of this incident – one that has very little chance of being learned – is that
in Holy Communion, Christ transcends all of our worldly tribalism by offering us
something eternal and transcendent. As the baptized gather around Word and Sacrament,
there is no Jew or Greek, slave or free, male or female. In Christ, there is no black
community or white community. Instead, there is the community of the Church, the
gathering of all nations: every tribe and tongue, race and culture. To reduce the Mass to a
celebration of this culture or that ethnic group is to degrade our Lord Himself by missing
the entire point of His coming.

Sadly, this is common among Lutherans as well, as our own sinful flesh is often distracted
by special occasions, so that we are quick to downgrade or even forget that the Mass is not
about us and stroking our egos about who we are. It is not about racial pride or national
patriotism. It is not about commemorating civic holidays. It’s not about family and church
organizations. It is about Christ and His presence among us.

The faculty and students of Loyola would do well to abolish the Black History Mass and any
other celebrations of special Divine Services of ethnic pride. There should be no White
History Mass, no Black History Mass, and no Mass that serves any other purpose than to
serve Christ to forgiven sinners: holy things for holy people.

The Divine Service is a celebration of Jesus: gratefully receiving the gifts that He freely
offers in the proclamation of the Gospel and in the celebration of Holy Communion.

That is the true Intention of the Mass.

Augustana L.C. Festival of Worship

Crossposted from Gottesdienst Online...

Augustana Lutheran Church in Hickory, NC hosted a great one day conference Saturday, November 12, 2016 in the beautiful nave of the church.

Augustana's pastor Father Gavin Mize is a great friend of Gottesdienst, having been published in both the print journal and online.  The narthex of Augustana has a stack of Gottesdienst for parishioners to pick up.

Pastor Mize opened the conference with an introduction: 'Parameters of Presentations and Liturgy According to Catechetical Aesthetics":

The next presentation, "Revolution Versus Revolution": Christ at the Center was given by Gottesdienst editor the Rev. Larry Beane:

The keynote address of the conference, "The Sacred Manger: Reverence for the Incarnate Word", was given by Gottesdienst editor the Rev. Dr. Richard Stuckwisch in two parts:

The Festival concluded with a Divine Service, a commemorative Mass of St. Jonah the Prophet, which Pastor Mize streamed live via Facebook:

The sermon was preached by Pastor Beane:

As a bonus, the following morning, Dr. Stuckwisch preached at the Sunday parochial Mass at Augustana for the 26th Sunday after Pentecost:

Thank you to the delightful and faithful people Augustana Lutheran Church, who provided Southern hospitality and cooking along with making this conference happen free of charge. Thank you to Pastor Mize for leading this wonderful event that taught, in word and by example, the concept of catechetical aesthetics in the context of the Lutheran liturgy!

"I Have Issues" - Again!

I had the privilege to be on Issues, Etc. this afternoon.  You can hear the interview here.  The topic was "Christian Dignity" and was in response to this piece called "Dignity Matters!" that I published at Gottesdienst Online yesterday.

The Rev. Todd Wilken is the host of the program, and Mr. Jeff Schwarz is the producer.  They are quite a team, and they make the program run like clockwork, putting guests at ease, and making live broadcasting interesting and fun.  They are unabashedly Lutheran, and yet they have a huge variety of guests on the program, addressing theological matters from the perspective of confessional, biblical, liturgical Lutheranism.  Issues, Etc. is something unique, a gem of not only worldwide outreach, but also of informative programming for the thinking Christian.

This was my sixth time at bat with IE - and I have enjoyed every interview.  Check out IE's On-Demand Archives for past programs.  I guarantee you will find something interesting!  

On Flags in the Sanctuary

The question recently came up in my congregation about the lack of a U.S. flag in the sanctuary of the church.  I did not remove it; my predecessor actually did it years ago, before I was called to my current congregation.

And I support his decision to do so.

Of course, this was not a popular decision at the time.  But pastors are not called to be popular.  And for people who simply want what they want, and who stop up their ears to any explanation, they will simply choose to be angry.  They may even pass along veiled (or not so veiled) accusations of evil motives.  And yet even though I did not always agree with my predecessor in liturgical matters, I know he had no evil intention in making this decision - a decision that had the unanimous concurrence of the Board of Elders.

Everything in the church is about Jesus.  Everything in the sanctuary points us to Jesus.  Art is a powerful communicator of Christ and the Gospel - from the candles (representing the Light of Christ, the Light of the World), to the linen-shrouded altar (representing the empty tomb), to the baptismal font (often eight-sided pointing us to the eight people saved through water in the ark), to the stained glass windows depicting events in the life of our Lord and of the church, to statues and paintings, even to the plants and flowers (reminding us of Eden and of "the Lord and giver of life," everything in the church points us to the Father, Son, and Holy Spirit, and ultimately to the restored communion with the Triune God won for us by the atoning sacrifice of our Lord Jesus Christ.

The pastor's vestments, the symbols sewn on them and on the paraments, the colors used in the course of the year, the advent candles, the art depicted on banners, all point us to Jesus.  Crosses and chi-rhos, alphas and omegas, images of nails and crowns of thorns, even the dignified precious metals used in the communion vessels communicate the holiness of the sacramental reality of the Lord's presence.

Some might argue that Christmas trees and poinsettias and lilies that adorn our chancels are exceptions to this rule, but not so.  The Christmas tree is a tree - symbolic of both the Tree of Life in the Garden of Eden, as well as the Tree of the Knowledge of Good and Evil from which comes all death and misery.  The Christmas tree symbolizes both the manger (the rough-hewn cradle of the Christ child) and the cross (the tree upon which the cursed Man is hanged).  Poinsettias and lilies are both plants that are at the height of their beauty during the holy seasons of Christmas and Easter.  There is nothing more natural and Christ-centered than to bring the beauty of life at the fullness of its vitality into the place where eternal life is given by grace!

The lily, in particular, is sometimes manifested (especially in my region) as a fleur-de-lis.  It is a symbol of Louisiana's French heritage because it is a religious symbol of a people steeped in the Christian faith.  The lily is often symbolic of Easter and the resurrection, also the Blessed Virgin Mary, as well as the Holy Trinity.  It is a symbol of the football team called the Saints because it was first a symbol of Christian sainthood, that is, holiness.

Similarly, the pelican appears on the state flag of Louisiana, not only because these creatures are native to our state, but also because the pelican is a venerable symbol of Christ, based on the medieval fable of the mother pelican giving her life to feed her brood with her own blood (see also LSB 640, stanza 3).  The symbol of our region is so because the people of our region have an ancient Christian heritage.

The Fleur-de-lis and pelicans have been used in Christian symbolism and art for centuries.  There is a rich and deep christology and Trinitarian confession made with these symbols.

So where do national flags come into all of this?

In the vast majority of churches around the world, you will not find a national flag.  Visitors to the U.S. are sometimes shocked to visit churches and find flags adorning the sanctuary.  It sends a mixed signal about what Lutherans refer to as "the two kingdoms" - that is, the Church (the right hand) and the State (the left hand).  In some European state churches, there is a mixing of the two to the point where in England, the head of the Church is the Queen, and where until recently, in Sweden, pastors were paid out of compulsory taxes.

Some brutal regimes forced flags into the churches, such as Nazi Germany, which compelled churches to display the desecrated cross of National Socialism - which was essentially a competing religion of state-worship.  Sadly, many clergy fell for this false religion and its symbols.

Modern Roman Catholic churches do display the coat of arms of the pope - which so happens to be the national flag of the Vatican.  This probably explains why Roman Catholic churches in the United States do often display U.S. flags - as it is a breach of U.S. etiquette (according to the flag code) to display a foreign ensign without a U.S. flag.  Here in New Orleans, the St. Louis Cathedral in the French Quarter - a historic landmark and tourist attraction - actually displays dozens of historic flags that flew over New Orleans - including the official governmental flag of the Confederate States of America.  And even though I enjoy history and have an affection for the Stars and Bars and other symbols of my heritage, I believe none of these flags have a place in a Christian sanctuary.  The Cathedral has an impressive history, but its most important historical connection is to the body and blood of Christ that are physically present on the holy altar - all other history pales in comparison to Him whose incarnation is why we number our years Anno Domini.

The practice of displaying the U.S. flag in Lutheran churches is a recent phenomenon - and it began because during the World War I era (and again during the Second world war) mainstream Americans were harassing ethnic Germans, and the German Lutherans felt compelled to abandon their German language and heritage and to try very hard to show their American patriotism - partially out of fear of being terrorized - as the U.S. was at war against Germany twice in the last century.

The LCMS website addresses this history as well as the overall issue of whether or not having a U.S. flag in the sanctuary is appropriate:

Rev. Prof. William Schmelder, seasoned parish pastor, historian and professor emeritus of Concordia Seminary, St. Louis, has responded to a query from the Commission on Worship regarding this matter:

“To the best of my knowledge, the U.S. flag began appearing in our churches in response to two things: the desire to express an unquestioned loyalty as U.S. citizens (a reaction to WWI sentiment) and the growing sacralization of the flag in U.S. culture. In the history of my home congregation (Immanuel, Bristol, CT), the story of the responses to both WWI and WWII is given in some detail. However, the picture of the church after the renovation in 1948 does not show a flag. There was a flag on the grounds between the church and the school, and it was raised and lowered with considerable ceremony when school was in session. I think that is one response evident in many congregations: we could show our loyalty in many ways without placing the flag in the church; other congregations seem to have brought it into the building itself, with great debate about the proper location (nave, chancel, narthex, etc.).

“Non-Americans are often astounded to see a national symbol in the church (perhaps they have memories of the Nazi flag being touched to the altars of German churches).

“The so-called Christian flag is another matter entirely. It has no tradition of the church behind it. In fact, it violates much of what anyone knows of ecclesiastical heraldry. It seems to be the design of one man, who both drew it and profits from it. He or his heirs still get a royalty on every one sold. People seem to think that you need something to balance the U.S. flag on the other side, so you have a Christian flag.”

Obviously, the inclusion of the American and Christian flags is widespread in the LCMS. As Professor Schmelder mentioned, this probably developed out of the desire of congregations of prominently German-American heritage not to appear German during and after the world wars. Likewise, many veterans of those wars returned with great patriotic zeal, which probably manifested itself in the desire to display “Old Glory” in the sanctuary.

Today, however, it may be time to reconsider this short-lived tradition among us (Lutherans never did this prior to WWI, and then only in America). One may observe that many congregations today, when considering a sanctuary renovation or even building a new sanctuary, will opt to display the flag in a location other than the chancel or nave. Many will place a flag outside of the building proper, or perhaps in the narthex. In such ways, as Professor Schmelder noted, we can demonstrate our patriotism, but not blur the distinction between the kingdom of Christ with the kingdom of the world/government. Our Lord’s words, of course, come to bear on this issue ultimately: “Render unto Caesar the things that are Caesar’s; and render unto God the things that are God’s” (Luke 20:22). Both are good and right … in their respective places and times.

Flags are popular in some cultures, and the United States is one of them.  Flags evoke strong feelings and loyalty to hearth and home.  Soccer fans will often wave flags during matches to show affection for their home countries as they are represented on the field.  The same is certainly true in the Olympics.  Flags are displayed on houses and in various community displays out of love of country.

Flags are so common in the United States that they are beloved and comforting symbols.  They appear at sports events, in military or Boy Scout ceremonies, and sometimes even in ways that it could be argued might not be entirely appropriate - such as on decals on cars and on belt buckles.  Some people want the flag in the church because they like it.  But that fact alone is not justification to include it.  I once had a lively debate with a motorcycle-church pastor who argued that it is appropriate to adorn church walls with exhaust pipes and gas tanks.  How these things point us toward Jesus, I don't know.  There is a difference between a Hard Rock Cafe or a Cracker Barrel (both of which have interesting things hanging on the wall) and a Christian church sanctuary - in which the art exists to point us to Christ.

But there is another context and use of flags: a show of jurisdiction.

For example, a Kentucky State court will display the flag of the Commonwealth as a confession of sorts, that this court is convened under Kentucky (not Ohio and not Indiana) law.  A 1988 movie called Judgment in Berlin is an adaptation of the 1984 non-fiction book of the same name written by a U.S. federal judge named  Herbert J. Stern.  Stern presided over an unusual case in 1978, held on German soil, but because of the way post-war Germany had been divided up by the allies, this trial was held under the auspices of U.S. law.  Juries had been abolished by Germany in 1924, and yet this trial, held in Germany, had to have a jury and be conducted under American law and juridical procedure.  The U.S. flag in the courtroom was not a symbol of patriotism or nostalgic feelings of home - it indicated a legal jurisdiction.

Similarly, ships on the high seas are flagged and are under the jurisdictions of the flags they fly.  

Another example of the jurisdictional use of national flags involves embassies.  The Saudi Embassy, for example, is located in Washington, DC.  But it does not fly the U.S. flag.  Embassies are outposts of the countries they serve, and the Saudi Embassy in Washington is actually "Saudi soil" (not sand in Washington!).  U.S. law does not apply there.  The Saudi flag is indicative of sovereignty and jurisdiction.

In a sense, the church (whose space we sometimes call the "nave" - that is, the "ship") is like a ship or an embassy that flies under its own flag.  Churches, though located in the U.S. or Canada or Russia or Ethiopia - are actually missions or consulates or embassies of heaven.  The sovereign of the Church is not the king or the queen or the president - but the King of Kings, the Lord Jesus Christ, He who said, "My kingdom is not of this world," He who rebuffed Satan's temptations to give Him all of the kingdoms of the world.

And in the west, there is a long tradition of ecclesiastical law (canon law) being applied to the church instead of civil law.  The controversy between King Henry II and Archbishop Thomas Becket began as a dispute over who had legal jurisdiction over priests: the king or the bishop.

Even in funerals of soldiers, the draping on the casket inside the sanctuary is not the national flag, but rather the white baptismal pall.  The flag is placed onto the casket only after the body leaves the church and the casket is being prepared to be placed into the grave.  There is a liturgical break between the rites of the church and the rites of the military.  

Finally, it is important to understand that the Church is universal and transcends nation and tribe.  The Lord reveals His Church to be from "every nation, from all tribes and peoples and languages."  The Church is not contiguous with any national jurisdiction.  And Lutheran Christians can traverse the planet and can feel right at home in the Divine Service in the presence of their brothers and sisters in Christ (in the very presence of Christ) even if the language of the Mass is unknown to the worshiper.  There is no American Church, German Church, Russian Church, Kenyan Church, or Icelandic Church.  There is only one holy catholic and apostolic Church, a "holy nation" that knows no boundaries, but spans the globe and transcends time itself, even unto eternity.

Nations will rise and fall - and they have.  Kingdoms will come and go - and they have.  Flags will be raised and lowered - and they have.  But God's kingdom "shall stand forever!"

Meet my New "Old Friend"

Some books are destined to become dog-eared "old friends" very quickly.

I suspect this is going to be the case between me and my new "old friend" Thy Kingdom Come: Lent and Easter Sermons by David H. Petersen (Emmanuel Press, Fort Wayne, Indiana, 2012, 215 pages, paperback, $20.00).

I just received the book today, and in fairness, I have not yet read the book in its entirety.  However, 67 sermons are included in only 211 pages (not including the Forward by Rev. Todd Wilken, the Introduction by Rev. Michael Frese, the Table of Contents, and the Scripture Index), and it won't take long to read the book in its entirety.  However, as is the case of devotional books, it is best not to rush reading it, but rather take one's time and savor it, ponder it, apply it, and allow God's Word to do its work through unhurried meditation and prayerful study.

So far, I have carefully read the Introduction, the Forward, and the Holy Week and Easter sermons.  I have skimmed through some of the other sermons.  I can honestly say that so far, with very high expectations of the book (based on my own experiences as a hearer of Pr. Petersen's proclamation), I have not only been delighted, but edified as a fellow pastor and preacher, and as a Christian sinner-saint in need of the Good News.  This book is so far exceeding my expectations!

As Pastor Todd Wilken says in his Forward, "But whether you are a hearer or a preacher, I pray this book does for you what it has done for me.  For there is far more here than mere textual insights and sermon ideas; here is the Gospel for sinners.  This book delivers Christ crucified for sinners.  And we all need that" (page xi).

I heartily agree with Pastor Wilken, and would like to add a few thoughts of my own.

Like many men educated at Concordia Theological Seminary - Fort Wayne in the past few years, I was shaped as a preacher by many men, including Pastor Petersen.  Upon starting seminary, it doesn't take long for liturgically-minded seminarians to learn which congregations in the area are faithful to the liturgical and historical traditions of "Evangelical Catholic" Lutheranism.  Redeemer Lutheran Church is always one of the names at the top of that list - if not the apex.  Bright-eyed seminarians are typically wowed by Redeemer's architecture, reverence, the incense and bells, the magnificent vestments, the genuflecting and bowing and the unabashed sign of the cross, the High Mass (with celebrant, deacon, and subdeacon), the degree of reverence in the Divine Service, the polished acolyte corps, the musical dignity and beauty of Kantor Reuning and the choirs, the many conferences hosted by the congregation, as well as daily prayer offices and even daily Low Masses during the penitential seasons.  On those occasions when Pastor Petersen was the guest celebrant at Kramer Chapel at the seminary, "high church" seminarians would excitedly pack the pews to see and hear Pastor Petersen the celebrant.

But we students quickly learned something else: Pastor Petersen is also a preacher.  And how!

One found out pretty quickly about the law's ability to sting, to bludgeon, and yes to kill.  The entire sanctuary would be filled with silent men and woman staring at their shoes as Pastor Petersen condemned our Old Adams without allowing a loophole or even any wiggle room.  With his intonation of one word: "Repent!" he would have his hearers almost in tears.  And just when you think you could not take any more, you didn't have to, as Pastor Petersen proclaimed the cross, the forgiveness of sins, the sweet and refreshing Good News that Jesus, the Crucified One, is our Savior and our Redeemer.  If I could sum up David Petersen as preacher and as celebrant in one word, I would say: intense.

In his interactions with students, I found him to be truly "apt to teach," possessing a sense of humor and a candor that was formative to the many men who count it a privilege to have been formed - at least in part - by his work and ministry in Fort Wayne.  Obviously, men who served as field workers and/or vicars at Redeemer (I was not) have been the most influenced by him and credit him for making them the preachers they are today.

Thy Kingdom Come is a book that is not only wonderfully deep devotional material for any Christian, it is also a mini-homiletics course for pastors.  Just as I counted Pastor Petersen to be a great teacher to me before I was a pastor, I count him an even greater teacher now that I am considered to be his colleague - both in the ministerium of The Lutheran Church - Missouri Synod, and as a fellow editor at Gottesdienst.  Although I am the sermons editor, I continue to look to my brother-in-arms in the Lord's service as an instructor and mentor.

In no particular order, I would like to point out things that jump out at me from the book and from Pastor Petersen's preaching contained inside:

As I said, Pastor Petersen is a teacher.  Preaching is not primarily teaching, but teaching goes on in the process of proclaiming the Good News.  Pastor Petersen has a way of cutting to the chase quickly in explaining biblical symbolism, such as the meaning of the palm tree in Hebrew poetry as an insight into Palm Sunday (page 127).  He is able to succinctly explain literary devices (e.g. the kiss as relating to Mary of Bethany and to Judas, page 130) without pedantry or pomposity.  He gives historical explanations, again often in a sentence or two (such as his explanation of the Roman whip used on our Lord, page 132).  He preaches with an eye on the text's literary devices, such as tying the forbidden fruit hanging in the Garden to our Lord's body hanging at Golgotha (page 139) - imagery that is not only vivid and striking, but theologically connecting Eden to the cross, and further making the connection between the cross and the Lord's Supper (page 140).  He has the gift to speak with accessible profundity without falling into academic jargon.

Pastor Petersen also brings in etymology and translation issues from the original languages, at times preaching in poetic patterns and lushly picturesque turns of phrase, thereby searing biblical imagery into the mind.  He is never flippant in the pulpit, but there is at times what I would call a "reverent playfulness" in his preaching, sometimes quoting movies, novels, or even pop songs, not in a way that is fishing for entertainment, but in a genuine way that focuses on his point.  As we students were counselled by the late Rev. Prof. Kurt Marquart (who served at Redeemer with Pastor Petersen), our preaching must not become formulaic and predictable in its rhetorical style.  Pastor Petersen lives up to this advice, giving his sermons a freshness and certain unpredictability as to how he might treat any given text.

There is an eschatological element to many of these sermons, a constant reminder of the Big Cosmological Picture of Christ the Victor and our march through time toward the end of time, even unto eternity itself.  There is a constant reminder of the warfare between good and evil, of the fallenness and corruption of this world, and of the real meaning of Christ as the world's Redeemer who is setting creation anew and aright.

Pastor Petersen teaches how to properly borrow, modify, and include outside references - be they theological, historical, or homilectical.  The footnotes throughout the book freely attribute those places where Pastor Petersen has adapted ideas of other preachers and authors and applied them to his own hearers.  Pastor Petersen is not shy in using biblical turns of phrase, even though they may not be in the particular text assigned by the lectionary.  There are also times in Pastor Petersen's preaching where a big emotional uppercut is delivered in almost shocking language and metaphor.  Pastor Petersen is a wordsmith, and he applies the language necessary to get the job done - and he understands what that job is: to deliver Christ!

Just a few remarks on the book itself: it is paperback, reasonably priced, sports a simple and yet beautiful cover depicting our Lord's crucifixion.  Pastor Wilken's Forward is delightful and an accurate description of what you will find in this book.  The Introduction by the publisher Rev. Michael Frese (also serving as a pastor at Redeemer) has helpful explanations of not only the title and the relationship between preaching and God's kingdom, but also provides an explanation of how the book came to be and the background of how Pastor Petersen goes about crafting his sermons.

The book is tight and well-edited.  I have not encountered any typos or mistakes in formatting.  As a minor nit-pick, the book does not typically capitalize the divine pronouns as is normally done in modern English.  Given the ESV (the primary translation used in the book) does not capitalize these pronouns, there is bound to be a difficult editorial decision one way or the other - which Pastor Frese addresses in his Introduction (page xvi).  If I could have a wish-list, I would like to see a complete index in addition to the Scripture Index - but this would be a luxury and it would also inevitably add time and expense to the project.  The font and layout are easy on the eye, and there is ample margin space to jot notes.

I think Emmanuel Press has not only done a professional and high quality job as a publishing house, I believe Pastor Frese has given the Church a great gift in making Pastor Petersen's preaching available and accessible to everyone!  Thank you to Pastor Frese and of course to Pastor Petersen.

I am really looking forward to getting to know my new "old friend" even better!

This Just In from the Holy COW (Commission on Worship)

Extra satire when you understand the Latin chant: "Dona eis requiem" ("Grant us peace").

What Happens When LCMS Churchmen Rap

I'm not sure, but Father Eckardt's hip may have been inspired by Bishop Behnke's hop:

This is what happens when Oktoberfest abandons the oom-pah. You should see what happens in our churches when they ditch the organs! Lor or ord have mer er cy! (Wait a minute, that's in the hymnal, yo!).

Jesus, Rubrics, Football, and Intellectual Property

IP violations at 3:37 and 4:24?

I just read an intriguing essay on so-called intellectual property by Jeffrey Tucker ("A Book That Changes Everything" - from his collection of essays Bourbon for Breakfast: Living Outside the Statist Quo) in which he recommends a seminal book (Against Intellectual Monopoly) on the topic.

This is a timely issue in this day and age of digital reproduction.  Is copying theft?

And what about patents and trademarks, not only of words, but of gestures?

How is it that a young professional athlete can drop to a knee on the football field to pray can now "copyright" an ancient gesture of submission to God?  What kind of a crazy world do we live in?  The athlete has now registered his name with the United States government as a synonym with the gesture that theoretically means he can demand royalties for it.  Now, I understand that the trademarked rubric is not mere genuflection (as done above in this clip from my first Mass (when You Know Who - are we allowed to say his name? - was barely old enough to drive) at 3:37 and again at 4:24 at the high altar of the magnificent Historic Zion Evangelical Lutheran Church in Fort Wayne, Indiana), but also involves touching the forehead.  Fair enough, but I routinely do that when I kneel at my own ad orientem altar at Salem Evangelical Lutheran Church in Gretna - as the height of the altar makes it happen sometimes without my even thinking about it.  Should I be thinking about a football player instead of Jesus when I genuflect?

I hope this young millionaire athlete doesn't come after me, my Church, or the Lord Jesus Christ for royalties, or sue us for breaking some kind of federal writ of IP.  Of course, this young man could become the world's richest man if he gets a few shekels every time someone reads Phil 2:10.  And how many other Christian liturgical gestures can be copyrighted by sportsmen?  Doesn't judo involve bowing?  Don't hockey players sometime cross themselves when they hit the ice?  And what about a water polo Ave Maria?

For the record (and may I say "after further review"?), I don't plan on changing the rubric of the Western Mass for the sake of anyone - not even someone as remarkable as a Really Important Football Player with the full weight of the federal law (here all may genuflect) of the USA and the bureaucracy of the NFL behind him.  

"Truth in the Coin Shop" by Jeffrey Tucker

Here is an insightful little essay by Jeffrey Tucker, written just a couple months before the Big Crash in 2008, when this essay would have been denounced and scoffed at by Respectable Economists and Politicians Who Know Best - even though Tucker's logic is unassailable.  But when it comes to The State, logic doesn't matter.  Statism is a kind of competing religion, which makes the "IN GOD WE TRUST" motto on American tokens and paper currency very clever.  Faith in The State has been shaken since the Big Crash, but its priests in Washington continue to exhort the faithful to bow down and pray the Keynesian rosary.

You can download two collections of Tucker's lively and thoughtful columns free of charge from the Mises Institute: the delightfully titled Bourbon for Breakfast: Living Outside the Statist Quo (in which Truth in the Coin Shop is found), and It's a Jetsons World: Private Miracles and Public Crimes.  His latest work, A Beautiful Anarchy: How to Create Your Own Civilation in the Digital Age is not available for free, but can be had here at a very reasonable price, both in digital and in paperback formats.  I have not read it yet, but look forward to doing so.  He also speaks on this short video analyzing Ayn Rand's 1937 novella Anthem.

Not only is Mr. Tucker a great writer and free-market economist of the Austrian School, he is also a Christian of the Roman Catholic tradition and a defender of traditional music and liturgy.  He is the editor of The Chant Cafe.

So enjoy this taste of "Truth in the Coin Shop" and feel free (indeed, feel free, dear reader!  Don't you love the sound of that?) to follow the link to read all of it:

You are uptown in a shopping district of a small community, and you pass by the meat shop, the wine shop, the coffee shop, two churches side by side, a coin shop, an antique store … and hold it right there.

A coin shop? This is irresistible, because, as implausible as this may sound, all political truth can be found in a coin shop. And not just political truth: you find in here the story of the whole of modern life on exhibit, and learn more from looking than you find in a multivolume history.

There they are on display: coins from all lands. Why are they worth more than the coins in your pocket? Because they are old? That's part of it but not the essence of it. There are some new coins here that are also just as valuable as the old ones.

What is critical is that they are made of gold and silver. You can pick them up and tell the difference. They are heavy. Stack them and let them fall on each other, and they make a different sound from the coins that usually rattle around in your pocket.

It strikes everyone and anyone immediately. Somehow these coins are "real"; the coins we use today are not. But what does this really mean? And what does it imply?  Continue here.

Contemporary Christian Music at its Finest!

Victimae Paschali Laudes

Hat Tip: The Rev. Aaron Kangas and the Concordia Theological Seminary Kantorei
Genuflection: The risen Lord Jesus Christ

A Busy Week at GO

I would like to encourage FH readers to check out Gottesdienst Online.

This is the online blog of the world's greatest print journal devoted to the liturgy of the Evangelical Lutheran Church, Gottesdienst - now in its 20th year (the printed edition, that is - the blog is now in its fourth year).

Okay, as a matter of full disclosure, I'm one of the editors of GO and I am also one of the editors of the print journal (the sermons editor).  I'm honored to be able to place my scribblings alongside the likes of the editors, the Revs...

• Burnell Eckardt, Ph.D.
• John Berg
• Peter Berg
• Jason Braaten
• Heath Curtis, M.A.
• Karl Fabrizius, Ph.D.
• David Petersen
• Col. Jonathan Shaw, S.T.M.
• Richard Stuckwisch, Ph.D.

Beginning this past Sunday (March 4) until now, we have seen the following articles posted at GO:

Playing the das-ist-Katholische card  (Jason Braaten)
A Letter from Rev. Gizynsky, a 2012 Sabre Nominee  (Burnell Eckardt)
Thoughts on Lent 3 and the Beelzebul Controversy  (Jason Braaten)
O contempora!  O mores!  (Heath Curtis)
Goldilocks, George Carlin, and the Middle of the Road  (yours truly)
Sermon Writer's Block  (David Petersen)
A Tyranny of Moderation  (David Petersen)
On Being Witting or Unwitting Ritualists  (Jason Braaten)
Chanting, Ceremonies, and Consciences  (Richard Stuckwisch)

There has been not only a flurry of posts, but also of thoughtful comments and lively discussion.  Really good stuff!

Gottesdienst also has a facebook page.

If you believe the worship life of the Church is important, if you believe the Bible is God's Word, if you confess the Book of Concord, if you believe in the means of grace, if you value the ancient liturgy of the Church, if you want to do your part in preserving and promoting the liturgy as we Lutherans have received it as western catholic Christians, if you value the Reformation for its focus on the Gospel and its fidelity to the catholic tradition, if you value Christocentric preaching and exegesis, if you like to learn the history and symbolism related to our rich liturgical tradition, if you would like to support your pastor in teaching the value of the liturgy, please consider subscribing to Gottesdienst.

Regular subscriptions are $15 per year, $25 for two years.  Students can subscribe for $12 per year, $20 for two years.  Better yet, get a very inexpensive bulk subscription and leave copies out for other members of your congregation!  10 copies are $45 per year, $80 for two years.  25 copies are $75 per year, $140 for two years.

You will find sermons, engaging editorials, regular columns related to the liturgy (both theological and practical), the state of our culture, issues facing the church as a whole and American Lutheranism more specifically, historical articles, thoughtful Christocentric reflections on Scripture, and even on occasion humor, poetry, and hymnody.  You will also find news and notices concerning our speaker's bureau, upcoming Gottesdienst conferences, books written and/or published by Gottesdienst editors, the annual Sabre of Boldness ceremony, and the handy annual liturgical calendar for the Sundays in the coming year.

At any rate, GO is completely free, and you are always welcome to drop by, follow our posts on facebook, or add us to your blog reader.

Thank you to the Rev. John Dreyer

We had an outstanding visit from our dear friend the Rev. John Dreyer, who serves as a recruiter (real title: Admissions Counselor) for Concordia Theological Seminary - Fort Wayne.  We had a blast!  I mean, he was working like a dog and not having any fun at all (this was a working trip, after all).  I don't want John to get in trouble with Rast.  I mean, President Rast.

Anyway, thanks to Pastor Dreyer for preaching at our Wednesday evening Mass, faithfully proclaiming God's Word and sharing in the most holy body and blood of our Lord - as well as making connections with men in the area interested in serving in the holy ministry.

Grace and I go back about a decade with John, and below is a picture of us together at my graduation from CTSFW in 2004.  It was obviously a more flattering camera angle seven and a half years ago as the gray hairs were sparse, if not rare!

Rev. John Dreyer and Vicar Larry Beane, 2004

Must be the light in the church...

Rev. John Dreyer and Rev. Larry Beane, 2012

Here is a link to our pictures after yesterday's service and during today's visit to the French Quarter - including the Napoleon House, Jackson Square, the St. Louis Cathedral, Arcadian Books, the Cafe du Monde, and a walk along the river.

What a great joy to catch up with a brother pastor and friend!

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.

  

My Siberian Adventure - Day 21 - July 17, 2011

Visit: Yekaterinburg

I woke up fairly late, got ready quickly.  Father Sergey is picking us up at 10:30 am for the 11:00 Divine Service - which will likely start somewhere around 11:15.

Before Sergey and Alexey arrive, Dan and I go to the 2nd floor of the hotel for the buffet breakfast again - which is similar to yesterday's offering, but with a little variation in the fare.  We notice that there are several families on vacation and a lot of English writing on t-shirts - especially among the children.

Sergey and Alexey pick us up.  We arrive at church.

Father Sergey is the celebrant, and Father Alexey Trapiznikov - whom I have not met before - assists.  Before the service, we are greeted by a visitor, a pastor from Canada who has a missionary ministry.  He serves the Association of Free Churches (I think this is the name of the church body), a Norwegian Pietist church that is, I believe, headquartered in Minneapolis.  It is a denomination that is both liturgically "low" and has a "low" view of the office of the holy ministry.  He has worked with Father Pavel (Zayakin) for many years, and the two are good friends and colleagues.  He is on his way to Abakan to assist with Father Pavel's Bible camp for young people.

He is dressed in civilian attire, and he tells us about his eclectic Lutheran background, having served congregations in both the LCMS and in the ELCIC.  he currently lives near Vancouver, and makes annual mission trips to Russia and India.

He ended up in the Free Church because of their particular brand of low-church conservatism.  His church body does not "ordain" women.  When we ask him what is his church body's view of the Lutheran confessions, he is unsure.  He is a very likable middle-aged man and is shadowed everywhere by his 30-ish Russian translator.

After our morning visit and tea, Father Sergey prepares for Mass.  He is a soft-spoken middle aged man with a kind face, a closely-cropped beard, and short dark hair that is starting to develop "salt and pepper."  As the celebrant, he is clearly in charge.  Not typical for the services is Father Alexey (Streltsov) snapping pictures on his Nikon.  Father Alexey (Trapiznikov) preaches the sermon and serves liturgically as the deacon.

The communion rail only accommodates two communicants at a time, and the pastors only have room to scoot sideways between rail and altar to distribute the Holy Sacrament.  The church furniture originally came from the fist seminary in Novosibirsk.

After Mass, we retire to the kitchen for tea and cookies.  In deference to my caffeine addiction and shortfall, Father Sergey presents me with a day-glow yellow half-liter bottle of Mountain Dew with a rascally smile on his face.

We all pose for a group picture in the sanctuary - except of course, Father Alexey, our photographer.

Sergey and Alexey bring us to the hotel to check out and then bring us back to the church flat.  They go off for a while.  While waiting for them to return, I look out the window and journal.  It is warm and sunny outside, about 80F.

It looks very much like an American scene outside - with a few differences.  A young girl is walking a dalmatian, who would just as soon stay put under a tree.  She has to coax him to go.  Two babushkas (elderly ladies) walk together down the street clad in their "uniform" of flowery dresses and head scarves.  Two middle-aged women walk together with what appears to be a dachshund/beagle mix.  Two younger guys are checking out a car - perhaps to buy.  One of them is smoking a cigarette.

 Cars zip down the highway that is maybe a quarter mile (if that) from the flat.  The building across the street has typical enclosed balconies with clothes hanging outside.  Some people are on foot bearing plastic grocery bags.

Tired looking Latas (a Russian domestic automobile) roll by in sharp contrast to the more modern-looking imports - mainly Toyotas brought in directly from Japan, as evidenced by the steering wheel placement on the right.

Summers are very short here, and I get the impression that people make the most of their warm season.  Like my family members in Ottawa, they experience about six months of winter - with short days, reaching a peak of sunrise at about 10:00 am and sunset at about 4:00 pm.

Fathers Alexey and Sergey return and pick us up.  We are headed to lunch somewhere in Yekaterinburg.  Dan reads Crime and Punishment on his Kindle.  Alexey and Sergey converse intensely in Russian.  I'm getting a little road-weary.  I'm also quite homesick and looking forward to getting home.  Today is Miss Grace's birthday, but it's only 4 am back home.  Maybe I'll be able to get on an Internet connection some time today.  Otherwise, I'll ask Dan for his phone and fire off a text message to my dear wife.

Our drive takes us to a large event called the Technology Expo at Yekaterinburg - held in a huge convention center.  Parking and admission are free.  It is really incredible!

On the way in, we have to pass security.  The guard laughs at me good-naturedly as I have to deal with my crucifix, pocket watch, Palm device, pocket knife, and all sorts of coins, etc.  Unlike in the U.S., my small Swiss Army knife was not a problem.  I scramble to gather all of my things as my companions also have a laugh.

We ate lunch there, traditional Russian fare: salad (tomatoes and cucumbers), bread, pelmini (dumplings) and coffee/tea.  I took a chance on the instant coffee, as the brand name suggested it might be some kind of espresso.  It was a mistake.  I should have gone with the tea.  But the rest of the meal was nice.

We spent a good bit of time at the show.  We took a lot of pictures.

Father Alexey eplained that by air, Yekaterinburg is six hours from both London and Beijing.  The movers and shakers of Y-burg are trying to position the city as a business hub, an alternative destination at which to meet halfway.  Alexey is skeptical.  Russian president Vladimir Putin is very much pushing "nanotechnology" and Russians teasingly refer to him as the nano-president ("little president").  There is a girl at the show who wears what seems to be a red latex suit consisting of a skimpy top, short-shorts (also latex?) with the word "NANO" written in western letters on the bum.  The outfit was completed by her towering high heels.  It's quite a tableau.

There are also a couple of girls in day-glow green leotards advertising a bank.  They look a bit like the way C.S. Lewis portrayed the blue woman in his science-fiction novel Perelandra.  Father Daniel suggests that I get a picture.  Since my new policy is not to automatically say "no" and not hide behind my being an introvert - especially as a non-Russian-speaking foreigner - I walk up to them and motion to my camera asking: "Фото пожалуйста?"  They insist on including me in the picture.  They are fluent in English and are interested as to where Dan and I come from.  They are very good sports.

In the middle of the exhibit there is a huge, detailed model of the city of Yekaterinburg.  There is a section devoted to various businesses in Chelyabinsk.  There is even a booth selling Christian icons - which would have been unheard of twenty years ago. The place is crowded with people of every age group.  The most amusing to watch are the young couples.  Almost inevitably, the guys are quite casual - if not bordering on slovenly - while their wives or girlfriends are dressed to the nines.  It is so common as to be a cliché.

I buy a coffee mug on the way out that epitomizes Alexey's critique of many politicians' vision of modern Russia.  The mug had a tribute to Russia on one side, and another to the USSR on the other.  The caption reads (in Russian) "One History, One Country."  It is the view of those who see modern Russia as simply a reconstituted Soviet Union.  We go outside where there there are various trucks and heavy equipment - including a high-tech helicopter.

Afterwards, we drive downtown for some sightseeing.

In front of the main administrative building is a statue of - who else? - Lenin.  Father Alexey directs our attention to the top of the Soviet-style administration building complete with statues of triumphant workers and stars and other garish Soviet symbolism.  But Father Daniel is not with us.  I turn around to see him chatting with a group of young people who are sitting on the base of the Lenin statue.  I figure Dan is fielding questions about the United States or helping young people practice English.  I take a picture as Dan calls me over.

The college-age students hail from Spain, Ukraine, the Czech Republic, Poland, and Russia.  They are loud, gregarious, and friendly.  They all speak very good English, and are respectful.  We chat a little about where we come from.  One of the guys jots down his e-mail address so I can send him the pictures.

Father Sergey tells us a funny story about the Lenin statue.  Down the avenue are statues of Sverdlov and Kirov - two other Bolsheviks.  They seem to be pointing to Lenin.  The joke is that they are asking Lenin where he got his nice coat, and Lenin in turn is pointing at the shopping center across the street.

We went to that shopping center, which is located on a beautiful brick pedestrian mall.  We stroll along the walkway in the sun and chat.  We go inside and up the escalators to the 5th floor of the mall where there is a small food court.

There we find a restaurant called Hot American Pizza, a pelmini place, a more traditional Russian lunch establishment, and a (believe it or not) dessert place called Cherry Berry (back home we frequent a frozen yogurt shop of the same name).

Dan and I order pizza - of which Alexey quips is actually neither hot nor American.  Sergey gets the Russian food, and Alexey opts for the Pelmini.

We eat our "hot American pizza" in the capitalist mall as we look out the window to see Lenin pointing at us.  It is surreal and ironic.  Lenin seems so lost, so anachronistic and defeated, though his body is frozen in his usual triumphalistic pose.  From our view we see a good sized crater behind a fence.  It is filled with water.  Alexey explains that in Soviet times, it was a public toilet.  He said that it was free.  I remarked: "It still is" to the great amusement of my Russian brothers.  I think my attitude for Big Government and natural inclination to make fun of the state dovetails nicely with the post-Soviet sense of humor about the USSR.

From, we see a sign on the wall that is missing a letter.  I ask Father Alexey about it.  It says ССС-.  The last letter has been torn off.  Alexey confirms that indeed the now-truant final letter was a Р - the Russian R.  This was the sign for the now-defunct "USSR Cafe" - but the R has been taken away.  The word Кафе remains though.  More symbolic irony.

We visit a bookstore, a sort-of Russian version of Barnes and Noble.  They have a small English language section of books in English - some paperback classics.  They also have a section for learning Russian.  I buy a Random House course with 40 lessons, a book and 3 CDs.  I also pick up a phrasebook with CD for half the cost back home.

Father Daniel buys a beautiful political map of Russia.  Alexey picks up a few books.  Pastors are seldom as happy as when they are in bookstores.  I wandered off to buy some souvenirs.  My inability to communicate is a profound frustration.  The clerks are patient and kind, and they treat me like a child counting my coins for me and taking them from my outstretched hand.  I do know how to apologize and indicate to them that I don't know Russian.

On the way out, I see a 3D book with a jumping spider on it.  It includes a 3D viewer with various stereoscopic photos of bugs and spiders.  It costs the equivalent of $10 U.S.  Of course, I have to buy it for Leo.  My Visa card is declined - which Dan suggests is a safety feature because I had just used it a few minutes ago.  I pay cash.

We continue our stroll.  The architecture is western, modern, and beautiful - in some cases even opulent.

Father Sergey goes back to the car and meets us at the other end of the pedestrian mall.  Sergey and Alexey drop us back off at the church flat.  Dan and I venture out for a stroll and end up back at the beer tent.  We order a couple beers.

This time, I have my phrase book and dictionary.  With these tools, Dan and I set out to figure out the menu.  I call over to our waiter whose name is Ильхом (Ilichom?) - who is probably Kazakhstani.  He remembers us from before.  This time I use the phrase book to order in Russian.

He is amused and asks to see the phrase book.  He uses the book to ask me how much the phrasebook costs.  He is looking at the English section.  We all have a good laugh.  I took a couple pictures with him and the phrasebook.

I pay for our meal in cash, and Dan picks up the tip.  We head back to the flat.  I have trouble getting to sleep.

Here is a link to all of my pictures of Day Twenty One.

November Feasts

It is nearly November, the time of year when folks in Chicago enjoy falling leaves and the folks in New Orleans enjoy the departure of hurricane season!  The Church begins November with All Saints Day and concludes the month with the Feast of St. Andrew the Apostle.  In November, we end the previous church year with the last weeks of the year reminding us of the End of the Age, and with the beginning of the church year again calling to mind the beginning of the Last Days through the mystery of our Lord's incarnation.  For Americans, November is also a time of thanksgiving - which in ecclesiastical terms, makes us think of the Eucharistic Feast.

November is indeed a special time of the Church's calendar.

A magnificent choir known as the Schola Cantorum of St. Peter the Apostle (formerly the Schola Cantorum of St. Peter's in the Loop) has given the Church a wonderful musical gift for this sacred time of transition in  the her calendar.

This album, Music for the November Feasts, is one of my favorite musical albums of all time - in any category.  This is definitely a "desert island" CD.  It is an ecumenical collection of sacred music covering centuries in a diverse mix of ecclesiastical musical styles: hymn and chant, English and Latin, old and new, a choir of men and women singing both a capella and with musical accompaniment.

I cannot recommend it enough!

Here is the Amazon link to download the album ($8.99) or any of its twenty-two tracks ($.99/each).  Lutherans will especially enjoy seeing many favorites from their hymnals: such as By All Your Saints in Warfare (LSB 517, 518), Jerusalem My Happy Home (LSB 673), In the Midst of Earthly Life (LSB 755), Come Ye Thankful People, Come (LSB 892), Hail to the Lord's Anointed (LSB 398), Crown Him With Many Crowns (LSB 525), and the sainted professor Rev. Dr. Martin Franzmann's masterpiece O Kingly Love, which was not included in Lutheran Service Book, but was in Lutheran Worship (LW 346).  Also, though not technically a Lutheran hymn, the great Anglican composer and chorister Dr. Healy Willan's majestic setting of the Te Deum Laudamus as sung in many Lutheran schools and churches - including the Kramer Chapel of Concordia Theological Seminary (Fort Wayne) - is part of this wonderful collection!

And if you appreciate Gregorian Chant and Latin, there are some haunting and inspiring tracks that proclaim the catholic timelessness and comforting transcendence of the Church of Jesus Christ and His Word.

And here is more from the Schola Cantorum of St. Peter's in the Loop (known today as the Schola Cantorum of St. Peter the Apostle).

As a postscript, I was honored to have the Schola's conductor, J. Michael Thompson, drop by and leave a kind comment on an old FH posting about Dr. Franzmann.  Mr. Thompson, blessings on your work in the Lord's kingdom!  You have a gift that is also a treasure!