Passiontide music: Passionsgesang

As we walk towards the cross this week, I present to you Passionsgesang by Rheinberger, a work that I had the honor of singing with our choral group this week. If your German is good, just listen. If not, read my translation as you listen.

To death on the cross they are leading my Jesus.

His pain cannot move them nor his composed mind.

They have even crowned his wounds with thorns,

felt no sympathy for him, but mocked him with scorn.

Can nothing bring him back, rescue him from intense suffering?

Oh, must he struggle with death, can no angel free him?

So flow, my tears, let me love my pain,

no comfort will I crave,  quietly my heart will grieve.

Ah! Bowed down towards the earth, he bears the guilt of mankind,

bleeding, he carries our sin, and carries on patiently.

The bindings are hardly removed when he suffers the pain of the cross;

oh pain of new wounds, oh suffering without end.

He calls out to seize the pain, surrounded by shame and ridicule: 

"Why have you abandoned me, oh Lord my God?"

But his complaints are short; he takes courage again.

He can bear it now, the Hand that rests on Him.

And he still has for his friends comfort in his breast;

He begs mercy for his enemies, who are unaware of their guilt.

To the most loyal of his brothers, who has not run away wailing,

he gives another mother to his mother he gives a son.

Look up, downhearted sorrow, your Jesus has accomplished it;

he lowers to soft sleep his head in death.

Darkness covers the sinful land, 

and in the night of horrors God's son is recognized.

Now clarity beams down; I turn my gaze 

back to my Father with joyfulness.

You have allowed me, my Saviour, to look up to him, with childlike trust. 

Forever, forever I thank you.

I thank you forever, I thank you forever!

 

Zum Kreuzestode führen sie meinen Jesus hin,                           

sein Schmerz kann sie nicht rühren, nicht sein gelaß'ner Sinn.   

Sie haben seine Wunden mit Dornen noch gekrönt,                      

kein Mitgefühl empfunden, ihn spottend noch verhöhnt!             

Kann nichts zurück ihn bringen, retten aus schwerer Pein?         

Ach, soll er sterbend ringen, kein Engel ihn befrei'n?                  

So fließet, meine Zähren, so sei mein Schmerz geliebt,               

nicht Trost will ich begehren, mein Herz sei still betrübt.            

Ach! tief gebeugt zur Erde, trägt er der Menschheit Schuld, 

trägt blutend die Beschwerde und wandelt in Geduld. 

Der Bande kaum entbunden, empfängt ihn Kreuzesqual; 

o Schmerz von neuen Wunden, o Leiden ohne Zahl!

Er ruft, den Schmerz zu fassen, 

umdrängt von Schmach und Spott: 

Wie hast du mich verlassen, o Herr, mein Gott! 

Doch kurz sind seine Klagen, er atmet wieder Mut! 

Er kann sie nun ertragen, die Hand, die auf ihm ruht. 

Und hat für seine Freunde noch Trost in seiner Brust; 

fleht Gnade seinem Feinde, sich keiner Schuld bewußt. 

Dem Treusten seiner Brüder, der klagend nicht entfloh'n, 

gibt er die Mutter wieder, der Mutter ihren Sohn!

Blick auf, gesenkter Kummer, dein Jesus hat vollbracht; 

er neigt zum sanften Schlummer sein Haupt in Todesnacht. 

Die Finsternisse decken das sündenvolle Land, 

und in der Nacht der Schrecken wird Gottes Sohn erkannt!

Nun wallet Klarheit nieder; 

ich wende meinen Blick zu meinem Vater wieder mit Freudigkeit zurück. 

Zu ihm hinauf zu schauen, 

gabst Du, mein Heiland, mir ein kindliches Vertrauen. 

Auf ewig dank' ich Dir!

Cloaks and palms

 In Luke 19:28-40 we see another reference to "Cloak Sunday,"

After he had said this, he went on ahead, going up to Jerusalem.

When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, ‘Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, “Why are you untying it?” just say this: “The Lord needs it.” ’ So those who were sent departed and found it as he had told them. As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’ They said, ‘The Lord needs it.’ Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. As he rode along, people kept spreading their cloaks on the road. As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying,

‘Blessed is the king

   who comes in the name of the Lord!

Peace in heaven,

   and glory in the highest heaven!’

Some of the Pharisees in the crowd said to him, ‘Teacher, order your disciples to stop.’ He answered, ‘I tell you, if these were silent, the stones would shout out.’

Why is it that we teach our children that it is all about the palms this Sunday? I think focusing on the cloaks would teach a more valuable lesson. It is a far greater honor to Jesus to sacrifice one's cloak to cover the nasty path for his ride, but for those without cloaks, palm branches would suffice.

 

 

Engaging Street Preachers

 I usually pass street preachers by because I have already answered the call, but I always wonder how many people are reached by their methods. The methods vary as evangelism should because what works for one person might turn another person off. What worked for me was receiving a New Testament from a Gideon and several books from Christian girl friends in college who had been touched by the Campus Crusade for Christ. What did not work was the man with a megaphone warning me of my impending doom. In a way, he was right, but his approach rubbed me the wrong way.

Over at the Catholic Herald, Heather Tomlinson wrote about this in a post titled, "In defence of US-style street evangelism: as seen on streets of Hull in rain or shine" that presents the central question we must ask ourselves when we see the street preacher, 

So, before any of us deign to criticise a street preacher for their message, manner or fondness for conspiracy theories, we might ask ourselves, Well, what I am doing to help people find faith in Christ, including those in our own society who have barely heard His name except as a swear word?

Street evangelism can help people come to faith. Once I met someone who was converted to Christian belief almost on the spot – from atheism – after merely listening to someone reading from the Bible on the street.

For those of us who have a quieter spirit, there are less overt means to reach people on the streets than megaphones. One such Catholic ministry has been out on those same Hull streets every month for eleven years, rain or shine.

This team of mostly women has a particular approach – smiling. Holding a picture of the Divine Mercy image alongside the offer “Would you like a free Rosary?”, this group of faithful Catholics aims for a gentle witness, offering prayer, miraculous medals and booklets to those who pass by.

“Do you have a faith?” they ask those who stop, and listen to the response rather than arguing with it.

It’s a subtler, more gentle approach that was part inspired by the network St Paul Street Evangelisation, which has nearly 200 groups listed across the US, though only a handful abroad.

Hull is not the easiest place to share the faith. The 2021 Census recorded that 49 per cent of the population considered themselves to have no religion, and the Yorkshire area has one of the lowest proportions of Catholics in the UK. Yet these friendly women meet little resistance in their non-confrontational approach.

I was there as an onlooker but I couldn’t help but compare the experience with these patient, listening ladies to my decade spent in Protestant evangelicalism, where I had taken part in many different methods of sharing the gospel: from gentle offers of prayer to street preaching, and even offering fruit (to symbolise the message of the fruits of the spirit being spread). 

The latter type of style was described as “street chaplaincy” by Protestant minister Chris Duffett, who took to the streets of the English city of Peterborough regularly with a gentle message of Christ using creativity. Once he brought a sofa to the city centre, and sat down with a sign: “I will listen.”

During all these experiences I was surprised how open and interested many of the passersby were. In Hull too, the offer of prayer was willingly accepted by many: those with health concerns, the worry etched in their faces; the bereaved, who shed tears; young children were interested in the colourful plastic rosaries; and many of faithful stopped to say hello and “well done” or “thank you”.

The next time I see a street evangelist praying with someone or offering a gentle, nonamplified call, I just may stop and give them a high five.

 

Nard Shampoo

This Sunday's reading is from John 12:1-8,

Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (the one who was about to betray him), said, ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.’

 I did a little shopping on Amazon and found that one can find nard in all sorts of products including shampoo. Mary figured that use out centuries ago.

KFC mocks baptism in an U.K. ad

All I can say about this is that I am glad that I cook at home and never stop at KFC.

From Premier Christian News,  

The Advertising Standards Authority (ASA) has received close to 600 complaints over KFC's new advert, with some viewers accusing the brand of belittling Christianity and mocking baptisms.

The two-minute commercial, titled 'All Hail Gravy Part 2', is part of KFC's ongoing 'Believe' campaign in the UK., developed by the London-based advertising agency 'Mother'.

The ad has stirred controversy for depicting a man being submerged in a lake of gravy as part of a ritual, which some have interpreted as a parody of religious baptism practices. 

The commercial begins with a man encountering a chicken in a forest before following a group carrying a large golden egg. He is led to a lake where a woman immerses him in gravy, an act that transforms him into a chicken mini fillet.

KFC has described the ad as a “modern-day fable” intended to highlight the strong connection between KFC fans and the brand’s Original Recipe Chicken, as well as its signature gravy.

Monica Silic, KFC’s Chief Marketing Officer for the UK and Ireland, told Adweek that the campaign was designed to inspire "fandom" and bring "lightness and levity to the chaotic world" through the brand’s core products.

However, the ad has faced backlash for its disturbing imagery and perceived religious overtones.

Critics have expressed their discomfort, with one commentator on Marketing Beat calling the ad "disgraceful", accusing it of promoting “cultism, cannibalism, grooming" and describing it as "degrading and disturbing". 

The ad’s use of religious language, including billboards featuring a chicken dipper being "divinely dunked" into gravy, has further fueled controversy.

It comes on the heels of a previous KFC campaign in 2014 which also sparked complaints over a commercial that included a song with the lyric "all our stupid songs" performed by the KFC choir.

At the time, the ASA cleared KFC of any wrongdoing, stating the ad was a lighthearted commentary on the frustrations older individuals may feel towards carol singers.

Psalm 32

This Sunday's Psalm is number 32, Beati quorum. This is the way that I read it.

In the first two verses the psalmist (David) speaks to the congregation. 

1 Happy are they whose transgressions are forgiven, *

and whose sin is put away!

2 Happy are they to whom the Lord imputes no guilt, *

and in whose spirit there is no guile!

Next, he speaks to the Lord.

3 While I held my tongue, my bones withered away, *

because of my groaning all day long.

4 For your hand was heavy upon me day and night; *

my moisture was dried up as in the heat of summer.

5 Then I acknowledged my sin to you, *

and did not conceal my guilt.

6 I said, "I will confess my transgressions to the Lord." *

Then you forgave me the guilt of my sin.

7 Therefore all the faithful will make their prayers to you in

time of trouble; *

when the great waters overflow, they shall not reach them.

8 You are my hiding-place;

you preserve me from trouble; *

you surround me with shouts of deliverance.

Then the Lord answers him.

9 "I will instruct you and teach you in the way that you

should go; *

I will guide you with my eye.

10 Do not be like horse or mule, which have no understanding; *

who must be fitted with bit and bridle,

or else they will not stay near you."

Finally, we hear the psalmist sing to us,

11 Great are the tribulations of the wicked; *

but mercy embraces those who trust in the Lord.

12 Be glad, you righteous, and rejoice in the Lord; *

shout for joy, all who are true of heart.

"If it continues long enough, denial is deadly"

 Mark Marshall recently posted about the dangers of denial and used the Episcopal organization's history as an example. What he really points out is the problem with the pewsitters who may be in denial of the theological error, and the resulting tolerance of erroneous innovations, heresy, etc.

But first an old joke. It is probably better said than written, but goes something like this. One Sunday, Reginald and Regina Churchgoer go to their usual church and sit down in their usual spots as they had for decades. When it comes time for the service to begin, the procession includes pride flags and rainbow banners. Then the non-binary priest says, “In the name of our manifold-gendered God, the Creator, the Redeemer, and the Sanctifier along with all of your God-selfs, Amen. The Mother of us all be with you . . .” For the scripture lessons, the Koran is read for one and the Bhagavad Gita for another. But there’s more. When the time nears for the consecration, there is an even newer innovation. Drag queen liturgical dancers sprinkle milk on the communion table.

At that point, Reginald grumbles to Regina, “I swear, if they commit one more abomination…”

Of course, part of the joke is that the Churchgoers have watched their church go step by step into apostasy and abomination through the years and did nothing except keep going to that church, sitting down in that same pew, and dropping their offerings in the plate. Though of a conservative mindset and giving an occasional grumble, they never put their foot down or walked out and likely never will. They were used to that church and somehow felt safe continuing to attend there.

The Churchgoers could have been 20th and 21st Century Episcopalians. When Bishop Pike and later Bishop Spong espoused blatant and very public heresies, denying just about every basic tenet of The Faith, rank and file Episcopalians wrote them off — “That’s just one nutty bishop.” They might have preferred Pike and Spong be disciplined but were not that concerned when they were not. Episcopalians are open-minded after all.

Then when bishop after bishop and diocese after diocese made it difficult for orthodox parishes to keep orthodox by taking away their Prayer Books and then running off orthodox priests and ordinands, those in dioceses that were safer (for a time) said, “That is those dioceses. Our diocese is fine, and our bishop is a good man.”

The consecration of partnered gay Gene Robinson as bishop finally shook up the Episcopal Church and led many to leave and form the Anglican Church in North America (ACNA). But many orthodox and somewhat orthodox still stayed. My parish, being the only non-TEC Anglican parish in town, expected unhappy Episcopalians to come our way. But few did. And Ephraim Radner was among those who insisted the orthodox should stay. And many, again, said, “That’s one bishop.” And, after all, perhaps their bishop did not approve of consecrating Gene Robinson.

But before long, it became close to impossible for a relatively orthodox diocese to elect an orthodox bishop and receive the necessary consents from the other bishops. And still some orthodox remain in The Episcopal Church, saying, “That’s not my parish.” And now there is even this Redeemed Zoomer character posting that orthodox Anglicans should return to TEC.

Denial upon denial upon denial. The results were:

Inaction or feeble action against apostasy while it was still feasible to combat it within TEC. When some finally did take action, it was already too late for The Episcopal Church. Many suffered as a result.

Once orthodox dioceses and parishes being overrun.

Resulting danger to souls accompanied by disobedience to the commands of Scripture to reject and evict false teachers from the church. (2 John 10, 11)

The death of a once august denomination.

In short, if it continues long enough, denial is deadly.

While I was never in denial and was never accepting of the innovations, the vast majority of my fellow pewsitters in my former parish were quite content to sit there in silent assent.

I have said before that tolerance leads to acceptance which leads to affirmation and eventually blessing.

Don't deny it.