The Ornaments of the Altar

A Lutheran D. D., brought up and educated for the Lutheran ministry in Pennsylvania, once described to the writer the feeling of horror he experienced at hearing a Lutheran professor at a German university tell his students that no Lutheran altar is completely furnished unless it have a crucifix and the two eucharistic lights. "Well," we asked, "how do you feel about it now?" "O," he replied, "I have learned something since that time." We would that some of the Lutherans of this country had learned with him! But how often are we told by people who consider themselves very good Lutherans that these things are "catholic." Which reminds us of a story.

An old pastor of one of our Michigan churches, was once approached by a member of his congregation, probably a Wuertemberger, who made the usual objection to these altar ornaments and to the intoning of versicles and collects by the pastor. "Why, Herr Pfarrar," he says, "that's 'catholic.'" "Indeed," says the pastor, "so everything a 'Catholic' does is of necessity 'catholic' and consequently wrong?" "To be sure," was the reply. "So if he eats his dinner with a fork, I must use a spoon to eat mine, or better still, do without eating?" "O," said the objector, "but I did not mean that." "Possibly, but that is your argument," replied the pastor. It is needless to say that the man, for want of any further arguments, kept his peace.

Nevertheless, no amount of explanation and instruction will ever silence this silly objection:—"Why, that is catholic." It is, however, provoking in the extreme to hear Lutherans, people who ought to know that neither the Reformer himself nor the church called after his name was ever narrow and bigotted (sic) enough to exclude all plastic and pictorial art from its houses of worship,—advance such puerile objections. "Why," says Luther, "whether I want to or not, when I hear of Christ, a human form hanging upon a cross, rises up in my heart; just as I see my natural face reflected when I look into water. Now, if it is not sinful for me to have Christ's picture in my heart, why should it be sinful to have it before my eyes? But, as we said above, no amount of explanation and instruction will ever silence that narrow, intolerant Carlstadtian spirit which still so profoundly influences most of the Protestant denominations of this country, and which, through these denominations, has influenced certain positions of our own Church to the detriment of their doctrine, worship, and spirit.

Suffice it therefore, to say with the above mentioned professor: We believe that no Lutheran altar is completely furnished unless it have a crucifix and the two eucharistic lights. Ask yourself: What should be my first thought upon entering a Christian church? Why, Christ and Him crucified. Certainly; and for this reason the Church, from the days of Constantine, if not earlier, was wont to place a crucifix upon the altar, where it must strike the eye of everyone who entered her doors, as a reminder of Him "who was delivered up for our offences and raised again for our justification." And therefore, a crucifix, not a plain cross, which some have adopted from the Anglicans in defiance of all Lutheran usage. No other symbol can ever become a substitute for this, the sign of completed redemption and perfect reconciliation, of the gospel of peace and its appropriation by faith. John 3:14, 15; 2 Cor. 5. Chiefly for this reason, among many others, this ornament should be carefully selected, provided it is not a part of the reredos carving, when it should be carved of the same kind of wood as the reredos. In size it should always be of a greater height than the candle-sticks, but proportioned to the general size of the altar. Its material should not be of fragile composition, such as plaster or bisque, but rather of wood, in its natural color, or of bronze, gold or silver-plated. The most handsome crucifix we ever saw was carved of ivory. Its place is the center of the altar, between the lights.

The use of altar lights is certainly not popish. The custom of having large lights, which were lit even in the daytime, during the most sacred parts of the service, was retained by the Church all over the world. For this we have the testimony of the Church Father, St. Jerome, who says: "In all the churches of the Orient, when the Gospel is to be read, candles are lighted, even though the sun be shining; not to lighten the darkness, but to make a sign of joy." This custom was probably derived from the sevenfold candle-stick in the Jewish Temple or from the synagogue of the Jews. When lighted during the celebration of the Lord's Supper, they are a reminder of the night when the Sacrament was instituted. They are also emblematical of Christ the Light of the world, John 1:6-9, 2 Cor. 4:6, and a symbol of joy, as Jerome says. For this reason they are, in some churches, lighted during the reading of the Gospel. Alt also sees in these altar lights a memorial of the times of persecution, when the Christians were compelled to assemble for worship in the darkness of night, in caves and catacombs. It can hardly be decided which were originally used, lamps or candles. In St. Chrysostom's time, however, candles were universally used, especially for the altar. We have seen four candle-sticks on a Lutheran altar in a Milwaukee church, but almost universal usage limits their number to two. They should be made of metal in some good design; cheap glass or porcelain candle-sticks are hardly in place on an altar. Nor could we ever admire the imitation candle gas-fixture affairs found in some of our city churches. We also confess to the American desire to have things handy, but where the candle-stick is a fixture it is almost impossible smoothly and properly to place the altar vestments and altar cloth. Moreover the general appearance of such imitation candle-sticks, especially when carelessly lighted, makes the deception too apparent.

Besides crucifix and lights it is also the Lutheran usage to place two vases with flowers upon the altar. By all means get good vases and use natural flowers. Happily, the glass covered abominations so common in our boyhood days are no longer seen. The artificial flowers furnished by dealers in church goods are not much better; for they very soon become faded and dusty. Good artificial flowers cost money, as every minister's wife knows. And we feel that natural flowers, even if furnished only on communion Sundays and taken to the sick or to some hospital after the close of the service, are much more beautiful and appropriate.

Lastly, we might mention the Missal-stand (the name is inappropriate, for we use no missals), the small board or desk upon which the Book of Forms is laid. Lochner calls it the "Altarpult."

It is a most useful piece of altar furniture. That it is ornamental, particularly in the form usually found in our German churches, we very much doubt. But it is easy enough to find an appropriate pattern for this altar desk or Agenda-stand, and any pastor, who has tried to read the communion service, stooping over a church book, lying flat on the altar, will appreciate this little article which enables him to see and read while standing upright and maintaining a position of some dignity and decorum while ministering before his people. We have not felt its need in our English churches where the want of a Book of Forms has compelled us to read the service from the hymnal, which the minister holds in his hand even during the consecration of the elements in the communion. As this want is about to be supplied, we will the more feel the need of this little stand or "Altarpult," so commonly found in our German churches.

D. H. STEFFENS.

D. H. Steffens, "The Ornaments of the Altar," Lutheran Witness, Vol. XXI, No. 9 (April 24, 1902), pp. 67-68.

Google Books: The Lutheran Witness

For the past several months, a lengthy draft article has been sitting in my catalogue of posts, gathering metaphorical dust. The article consists of hyperlinks to Google Books digitizations of a variety of different Lutheran periodicals, such as the Lutheran Witness, the Lutheran Watchman, the Lutheran Pioneer, the Evangelical Review, etc. Since the article is doing no good to anyone (myself included) in its present draft state, I've decided to finally post it. However, due to its length, I've decided to split it up so that each periodical will have its own dedicated blog post. This is the first of these posts—a catalogue of Lutheran Witness volumes.

The Lutheran Witness
Volumes 1-2, May 21, 1882–May 7, 1884
Volume 3, May 21, 1884– May 7, 1885
Volumes 3-5, May 21, 1884–May 7, 1887
Volume 4, May 21, 1885–May 7, 1886 (scanned twice)
Volume 5, May 21, 1886–May 7, 1887
Volume 6, June 7, 1887–May 21, 1888
Volumes 6-8, June 7, 1887–May 21, 1890
Volume 9, June 7, 1890–May 21, 1891
Volumes 9-11, June 7, 1890–May 21, 1893
Volume 10, June 7, 1891–May 21, 1892
Volume 11, June 7, 1892–May 21, 1893
Volume 12, June 7, 1893–May 21, 1894
Volume 13, June 7, 1894–May 21, 1895
Volume 14
Volumes 15-17, June 7, 1896–May 21, 1899
Volumes 18-21, June 7, 1899–December 18, 1902
Volume 22
Volume 23
Volume 24
Volume 25
Volume 26
Volume 27
Volume 28
Volume 29
Volume 30
Volume 31
Volume 32, 1913
Volume 33, 1914
Volume 34, 1915
Volume 35
Volume 36
Volume 37, 1918

Procrastination

Even though I haven't been posting about Lutheran history on this blog near as often as I had originally intended, I still would like to take a break in order to copy out another article which is of interest to me. In order to make it seem slightly less tangential, I'll note that it provides a sort of defense of my lackluster posting habits. Anyway, I hope any theoretical blog readers enjoy the article.

FEW CHARACTERISTICS are more common to human nature than procrastination. Yet it is universally considered a bad thing, demanding excuse or apology. I believe it is time for someone to step forward in defense of productive procrastination. (Actually, I have thought so for a while, but just haven’t gotten around to doing something about it.)

When we face a necessary but unpleasant project—like paying bills or doing paperwork—we set about to find ways to put it off. The key to positive procrastination lies in harnessing, for useful purposes, this creative ability to duck responsibility.

A productive procrastinator puts off a distasteful duty by first working on other things for which there has not been time. For these people, procrastination is a force for social good. It first leads to greater accomplishments in other worthwhile areas, then gives way to a sense of duty that motivates them to finish the unappealing task they worked so hard to avoid.

Positive procrastination broadens our horizons. Without it, I’m convinced, most journalists would be out of a job. Spring cleaning would seldom take place if it were not for the possibility of putting off doing our taxes till the last minute. Houses are vacuumed and cars are waxed because of procrastination. It leads us to better eating. Having something to put off can result in some good “home cooking” that would otherwise be too time-consuming. Procrastination gets us to communicate with one another. Parents, avoiding work, spend time with their families. Letters get written and phone calls get made, continuing or re-establishing relationships.

There are other benefits to productive procrastination. It can lead you to gain better information prior to making a decision. It allows some problems to go away by themselves with the passage of time. Introspection can be painful but extremely useful—so agonizing, in fact, that it can take an even more painful alter-native to lead us to it.

Putting off things gives you a ready-made excuse when someone wants to impose (“I’d love to, Bob, but I really have to…”). Those who procrastinate have the strategic advantage over those who don’t, because they can always outwait them.

So let’s stop denigrating all forms of this nearly universal human trait. Productive procrastination is the answer. It allows us to accomplish more than we could without it. ("The Power of Positive Procrastination", condensed from the Christian Science Monitor, by Gary M. Galles, copyright 1987)

Church Fathers on Abortion

This topic is well outside the intended scope of this blog, but as it is a topic which has come up several times on another blog on which I comment, and as I would like to keep this information somewhat handy (and not least, as this is my blog and I can do with it whatever I please), I have decided to post this collection of quotes from the Church Fathers on the topic of abortion. I have been surprised to discover that some people aren't aware that the Church condemned abortion as murder from the very beginning; these quotes should help demonstrate that this was, in fact, the case. I hope to add to this post as I come across other quotes from early Christians regarding abortion, so this list may end up growing as time goes on. I also plan to add several other similar posts about pedophilia, birth control, homosexuality, and any other topics which may come up during the course of conversation elsewhere on the Internet. With that, the quotes:

Ecclesiastical Quotes:

"You shall not kill the child by obtaining an abortion. Nor, again, shall you destroy him after he is born." —Barnabas, c. 70-130.

"You shall not murder a child by abortion nor kill one who has been born." —Didache, c. 80-140.

"We say that those women who use drugs to bring on abortion commit murder. And we also say they will have to give an account to God for the abortion... We also teach that it is wrong to expose an infant. For those who expose them are guilty of child murder." —Athenagoras, c. 175.

"What cause is there for the exposure of a child? The man who did not desire to beget children had no right to marry at all. He certainly does not have the right to become the murderer of his children, because of licentious indulgence." —Clement of Alexandria, c. 195.

"There are some women who, by drinking medical preparations, extinguish the source of the future man in their very bowels. So they commit murder before they bring forth." —Mark Minucius Felix, c. 200.

"You shall not slay your child by causing abortion, nor kill the baby that is born. For 'everything that is shaped and has received a soul from God, if it is slain, shall be avenged, as being unjustly destroyed" (Ezekiel 21:23, LXX) —Apostolic Constitutions, c. 390.

Note that most of these quotes on abortion also discussed infanticide in the same context. The early Christians did not see a difference between those two acts.

Non-Ecclesial Sources:

(The following quotes are from Abortions in Byzantine Times (325-1453 AD):)

"Similar opinions about abortions were expressed by the Imperial Legislation, that whenever practised, meant destruction of a living being."

"The Imperial Legislation never accepted legal abortions except those performed for medical reasons. Justinian's Digest included experts on early Roman law. The punishments for the women are usually banishment, divorce when the abortion is practised and the husband ignores it, corporal punishments especially for the unmarried.

"Even in the 14th c. collection Hexabiblos, the providers of drugs and herbs for abortion are considered as murderers."

"In conclusion: civil and canon law, as well as the lay opinion in Byzantine times equated abortion with murder and consequently condemned it."

The following quote purports to be from the Code of Justinian, but it is a questionable quote as far as I can determine. I will include it here regardless, but do not take it at face value, as it may be spurious:

"Those who expose children, possibly hoping they would die, and those who use the potions of the abortionist, are subject to the full penalty of the law for murder." —Code of Justinian, 18.51-52

Service Book and Hymnal Recordings: Setting Three

In 1945, a number of different American Lutheran synods came together to produce a new hymnal, one based upon the Common Service of 1888. After 13 years of labor, the Service Book and Hymnal was completed and published. It immediately became the hymnal of choice for the churches of the AELC, ALC, Augustana Synod, ELC, Finnish Suomi Synod, Lutheran Free Church, UELC, and ULCA (all of whom eventually ended up, through a series of mergers, in the ELCA). In order to help introduce the hymnal to these synods, a set of records was published, with recordings of each of the three settings of the Mass. The recordings for setting one and setting two have already been posted. The third setting, which is the focus of this post, uses the tunes of the ancient Missa Orbis Factor, as arranged by Ernest White. Due to space constraints, the third setting was printed separately from the hymnal and was consequently much less popular than the first two settings. Listen and enjoy (and many thanks to swedishlutheran for uploading these).

Invocation, Confession and Absolution, and Introit

Lenten Gloria Patri (not from the original records)

End of Introit (repeated), Kyrie, Gloria, Salutation, and Collect

Alleluia settings and Lenten Sentence (not from the original records)

Choral Alleluia and Verse, Holy Gospel, Nicene Creed (sung),
and Hymn ("Holy, Holy, Holy, Lord God Almighty")

Entire Communion Service

As he did for SBH settings one and two, Stefan Gramenz put together a YouTube playlist for setting three. The playlist for setting three can be found here.

For the purpose of comparison, the following video contains the ordinary of the original, Latin Missa Orbis Factor:

Finally, if anyone knows where I might be able to get my hands on a set of the original LP recordings, I would be extremely grateful if you could leave a comment below. I would like at some point to make high quality digital copies of the complete recordings if I am able.

Service Book and Hymnal Recordings: Setting Two

In 1945, a number of different American Lutheran synods came together to produce a new hymnal, one based upon the Common Service of 1888. After 13 years of labor, the Service Book and Hymnal was completed and published. It immediately became the hymnal of choice for the churches of the AELC, ALC, Augustana Synod, ELC, Finnish Suomi Synod, Lutheran Free Church, UELC, and ULCA (all of whom eventually ended up, through a series of mergers, in the ELCA). In order to help introduce the hymnal to these synods, a set of records was published, with recordings of each of the three settings of the Mass. The recordings of the first setting have already been posted. The second setting, which is the focus of this post, was based on a setting of the Swedish Mass, as arranged by Regina Fryxell. It has been called "one of the high points in Lutheran liturgical music." Listen and enjoy (and many thanks to swedishlutheran for uploading these).

Kyrie, Gloria, Salutation, and Collect

Lenten Kyrie (not from the original records)

Alleluia (Prussian)

Alleluia (Missa de Angelis)

Holy Gospel, Nicene Creed (spoken)

Offertory (Create in me a clean heart, O God)

Communion Service, through Sanctus (Swedish)

Sanctus (German)

Agnus Dei (Braunschweig)

Pax Domini, Agnus Dei (Swedish)

Nunc Dimittis, Post-Communion Collect, Salutation, Benedicamus, Benediction

As he did for SBH setting one, Stefan Gramenz put together a YouTube playlist for setting two. The playlist for setting two can be found here.

Service Book and Hymnal Recordings: Setting One

In 1945, a number of different American Lutheran synods came together to produce a new hymnal, one based upon the Common Service of 1888. After 13 years of labor, the Service Book and Hymnal was completed and published. It immediately became the hymnal of choice for the churches of the AELC, ALC, Augustana Synod, ELC, Finnish Suomi Synod, Lutheran Free Church, UELC, and ULCA (all of whom eventually ended up, through a series of mergers, in the ELCA). In order to help introduce the hymnal to these synods, a set of records was published, with recordings of each of the three settings of the Mass. The first setting, which is the focus of this post, consists mostly of Anglican chant, with some plainsong and Reformation-era chants added in as well. This setting would have been fairly familiar to most of the people first using the hymnal, as it was similar to the settings used in most of the SBH's predecessor hymnals (it is also very similar to pages 5 and 15 in TLH). Listen and enjoy (and many thanks to swedishlutheran for uploading these).

Invocation, Confession, Introit

Kyrie

Gloria in Excelsis Deo, Salutation, Collect

(end of the Epistle), Alleluia, Gospel

Lenten Response (not from the original records)

Offertory (Create in me a clean heart, O God)

Entire Communion Service (including a glorious Nunc Dimittis)

Stefan Gramenz has helpfully put together YouTube playlists for each setting in the SBH. The playlist for setting one can be found here.