Sunday, May 29, 2011

Give us this day our daily bread

Every part of the Lord's Prayer, including the Introduction and each petition, shows ultimately that along with everything else that should be said of it, the essence of this prayer is that it has to do with our life in Christ.  The Fourth Petition, Give us this day our daily bread, bears this out in manifold ways. 

The world came about by the power of God's eternal Logos.  Christ, our Lord, is the Fiat of the Father's will.  He is the Amen of the Spirit's life-giving activity.  (Therefore all of our own Amens and Fiats are such only because they are in Christ.)  When God says, Let there be, there is; when He says, Let it be, it is, whether anyone else wants it to be or not.  Our gracious God has provided all that we have in this world.  (And God does not divide Himself or His work.)  Just as amazingly, God's work of creation is not merely a one time event in history, but is His ongoing work.  He is not a God that we praise merely for past achievements, but is confessed by the Church, in the present tense, as Pantocrator.  He doesn't retire, He doesn't vacation, and He neither slumbers nor sleeps.  Each new day, He gives us our daily bread, which encompasses, as Luther says, everything that belongs to the support and wants of the body, or as Luther says in his explanation of the first article of the Apostles' Creed, He richly and daily provides me with all that I need to support this body and life

The prayer, Give us this day our daily bread, is first of all, not a prayer, but a confession that God provides us with all good things.  It is a word of thanks and praise.  It is also a prayer that we would be led evermore to know these things, to know Him as Creator, to appreciate His creation, and to have faith in Him instead of worrying about what tomorrow will bring.

We reach another dimension of this petition when we take seriously what our Lord Jesus says of Himself.  I am the bread of life.  Christ is our very life.  Ego sum resurrectio, et vita, He says of Himself, and this is an especially fitting truth of which to remind ourselves as we continue our way through Paschaltide.  We can even turn this into a prayer.  Thou, O Christ, art the resurrection, and the life. Thou art my life.  Abide in me.  And leave me not.  For without Thee, I have no life in me.

Often when I pray the Our Father, I think of the words Daily Bread in capital letters.  Christ is my Daily Bread.  I long to be with Him each day.  Indeed, God is ever present.  Yet His saving presence, His salutary presence, His presence for us, is precisely where is promises to be.  That is in the hearing of His holy Word, and in His mysteries, that is, the sacramental treasures of the Church.  The most amazing and profound example of this is His presence in the venerable Eucharist.  There, He is truly the Christian's Daily Bread par excellence.  The food that He gives in the Blessed Sacrament is, in one sense, all that I need to support this body and life.  This sustenance we receive in the Eucharist is not merely for the ones who desire to be super-Christians.  (Those are the ones who need to go back to their ABCs, and learn how poor they are.)  Rather, it is for the Christian who takes seriously the dire struggle we face, the dangerous spiritual warfare in the midst of which we are all caught.  So Luther says in the Large Catechism, "Therefore it is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become ever stronger and stronger."

Rarely can Lutherans in this country receive the Eucharist daily, and thus let Christ our Daily Bread be truly a daily blessing.  Nevertheless, think on Him, our Eucharistic Lord, when you pray for what is most needed in life.  Give us this day our daily bread.

Thursday, May 26, 2011

George Herbert for Eastertide


I got me flowers to straw Thy way,
   I got me boughs off many a tree;
But Thou was up by break of day,
   And brought'st Thy sweets along with Thee.

Yet though my flowers be lost, they say
   A heart can never come too late;
Teach it to sing Thy praise this day,
   And then this day my life shall date.

-George Herbert-

Sunday, May 22, 2011


some wilde poetry

E Tenebris

Come down, O Christ, and help me! reach thy hand,
   For I am drowning in a stormier sea
   Than Simon on thy lake of Galilee:
The wine of life is spilt upon the sand,
My heart is as some famine-murdered land
   Whence all good things have perished utterly
   And well I know my soul in Hell must lie
If I this night before God's throne should stand.
'He sleeps perchance, or rideth to the chase,
   Like Baal, when his prophets howled that name
   From morn to noon on Carmel's smitten height.'
Nay, peace, I shall behold, before the night,
   The feet of brass, the robe more white than flame,
The wounded hands, the weary human face.

-Oscar Wilde-

deacons in Atlantic District

I notice on Facebook that the Atlantic District of the LCMS will have a graduation for a group of deacons this coming June 4th at Village Church in Bronxville, NY.  I do not know anything about Village, or about the goings on in the Atlantic District in general, but digging a bit further, it becomes evident that Village parish, and therefore at least to some degree also the Atlantic District, has women "deacons."  See, for example, Village's listing of staff members, which among others includes the following:
  • Joan Condon, Deacon Intern
  • Faith Forliano, Deacon
  • Rosemarie Gustafson, Deacon Intern
  • Wendy Haddad, Deacon
  • Carol Pfizenmaier, Deacon
  • Betty Roberts, Deacon
  • Ann Terenzio,Deacon
Is this just another, albeit misguided, way of referring to deaconesses?  No, not considering the fact that these "deacons" are willing to vest in the deacon's stole, as in this photo.

There appears to be a number of fundamentally different concepts of what a deacon is, and all within the same Lutheran Church Missouri Synod.  On one extreme there is the idea that the deacon is a layman whose role is merely to help and assist the pastor.  There is an admirable argument for such a role, and a real need for it, yet it would be a mistake to refer to such a person as a "deacon." 

Another view has the deacon as a lay person, of either sex, who has a "ministry" of some sort.  This seems to be the model used in the Atlantic District.  The deaconess program would seem at first glance to be an improvement, but many view the deaconess in the same faulty way, as a layperson who is called to some sort of ministry; even the seminaries themselves are thus guilty by their use of terms like "call" and "minister of religion."  Noteworthy in this regard, too, is the oddly heavy amount of theology in the deaconess program at the seminary.  It is not sufficient to ask the rhetorical question, Is there such thing as too much theology? For if that is our thinking, then why not require congregational elders to go to seminary as well?  It would be better to compare the current model of deaconess training with that employed by Wilhelm Loehe, a true missionary, churchman, and doctor of the Church.

On another extreme there is the idea that the deacon holds the same essential office as the pastor, but is serving in another capacity, as, say, an associate pastor-type role.  This would fit a certain superficial reading of the Lutheran concept that there is only one ministerial Office in the Church. 

A grotesque crossbreed of these ideas is the "lay deacon" that districts of the LCMS have actually "licensed" to perform Word and Sacrament Ministry.  This is especially popular in the Mid-South District.  I call it a grotesque crossbreed because, on the one hand, they are not even real deacons (at least I have not seen evidence of it), and on the other hand, they are not only daring to perform the work of a deacon, but are in many cases even doing what only a presbyter should be doing, like running parishes, and supposing to celebrate the Holy Eucharist.

Apart from all of these is the traditional concept of the deacon.  It is a view of the deacon which can be traced back centuries upon centuries, and was preserved in some Lutheran lands (and still is today).  This view, which I argue is the healthiest and most balanced, sees the deacon as neither a layman nor identical to the presbyter.  He is a man, to be sure.  He has been trained theologically and been found fit to be a deacon.  He has been made a deacon according to the rite of the Church.  Some deacons go on to complete formation for the priesthood, and will later also receive priestly ordination.  Some will serve the Church as a deacon.  It is the lowest order of ordered (ordained) clergy, and so the deacon wears the stole, but only over one shoulder.  (He usually, therefore, wears one that is especially made for this purpose, which has come to be known as the deacon's stole.)  For he does not and cannot perform all of the functions of the Ministry of the Word, like celebrating Mass, or hearing confessions.  He does, however, take part in the administration of the Sacrament, for he handles the chalice, and thus administers the Precious Blood of Christ. 

What about the other part of the Ministry, the teaching of the gospel?  Is it right for the deacon ever to preach?  First, let me again emphasize that only a man can be a deacon.  Second, the "lay deacon" isn't a deacon either.  I am only addressing the situation of actual deacons.  The deacon does indeed have, shall we say, the faculty to preach.  Yet he can only exercise it if, and when, his bishop has specifically asked him to preach.  Some never or rarely preach, since they serve under a pastor who is capable, available, and willing to preach for himself.  Some will not be asked to preach because they were not very well trained for preaching, but are needed in other types of diaconal ministry.  Once in a while a deacon with training in preaching may be asked by his bishop to go someplace where the bishop cannot be that day, and preach there.  That might include what is sometimes called a "preaching station;" it might include some sort of missionary outpost; it may include what in some countries is seen as the work of an "Evangelist;" and it might even include a special retreat or conference, etc.  The deacon who is training for the priesthood (a "vicar" who has been made a deacon) will naturally get a great deal of preaching in his transitional diaconate.  That such a vicar preaches at all is not proper because he is training for the pastoral office, but is proper because he already is a deacon.  (It is simply especially fitting as it will serve well his formation.) 

I assure the reader, however, that I do not enumerate these diaconal preaching scenarios in an effort to elevate the diaconal office, nor for my own sake.  If my road doesn't have any more preaching, I completely accept it.  I am simply insisting on being intellectually honest about what is and is not included in the traditional purview of the deacon. 

The short answer to the question of diaconal preaching, to be very clear, is that it is proper for a deacon to preach only if and when he is specifically asked by his bishop to do so.  No bishop should lightly make this request of a deacon.  Preaching should generally be reserved for good preachers, like St. Stephen, and St. Francis.

The pastor may also ask his deacon to take part in the teaching of the gospel by means of teaching Bible studies, or catecheses, or specialized groups within the parish, or certain types of retreats, etc.

There are other aspects of diaconal ministry that are equally thorny with other segments of the Church.  For example, can the deacon ever celebrate the Holy Eucharist?  What if he is serving people who really need it?  They have no pastor.  The District President has given him the okay.  How can the spiritual needs of the people be ignored?  With respect and sympathy for these concerns, the answer is that the deacon who is not also an ordained presbyter can in no way say Mass.  Absolutely not.  Never.  Not in any circumstance.  Forget it.  Same goes for hearing confessions. 

There are Lutheran churches in other parts of the world where people have had to go for years without the Sacrament, because of the lack of available priests.  They did not invent their own solution, but had faith that their calling was to wait upon the Lord. 

This is not meant to be a comprehensive treatment of the diaconate, though I did want to touch on some of the more relevant distinctions that need to be drawn in today's LCMS, a venerable Church that is all too mired amidst the confusion of conflicting views of ministry, combined with the admirable desire to serve the needs of the people.  We must serve God's people in God's way, not ours.  And so I pray on behalf of the Church in our day:

Save me, O God; for the waters are come in, even unto my soul. 
I stick fast in the deep mire, where no ground is.  (Ps. 69)
The right hand of the Lord bringeth mighty things to pass.
I shall not die, but live,
and declare the works of the Lord.  (Ps. 118)

Saturday, May 21, 2011

blog recommendation

Over at the blog, Concordian Sisters of Perpetual Parturition, an excellent blog, by the way, I discovered another blog which does a good job of bringing together the writing of faithful Lutheran wives, Golden and Noble Works.  So I recommend it here.  Keep up the good work, ladies, in life, and in blogging.

Campus Ministry

It is my contention that any true ministry of the Church betrays its own raison d'etre if its focus departs from serving God's people with the pure word of the gospel and with the faithful administration of the holy sacraments.  For even though some ministries have rather specialized contexts, and some even exist for a particular need within its specialized context, if the Word and Sacraments of God are not central to its work, then whatever good is being done by it, it would be better not to claim that it is a churchly work or ministry.  Therefore, when we look at any ministry in particular, even those outside of the ordinary parish setting, the Christian ought to expect to find these chief things, the holy things, at the heart and core of what is offered and given.

In the case of campus ministry, which is the normal shorthand for the Church's presence on a school campus, usually a university campus, it is worth testing this view of ministry against what is actually being done.  What one finds is quite mixed. 

University Lutheran Chapel Milwaukee was a true ministry of the Church.  It was a spiritually vibrant, and intellectually challenging place, where one could always expect his flesh to be killed by the preaching of the law, and to find new life in the forgiveness of sins and the sweet preaching of the gospel.  The Mass was celebrated often.  Private Confession was both preached and practiced.  In defiance of the prevailing trend, which has Private Confession fallen into disuse, at ULC it was very much in use.  It was a place on campus, and in one's life, where one could actually find the liturgy, and the best of the Church's tradition, and therefore it served a great need for young adults and indeed scholars of all ages, though it is not always a need that each one feels for himself until he learns to appreciate it.  Life on the modern university campus includes much that is subjective, untrue, shifting, phony, unreal, and destructive, and at just the stage of life when one's very psyche only adds to all of this instability.  Part of the blessing of ULC was that it was a campus ministry where one encountered what is most objective, true, firm, genuine, real, and edifying.  Father Stephen Wiest did this for us by insisting on relentlessly preaching the law and the gospel, in the pulpit, in the Bible study, by informal discourse at a coffeehouse, wherever.  And he did so by employing, indeed remaining a servant of, the liturgy of the Church, by which we were given the Holy Eucharist frequently.  We were up to a couple of times a week, and moving toward daily mass.  If there were ever a context fitting for the daily mass (and there are many), campus ministry is one of them.  Fr. Wiest did all this, as a faithful servant of the Church, all while the Church bureaucracy fought him at every turn.

University Lutheran Chapel Minneapolis is another fine example of a campus ministry where the preaching of the gospel and the celebration of the holy sacraments is central to its life.  There are others as well.  Those two are naturally prominent in my little mind, because of my own experience.

When we turn, however, to a school like Concordia University Wisconsin, the pride of the Lutheran Church Missouri Synod's Concordia University System, it would be hard to justify what we find against the standard above. 

Take, for example, CUW's Campus Ministry 2010-2011 brochure, in which eleven full pages are devoted to what goes on at this Missouri Synod Lutheran university under the name of campus ministry.  Inside the cover of the brochure is pictured the "campus pastor."  He is pictured in a decidedly unchurchly and unclerical manner.  I suppose that this is the look one wants if relevant ministry is the goal.  I would like someone to explain just how this approach is relevant to the college student's life.  In his opening letter, Pastor Smith encourages the student to get involved with campus ministry opportunities, and in making his case, he emphasizes that the benefits include such deep things as "enjoying your time at Concordia, developing as a person, having fun, and making lifetime (and eternal!) friendships."  It would have been nice to see in this brief letter from the campus pastor an apologia for the value of the Word and Sacrament in the life of the busy and stressed out student, and an exhortation that the student avail himself of this precious ministry during his time at Concordia.  But hey, maybe he chose to use a more winsome way to get the student in the door of the spiritual life of the campus, and once in the door, the student will be offered real meat. 

Yet as we move on from that first page, the situation does not look very promising.  On page 3 the broad view of the structure of the campus ministry apparatus is pictured in the form of a "family tree," with five main areas of ministry, and a number of ministries under each.  There is Spiritual Outreach, Bible Studies, Congregational Ministries, Worship Committee, and Spiritual Growth.  This is a complex web of organized "spiritual life."  Besides those five main areas of campus ministry, we see, when we turn the page, that there is also a deaconess, who will be "overseeing spiritual growth and spiritual outreach ministries and starting new ministries."  The next several pages introduce the various members of the committees.  The main thing that this web of organization has going for it, it seems to me, is that it is an excellent way to prepare the young Lutheran for the world of synod bureaucracy.

Finally, on page 11, the last page of the brochure, there is actual information about worship, and here, in both what is said and what is not said, we find the most disturbing aspect of the whole brochure.  The headline at the top of the page is Opportunities for Worship, and the information is divided into two parts, On-Campus and Off-Campus.  For on-campus worship, nowhere does the reader see a Mass schedule.  Use whatever nomenclature you want.  It nowhere makes it clear when one can find the Holy Eucharist.  Instead, it simply says that "worship" is at 10 o'clock on Sunday, and "chapel" is at 9:30 am during the week.  It is certainly very positive that the Divine Office can be heard each week (Vespers on Monday and Tuesday, and Compline on Thursday).  There is also a 9:30 pm worship on Wednesdays, which for most of the year is led by students.  What sort of "worship" is this, and why is it led by students? 

Aside from the vague sense of when if ever the Lord's Supper is celebrated, there are other facets of Pastor Smith's campus ministry about which the reader would like to be more informed.  For example, how often does Pastor Smith preach?  How often does an ordained Lutheran preacher preach?  Is it still the practice that laymen on the faculty preach in chapel?  This would be a violation of our Confessions, and a poor example for the young Lutheran, and the indeed for anyone on campus.  What is the manner of liturgy and worship in these chapel services?  Does Pastor Smith hear confessions?  If so, why is there not a schedule for it in the campus ministry brochure? 

On the second half of the last page we see opportunities for worship that are off-campus.  Eight Lutheran Church Missouri Synod parish churches are listed, and this is followed by ten churches that are not in our fellowship.  Two of them are ELCA, three are WELS, and those are followed by a Presbyterian Church, an Episcopal Church, a Bible Church, a Catholic Church, and a United Methodist Church!  Over half of this list of churches (10 out of 18) are outside of our communion.  Yet they are promoted by the Campus Ministry of CUW.  Is this not disturbing?  Is it not scandalous?

I raise these observations and questions based on the literature that CUW publishes, and as a Lutheran who ought to feel confident about recommending CUW to a young student in his life. 

I cannot escape the conclusion that what we have are two very different models of campus ministry, one focused on the preaching of the Gospel and the giving out of the Sacraments (including opportunity for Private Confession) and the other focused on the effort to get the students involved in doing things, having fun, and making them feel like their spiritual needs are being facilitated, no matter what confession they may represent.  I pray the Church in our day, which exists in part to be present on the university campus, will move toward the former model, and actively move away from the latter model.

Friday, May 20, 2011

Arthur C. Repp on how not to stereotype

I was studying the July 1948 issue of Concordia Theological Monthly recently when something struck me as kind of funny.  Arthur C. Repp's article, "Objectives in Parish Education," contains some worthy thoughts, upon which I ought to comment, but for now I wish simply to point out the manner in which he calls for a Christian and loving and open minded approach to those in society who are different.  Perhaps this is just partly reflective of how men wrote, and spoke, and thought, in those days.  But it seems to me that if one's aim is to get people to see beyond stereotype, and to be more loving and sensitive, then maybe it would be better if in the process the writer wouldn't make such a point of repeating all those stereotypes.  Wouldn't it be better, in making such an argument, to expend more words describing the praiseworthy qualities of the race or group in question, and to make a good argument for the virtues of a colorblind approach to ministry?  Not that I'm out to beat up on the professor.  I hope, however, that we are now beyond both these stereotypes and even some of the labels, which you find below.

The stereotypes of our literature, movies, and radios which make every Negro either a shuffling, drawling lackey or a dangerous rapist; every Italian a fruit peddler or a thug; every Irishman a policeman or a ward heeler; every German a jolly fool or a cold, cruel, calculating sadist; every Chinaman a laundryman or a knife-wielding tong leader; every Mexican a gay Don Juan or a sneak thief; every Jew a cheat or an international banker, and so ad nauseam, all these feed our prejudices and prevent us from exercising our love and from having a sympathetic understanding of their problems and obstacles. 


My copy of The Book of Psalms in English & Latin, with the addition of the two appendices, has arrived in the mail, and everything seems to be in good order.  Get yours today, or, your know, whenever suites you best.  It makes a good gift for the seminarian in your life as well.

Sunday, May 15, 2011

reflecting on prayer

Today after Mass, at the "Bible Study" hour, a new study on prayer was begun.  It might go several weeks, today was just a sort of intro.  It's a great topic, and I'm looking forward to the rest of the class (though I might have to miss next week in favor of a nephew's Confirmation at another parish).  The class is being taught by the seminarian who is assigned for the year to serve in the field at this particular church (the LCMS Lutherans confusingly use the term "vicar" for the one experiencing this special year of training, a term which in other parts of the world is a reference to one who is already a parish priest).  Anyway, the gentleman leading this class, Rev. Seminarist Christopher Stout, is doing a fine job, and didn't need me raising my hand every time I had a thought.  Therefore, I thought I might share one or two of those thoughts here instead. 

We began by walking through some of what Luther says in the Large Catechism in the section on the Lord's Prayer.  One of the first points raised was the fact that there is a certain order to the Catechism, and that this order has meaning.  It is deliberate.  It reflects the shape of the Christian life.  Of course I agree with this observation.  But it is worth dwelling on the genius of this order for a moment.  I recall that there is, or was some time back, an edition of the Catechism put out by the WELS, the Wisconsin Synod Lutherans, in which the order was rearranged.  I don't have it in front of me, but my memory is suggesting to me that it may have been for a curriculum of some sort.  Anyway, I think in that arrangement the section on Baptism came first, the logic being that it is reflective of the life of the Christian.  And there is an interesting argument one could make for such an order.  It does have its own natural shape and logic.  The truth remains, however, that the order handed down to us in the Catechism is true to the shape of the Christian life.  The difference is determined by whether one insists on focusing on the chronological shape of life.  For there is another way, the truer and more essential way, to reflect the shape of Christian life, namely, to focus on the theological shape.  Thus we see that the Law must first show us the standard, and show us our sin.  Then we are ready for the Gospel of Jesus Christ, so clearly articulated in the Apostles' Creed, and are thereby led into faithful prayer, and so on. 

I must say, too, that this traditional order (Decalogue-Creed-Our Father-Baptism-Confession-Eucharist) is also a most ingenious reflection of the liturgical order of things, or shall we say, the liturgical shape of the Christian life is reflective and patterned by the theological shape.  First, I think it is helpful to consider the first three parts apart from the second set of three parts. The Decalogue is there in part to help us prepare for Confession. That is one of the chief liturgical purposes of that first part of the Catechism. For we are told in the fifth part to consider the Ten Commandments. They help us make a good confession. The Creed helps train us in what it means to confess the faith. And the Our Father is our school of prayer. It teaches us how to pray. All three of these are liturgical aspects of the Christian life in general, and at the same time they are aspects of the liturgy in particular, and they tend to follow in that order. After the Catechism has given us this type of training, it has thus prepared us for the sacraments themselves-the second set of three parts. (We might even say that in a sense, dividing the Catechism into these two parts is sort of like the dividing it between the Service of the Word and the Service of the Sacrament.)  The first of those sacraments, of course, is the mystery of Baptism. And the Baptized Christian goes to Confession (as Luther said, "When I urge you to go to confession, I am simply urging you to be a Christian"), for he longs to return to the grace of Baptism, and hear ever anew the promise of Baptism, the gospel of Baptism, the absolution of Baptism. Going to Confession often is living one's life immersed in the promises of Baptism.  And then, the other way to look at Confession (and the genius of its placement in the Catechism) is that it prepares us for, and drives us to, the holy Eucharist.

The point also came up, from Luther's text, that one of the reasons we should pray is the command to do so.  And the reason for this command is that God knows that we need it.  It is a loving command.  For we have much trouble in this life, and prayer is a great aid.  As Mr. Stout reminded us, already under the second commandment, Luther tells us that one of the reasons to call upon God, or His name, is "in every trouble."  This reminds me of something in the Christian Questions with Their Answers, appended to some editions of the Small Catechism, which whether or not they were composed by Luther, are certainly reflective of arguments he makes in the Large Catechism.  The Christian Questions tell us that one of the reasons to go to the Sacrament of the Altar often is that we are, after all, still in the world, in which there will be no lack of sin and trouble.  Now I am not attempting to imply that the blessings of prayer are equal to the Blessed Sacrament.  One of the purposes of our life of prayer, in fact, is to drive us to the Eucharist.  I am only saying that it is interesting that one of the considerations that should impel us to both is the trouble with which we are surrounded in this world, not to mention the attacks from our own flesh, and the multifaceted assaults of the devil. 

Prayer is commanded.  So is the Sacrament of the Altar.  Yet these are not matters of the law, so to speak.  In the case of the former, we are urged to see our relationship with God the Father in heaven the way He sees it, namely, as the relationship between a loving and gracious father and his beloved and trusting children.  And in the case of the latter, Christ our dear Lord would have us united with Him in a mystical and sacramental communion, as a bride is united with her loving spouse.  He thereby shares with us Himself, and all that this means to the Baptized Christian, namely, the forgiveness of sins, life, and salvation.

Saturday, May 14, 2011

what a deacon does in his downtime

I just finished alphabetizing the Psalms.  I made two alphabetized lists, one for the Coverdale Psalter, and then one for the Gallican Psalter.  I'm sorry but it just had to be done.

But seriously, the reason I did this was I thought it would be a nice touch for The Book of Psalms in English & Latin, and so they will be appended to that book late tomorrow. 

I might as well share those indexes here, though I leave out the page numbers, which wouldn't mean anything to you apart from the psalter.

Alphabetical Index of Psalms                                                   
58       Are your minds set upon righteousness
133     Behold, how good and joyful a thing
134     Behold now, praise the LORD
57       Be merciful unto me, O God, be merciful unto me
56       Be merciful unto me, O God, for man goeth about
26       Be thou my judge, O Lord
128     Blessed are all they that fear the Lord
119 i   Blessed are those that are undefiled in the way
144     Blessed be the Lord my strength
41       Blessed is he that considereth the poor and needy
32       Blessed is he whose unrighteousness is forgiven
112     Blessed is the man that feareth the Lord
1         Blessed is the man that hath not walked
86       Bow down thine ear, O Lord
29       Bring unto the Lord, O ye mighty
137     By the waters of Babylon
59       Deliver me from mine enemies
140     Deliver me, O Lord, from the evil man
127     Except the Lord build the house
37       Fret not thyself because of the ungodly
43       Give sentence with me, O God
72       Give the King thy judgements, O God
67       God be merciful unto us, and bless us
46       God is our hope and strength
82       God standeth in the congregation of princes
48       Great is the Lord, and highly to be
70       Haste thee, O God, to deliver me
51       Have mercy upon me, O God
4         Hear me, when I call
61       Hear my crying, O God
78       Hear my law, O my people
55       Hear my prayer, O God
143     Hear my prayer, O LORD, and consider
102     Hear my prayer, O LORD, and let my crying
64       Hear my voice, O God
80       Hear, O thou Shepherd of Israel
17       Hear the right, O Lord
87       Her foundations are upon the holy hills
83       Hold not thy tongue, O God, keep not still
109     Hold not thy tongue, O God of my praise
13       How long wilt thou forget me, O Lord, for ever
116     I am well pleased: that the Lord hath heard
119xix I call with my whole heart: hear me, O Lord
142     I cried unto the Lord with my voice
119xvi I deal with the thing that is lawful and right
124     If the Lord himself had not been on our side
119xv  I hate them that imagine evil things
76        In Jewry is God known
71        In thee, O Lord, have I put my trust…but rid
31        In thee, O Lord, have I put my trust…deliver me
11        In the Lord put I my trust
39        I said, I will take heed to my ways
92        It is a good thing to give thanks unto the Lord
40        I waited patiently for the Lord
122      I was glad when they said unto me
34        I will alway give thanks unto the Lord
77        I will cry unto God with my voice
138      I will give thanks unto thee…Even before
9          I will give thanks unto thee…I will speak
111      I will give thanks unto the Lord
121      I will lift up mine eyes unto the hills
18        I will love thee, O Lord, my strength
145      I will magnify thee, O God
30        I will magnify thee, O Lord
68        Let God arise
119xxii Let my complaint come before thee
119vi    Let thy loving mercy
42        Like as the hart desireth the water-brooks
3          LORD, how are they increased that trouble me
131      LORD, I am not high-minded
141      LORD, I call upon thee
132      LORD, remember David
85        LORD, thou art become gracious
90        LORD, thou hast been our refuge
119xiii  LORD what love have I
15        LORD, who shall dwell in thy tabernacle
129      Many a time have they fought
22        My God, my God, look upon me
45        My heart is inditing of a good matter
36        My heart sheweth me the wickedness
89        My song shall be always
101      My song shall be of mercy
119iv   My soul cleaveth to the dust
119xi    My soul hath longed
62        My soul truly waiteth still upon God
115      Not unto us, O Lord
66        O be joyful in God
100      O Be joyful in the Lord
47        O clap your hands together
95        O come, let us sing unto the LORD
119xx   O consider mine adversity
119iii    O do well unto thy servant
105      O give thanks unto the Lord, and call
107      O give thanks unto the Lord, for…Let them
136      O give thanks unto the LORD, for…O give
106      O give thanks unto the Lord, for…Who
118      O give thanks unto the Lord, for he is gracious
108      O God, my heart is ready
79        O God, the heathen are come
63        O God, thou art my God
60        O God, thou hast cast us out
74        O God, wherefore art thou absent
49        O hear ye this, all ye people
12        O help me, Lord
84        O how amiable are thy dwellings
88        O LORD God of my salvation
94        O LORD God, to whom vengeance
7          O LORD my God
8          O LORD our Governor
6          O LORD, rebuke me not
119ix    O LORD, thou hast dealt graciously
139      O LORD, thou hast searched me out
119xii   O LORD, thy word
150      O praise God in his holiness
117      O Praise the Lord, all ye heathen
147      O praise the Lord, for it is a good thing
135      O praise the Lord, laud ye the Name of the Lord
148      O Praise the LORD of heaven
98        O sing unto the Lord a new song: for he
149      O Sing unto the LORD a new song; let
96        O sing unto the Lord a new song: sing
119vii   O think upon thy servant
130      Out of the deep have I called unto thee
35        Plead thou my cause
5          Ponder my words, O Lord
103      Praise the Lord, O my soul, and all
104      Praise the Lord, O my soul: O Lord
146      Praise the Lord, O my soul; while
113      Praise the Lord, ye servants
16        Preserve me, O God
119xxi  Princes have persecuted me
38        Put me not to rebuke
33        Rejoice in the Lord
119xviii Righteous art thou
69        Save me, O God; for the waters are come in
54        Save me, O God, for thy Name's sake
81        Sing we merrily unto God our strength
119v    Teach me, O Lord
24        The earth is the Lord's, and all that therein is
14        The fool hath said in his heart
53        The foolish body hath said in his heart
19        The heavens declare the glory of God
21        The King shall rejoice in thy strength
50        The Lord, even the most mighty God
20        The Lord hear thee in the day of trouble
93        The Lord is King, and
99        The Lord is King, be
97        The Lord is King, the
27        The Lord is my light
23        The LORD is my shepherd
110      The Lord said unto my Lord
125      They that put their trust in the Lord
119viii  Thou art my portion, O Lord
65        Thou, O God, art praised in Sion
119x    Thy hands have made me
119xvii Thy testimonies are wonderful
119xiv  Thy word is a lantern unto my feet
73        Truly God is loving unto Israel
123      Unto thee lift I up mine eyes
75        Unto thee, O God
25        Unto thee, O Lord
28        Unto thee will I cry
44        We have heard with our ears
114      When Israel came out of Egypt
120      When I was in trouble
126      When the Lord turned
119ii    Wherewithal shall a young man cleanse
91        Whoso dwelleth under the defence
52        Why boastest thou thyself
2          Why do the heathen so furiously rage
10        Why standest thou so far off

Index Psalmorum Alphabeticus
120      Ad Dominum cum tribularer clamavi
119iv    Adhaesit pavimento anima mea
28        Ad te Domine clamabo, Deus meus
25        Ad te Domine levavi animam meam
123      Ad te levavi oculos meos
29       Afferte Domino, filii Dei
119xxii Appropinquet deprecatio mea
78        Atténdite, pópule meus
49       Audite hæc, omnes gentes
119i    Beati immaculati in via
128     Beati omnes, qui timent Dominum
32       Beati, quorum remissae sunt iniquitates
41       Beatus qui intelligit super egenum, et pauperem
1         Beatus vir, qui non abiit in consilio impiorum
112     Beatus vir, qui timet Dominum
34       Benedicam Dominum in omni tempore
104     Bénedic, ánima mea, Dómino: Dómine Deus meus
103     Bénedic, ánima mea, Dómino, et ómnia
144     Benedictus Dominus Deus meus
85       Benedixisti Domine terram tuam
119ix   Bonitatem fecisti cum servo tuo Domine
92       Bónum est confitéri Dómino
19       Caeli erarrant gloriam Dei
96       Cantáte Dómino cánticum novum; cantata
149     Cantate Domino canticum novum: laus
98       Cantáte Dómino cánticum novum, quia
119xix Clamavi in toto corde meo
75       Confitébimur tibi, Deus
111     Confitebor tibi Domine in toto corde meo: in
9         Confitebor tibi Domine in toto corde meo: narrabo
138     Confitebor tibi Domine in toto corde meo: quoniam
105     Confitémini Dómino, et invocáte nomen eius
136     Confitemini Domino quoniam bonus: quoniam
107     Confitémini Dómino…Dicant qui
118     Confitemini Domino…Dicat nunc
106     Confitémini Dómino…Quis loquétur
16       Conserva me Domine, quoniam speravi in te
[LXX] 115 Credidi, propter quod locutus sum
4         Cum invocarem
119xi   Defecit in salutare
130     De profundis clamavi
44       Deus auribus nostris audivimus
50       Deus deórum Dóminus locútus est
63      Deus Deus meus ad
22      Deus Deus meus respice
70      Deus, in adiutórium
54      Deus, in nómine
72      Deus iudicium
109    Deus, laudem
67      Deus misereatur nostri
46      Deus noster refugium, et virtus
83      Deus, quis similis erit tibi
60      Deus, repulísti nos
82      Deus stetit in synagóga deórum
94      Deus ultiónum Dóminus
79      Deus, venérunt gentes
116    Dilexi, quoniam exaudiet Dominus
18      Diligam te Domine fortitudo mea
39      Dixi: Custodiam vias meas
110    Dixit Dominus Domino meo
36      Dixit iniustus ut delinquat in semetipso
53      Díxit insípiens in corde suo…iniquitátibus
14      Dixit insipiens in corde suo…studiis
141    Domine clamavi ad te, exaudi me
7        Domine Deus meus in te speravi
88      Dómine, Deus salútis meæ
8        Domine Dominus noster
143    Domine exaudi orationem meam, auribus
102    Domine exaudi orationem meam et
21      Domine in virtute tua laetabitur rex
6        Domine, ne in furore tuo arguas me…Miserere
38      Domine ne in furore tuo arguas me…Quoniam
131    Domine non est exaltatum cor meum
139    Domine probasti me, et cognovisti me
3        Domine quid multiplicati sunt qui tribulant me
15      Domine quis habitabit in tabernaculo tuo
90      Dómine, refúgium factus es nobis
24      Domini est terra, et plenitudo eius
27      Dominus illuninatio mea, et salus mea
23      Dominus regit me, et nihil mihi deerit
93      Dóminus regnávit, decórem indútus est
97      Dóminus regnávit: exsúltet terra
99      Dóminus regnávit: irascántur pópuli
134    Ecce nunc benedicite Dominum
133    Ecce quam bonum, et quam iucundum
59      Eripe me de inimícis meis, Deus meus
140    Eripe me Domine ab homine malo
45      Eructavit cor meum verbum bonum
119vi  Et veniat super me misericordia tua Domine
145     Exaltabo te Deus meus Rex
30      Exaltabo te Domine quoniam suscepisti me
20      Exaudiat te Dominus in die tribulationis
61      Exáudi, Deus, deprecatiónem meam
64      Exáudi, Deus…cum déprecor
55      Exáudi, Deus…et ne despéxeris
17      Exaudi Domine iustitiam meam
40      Expectans expectavi Dominum
81      Exultáte Deo adjutóri nostro
33      Exultate iusti in Domino
68      Exúrgat Deus, et dissipéntur inimíci eius
119xvi Feci iudicium et iustitiam
87       Fundaménta eius in móntibus sanctis
119xii  In aeternum Domine
86       Inclina Domine aurem Tuam, et exaudi me
126     In convertendo Dominus captivitatem Sion
11       In Domino confide, quomodo dicitis animae meae
114     In éxitu Ísraël de Ægýpto
119xv  Iniquos odio habui
119ii    In quo corrigit adolescentior viam suam
71        In te Dómine sperávi…et éripe me
31        In te Domine speravi…Inclina ad me
66        Iubiláte Deo, omnis terra; psalmum dícite
100      Iubilate Deo omnis terra: servite Domino
35        Iudica Domine nocentes me
43        Iudica me Deus
26        Iudica me Domine
119xviii Iustus es Domine
122       Laetatus sum in his
146       Lauda anima mea Dominum
[LXX] 147 Lauda Ierusalem Dominum
148        Laudate Dominum de caelis
150       Laudate Dominum in sanctis eius
117       Laudate Dominum omnes Gentes
147       Laudate Dominum quoniam bonus est psalmus
135       Laudate nomen Domini,
113       Laudate pueri Dominum
119v     Legem pone mihi Domine viam iustificationum
121       Levavi oculos meos in montes
119xiv   Lucerna pedibus meis verbum tuum
48         Mágnus Dóminus et laudábilis nimis
119x     Manus tuae fecerent me, et plasmaverunt me
132       Meménto, Dómine, David
119vii    Memor esto verbi tui servo tuo
119xvii  Mirabilia testimonia tua
57         Misérere mei, Deus, miserére mei
56         Misérere mei, Deus, quóniam conculcávit
51         Miserere mei Deus, secundum magnam
101       Misericórdiam et judícium
89         Misericordias Domini
127       Nisi Dominus aedificaverit domum
124       Nisi quia Dominus erat in nobis, dicat nunc Israel
37         Noli aemulari in malignantibus
62         Nónne Deo subjécta erit ánima mea
115       Non nobis, Dómine, non nobis
76         Nótus in Judǽa Deus
47         Omnes gentes, pláudite mánibus
108       Parátum cor meum, Deus, parátum cor meum
119viii   Portio mea Domine
119xxi   Principes persecuti sunt me gratis
73         Quam bonus Ísraël Deus
84         Quam dilecta tabernacula tua Domine virtutum
2           Quare fremuerunt Gentes
42         Quemadmodum desiderat cervus ad fontes
125       Qui confidunt in Domino, sicut mons Sion
52         Quid gloriáris in malítia
91         Qui habitat in adiutorio Altissimi
80         Qui regis Ísraël, inténde
119xiii   Quomodo dilexi legem tuam Domine
119iii     Retribue servo tuo, vivifica me
129       Sǽpe expugnavérunt me a juventúte mea
69         Salvum me fac Deus
12         Salvum me fac Domine
58         Si vere utique iustitiam loquimini
137       Super flumina Babylonis
65         Te decet hymnus, Deus, in Sion
13         Usquequo Domine oblivisceris me in finem
74         Ut quid, Deus, repulísti in finem
10         Ut quid Domine recessisti longe
95         Venite, exultemus Domino
5           Verba mea auribus percipe Domine
119xx   Vide humilitatem meam
77        Voce mea ad Dóminum clamávi…Deum
142      Voce mea ad Dominum clamavi…Dominum

Tuesday, May 10, 2011

Diglot Psalter

FYI, the corrected, revised, and improved edition of The Book of Psalms in English & Latin is now available.  It features both the Coverdale and Latin Psalms on facing pages.  It is 277 pages, but I was able to give it is better price than I was for The Essential Lutheran Prayer Book, because the diglot psalter is paperback, whereas the prayer book is hardcover.  If you would like a preview, just go to the link.