The Keys of St. Peters

Singing Chorales with Bach: 7th Sunday After Trinity

Seventh Sunday After Trinity

Here are the English versions of the chorales used by Bach for his cantatas for the seventh Sunday after Trinity.

Readings:
Old Test: Gen. 2:7-17
Epistle: Rom. 6:19-23
Gospel: Mark 8:1-9

BWV 186

Chorale: Salvation unto us has come
Paul Speratus, 1484-1551
Tr.  The Lutheran Hymnal, 1941.
Lutheran Service Book, #555; The Lutheran Hymnal, # 377.
Tune: Es ist das Heil

BWV 187

Chorale: Sing we now with all our heart
Hans Vogel, 1563
Tr. Matthew Carver, 2011.
Hymnoglypt
Tune: In Natali Domini

BWV 107

Chorale: My soul, why such affliction?
Johann Heermann, 1630,
Tr. Matthew Carver, 2012.
Walther’s Hymnal, #378
Tune: Von Gott will ich nicht lassen.

Sermon: Our Liberation from the Law’s Lordship

Text: Romans 7:1-6

Epistle Lesson for Fourth Sunday after Pentecost, Series A, Proper 8

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Article: The Tales That Really Matter: Exploring Lewis on the Veracity of the Christian Mythos

 

Fairies at the Bottom of the Garden

“Isn’t it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too?”[i]  Douglas Adams has expressed a common viewpoint among an ever-rising generation of people who have cast off religion all together. The average Christian might consider retorting that Christianity is based upon historical fact and should not be compared with fairies or make-believe. A similar response is often given in regards to the common claim that Christianity was pieced together from a common reoccurring pagan myth of a dying and rising god.[ii] What is striking, though, is that C. S. Lewis does not respond in the same way as the average Christian might expect him to. In fact, as it shall be shown, Lewis claims that Christianity is the true myth. It is myth become fact, and he denies the commonly held division between those two categories. With the help of some of his friends and influences, we shall explore this concept of Christianity as the true myth.  Read More

Sermon: We Must Be ‘Clean’

Text: John 13:1-17, 31b-35.
Gospel for Holy Thursday Read More

Article: Antico et Moderno: The History of Bach’s Great Catholic Mass

Ky-ri-e!” The first notes thunder, and hearers today are stunned as they have been for nearly 300 years at the near perfection of Johann Sebastian Bach’s Mass in B Minor. In the autumn of his life, Bach set all his creative power to the task of writing a Missa Tota, a full musical setting of the Ordinary of the Mass. To do so, he pulls from styles ancient and modern. He recycles the very best of his own musical pieces. Composer John Eliot Gardiner, reflects on the magnitude of this work, “We soon realise that we have been launched on one of the most epic of all journeys in music, a setting of the Ordinary of the Mass unprecedented in its scale, majesty and sobriety.”[i] This particular journey into the Mass in B-Minor, will delve into its history. Bach’s estate after his death had the B Minor Mass entitled, “The Great Catholic Mass.”[ii] What was so Catholic about this Mass and why was it thus entitled? To seek an answer to that question, this paper will look at the historical background to the late Baroque composition of Masses. Moving on from there, the history of the composition of the work itself will also be of interest. All of this, along with the actual content of the Mass itself, will tell us something of Bach’s deeply Evangelical Catholic faith. Read More

Article: Psalms and Hymns and Pietist Songs: A Look At Early Lutheran Hymnals in America

Christians throughout the centuries have always highly valued liturgy and hymnody. St. Paul encourages the Colossian Christians to continue “teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God.”[i] It is hard even to conceive of a Christianity which would be devoid of the gift of song. Singing was certainly important for St. Paul and it is certainly important for North American Lutherans. Popular stories abound of pilgrims on ships coming over to America with Bibles and hymnals in tow. This is of course no truer for Lutherans than it is for the Puritans aboard the Mayflower. The Lutheran immigrants had their own hymnals and valued them. Interestingly, St. Prosper of Aquitaine’s rule, popularly paraphrased as lex orandi, lex credenda—the law of prayer is the law of faith—, is applicable to those North American Lutherans as well. What did St Prosper intend by this saying? He means to convey that how Christians worship, pray, and sing reflects what they believe, teach, and confess. Or, as put more eloquently in the Catechism of the Catholic Church, “the Church believes as she prays.”[ii] So it should not come as a surprise that a major difference in hymnals might truly reflect differing confessions and beliefs. This paper seeks to demonstrate that this difference of beliefs can be seen in the different hymnals used among Lutherans in North America. To examine such a claim this paper will consider two hymnals. The first hymnal to be considered is from the late eighteenth century: Henry Melchior Muhlenberg’s Erbauliche Liedersammlung and its adaptation into English by John Christopher Kunze. Another hymnal from the nineteenth century, C. F. W. Walther’s Kirchengesangbuch, will be considered and evaluated. Inquiry will be made into their hymnody and, if applicable, their liturgy. The historical and theological background of these hymnals will be discussed. Special note will be made of the influence of Halle Pietism on Muhlenberg and Kunze, and the confessional revival on Walther. Read More