Herrenhuter readings for Wednesday, the 13th February 2013

Posted on February 13, 2013 by Wilhelm Weber

Kniebank SolideNow the LORD has granted me what I asked of him. (1.Samuel 1:27 NIV)

Jesus said: “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.” (Mark 11:24 NIV)

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Mekane-Yesus-Kirche: Bruch mit ELCA und Staatskirche Schwedens

Posted on February 12, 2013 by Wilhelm Weber

Mekane YesusAddis Abeba, 12.2.2013 – selk – Wie aus einer Pressemeldung der äthiopischen evangelisch-lutherischen Mekane-Yesus-Kirche (EECMY) vom 11. Februar hervorgeht (EECMY_ELCA_and_Cos), hat die 19. Generalsynode der EECMY am 11. Februar den Abbruch der Partnerschaftsbeziehungen zur Evangelisch-Lutherischen Kirche von Amerika (ELCA) und der Staatskirche von Schweden beschlossen. Der Synodalbeschluss wird damit begründet, dass die beiden Hauptpartner der EECMY bereits seit 2006 Entscheidungen getroffen hätten, die homosexuelle Praktiken begünstigten und die kirchliche Segnung gleichgeschlechtlicher Partnerschaften ermöglichten. Die Bitte der EECMY, diese Entscheidungen zu überdenken, seien von den amerikanischen und europäischen Partnerkirchen nicht gehört worden. Stattdessen hätten die beiden Kirchen die Legalisierung gleichgeschlechtlicher Partnerschaften als Ehen vollzogen und die Möglichkeit beschlossen, Homosexuelle in das Amt der Kirche zu berufen. Auf der Basis einer theologisch-biblischen Studie, die auch rechtliche Aspekte sowie den äthiopisch-kulturellen Kontext berücksichtigt, habe die 19. Generalsynode sich nun gezwungen gesehen, die bestehenden Partnerschaftsbeziehungen zur ELCA und der Kirche von Schweden abzubrechen. Wie es in der Presseerklärung abschließend heißt, sei man dankbar für die langen und fruchtbaren Beziehungen zu den beiden Kirchen und schätze deren historischen Beitrag zur Mission. Man werde weiterhin dafür beten, dass die Beziehungen eines Tages wiederhergestellt würden. Die EECMY hatte den Abbruch der Beziehungen gegenüber der ELCA und der Kirche von Schweden bereits vor einem Jahr für den Fall angekündigt, dass die Entscheidungen zur Homosexualität nicht rückgängig gemacht würden.

Die Mekane-Yesus-Kirche ist aus Reformbewegungen innerhalb der äthiopisch-orthodoxen Kirche und aus der Arbeit lutherischer Missionen aus Schweden, Deutschland (Hermannsburger Mission, heute: Evangelisch-Lutherisches Missionswerk in Niedersachsen), Norwegen, Dänemark und den USA hervorgegangen. Der Name „Mekane Yesus“ kommt aus der äthiopisch-orthodoxen Kirchensprache, aus dem Ge’ez, und bedeutet: „Der Ort, an dem Jesus wohnt.“ Die EEMCY ist in 21 Synoden (Kirchenbezirke) und zwei Spezialorganisationen aufgeteilt und umfasst 6.644 Gemeinden sowie 2.818 Predigtplätze (Stand: 2009). Sie zählt mehr als 5,8 Millionen Kirchglieder und ist nach der Staatskirche von Schweden damit die zweitgrößte lutherische Kirche weltweit. Sie gehört zu den am schnellsten wachsenden Kirchen. Zu den Partnerkirchen der EEMCY zählt auch die Lutherische Kirche–Missouri Synode (LCMS) in den USA, eine Schwesterkirche der Selbständigen Evangelisch-Lutherischen Kirche (SELK). Die LCMS und die EEMCY unterzeichneten bereits 2010 eine entsprechende Partnerschaftsvereinbarung. Der LCMS, die in verschiedenen äthiopischen Kirchenbezirken auf den Gebieten der Evangelisation, Gemeindegründung sowie auch in der Flüchtlingshilfe aktiv ist, möchte die EEMCY insbesondere auch dabei unterstützen, ein konfessionell-lutherisches Verständnis kirchlicher Identität auf der Basis der Treue zur Heiligen Schrift zu entwickeln.
——————–
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Excerpts from the Apology

Posted on February 12, 2013 by Wilhelm Weber

Melanchton Apology

Melanchton writes in his foreword: “I have instead assembled their principal arguments in order to bear witness to the entire world that we hold to the gospel of Christ correctly and faithfully. We take no pleasure in discord, nor are we unaware of our danger, the extent of which is evident from the bitter hatred inflaming the opponents. But we cannot surrender truth that is so clear and necessary for the church. We believe, therefore, that we must endure difficulties and dangers for the glory of Christ and the good of the church. We trust that God approves our dutiful action, and we hope that posterity will judge us more equitably. For neither is it possible to deny that we have brought to light many topics of Christian teaching that the church desperately needs.” (Kolb & Wengert: 110,15-17)

Concerning original righteousness and original sin: “We have said nothing new here. The traditional definition, rightly understood, says precisely the same thing when it states, “Original sin is the absence of original righteousness.” But what is righteousness? … Thus original righteousness was intended to include not only a balanced physical constitution, but these gifts as well: a more certain knowledge of God, fear of God, and confidence in God, or at least the uprightness and power needed to do these things.”  (ebd. 114,15-18)

And a bit further down: “Knowledge of original sin is a necessity. For we cannot know the magnitude of Christ’s grace unless we first recognize our malady. The entire righteousness of the human creature is sheer hypocrisy before God unless we admit that by nature the heart is lacking love, fear, and trust in God. Thus the prophet says [Jer. 31:19], “And after I was discovered, I struck my thigh.” Again [Ps. 116:11], “I said in my consternation, ‘Everyone is a liar,’ ” that is, they do not think rightly about God. The German translation adds, “As Christ says in Matthew 9[:12] and Mark 2[:17]: ‘Those who are well have no need of a physician.’ ” (ebd. 117,33f)

“But if the opponents contend that the “tinder of sin” is a neutral matter, they will contradict not only the many statements of Scripture but clearly the entire church. Even if a perfect consensus is not attainable, no one would dare say that the following things are neutral: doubting the wrath of God, the grace of God, and the Word of God; being angry with the judgment of God; being indignant that God does not rescue us immediately from afflictions; grumbling that the ungodly experience more good fortune than the upright; being stirred up by rage, lust, desire for glory, wealth, and the like. And devout people acknowledge that these things are present in them as the Psalms and the prophets make clear. In the schools, however, they have taken over from philosophy the completely alien notions that our passions make us neither good nor evil, neither praiseworthy nor contemptible.42 Again, they say that nothing is sin unless it is voluntary.43 These statements in the philosophers speak about the judgment of civil courts, not about the judgment of God.44 It is no wiser to say, for example, that “nature is not evil.” In its place, we do not object to this statement; but it is not right to distort it for the purpose of trivializing original sin. And yet these things are said among the scholastics who improperly mingle philosophical or social ethics with the gospel. These things were not simply debated in the schools, but, as often happens, instead of remaining purely in academe these ideas spread among the people where they prevailed and fostered trust in human powers and suppressed the knowledge of the grace of Christ. Therefore, when Luther wanted to expose the magnitude of original sin and human weakness, he taught that the remnants of original sin in the human being are not in their essence neutral, but need both the grace of Christ, so that they might not be held [against us], and also the Holy Spirit, so that they might be put to death.” (ebd.118,42ff Highlight WW)

“The deficiency and concupiscence are both penalty and sin. Death and other bodily ills, together with the tyranny of the devil, are penalties in the proper sense. For human nature is enslaved and held captive by the devil, who deceives it with ungodly opinions and errors and incites it to all sorts of sins. However, just as the devil is not conquered without Christ’s help, so we, by our own powers, are unable to free ourselves from that slavery. World history itself shows how great is the strength of the devil’s rule. Blasphemy and wicked teachings fill the world, and in these bonds the devil holds enthralled those who are wise and righteous in the eyes of the world. In others even greater vices appear. But since Christ was given to us in order to bear both these sins and penalties as well as to destroy the reign of the devil, sin, and death, the benefits of Christ cannot be recognized unless we understand our evil. Therefore our preachers have diligently taught about these matters, and in the process they have said nothing new. Instead they have set forth the Holy Scripture and the statements of the holy Fathers.” (ebd. 119,47-50)

And finally: “For we know that we believe rightly and in agreement with Christ’s church catholic.” (ebd. 120,51)

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SELK-Bischof würdigt das Pontifikat Benedikts XVI

Posted on February 12, 2013 by Wilhelm Weber

Benedikt XVIPapst Benedikt XVI. verzichtet auf sein Amt. SELK-Bischof würdigt das Pontifikat Benedikts XVI.

Rom/Hannover, 11.2.2013 – selk – Papst Benedikt XVI., Joseph Ratzinger, der am 19. April 2005 vom römischen Kardinalskollegium zum Bischof von Rom und damit zum Papst gewählt worden war, legte am heutigen 11. Februar gegen Mittag aus gesundheitlichen Gründen sein Amt nieder. Die Amtsniederlegung und damit die Sedisvakanz tritt mit Wirkung des 28. Februar um 20 Uhr in Kraft.

Ratzinger wurde am 16. April 1927 im bayerischen Marktl geboren und war vor seiner Wahl zum Oberhirten der römisch-katholischen Kirche zuletzt Dekan des Kardinalskollegiums sowie seit 1981 Präfekt der vatikanischen Glaubenskongregation. Zuvor hatte Ratzinger als Theologieprofessor an der Universität Regensburg und seit 1977 als Erzbischof von München und Freising gewirkt. Römisch-katholischem Verständnis zufolge galt Benedikt XVI. als der 265. Nachfolger des Apostels Petrus.

Nach vatikanischen Angaben wird der bisherige Papst in einem Karmelitinnen-Kloster im Vatikan seinen Ruhewohnsitz nehmen und sich dort dem Gebet und theologischen Studien widmen. Es sei keine akute Erkrankung gewesen, die den Papst zum Rücktritt veranlasst habe, sondern allgemeine altersbedingte Schwäche, hieß es aus dem Vatikan.

Die Amtsniederlegung ist keineswegs die erste in der Kirchengeschichte: Bereits im Jahr 235 verzichtete Pontianus auf den römischen Bischofstitel. Papst Coelestin V. legte 1294 aus Gründen der Überforderung sein Amt nieder. Dass auch Päpste ihr Amt zu Lebzeiten niederlegen können, ist im Übrigen kirchenrechtlich vorgesehen und geregelt. Canon 332 § 2 besagt: „Falls der Papst auf sein Amt verzichten sollte, ist zur Gültigkeit verlangt, dass der Verzicht frei geschieht und hinreichend kundgemacht, nicht jedoch, dass er von irgendwem angenommen wird.“

Da das Papstwahlkollegium, das Konklave, nach kanonischem Recht frühestens am 15., spätestens am 20. Tag nach Eintritt der Sedisvakanz zusammentreten muss, wird mit einem Beginn des Konklaves zwischen dem 15. und 20. März gerechnet. Der Nachfolger des bisherigen Papstes könnte damit bereits im März um die Osterzeit feststehen.

Papst Benedikt XVI. zeichnete sich auch während seiner Amtszeit vor allem durch seine tiefe theologisch-philosophische Gelehrtheit aus. Auch als Papst veröffentlichte er mehrere Bücher zum Thema „Jesus Christus“, die weit über die römische Kirche hinaus auf große Anerkennung stießen. Insbesondere die christozentrische Theologie Joseph Ratzingers brachte ihm auch Sympathien bei Lutheranern und Protestanten ein.

Der Bischof der Selbständigen Evangelisch-Lutherischen Kirche (SELK), Hans-Jörg Voigt (Hannover), bekundete gegenüber selk_news Respekt vor der Entscheidung des Papstes. Benedikt VXI. habe immer wieder zu wichtigen Themen Positionen bezogen, die denen des konfessionellen Luthertums durchaus nahe stünden. So habe der Papst beispielsweise im Rahmen des ökumenischen Wortgottesdienstes im Augustinerkloster Erfurt im September 2011 angemahnt, bei ökumenischen Begegnungen „nicht nur die Trennungen und Spaltungen zu beklagen, sondern Gott für alles zu danken, was er uns an Einheit erhalten hat und immer neu schenkt“. Diese Zugangsweise, so Bischof Voigt, sei für die Ökumene konstruktiver als die Fixierung auf das noch Trennende und die Forderung kirchlicher Einheit, die die Wahrheitsfrage vorschnell überspringen oder ganz ausklammern möchte.

Der Bischof der SELK, der an der ökumenischen Begegnung 2011 in Erfurt teilgenommen hatte, erinnerte auch daran, dass Benedikt XVI. damals persönlich würdigende Worte für den Reformator der Kirche, Martin Luther (1483-1546), fand, die, so Voigt, den Kern der reformatorischen Bewegung deutlich besser trafen als manches, was heute im Zuge von „Luther 2017“ dem Reformator untergeschoben werde. Der Papst habe in Erfurt zu Recht darauf hingewiesen, dass für Luther die Frage „Wie kriege ich einen gnädigen Gott?“ hinter allem theologischen Suchen und Ringen des Reformators gestanden habe. Der Papst 2011 in Erfurt: „Dass diese Frage die bewegende Kraft seines ganzen Weges war, trifft mich immer neu. Denn wen kümmert das eigentlich heute – auch unter Christenmenschen? Sofern man heute überhaupt an ein Jenseits und ein Gericht Gottes glaubt, setzen wir doch praktisch fast alle voraus, dass Gott großzügig sein muss und schließlich mit seiner Barmherzigkeit schon über unsere kleinen Fehler hinwegschauen wird.“ Das Böse, so Benedikt XVI., sei jedoch keine Kleinigkeit. Luthers brennende Frage müsse deshalb in neuer Form auch zur Frage dieser Zeit werden.

Die Lutherische Theologische Hochschule der SELK (Oberursel bei Frankfurt/Main) und das ökumenische Johann-Adam-Möhler-Institut der Deutschen Bischofskonferenz (Paderborn) haben seit 2007 eine Konsultationsreihe durchgeführt, die im Jahr 2010 zunächst mit einem Abschlussbericht endete, der die bisherigen Gespräche positiv würdigt und eine Fortsetzung in Form eines theologischen Dialogs auf internationaler Ebene zwischen dem Vatikan und dem Internationalen Lutherischen Rat (ILC), in dem die konkordienlutherischen Kirchen weltweit zusammengeschlossen sind, empfiehlt. Der ILC hat dem Vorschlag mittlerweile zugestimmt.

Der Abschlussbericht der ersten Gesprächsreihe wird auch Beratungsgegenstand des 12. Allgemeinen Pfarrkonvents der SELK sein, der vom 17. bis 21. Juni in Berlin stattfinden soll.

——————–
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Redaktion: SELK – Gesamtkirche /
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Schopenhauerstraße 7, 30625 Hannover,
Tel.             +49-511-557808       – Fax +49-511-551588,
E-Mail selk@selk.de
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LÖHE ON 1.CORINTHIANS 13:4-7

Posted on February 12, 2013 by Wilhelm Weber

Love of GodLove is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. (1Co 13:4-7 NIV)

The apostle qualifies love as essential to all true gifts and good practices of people and states, stating categorically that without it there remains but a resounding gong or clanging cymbal. With it however all gifts and doings appear lovely and even honorable and dear. Love is the mother of all virtues, which can be summarized under the headings of humility and sacrifice for the brethren. Verses 4-7 elaborate this virtuous love that humbly is at peace with itself and sacrificially offers itself for others.

Living for the other, working for his/her benefit and good, finding joy in his/her joy and happiness, striving for his/her eternal salvation, desiring no own delight, but that of the delighted other, aiming at no glory for oneself, but rejoicing that all glory belong to others and being entirely content and satisfied in Christ’s gracious gift of salvation and being in blessed fellowship with him and at peace in godly union: That is the nature of love and thus shines its most beautiful splendor.

Jesus, give me love for my siblings and others, which is not just talk, but is practiced every day and goes from the bottom of my heart.

Love is the sign designating Jesus’ true disciples; where it reigns, it unites separated hearts.

Love covers a multitude of sins and always serves to correct being never too harsh or strict, but rather lenient and kind.  

Love tolerates all even if it means enduring harm and injustice, it forgives debt and injury as it is focused solely on Christ Jesus. 

Love does not tire even if strained to the limit, seeks and grants peace, serves with word and wisdom.

Love will never stop, but will reach into eternity. There no enemy will disrupt it anymore, there it will be perfection fulfilled.

Therefore, Jesus, grant me love inspired and infused by your Spirit. Love practised daily and from the very bottom of my heart.  (Author unknown and the translation is rather literal than poetic)

Translation of Wilhelm Löhe’s devotion for Tuesday after the Sunday Estomihi (Last Sunday before Lent) as found on Pg. 111 in Lob sei Dir ewig, o Jesu!   (Eternal Praise to you o Jesus!) edited by A. Schuster and puplished in the Freimund Verlag, Neuendettelsau 1949.

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Herrenhuter readings for Tuesday, the 12th February 2013

Posted on February 12, 2013 by Wilhelm Weber

Jesus the teacherThis is what the LORD says– your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you what is best for you, who directs you in the way you should go. (Isaiah 48:17 NIV)

Jesus said: “Nor are you to be called ‘teacher,’ for you have one Teacher, the Christ.” (Matthew 23:10 NIV)

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Luther on learning the Catechism

Posted on February 11, 2013 by Wilhelm Weber
CatechismMany regard the catechism as a simple, trifling teaching, which they can absorb and master at one reading and then toss the book into a corner as if they are ashamed to read it again. Indeed, among the nobility there are also some louts and skinflints who declare that they can do without pastors and preachers now because we now have everything in books and can learn it all by ourselves. So they blithely let parishes fall into decay and brazenly allow both pastors and preachers to suffer distress and hunger.8 This is what one can expect of crazy Germans. We Germans have such disgraceful people among us and have to put up with them.
But this I say for myself: I am also a doctor and a preacher, just as learned and experienced as all of them who are so high and mighty. Nevertheless, each morning, and whenever else I have time, I do as a child who is being taught the catechism and I read and recite word for word the Lord’s Prayer, the Ten Commandments, the Creed, the Psalms, etc. I must still read and study the catechism daily, and yet I cannot master it as I wish, but must remain a child and pupil of the catechism—and I also do so gladly.9 These fussy, fastidious fellows would like quickly, with one reading, to be doctors above all doctors, to know it all and to need nothing more. Well this, too, is a sure sign that they despise both their office and the people’s souls, yes, even God and his Word. They do not need to fall, for they have already fallen all too horribly. What they need, however, is to become children and begin to learn the ABCs, which they think they have long since outgrown.10
Therefore, I beg such lazy bellies and presumptuous saints, for God’s sake, to let themselves be convinced and believe that they are not really and truly such learned and exalted doctors as they think. I implore them not ever to imagine that they have learned these parts of the catechism perfectly, or that they know them sufficiently, even though they think they know them ever so well. Even if their knowledge of the catechism were perfect (although that is impossible in this life), yet it is highly profitable and fruitful to read it daily and to make it the subject of meditation and conversation. In such reading, conversation, and meditation the Holy Spirit is present and bestows ever new and greater light and devotion, so that it tastes better and better and is digested, as Christ also promises in Matthew 18[:20*], “Where two or three are gathered in my name, I am there among them.”
Nothing is so powerfully effective against the devil, the world, the flesh, and all evil thoughts as to occupy one’s self with God’s Word, to speak about it and meditate upon it, in the way that Psalm 1[:2*] calls those blessed who “meditate on God’s law day and night.” Without doubt, you will offer up no more powerful incense or savor against the devil than to occupy yourself with God’s commandments and words and to speak, sing, or think about them. Indeed, this is the true holy water and sign that drives away the devil and puts him to flight.11
For this reason alone you should gladly read, recite, ponder, and practice the catechism, even if the only advantage and benefit you obtain from it is to drive away the devil and evil thoughts. For he cannot bear to hear God’s Word. And God’s Word is not like some idle tale, such as about Dietrich of Bern,12 but, as St. Paul says in Romans 1[:16*], it is “the power of God,” indeed, the power of God that burns the devil’s house down13 and gives us immeasurable strength, comfort, and help.

8 Luther wrote in Against Hanswurst (1541) (WA 51:486, 27–33; LW 41:198–99): “Indeed, we do not just fast, but (with St. Paul [1 Cor. 4:11*]) we suffer hunger. We see it daily in our poor ministers, their wives and children, and in many other poor people, whose hunger stares at you out of their eyes. They scarcely have bread and water, they go about naked as a jaybird, and they have nothing of their own. The farmer and the burgher give them nothing, and the nobility take, so that there are only a few of us who have something, and we cannot help everyone.”
9 This longer preface to the Large Catechism was presumably written by Luther at the Coburg in 1530 while his associates were attending the Diet of Augsburg. He wrote in his commentary on Psalm 117 (WA 31/1: 227, 13–22; LW 14:8), which was also composed there: “I confess this freely as an example to anyone; for here am I, an old doctor of theology and a preacher. . . . Yet even I must become a child; and early each day I recite aloud to myself the Lord’s Prayer, the Ten Commandments, the Creed, and whatever lovely psalms and verses I may choose, just as we teach and train children to do. . . . I study them daily and remain a pupil of the Catechism.”
10 Literally, “they have split their shoes,” a proverbial expression. “For where two or three are gathered in my name, I am there among them.” Matthew 18:20 (NRSV)  but their delight is in the law of the Lord, and on his law they meditate day and night. Psalm 1:2 (NRSV)
11 Holy water was believed to drive away evil spirits and was used in the rite of exorcism.
12 Luther frequently cited the legend of Dietrich of Bern as an example of lies and fables. Dietrich of Bern is the name popularly applied in medieval Teutonic legends to Theodoric the Great, king of the Ostrogoths.
“For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.”
Romans 1:16 (NRSV)
13 An expression often used by Luther. The original meaning is “to cause damage to someone by means of arson.”
Kolb, R., Wengert, T. J., & Arand, C. P. (2000). The Book of Concord : The confessions of the Evangelical Lutheran Church (380). Minneapolis: Fortress Press.
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LÖHE ON 1.CORINTHIANS 13:1-3

Posted on February 11, 2013 by Wilhelm Weber

Christ sufferingIf I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing. (1Co 13:1-3 NIV)

This apostolic praise of love is a fitting and beautiful entrance to Lenten tide. Its fingers point out the big theme of Christ’s passion, suffering and dying: The Love of God towards all mankind. In Jesus Christ this divine love is demonstrated perfectly. His holy life, bearing and doings all bear the marked characteristics  and essentials of Love. It also points out the fruits of the Lenten meditations, because in trusting him and putting our faith in him, who is loves’ archetype, his love sprouts and flourishes in us. That love that drew him from heaven’s throne into the lowly manger and from there ultimately onto the cross and into the grave. May this epistle about Christ’s abiding and boundless love stay with us throughout Lent. May we grasp it more deeply as we go along during these coming weeks and experience anew, that in the suffering and dying of Jesus Christ we have the most magnificent and precious work of Love that obtained the conclusive honor and victory: Our eternal salvation +

O Lord Jesus Christ, our liberator and savior! We are looking for you in your holy suffering and dying. Imprint your love so deeply into our hearts, that neither joy nor sorrow, neither death nor life  can ever erase it. You sacrificed yourself as most holy offering, help us, that we offer you our hearts and that we dedicate all our joys and sorrows to you. Let us follow you faithfully and finally take us into your heavenly kingdom. Amen. (Book of the Church in Baden, 1858)

O Love, who ere life’s earliest dawn On me Thy choice hast gently laid; O Love, who here as man wast born And like to us in all things made, O Love, I give myself to Thee, Thine ever, only Thine, to be.

O Love, who once in time wast slain, Pierced thro’ and thro’ with bitter woe; O Love, who, wrestling thus, didst gain That we eternal joy might know, O Love, I give myself to Thee, Thine ever, only Thine, to be.

O Love, who thus hast bound me fast Beneath that easy yoke of Thine; Love, who hast conquered me at last, Enrapturing this heart of mine, O Love, I give myself to Thee, Thine ever, only Thine, to be. (Johann Scheffler, 1657 and translated by Richard Jordan)

Translation of Wilhelm Löhe’s devotion for Monday after the Sunday Estomihi (Last Sunday before Lent) as found on Pg. 110 in Lob sei Dir ewig, o Jesu!   (Eternal Praise to you o Jesus!) edited by A. Schuster and puplished in the Freimund Verlag, Neuendettelsau 1949.

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Herrenhuter readings for Monday, the 11th February 2013

Posted on February 11, 2013 by Wilhelm Weber

Boise_PantocratorBut you, O LORD, be not far off; O my Strength, come quickly to help me. (Psalm 22:19 NIV)

But the Lord is faithful, and he will strengthen and protect you from the evil one (2Thessalonians 3:3 NIV)

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LÖHE ON 1.CORINTHIANS 12:31

Posted on February 10, 2013 by Wilhelm Weber

HopeThe twelfth chapter of the first letter to the Corinthians deals with the extraordinary gifts of the Holy Spirit and also the services in which these gifts manifest themselves. In Conclusion the holy Apostle encourages his readers to desire and strive for the best gifts and the most excellent way. He therefore does not scold a humble aspiration for greater gifts if it happens with appropriate motives and is approached aptly. However this is all important: the proper motive and an apt approach.  Both are qualified by love. Love is the most excellent way and the apostle goes a long way to elaborate this in the following chapter, which is today’s epistle reading for the Church. With love people have the most excellent way and without this all other gifts lose their charm and are nullified.

O Lord, let your endless mercy grant streams of love to cover us and grant to your hard pressed people the gifts of your Holy Spirit – especially in these hard and difficult times. Revive the stagnant and exhausted with your divine gifts and with them bring back to flourishing life the barren and dried out communities and let joy abound in us to honor you in your holy word and being. Let the blessings of this Sunday go with us into the night and the coming week with its work and let us abide in your peace now and forever. Amen. (Hermann Bezzel)

From my heart I hold you dear, o Lord, I ask that it may be your will to be not far from me with your kindness and mercy. The whole world gives me no delight, I do not ask for heaven and earth, if only I can have you. And even if my heart at once breaks, you are still my reassurance, my portion and my heart’s comfort, who has redeemed me through his blood. Lord Jesus Christ, my God and Lord, my God and Lord, never again let me be put to shame!

It is, Lord, your present and gift, my body and soul and what I have in this poor life. So that I may use this for your praise, for the benefit and service of my neighbour may it be your will to grant me your grace! Guard me, Lord, from false teaching, defend me from Satan’s murder and lies, sustain me in every affliction [cross], so that I may endure with patience! Lord Jesus Christ, my Lord and God, my Lord and God, comfort my soul in death’s distress. (Translation by Francis Browne, June 2003)

Translation of Wilhelm Löhe’s devotion for Sunday Estomihi (Last Sunday before Lent) as found on Pg. 110 in Lob sei Dir ewig, o Jesu!   (Eternal Praise to you o Jesus!) edited by A. Schuster and puplished in the Freimund Verlag, Neuendettelsau 1949.

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