From Co-Director Arthur A. Just Jr.

THE GOOD SHEPHERDI N S T I T U T E

Pastoral Theology andSacred Music for the Church

March 2012Volume 7 - Number 1

VOICEH I S

“Shepherd of Tender Youth:Connecting Postmoderns to Christ”

Following our two Good Shepherd Institute conferences on funerals andweddings, we thought that it was time for a radical change. As always,Kantor Resch has the creative ideas: “Let’s do youth!” And so we are.

As tradition demands, Kantor used a hymn to guide our conference, one of theoldest in our tradition of singing the faith, written by Clement of Alexandria:“Shepherd of Tender Youth” (LSB 864). As the third verse proclaims:

You are the great High Priest;You have prepared the feastOf holy love;

So here’s the question: how do we connect today’s youth,the postmoderns, to the feast, to Christ?

Each one of us is defined by the era in which we came of age, the time inwhich we were born. Many today claim that we are in the postmodern age.Thomas Oden, in his Requiem: A Lament in Three Movements, writes:“By postmodern, I mean the course of actual history following the deathof modernity. By modernity, I mean the period, the ideology, and the malaiseof the time from 1789 to 1989, from the Bastille to the Berlin Wall.”1 StanleyGrenz, in A Primer on Postmodernism, offers a similar sentiment: “Manyhistorians place the birth of the modern era at the dawn of the Enlightenment,which followed the Thirty Years’War. The stage, however, was set earlier—in the Renaissance, which elevated humankind to the center of reality.”2

No one truly understands this distinction between modernity andpostmodernity, and it is slippery. My one real exposure to postmodern literatureoccurred a few summers ago at Calvin College, with Bryan Spinks of YaleDivinity School, who served as mentor to fourteen postdoctoral students. Weengaged the topic “The Prospects of the Historic Liturgy in the PostmodernWorld.” I have studied just enough of postmodernism to be dangerous, and yetI know that these categories help describe what we are experiencing in these

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“gray and latter days.”3 At the heart of modernismstands the sovereign individual. Grenz put it thisway: “The modern ideal champions the autonomousself, the self-determining subject who exists outsideany tradition or community.” This sovereignindividual believes “that knowledge is not onlycertain (and hence rational) but also objective . . .the assumption of objectivity leads the modernist toclaim access to dispassionate knowledge . . . thatknowledge is certain and objective . . . it isinherently good . . . that progress is inevitable, thatscience, coupled with the power of education, willeventually free us from our vulnerability to nature,as well as from all social bondage.”4

It should not be hard to see from these descriptionsof modernity why postmodernism came of age. Theexperiences of our civilization in the twentiethcentury destroyed any hopes that our rational,humanistic capacities could provide the kind ofprogress where control over our world could beaccomplished by our own efforts. Such things astwo world wars, the Holocaust, the rise and fall ofthe Soviet Union, Hurricane Katrina, tsunamis, andthe martyrdom of more Christians in the twentiethcentury than in all previous nineteen centuriescombined have thoroughly discredited any notionsof “the Enlightenment optimistic outlook.”5

Postmodernism, with its rejection of absolute truthand its relativism, gives us much to fear as well,which is why James K. A. Smith wrote a bookentitled Who’s Afraid of Postmodernism? Do not tryto find a definition of postmodernism in Smith’sbook, for you will not find one. But what you willfind is a remarkable analysis of how authentic,confessional, orthodox Christianity is more possiblein postmodernism than in modernity. Here isSmith’s extravagant claim:

I will argue that the postmodern churchcould do nothing better than be ancient, thatthe most powerful way to reach apostmodern world is by recovering tradition,and that the most effective means ofdiscipleship is found in liturgy . . . Withoutbeing conservative or trying to recover a(mythical) pristine tradition in the name of

“paleo-orthodoxy,” postmodernism doesstage a certain creative recovery of ancientthemes and figures . . . . The most persistentpostmodernism should issue in a thicklyconfessional church that draws on the veryparticular (yet catholic) and ancient practicesof the church’s worship and discipleship. Inother words, a “radical orthodoxy” is theonly proper outcome of the postmoderncritique, and insofar as the emerging churchshrinks from an unapologetic dogmatics(which isn’t a rabid fundamentalism), itremains captive to the dreams, ambitions,and skepticism of modernity.6

Over ten years ago, the faculty of this Seminarybegan a seven-year process of curriculum reviewthat thoroughly endorsed Smith’s claim that “theprimary responsibility of the church as witness,then, is not demonstration but rather proclamation—the kerygmatic vocation of proclaiming the Wordmade flesh.” We have designed a curriculum forstudents today who, in the words of our formeracademic dean, William Weinrich, “are affected byhabits of mind reflecting the postmodern emphasison the individual and the division between truth andlife (or substance and style as it is sometimescalled).” This new curriculum is centered in thepastoral acts of the church, for we have designed itaround the reality that our students are sent to beshepherds of the sheep, representing Christ tochurch and world, embodying in their pastoral actsof baptizing, preaching, teaching, and celebratingthe Lord’s Supper, the very essence of the church’sformation of them into Christ’s representatives, whostand in His stead and by His command.7

For our curriculum review committee, theincarnation of Jesus Christ, God’s embodiedpresence in the world, governed the way we wouldnow both do and teach theology—what our formerdean called “the particularities, the concrete realitiesof our life together as the church.” For postmoderns,such an approach is exactly what they are yearningto hear. James Smith calls this “‘RadicalOrthodoxy’—a sensibility that seeks to articulatea robust confessional theology in postmodernity”that “begins from the scandalous reality that God

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became flesh, and became flesh in a particularperson, at a particular time, and in a particular place. . . a more persistent postmodernism embraces theincarnational scandal of determinate confession andits institutions: dogmatic theology and aconfessionally governed church.”8

Now, for many of us, these claims by Oden, Grenz,and Smith seem extravagant, beyond our reach,especially for people like me whose identity isdefined more by modernity than postmodernity.This is why we have assembled the group ofspeakers that we have for this year’s conference, forthey understand that a shift has taken place. Theyunderstand that postmoderns do not perceive realityin the same way we modernists do. Postmodernslearn differently, they seek authenticity andembodiment, and they respect those who have apassion for what they believe, yet, at the same time,are given to a relativism that sees many paths tosalvation. These speakers will help us learn how to“shepherd tender youth” by connecting them toChrist, especially as He is embodied in leitourgiaand diakonia.

Our conference will kick off with the presidentof The Lutheran Church—Missouri Synod,Rev. Dr. Matthew Harrison, who will help us to seehow vital this issue is for our graying church. ThenRev. Scott Stiegemeyer, a student of theology andculture, pastor of Redeemer Lutheran, Elmhurst,Illinois, will paint a portrait for us of postmodernyouth, how they see reality, how they learn, andwhat challenges face us as we connect them toChrist. The youngest of our speakers is Dr. JoshuaD. Genig, who just received his doctorate from theUniversity of St. Andrews and now serves atLutheran Church of the Ascension in Buckhead,Georgia. Dr. Genig will offer some insight into hiswork in catechizing postmoderns. He recently sentme something from his newsletter that speaksdirectly to what our conference is all about, from anarticle entitled “Anglican Fever: Youth Flock toNew Denomination.” Here is what it says: “Fordecades young people have flocked to seeker-friendly churches that feature culturally relevantservices and a casual environment. Now, a newdenomination that emphasizes tradition andcenturies-old sacraments and practices is drawingthem in.”

Our own church has entered the world ofpostmoderns through the work of the “HigherThings” organization, so our next speakers willreport on their work among youth. Pastors WilliamCwirla and George F. Borghardt will describe to uswhy the youth they work with “dare to beLutheran.” Finally, there are the issues of music andyouth, and we are delighted that Prof. DennisMarzolf has agreed to join us. He has served aschoral director at Bethany College in Mankato,Minnesota for over twenty-five years. We lookforward to welcoming him back to his alma materto share with us his vast experience over the lastthree decades of working with young people as botha music director and a mentor.

As you can see, we are in for another rich feast, andone that will help us all to shepherd ourpostmoderns by connecting them to Christ and Hisgifts. Please reserve November 4–6, 2012 for theannual conference of The Good Shepherd Institute.

Notes1 Thomas C. Oden, Requiem: A Lament in Three

Movements (Nashville: Abingdon Press, 1995),110.

2 Stanley J. Grenz, A Primer on Postmodernism(Grand Rapids, Mich.: Eerdmans, 1996), 2.

3 Martin Franzmann, “O God, O Lord of Heavenand Earth,” LSB 834:4.

4 Grenz, 4.5 This is a variation of Grenz’s words (4), where

he says: “The assumption of the inherentgoodness of knowledge renders theEnlightenment outlook optimistic.”

6 James K. A. Smith, Who’s Afraid ofPostmodernism? Taking Derrida, Lyotard, andFoucault to Church (Grand Rapids, Mich.:Baker Book House, 2006), 25.

7 William C. Weinrich, “From the Church, for theChurch—In Mission,” For the Life of the World 9(April 2005): 19–21. Weinrich concludes hisarticle on the new curriculum with this: “Baptism-Preaching-Lord’s Supper, these are the (primary)‘disciplines’ of theological education by whichpastor and people in common drink of the coolwaters of redemption and feed upon the pasturesof the Spirit as they hear the voice of theirShepherd. To ‘learn’—that is, to be ‘educated’—isto participate in the gifts of God and to reflect onhow best to ‘declare the mighty acts’ of God” (21).

8 Smith, 122.

Steven Paulson, “Graspable God,”Word & World 32 (Winter 2012): 51–62.

Steven Paulson is one of the most articulateLutheran theologians in the guild these days. In thisarticle he gets to the heart of Luther’s confession ofBaptism by going to the promise that the Lordlocates in the water. “Water is vital for baptismbecause water is a thing, not a metaphor. Metaphorsmean something other—perhaps something‘more’—than what a thing is, and so they end uppointing away from the thing itself to an object thatis seen to reside elsewhere” (51). Water keeps thepromise from evaporating into some ethereal sphereabove and beyond God’s killing of sinners andresurrecting them to newness of life in His Son.Cocooned in the water is God’s own Word, whichbestows the righteousness of Christ, which saveseven the ungodly infant. Baptism does not merelyinitiate into a community that moves toward theformation of those who might eventually come tosalvation. Baptism saves by giving to the baptizedthe whole Christ with all His gifts. There is much inPaulson’s article that will sharpen baptismalpreaching and catechetical instruction._______________________________________

Albrecht Peters, Commentaryon Luther’s Catechism: Creed,trans. Thomas H. Trapp (Concordia PublishingHouse, 2011), 352 pp. ISBN 9780758611499.[$42.99]

Albrecht Peters’s work is indispensable for anyscholarly treatment of Luther’s catechisms. With amastery of the sources both ancient and modern,Peters sets the catechism in the catholic context ofthe history of dogma, demonstrating the reformer’sbrilliance in the evangelical confession of thethreefold work of the Triune God from theperspective of the Apostles’ Creed. With the clarityof a systematic theologian, Peters unfolds thebiblical and doctrinal themes vividly distilled inLuther’s simple catechetical prose. The carefulstudy of this volume will yield bountiful fruit indeepened teaching and preaching in thecongregation. I know of no other book that comesclose to this volume in English. It should be readand regularly consulted by pastors and catechistswho are responsible for teaching the faith._______________________________________

PASTORAL RESOURCESby JOHN PLESS

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Klaus Schwarzwäller,Cross and Resurrection:God’s Wonder and Mystery,trans. Ken Sundet Jones and Mark C. Mattes(Fortress Press, 2012), 176 pp. ISBN9780800698829. [$9.99]

Schwarzwäller, professor emeritus of systematictheology at the University of Göttingen, providessomething of a primer for theologians and preacherson the uniqueness and necessity of the cross andresurrection for Christian theology. Conversant withNew Testament research and Luther studies as wellas contemporary philosophy, Schwarzwäller seeksto set forth the cross as “a sign that will be spokenagainst” and Christ’s resurrection not as anullification of the crucifixion but as God’s ownvindication of Calvary as the mystery and wonderof redemption. This slim volume merits readingby preachers as they approach the work ofproclamation in Lent, Holy Week, and Easter._______________________________________

C. F. W. Walther:Churchman and Theologian,ed. Edward Engelbrecht (Concordia PublishingHouse, 2011), 218 pp. ISBN 9780758625601.[$34.99]

Published in celebration of the bicentennial ofWalther’s birth (1811–2011), this volume containsessays on “Walther and Affliction” (ChristophBarnbrock), “Walther on Sanctification” (AlfonsoEspinosa), and “Walther’s Theses on OpenQuestions in the Light of Holy Scripture” (JeffreyHoltan). The essay by Barnbrock is especiallysignificant for pastoral theology, as it treatsWalther’s own struggles with Anfechtung and itsimplications for the care of souls. The remainder ofthe volume contains materials on Walther’shistorical and theological context, as well as adetailed research guide to the corpus of Walther’sliterary deposit._______________________________________

Oswald Bayer, “Lutheran Pietism,or Oratio, Meditatio, Tentatio inAugust Hermann Francke,”Lutheran Quarterly 25 (Winter 2011): 383–97.

More than any other contemporary theologian, nodoubt, Oswald Bayer has endeavored todemonstrate Luther’s ternary oratio, meditatio,tentatio as the interplay of three aspects throughwhich theologians are formed in the Holy Scripture(see his book Theology the Lutheran Way). In thisinstructive essay, Bayer traces the reception ofLuther’s triad in the work of August HermannFrancke (1663–1727), showing that Francke, likeLuther before him, recognized that only Anfechtungteaches us to understand God’s Word._______________________________________

For the Life of the Church:A Practical Edition of PastorWalther’s Prayers and Addresses,ed. Charles P. Schaum, trans. Rudolph Prange(Concordia Publishing House, 2011), 220 pp. ISBN9780758631398. [$19.99]

Prepared in commemoration of the Waltherbicentennial, this book is a good devotionalresource for pastors and laity. The volume containsprayers composed by Walther for use incongregational meetings. These prayers arearranged according to the church year. There arealso prayers relating to various aspects of God’sWord, prayers for situations in congregational life,prayers for meetings of the board of elders, and alarge selection of general prayers. The secondportion of the book includes thirty-one instructionalor devotional essays that Walther delivered tomembers of his congregations. Rendered incontemporary English dress, these prayers andessays might be fruitfully used by pastors inproviding devotions for congregational meetings._______________________________________

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Peter Preus, And She Was a Christian:Why Do Believers Commit Suicide?(Northwestern Publishing House, 2011), 191 pp.ISBN 9780810023437. [$25.99]

The value of this book as a ready resource forpastors who must minister to families that have losta loved one through suicide cannot beoverestimated. Certainly copies of this book shouldbe in every parish library for the consolation ofsurvivors who many times must carry the grief anduncertainty evoked by suicide for years after theevent. Pastor Preus writes as one whose wife, Jean,committed suicide after years of suffering withmental illness. He writes with tenderness and with afirm confidence in the mercy and grace of JesusChrist. With clarity and a good command ofLutheran theology he provides an evangelicalcritique of some unwarranted conclusions that havebeen drawn in Christian history regarding theeternal fate of believers who committed suicide.Included in this volume is a profound sermon onJohn 10:27–30 preached by Pastor Rolf Preus onthe occasion of Jean’s funeral._______________________________________

Katie Schuermann,He Remembers the Barren(Lutheran Legacy Press, 2011), 124 pp.ISBN 9781613270011. [$14.95]

Martin Luther complained of those who perceive inChrist Jesus a “sweet security,” which is not theconsolation of the Gospel. Such “sweet security,”Luther says, cannot stand in the face of a badconscience, sin, and death. For these enemies onlythe certainty of Jesus’ cross and resurrection will do.He Remembers the Barren does not offer syrupysweet security, content in filling human emptinesswith platitudes brimming with optimism but unableto enliven the hope that does not disappoint. KatieSchuermann knows that the Christian life is livedunder the cross, where disappointments remain andunfulfilled dreams haunt. Specifically, Katie writesas a barren woman to other women whose yearningfor a child remains unanswered.

Three themes emerge in these pages: lament,Christ, and vocation. In our therapeutic age, wherechurches are too often dominated with praise songsthat ooze with the “sweet security” mocked byLuther, we have lost the genre of lament, whichcharacterizes many of the Psalms. In the psalms oflament, the Lord provides us a vehicle to bring ourdeepest pains, our unanswered questions, and ourdoubts into the light of His face. Lutherantheologian Oswald Bayer suggests that the psalmsof lament allow us to pray even while the wound iskept open. Lament embodies complaint in praise aswe remember God’s past mercies and look forwardto a future and uninterrupted praise of the TriuneGod. What Bayer has expressed with theologicalrigor and clarity, Katie now embodies in herdiscussion of prayer as lament.

This is a book about a particular kind of loss,childlessness. But it is about much more. It is aboutthe Child of Mary, who has brought to fulfillmentall that was promised to the patriarchs andprophets. This is a book that is about Christ, whoalone is the source of our joy and hope, our life andpeace. Katie does not hold out a Jesus who will fixthe problem of barrenness, but a Jesus whose favorfor sinners reaches to the very depth of our being.As Katie so aptly puts it, fulfillment is found not inthe womb but in Christ. Writing with tendernessand a realism shaped by the cross, Katie makes alively use of the Gospel to draw her sisters awayfrom the temptations of self-pity and despair to thesure and certain promises of the Son of Godrecorded in the Scriptures and proclaimed insermon and Sacraments._______________________________________

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David P. Scaer, Infant Baptism inNineteenth-Century Lutheran Theology(Concordia Publishing House, 2011), 224 pp.ISBN 9780758628336. [$35.99]

At one level this is an enlightening study of hownineteenth-century Lutheran theologians associatedwith Erlangen University attempted to defend infantBaptism but were hampered in this endeavor byassumptions inherited from Rationalism, whichprevented them from confessing that infants couldhave faith. For that reason alone, Dr. Scaer’s book isworth reading. At another level—one more pressingfor Lutheran pastors today—Dr. Scaer forces us tothink more clearly and more carefully about issuesof liturgy, catechesis, and pastoral practice relativeto Baptism in an era when Lutherans are tempted toabsorb uncritically insights from both RomanCatholic and American Evangelical sources. This isa book that should be used in every seminary coursetreating Baptism. It would also make an informativediscussion piece in circuit pastoral conferences._______________________________________

Werner Elert, “Ecclesia Militans:Three Chapters on the Churchand Its Constitution,”Logia 20 (Reformation 2011): 31–40.

This essay by the great Erlangen theologian, WernerElert (1885–1954), was first published in 1933.Working from the evangelical center of Lutheranecclesiology, Augsburg Confession VII, Elert laysout the argument that Lutherans have a desire forfellowship with all Christians, but only “under thecondition that we are one with them in doctrine”(39). This is a timely article in our day, given effortstoward a horizontal ecumenism with otherChristians living today while neglecting the verticalecumenism we share with those who have gonebefore us but are one with us in doctrine._______________________________________

Bo Giertz, “Confessional Fidelity,”Logia 21 (Epiphany 2012): 5–11.

Bo Giertz (1905–1998), known for his novelThe Hammer of God, was a stalwart opponent torevisionist tendencies in his beloved Church ofSweden, including the ordination of women. Inthis article, published in 1958, just a few monthsprior to the Swedish church’s fateful decision toordain women to the pastoral office, Giertz arguesthat the move must be resisted on the grounds ofconfessional fidelity, which is actually faithfulnessto God and His Word._______________________________________

John T. Pless, “Hermann Sasse(1895–1976),”Lutheran Quarterly 25 (Autumn 2011): 298–325.

The German-Australian theologian was theleading voice for confessional fidelity in mid-twentieth-century world Lutheranism. This essaytells the story of his life and witness, focusing onhis contributions to a vibrant understanding ofconfessional subscription, the doctrine of theHoly Scriptures, the Sacrament of the Altar,and ecclesiology._______________________________________

Concordia Publishing Housewww.cph.org

Fortress Presswww.fortresspress.com

Lutheran Legacy Presswww.lutheranlegacy.org

Northwestern Publishing Housewww.nph.net

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The Good Shepherd Institute is happy to inform you of a newhymn prelude collection from Concordia Publishing House.The Concordia Hymn Prelude Library will be a twelve-volume

series of organ preludes, one setting for each tune found in LutheranService Book. This collection is edited by Kevin Hildebrand, AssociateKantor at Concordia Theological Seminary.This series will be organized alphabetically by hymn tune name. Thus, the first volume contains tunesthat begin with “A”; the second volume will include tunes that begin with “B and C,” etc. Two orthree volumes will be published each year over a five-year period.

All the settings will be newly written for this series by a large pool of composers. A chief editorialobjective is to provide organ settings that are practical and accessible, at a moderate difficulty level.With a large number of composers, there is ample variety in writing styles, musical forms, and overalltreatment of the tunes. An excerpt from Kantor Hildebrand’s preface to each volume provides furtherdetails:

Even before the introduction of Lutheran Service Book in the fall of 2006, church musiciansbegan inquiring if a corresponding collection of organ preludes would accompany the hymnal.The Concordia Hymn Prelude Library is such a compilation. Following the examples of otherhymn prelude collections, including The Parish Organist series of the 1950s and 1960s (ed.Heinrich Fleischer, et al) and the versatile Concordia Hymn Prelude Series of the early 1980s(ed. Herbert Gotsch and Richard Hillert), the Concordia Hymn Prelude Library builds on theseearlier collections’ legacy and practicality, and contributes its own unique characteristics.

Like earlier collections, the Hymn Prelude Library includes a setting of every tune found in thehymnal of its own time (in this case, Lutheran Service Book). The Hymn Prelude Librarycontains settings which are all newly-composed and, in many cases, fills a void for tunes forwhich there are little or no organ arrangements. Although the hymns contained in LutheranService Book are the source for this collection, these settings will also be useful in churchesusing other worship books or materials.

A chief criterion of this collection is to have hymn settings that are practical and playable byorganists of a wide variety of ability levels: interesting enough for a professional organist, yetaccessible for novice players. These settings maintain a balance in pedaling requirements,rhythmic variations, and technical and fingering maneuvers, while providing a rich assortmentof styles, harmonies, and registrations.

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ORGAN MUSICby KEVIN HILDEBRAND

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Another aim of this collection is to have settings that are useful within the service itself.Unlike previous collections which had brief compositions of one or two pages, most settingsin the Hymn Prelude Library are three to four pages in length, allowing them to be used asservice music (preludes, postludes, music at the offering or during the distribution of HolyCommunion) and, where appropriate, as hymn introductions….

The truly intergenerational roster of composers (from young musicians in their early 20sto seasoned composers well into their 90s) is a testimony to the strength and stability ofwell-written church music and the church’s hymns, which belong to no particular age orculture, but endure and expand from generation to generation, proclaiming the one truefaith in Christ.

Other details of the collection include:� The volumes are arranged in portrait (rather than landscape) layout.� A soft cover with lay-flat binding will make the volume open easily on the music rack.� Registration suggestions that are applicable for most two-manual organs are included

for each prelude.� Some settings are written for manuals only.� Hymn tunes that appear in two different keys in Lutheran Service Book (e.g., AR HYD Y NOS

appears in both F Major and G Major) also have a prelude provided in each key.

The first volume of the Concordia Hymn Prelude Library (CPH 97-7454) is availableand may be ordered at www.music.cph.org, or at 800-325-3040.

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READINGPaul Westermeyer and Peter C. Reske,“Crafting Hymnal Companions,”Lutheran Forum 45 (Winter 2011): 35–38.

Both writers reflect on the task of compilingLutheran hymnal companions. Paul Westermeyer isthe sole author of Hymnal Companion toEvangelical Lutheran Worship (Minneapolis:Augsburg Fortress, 2010). Peter Reske is one ofthree editors, joined by Jon Vieker and Joe Herl,working on the forthcoming Lutheran ServiceBook: Hymnal Companion (St. Louis: ConcordiaPublishing House). Westermeyer enumerates alengthy list of questions inherent to planning andwriting a hymnal companion (35–36), and reflectsas well on the types of research resources (36) thatare available to the writer of a hymnal companion,whose most difficult task may be deciding “when tostop doing research.” Both Westermeyer and Reskeacknowledge an additional complicating factor,namely, the diverse readership—with consequentlyvarying expectations—for a hymnal companion.

The LSB companion differs from the ELWcompanion in at least two significant ways. First,the LSB companion uses 120 contributors to write656 hymn essays and 663 biographical entries“from Peter Abelard to Friedrich Zipp.” (Onecannot help but marvel at those scholars who havesingle-handedly written Lutheran hymnalcompanions—in addition to Westermeyer, C. T.Aufdemberge for Christian Worship, Fred L. Prechtfor Lutheran Worship, Marilyn Kay Stulken forLutheran Book of Worship, and W. G. Polack forThe Lutheran Hymnal.) Second, in an effort toavoid perpetuating errors handed down from onecompanion volume to another, “A small group ofresearchers led by Joseph Herl began the ambitioustask of collecting facsimiles of the earliest publishedsource of each hymn text, translation, and tune inLutheran Service Book” (37). One eagerly looksforward to the publication of the LSB companion asthe next in this line of Lutheran hymnalcompanions. Meanwhile, Westermeyer and Reskeprovide a thoughtful article concerning the makingof hymnal companions._______________________________________

READING AND LISTENINGby DANIEL ZAGER

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LISTENINGJohannes Eccard, PreussischeFestlieder: Sacred Songs (Vocal ConcertDresden, Capella de la Torre, Peter Kopp)[2011, Carus-Verlag 83.265]

In the previous issue of this newsletter I notedanother 2011 compact disc recording of works byJohannes Eccard (1553–1611). The recording citedhere draws its repertory from the two-volumePreussische Festlieder (1642, 1644) compiled byJohann Stobaeus (1580–1646), Kapellmeister (from1626 until his death) at the Königsberg court, and,earlier in his life, a student of Eccard (who hadbeen a student of Orlando di Lasso [1532–1594] atthe Bavarian court in Munich). Stobaeus chosesixty-one German-texted compositions (thirty-fiveof his own and twenty-six by Eccard) andpublished them in church year order in these twovolumes. These vocal works, for five to eightvoices, steer a middle course between homophoniccantional settings, on the one hand, and elaboratemotets, on the other. This recording, providing foursettings by Stobaeus and eleven by Eccard, isfurther recognition of the four-hundredthanniversary of Eccard’s death in 1611._______________________________________

Heinrich Scheidemann, Organ Works(Joseph Kelemen)[2011, Oehms Classics OC 682]

Heinrich Scheidemann (ca. 1595–1663) was the sonof the Hamburg organist David Scheidemann (d. ca.1629), who was organist of the Katharinenkirchefrom 1604. From 1611–1614 Heinrich Scheidemannstudied in Amsterdam with the famous organist andcomposer Jan Pieterszoon Sweelinck (1562–1621).In 1629 he was appointed to his father’s formerposition at the Katharinenkirche, where he presidedover a large organ that was expanded by GottfriedFritzsche (in the mid-1630s) to fifty-six stops overfour manuals and pedal. Joseph Kelemen uses asimilar sized instrument, built as a research projectand installed in the Örgryte nya kyrka in Göteborg,Sweden in 2000. This organ is based on ArpSchnitger’s (1648–1719) organ for another ofHamburg’s large churches, the Jakobikirche.Kelemen provides a cross section of both free worksand chorale preludes. In the latter categoryScheidemann’s four verses on VOM HIMMEL HOCH(LSB 358) may be particularly interesting to readersof this newsletter._______________________________________

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Georg Böhm, Orgelwerke(Bernard Foccroulle)[2011, Ricercar RIC 319]

In 2005 a remarkable discovery was made in aWeimar archive—copies of organ works by JohannAdam Reincken (1643–1722) and DieterichBuxtehude (ca. 1637–1707) in the hand of JohannSebastian Bach (1685–1750). On his copy ofReincken’s “An Wasserflüssen Babylon” Bachnoted that he had copied the work at the home ofGeorg Böhm (1661–1733) in Lüneburg in 1700.With that document there was proof positive ofwhat had long been surmised, namely, that Bachmust have known Böhm during the three years(1700–1702) when the teenaged Bach attended theLatin school in Lüneburg. Böhm was a giftedorganist and composer, and now there can be nodoubt that he played an important role in the youngBach’s musical formation.

Bernard Foccroulle, playing the organ of theLaurenskerk in Alkmaar in the Netherlands,provides a welcome overview of Böhm’s organworks, focusing particularly on chorale-basedworks, including settings of: VOM HIMMEL HOCH(LSB 358), NUN BITTEN WIR (LSB 768), WER NURDEN LIEBEN GOTT (LSB 750), CHRIST LAG INTODESBANDEN (LSB 458), and VATER UNSER IMHIMMELREICH (LSB 766), among others._______________________________________

Carus-Verlagwww.carus-verlag.com

Oehms Classicswww.oehmsclassics.de

Ricercarwww.outhere-music.com/ricercar

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Organist Workshops &Service Playing for Pianists

Who should attend?These workshops are designed for parish

musicians of varying ability levels to help increasetheir knowledge and skills. These workshops arefor organists who are already playing, whetherthey are experienced veterans or new organistsrecently drafted into helping at their parish. Formalorgan lessons are not a prerequisite, but somefamiliarity with the instrument is important.

New this year is a workshop that includesinstruction for pianists who are not playing theorgan but desire instruction in leadingcongregational song from the piano or keyboard.

At a minimum, participants should haveproficient keyboard skills. They should be able toread and play both treble and bass clefssimultaneously, such as playing a hymn.

How are the workshops organized?Each workshop begins with registration on

Sunday evening (late registration takes place onMonday morning). The first session begins Mondayat 8:15 a.m. and the last session concludes onFriday at noon. Lodging is available in our campusguest dorms and meals are in Katherine LutherDining Hall. Daily classes in playing technique andtheology are part of the curriculum, as well aspractice time. Participants are encouraged to attendthe daily campus chapel service(s).

Who will be there?In addition to instructors from Concordia

Theological Seminary, participants will meetother musicians from across the country. Previousattendees have hailed from as far away asWashington, New Mexico, New Hampshire,and Maine. Class sizes are limited to allow forindividual instruction and adequate practice time.

Classes OfferedPrimer Level for Organists andService Playing for PianistsJune 18–22, 2012Organist instructor: Kantor Kevin HildebrandTheology instructor: Kantor Richard Resch

This dual-track workshop is intended fornovice organists as well as musicians who playpianos or electronic keyboards for worshipservices. Organists who have had little or noformal training, who have been drafted intoplaying the organ, who do not play pedals or useonly one foot are ideal candidates. Pianists whoplay for worship will learn more about how tolead congregational singing of hymns and liturgyfrom the piano.

All students will have group classes in theologyand hymnody with Kantor Resch. Pianists andorganists will meet separately with KantorHildebrand and Dr. Grime to learn more aboutservice playing on their respective instruments.

Level I for OrganistsJune 25–29, 2012Organist instructor: Kantor Richard Resch�eology instructor: Dr. Paul Grime

Each day participants will have a one-hour sessionwith Dr. Grime teaching the �eology of Worship. KantorResch will teach service playing, hymnody, church year,music for weddings and funerals, and talk about thepastor/musician relationship. He will work with theindividual organist at his or her current skill level.#isworkshop is designed for organists who have taken thePrimer Level or are using both feet in their playing.

Paul J. GrimeM.Mus., M.Div., Ph.D.Associate Professor of PastoralMinistry and Missions; Deanof the Chapel, ConcordiaTheological Seminary,Fort Wayne, Indiana

Kevin J. HildebrandM.Mus., M.A.Associate Kantor,Concordia TheologicalSeminary, FortWayne, Indiana

Richard C. ReschM.Mus., M.DivAssociate Professor of PastoralMinistry and Missions;Kantor, Concordia TheologicalSeminary, Fort Wayne, Indiana

Instructors

Registration DeadlineJune 8, 2012

Register online atwww.ctsfw.edu/Organist

For further informationcall (260) 452-2224

or e-mailOrganWorkshops@ctsfw.edu

CreditsCEU (Continuing EducationUnit) Certificates will beawarded to each personcompleting the activitiesassigned at these workshops.

Financial AssistanceA limited number of tuitiongrants are available through

The Good Shepherd Institute.Visit ctsfw.edu/OrganWorkshops

or call 260-452-2224 formore information.