text:
City officials get heated over public transit
More than a year ago, a study performed on the Beaumont Municipal Transit system deemed the operation as ineffective and made recommendations for changes to the system – none of which were made by the Beaumont City Council.
Now, a year later, Beaumont Councilman Mike Getz, whose term started in May, requested a committee be created to go over the findings that were submitted and to find ways to save money in that particular department. The discussion of that particular item brought heated comments from two fellow council members.
Chris Boone, director of Beaumont's community development department, went over the results of the study with officials. The Beaumont Municipal Transit system costs the city about $2 million annually.
"The findings showed that improvements in the transit system could be made," Boone said. Some of the issues included routes that were too long, and some too short, infrequent stops, low evening ridership, one-way routes in areas that could use a bus running both directions, and inconsistent headway times ranging from 30 minutes to an hour for a round trip.
To remedy bus issues, the study found the transit system should redo areas of service for various routes, eliminate night service and add a route to the Social Security office on Delaware. The City Council did not follow through with any of the recommendations because they were either costly or caused inconvenience to citizens.
During the council meeting Tuesday, Sept. 20, Getz made his own recommendations of how to cut costs with the transit system, which drew remarks from council members Jamie Smith and Audwin Samuel and spurred the creation of a council sub-committee consisting of council members W.L. Pate, Getz, Smith and Samuel.
Getz said he was "concerned that none of the recommendations were implemented," and requested a committee be created to study the matter further."I wasn't 100 percent for it," Councilman Smith told The Examiner. "At first he wanted to pick citizens to be a part of the committee – that's just adding another layer of government to make suggestions from a manual that has suggestions that have already been made."
While the findings did list some measures that could be taken to better the transit system, Getz said he hoped a committee would consider all options, not just those listed in the study.
One possibility Getz proposed was doing away with nighttime fixed routes and using an on-demand sort of service, much like the paratransit portion of the transit system.
"They would call a day in advance and request services," he said. Getz, after meeting with the municipal transit director Bill Munson, said that sort of service could be accommodated with the existing staff. "It's time to think outside the box to make it more sufficient," Getz said.
As discussions of the transit system and creation of a committee continued, Councilman Samuel heatedly told Getz, "It sounds like you have a recommendation. Let's just say what's on your mind. Make your recommendation. I don't see the benefit of citizens reviewing actions that were recommended that haven't been acted upon."
"There are some studies that need to be done. They haven't thought about all the recommendations," Getz said, referring to the findings.
"I have the belief that any solution that you will recommend will be adverse to the community it serves," Samuel fired back. "Since you have taken office, I've seen many conversations about cutting services to those who can least afford it."
A day after the heated discussion, Getz told The Examiner, "When I'm looking at a transit system that is costing nearly $5 million to operate a year, and seeing that it services somewhere between 1,000 and 2,000 individuals – we're not getting a lot of bang for our buck. It's not doing the job that it needs to do, certainly not doing it in an efficient manner. All I was suggesting was that we revisit it and see if there are ways to make it more efficient. Why anyone would oppose that is beyond me. It amazes me that it got that reaction."
Regarding the words that were exchanged at the council meeting, Samuel said, "I just said what was on my mind at the time – that's all it was to it. It doesn't change things and I hope we can work together on these issues. I hope we don't always have differing opinions."
Though they butted heads during the council meeting, Getz said he feels Samuel is a councilman who is in tune with his constituents and has a lot of hope for what will come of the transit system sub-committee.
"I believe Audwin has the best interest of Beaumont at heart. He's been around a long time; he has many years under his belt doing this," said Getz. "His heart is in the right place. He is responsible for a ward that has a very different demographic and socioeconomic status than the majority of the citizens in my ward. There are more residents in his ward that utilize the public transit system than in my ward."
Samuel said he is also hopeful that there will be some resolutions possible through the sub-committee.
"I think it's prudent that we always look for ways to provide these services," he said. "I go in with the attitude and with the objective of continuing to provide the services in a better manner, as well as at a cost we can better afford. I'm looking for ways of making it better, not ways of shutting it down or making services worse."
Jennifer Trahan can be reached at (409) 832-1400, ext. 222, or by e-mail at j [dot] trahan [at] theexaminer [dot] com.


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Android on an iPhone? There's an app for that
Setting the robots on Cupertino
Linux developers have managed to get Google's Android OS running on an iPhone, providing an open OS for the most closed of platforms.
The Linux On The iPhone blog has been mucking about with booting utilities and drivers for a while, but can now demonstrate a duel-boot iPhone that will switch between Apple and Google at a power cycle. The blog also provides code, with minimal documentation, for the more intrepid hobbyist who fancies having a go.
The project only works on older iPhones at the moment, though the developers don't see any particular difficulties in supporting more recent handsets. The video shows web browsing, music playback, SMS messaging and phone calls - comprehensive functionality even if a few bugs remain and the lack of buttons makes navigation cumbersome.
But minor issues aside it seems a surprisingly workable platform, even if the developers refer to it as "alpha quality".
One might wonder why you would want to run Android on Apple's hardware, other than the joy of the challenge itself, but perhaps you really like Flash animations, or want to listen to Ogg-encoded music, and happen to like the iPhone's form factor.
Apple certainly won't be amused - part of the point of an iPhone is that they are all the same; if you've used one iPhone then the next one you pick up will be identical. The same can't be said of Android or any other competitor.
Whether Cupertino bothers to do anything about it will depend on how many people download it, how stable the development gets, and how many donations the developers receive - though we can't help wondering if Google might not slip them a few quid, just for laughs. ®

subset: commoncrawl


text:
Dear DQers,
I started this website in my teenage years back in 2005 without any deeper purpose for it, apart from simply having a place on the internet to call my own and to showcase my creations. Mainly flash animations and some art work. To my surprise people actually found their way here and a bit further on, the Castle series came into existence and along with it more members found our small but dear community. I was sixteen back then, I'm getting close to my thirties now.
Tomorrow DQ turns twelve. It's somewhat hard to grasp that DQ is more than a decade old website! Life really has changed during those years, not only for me I imagine. I think the trend here is that the older I became, the less attention and time I gave the website. I was always under the impression that the site would be around forever anyways, so leaving for periods here and there wouldn't matter. But I've finally realized that there's little to no point in running a website which I don't give the proper attention or love it deserves. I have other priorities in life nowadays, and it's hard to imagine that will change in the near future.
I'm still sometimes mind-boggled by the fact that the community kind of maintained itself for so long. Especially by the fact that some of you guys actually became so tight you decided to meet up in real life on multiple occasions. I can't be sure of course, but I imagine we have members here who will keep in touch with each other in one way or another for many years to come.
Dear DQ - This is where we part. All things come to an end, and I think we had a good run. I've always said I'll keep the place running for as long as people actually keep showing up and keep showing an interest in the forums and I did. I'd like to extend my deepest gratitude to all of you who made this place be, it wouldn't have lasted this long without you. I'd also like to thank a few members in particular for showing an extra interest in the site for times on and off.
Victory, we've had our bright moments and beefs, but in the end you were always fair and incredibly supportive in both my personal and life and helpful in my strive to achieve great animation and creative works. Thanks man, you rock.
Killing_Time, you really kept the place going for periods of my absence and managed to encourage the community into participating in various contests and creations. And I'll always remember your fantastic genuine support during dark times in my personal life. Thank you.
Drunky, I think I've known you the longest of all, although at first not through DQ. We don't really talk too much nowadays but I think we share some really good memories together and I'm happy you migrated to DQ when you did. Thanks for all (and for the Discord initiative!)
Ecfor, oh man you busted your ass of in those character bios. I'm surprised you never gave up on me. You're also a great giver of critique whenever I had something I thought was cool to show. We had good personal talks as well and I appreciate especially your Deviant-art page initiative and Castle arts. Thank you!
Polo, man you're a great guy. I don't even remember when you found DQ but I know it would not have been the same without you. Thanks.
Calvey, back in the days and even to the end you were a helpful friend both in terms of voice acting, FAQ, character bios and general site maintenance. Thanks man.
Netrosis, yes I'd like to thank you as as well in case you even see this. I know we parted ways in the worst kind of circumstances but I'll always be thankful for your passion in the site during the early years and helped make the site to what it was. Thanks and good luck in your life however it looks lately.
Varth & Wadling, we never spoke much directly, but I know you guys have been key figures in the site and various community "come togethers". Thank you!
Rezuth, you eel. Even though you haven't been around for ages, you did help come up with the name of the site. Much thanks for your companionship during all the years.
I have other names too, especially old timers and it's a bit lengthy to name you all, hope you don't mind but I'm sure you know who you are. Thanks a lot for being a part of the site!
So what happens now? The plan is to close/archive the forums soon, but I'll keep them open a few weeks longer for you guys to say good bye to the site or share your personal DQ story. I'd appreciate that. The site's hosting has been paid for already and will expire October next year. Until then I'll probably keep the site itself running just for the Castle info, animations and what not. After that I'm unsure. I'm pretty sure I'll keep the domain name despite the site being up or not, just in case I'd like to revive it in the future or something. You never know.
And by now I'm sure one of the biggest questions now is: What about Castle IV? Sadly I must admit I have not produced anything new for the past six months or so because of the same reasons I'm closing the site. Life looked different about three years ago when I decided to pursue it. I'm putting it under the official state "on hold" for an unknown future. There's too much work in it for me to simply throw it away at this point. Yet, there's so much work to get it done that I can't see it happening soon in this production rate, and I've already decided not to involve other people in the production. In theory, I could prioritize all my free time into making it, but there's no reward, true purpose or light at the end of the tunnel in doing so. And the sacrifice of family time and being a dad is just unrealistic and undesired. I'm already working full time as a 3D artist too so there's no motivation to land a job or anything. What's left is my passion for the nostalgia, Castle-story and love of animation. I'm sorry to say but that's not enough right now. I hope I won't disappoint too many of you.
That's it folks! Sad news but cheer up, you can all still stay in touch with the community and myself in the discord channel. You all take care now!
Edit: Site is now archived. You may read and save whatever memories you have until October, but can't post except for in this thread if you wish to say your good byes etc. Thanks all everyone!
- Oscar Johansson


text:
http://www.what-buddha-taught.net/Books ... Jhanas.htmA lay disciple once told me how he had "fluked" a deep Jhana while meditating at home. His wife thought he had died and sent for an ambulance. He was rushed to hospital in a wail of loud sirens. In the emergency room, there was no heartbeat registered on the E.C.G., nor brain activity to be seen by the E.E.G. So the doctor on put defibrillators on his chest to reactivate his heart. Even though he was being bounced up and down on the hospital bed through the force of the electric shocks, he didn't feel a thing! When he emerged from the Jhana in the emergency room, perfectly all right, he had no knowledge of how he had got there, nor of ambulances and sirens, nor of body-jerking defibrillators. All that long time that he was in Jhana, he was fully aware, but only of bliss. This is an example of what is meant by the five senses shutting down within the experience of Jhana.
Although that is not the direct experience of Ajahn Brahm; it is a "lay disciple once told me...", Doesn't it sound scary, if it happens to you while you are not in a safe meditation retreat?
Does anyone have ever had that kind of experiences of not waking up from Jhana?


text:
Ryan X. McMahonFree Agent
Ht: | Wt:
News | Stats | Stat vs. Team | Targets | Injury | Depth Chart | Roster
|Falcons | Cut 17 players
Fri, 02 Sep 2011 13:16:40 -0700
The Atlanta Falcons have released DE Chauncey Davis, DT Trey Lewis and LB Coy Wire. They have waived RB Gartrell Johnson, FB Lucas Cox, WR Brandyn Harvey, TE Marquez Branson, Cs Paul Fenaroli and Ryan McMahon, DEs Tom McCarthy and Kiante Tripp, LB Bear Woods, CB Kamaal McIlwain, S Matt Hansen, S Rafael Priest and S Suaesi Tuimaunei. The team have released WR Andy Strickland (undisclosed) after raching an injury settlement.
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|| Source: AtlantaFalcons.com - Jay Adams
|Falcons | 22 undrafted rookie free agents signed
Wed, 27 Jul 2011 16:33:33 -0700
The Atlanta Falcons have signed undrafted rookie free-agents WR Doug Beaumont (Louisville), DB Kirk Belgrave (Kent State), FB Lucas Cox (Georgia Tech), WR Drew Davis (Oregon), C Paul Fenaroli (Stony Brook), QB Adam Froman (Louisville), WR P.J. Gore (Mars Hill College), DB Matt Hansen (Rhode Island), DE Tom McCarthy (Yale), T Rob McGill (Louisiana Tech), DB Kamaal McIlwain (Newbury College), C Ryan McMahon (Florida State), FB Thor Merrow (Northern Alabama), G Matt W. Murphy (Nevada-Las Vegas), LS Andrew Schulze (Iowa), RB Philip Sylvester (Florida A&M), LB LaMarcus Thompson (Tennessee), DT Kiante Tripp (Georgia), DB Suaesi Tuimaunei (Oregon State), DB Darrin Walls (Notre Dame), TE Ryan Winterswyk (Boise State), and RB Youri Yenga (Southern Methodist).
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|| Source: KFFL.com


text:
Ohio Jewish Chronicle. (Columbus, Ohio), 1941-08-01, page 01
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2iJj\\/SerTinq Columbns and Central Ohio Jewish ComintinitY '^//\\5. Vol. 20, No. 32 COLUMBUS, OHIO, FRIDAY, AUGUST I, 1041 O«vote4 to American •ad lewish Ideals Strictly Confidential TIdbttJi Prom Everywhere By PHINKAS ,1. BIRON Nazis Seize Control Of Jewish Community Funds In Germany YOU SHOULD KNOW The bro.id.sidc which the' Friend,"; of ncmorra(;.v have i,s- Rued under the title "Henry Ford Mu.st Choose" i.t; a most convincing pict-c of lilernlurp However, it comes a little late . . . While there is no donht that anti-Semites in this country and eleswhere are bandying ahout Henry Ford's name as their pat¬ ron saint, and that W. ,1. Cam eion, his close associate, is i notorious prejvidire-mongeT Fords' apology lo i.'^tii.-; Mar shall years ago still stan<Is as ; retraction which, if duplicated today, would have just as littie effect as it had originally . . Don't he surprised if 'Wa.^hing ton soon issues a hlacltlisl of| Swiss corporations Ihat actually are German-controlled and that are doing big business for the fighters against democracy , . We have It from an unimpcuh- ahie source, by the way, that a member of the Nazi High Com¬ mand bears the reminiscent name of General Stulpnagel JEWISH NEWS Those who expect the Zionist convention, scheduled for Cin¬ cinnati in September, to bring a hot tug-of-war contest between various groups, will be dlsap pointed . . . It's true that there is no unity in the leadership . . , But,. unless a pre-convention , agrement is;made concerning a' |S''iest-*Jurt' i^lectlbns y'r'; ^ D^^ sonie important researcfh work in New Yorlc for the American Jewish Congress is the son of the late Haham Dr, Moses Gas tor of London, who was one of the outstanding Jewish scholars of the century . . . That speech which Pierre van Paassen re¬ cently delivered in Manhattan in the interests of a Jewish army has been reprinted in ex tense in the Congressional Rec¬ ord . , . Tbe Revisionist group which is training Jewish pilots for Palestine in this country to¬ day finds itself in a most un¬ fortunate position . . . The pilots are doing well and about to be graduated with honors—hut there are no fund.s avaiiijble for ^the buying of planes . . . Two Reform rabbis less than a hun¬ dred miles away from New York are making plans, we are told, for tbe publication of a New Engiisb-,lewisb m:iga- zine . . REFUCEE REPORT The new State Department regulations. In effect since July 1st, have virtually stopped the possibility of salvaging Jewish refugees stuck in Spain, France, Portugal and Nazi-occupied ter¬ ritories , . . With the German ad¬ vance into Russia the number of Jews trapped by Hitler is in¬ creasing daily . . . Unless our Jewish leadership concentrates on the prolilem of bow to res¬ cue tho,se who still can be saved, 1941 will i)rove the l)iackest year in Jewish history . . . Refu¬ gee Magda (lilenui l.uix'sc-ii and her friend, former King Carol of Roumania, are under the i-on slant watch of Culian police in the Havana refuge, l)eeause of threatening letters tbey have received . . . THIS AND THAT Georgie Price, wlio retired from the entertainment field a num¬ ber of years ago to become a financier, still can fioid an aud ience with his songs, according to the testimony ot those who (Di^tlnued on Page B) VKH- VORK (WNSl ^ The Nazi Gestapo has seized control of ;dl ,lewish c-^mmtinity funiis in Germany, according to a sec¬ ret report received bere hy the American Friends of German Freedom. The report provides a graphic description of .Jewish life in Germany today. "The situation of the Jews has become much worse during the last few weeks," the rei)ort smuggled out of Hamburg, sta ted. "Heretofore the Jewisb communities had heen essential ly independent in the matter of their financing, raising and ad¬ ministering the funds for iheir organizations, except for the general reguiations and the fact that they bad to make strict ac¬ counting to the Gestapo. This was partit-ularly true of tho Jewish community of Hamburg, which has aiwa.vs had more money than most of the other communities, and whose repre¬ sentative dealt with the Ham¬ burg Gestapo in matters per¬ taining to the Jewi,sh commun¬ ity. "The Hamburg GesUipo, in spite of the fact that they are 100 per cent Nazis, have often been prone, in dealing with the Jewish representative, to put mutual Hamburg interests be¬ fore 'instructions from Berlin,' However, the financial indepen¬ dence of the Jewish communi- United Jewish Fund Aiming For Victory Finish Friday sent to Berlin, and all local ex. penditures are controlled by the Berlin center. "This has meant tremendous reductions in the money avail¬ able for the activities of the Hamburg community. Por ex ample, tbe Jewish school in Hamburg which still has more than '100 students, had to let almost half its teachers go, and the salaries of all the other em¬ ployees of Jewish organizations supported by tho community were radically cut. F.mploy- ment liy one of the .lewish organiztttions is ()racticaily the oniy opportunity for a decent life of a .iew in Germany, 'i'he .salary of Ihe rabbi was cut to li marks a month; he had heen paying 2(K) marks a month for his apartment. "in most iiarts of Germany Jewish families have been forc¬ ed out of their iiomes. but this (Continued on Pase 8) Secret Anti-Nazi Organization In Belgium Aids Jews .STOCKHOl,.M rU'N'Sl- A new iindergronnd anti-Nazi organi¬ zation in Helgiiini, known as the White Guards, has been estab¬ lished to aid .lews iind other vi<-1ims of Nazi oppression In that occupied country, it was re- lial)iy reported here Rlnre ils in(ei)tion the anti- Nazi orgtinlzatlon has fed Ihc families of man.v .lews sent to foncentrtition c-amps by the Nazi-occupying authorities, in (-llided in the movement arc many influentiai ileigians who are in ii position to effect the release from prison of persons convicted nf petty politlca crimes. The new organization differs from other anti-Nazi groups in that it participates in no saito- tage Jiets against the Nazi re¬ gime but devotes itself primar¬ ily to aiding victims of Nazi! hatred, Nazi Gestapo agents! are combing the country in a desperate attempt to locate the leaders of the White Guards Biijce the organization is grow- alKparts'o^'E'iropeVlnditiate'iliat tile British-spontored' "v"-{or-| Victory campaign has fired the imagination of millions of per¬ sons under the Nazi yoke. The letter "v" haa been painted on biiitjoards, posters, the walls of buildings and sidewalks in every counti'y dominated by tbe Nazis. One report said that "v" iiad appeared on the wails of the ghettos of Nazl-oe<-ii|}led Poland. FRENCH CENSl'S ,\IAKES KVEKVONE ANSWER AK TO JKWISHNKHK VICHV (WNSl —in a census to 1)0 conditited next month throoghoul unocciii>ied France, every Frenchman will have to answer two (piestions with ,lew¬ ish significance One is: "Are you of Jewish raie". The sec¬ ond Is: "Are you i-^reni-li of .lew lsh race." < IIAIRMAN OF It'NAI H'RITH VOCATIONAL SKRVUK ItlREAC Alfred MARSHALL ANSWERS NOCK'S ARTICLE ON ANTI-SEMITISM IN UNITED STATES NEW YORK (WNS)—Albert| Jay Nock, discussing the antl- Semltlc problem in America in articles which appeared in the ,lune and July issues of the At- lanik- Monthly, stated that the .lew is essentially an 'Oriental' ;ind is ineomprehensil)le for the most part lo the •Ot-eidental' American. Mr Nock iiredieioii that un less a "modus Vivendi" could be eslahllshed lietween the Amerl c-an Jew and his fellow citizens the tlnlled States would soon see the introduction of the Nazi Nuremburg articles. in the August issue of the Atlantic Monthly, James Mar¬ shall, president of the New York Board of Education, replying to Mr, Nock's articles, condemned the 'oriental' thesis as "an es¬ cape to Juvenile mysticism." Mr. Marshall .said: "Tbe Jews lived over a thousand years in Germany, but to Mr. Nock, tbey remain Oriental, One would have thought that in view ot tbe Oriental origin of tbe German triiies, under tbe Noc-k formula the -lewish i)e(tple and the Ger man iieotiie would have worked things out! belter." Mr. Marshall stres.sed that "the greal problem of <ieinocracy is to find the dis(-ipli'nes of di'- moerary, and I believe that fore- rilost among these dlseipilnes Is the reiognlllon that (leopies thrive from variety and die In a monoilthie society." He added: "We know now that we can conquer .starvation and epldem les: we know now that the ways of democrary can work. It la the patterns of a human behavior I that must be our next conquest WAKHlNtJTON, D. C—Ap pointment of Alfred A. Renesch, Cleveland educator, civic leader and attorney, as the firsl na¬ tional chairman of tbe newly created administrative commit tee of the B'nal B'rith Vocation al Service Bureau, was announc ^iJM^MtMiy^:^ Henry WtK'^''fTfie =h^^!^miS^ will govern the group vocational program sponsored by B'nai B'rith. Max F. Baer is direttor of the Bureau. One of tbe outstanding citi-zens of Cleveland, where he was horn in 18711, Mr. lienesch has lieen a memlier of Iho Ohio bar since inilO. Ho served on the Cleve¬ land city coLunil In 1012 and 10i:i and in lilll was appointed dire(-tor of inihlii safety. First eiectod tu the ('level.'Uld hoard of F.diuatioii 111 lojc. he has lieen consi^tenl ly reelected. Since lo:i;{ he hii-' iieen iiresident of the lioard. From l!i:i.''> to 10:10 he \\as a meinlioi- of Ihe Cover nor's ctihinel a.- dirct lor of rom- merce for Oliio j A member of irnai H'rilh sinie liio:i. and a pa~l iHesident ofi Cleveland Lodge. .Mr lienesch was presidoiit of iiistriet Grand l.odKi- \n 2 from lOJi lo lO'i."!. l-'or many years he has hoen a iiieinlier of the .N'ationat M'nai li'rith Hlllol i''oundation Com¬ mission. A iioani memlier of Ihe Cleveland .lowish Orphan iiome for 2(> years, ho is now its treasurer. lie i> also vioe- lirosident of tho National .lowish Hospital. As a result of last week's workers' rally at the Bryden Road Temple, the United .low¬ ish Fund office reports this weelc that only five percent of the 10-11 goal i.s yet lo he raised In the Men's, Women's and .lunior divisions. With oniy a few hundred prospects to be seen diirlni,' tho next len days, fund loaders are determined to hend evory effort tn swell the total well fiver Jast year after tho final reliims are in. The Campaign Chairman Rob- on Schiff announced that it would be possible to exceed the 101(1 figure by tbe desired mar¬ gin provided the remaining firospeet carxis arc signed and delivered to the Fund office, located at i.'iO E. Broad St., by tho end cif next week. In discussing the progress of the lampaign so far, Mr. Schiff expressed a high degree of optimism indicating that the drive would be closed by the coming Friday. He assumed I this altitude upon the theory ! that never before during the years which the fund had been In existence, had there been so complete a communal Interest in the drive. The campaign, Mr, Schiff said, has been marked by a tremen¬ dous blncerity on ih^ part o£ the workers who hnve gltren unstint¬ edly ol "themselv?? pjjj^ttjf''" N. R. S. IM..\< KS I.'iO RABBIS IN SMALL (•0,M,«l'MTIKH NEW YORK (WNSl—Morel than 1,'JO refugee rabbis have lieeo placed through the United States by tho National Commil lee on Itofvigoe Service, acctird- ing lo a statement by Albert Abrahamson, executive tllrecl- tor of the NitS Mostly Ihe rab- iiis have gone to small i-ommuni- ties, where there iiad never been a ralilil before—places too rural anri loo small to Interest Amerioantrained-m e II — and where the people welcomed the opportunity to hold seiTlces and have their children taught ;by;- able religious leaders. MV& Ulrnar in; OM^r '.tOh heUOSneveTT^ the terrible conditions yxlstlng in world Jewry today Out- standing too has heeaja wiiling-- ness to give, from Sui)(aay School children to widows, and persons have responded in some instan¬ ces with a desire to give that exceeded their ability to give. "Campaign workers have been greatly encouraged in their work by voluntary contribu¬ tions, coming from sources that were as surprising as they were pleasant. Columbus, as a com¬ munity, has shown that It is alive to the urgency of the need and has responded in its cus¬ tomary generous and openheart- ed manner," Mr. Schiff conclud¬ ed. According to I. W. Garek, the dependiible organization chair- rfian for the drive, stated the torrid iv.ive for Ihe past several weeks liad handicapped the wnrkors in their effort to con tact prosiieits with the result Ihat thoro were a considerable number of unworked cards Many individual workers ex pressed their desire for addi tional time to make the need ed calls, in acceding to tbe re tjuest, Mr, Garek said, "Unwork eii cards are like an open flank in an army that is engaged In an imixirlant action. We can leave no open flank exposed so that our enemies — destitution, ill ness, poverty, discouragement, and hopelessness can gain way in our failure to provide a modi¬ cum of care to our unfortunate (Continued on Page 4) iil m^ :f DR. WEIZMANN REPORTEU WORKING ON SUPEI^BO»IB ¦^(6 NKW VORK (WNS)—Arthur,' , Hale, Transradlo Press news -¦•fi^ commentator, declared ia a ^ broadcast over Station 'WOR that Dr. Chalm Weizmann is perfecting a new high explosive which will, "so we are told, far pScceed In power anything pre. 'viousiy seen on the face pi the earth." } i ' xiimmssf'H'si.^mia'vstr^y. iai«!iS!SS8SKaa«roa- M ...^..^
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|Ohio Jewish chronicle. (Columbus, Ohio), 1941-08-01
|Jews -- Ohio -- Periodicals
Columbus (Ohio)
Franklin County (Ohio)
|The Chronicle Printing and Publishing Co.
|Ohio Jewish Chronicle
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|Columbus Jewish Historical Society
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|Ohio Jewish Chronicle. (Columbus, Ohio), 1941-08-01, page 01
|Jews -- Ohio -- Periodicals
Columbus (Ohio)
Franklin County (Ohio)
|Ohio Jewish Chronicle
|Ohio Jewish Chronicle
|Submitting Institution
|Columbus Jewish Historical Society
|This item may have copyright restrictions. Online access is provided for research purposes only. For rights and reproduction requests or more information, go to http://www.ohiohistory.org/images/information
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2iJj\\/SerTinq Columbns and Central Ohio Jewish ComintinitY '^//\\5.
Vol. 20, No. 32
O«vote4 to American •ad lewish Ideals
Strictly Confidential
TIdbttJi Prom Everywhere By PHINKAS ,1. BIRON
Nazis Seize Control Of Jewish Community Funds In Germany
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Our churches teach that no one should publicly teach in the Church, or administer the Sacraments, without a rightly ordered call (nisi rite vocatus, ohn ordentlichen Beruf). AC XIV.
Short, sweet, and to the point. Article XIV is the third of what I call the "defensive articles," defending the Lutheran Reformers against slanderous associations with the radicals. This article is in direct response to Eck (Thesis 267) who stated that the Lutherans had abrogated the ordered ministry and had made every Christian a minister. There is no corresponding article to AC XIV in the Schwabach or Torgau articles. The title refers to the order of the office (ordo) (see Ap XIII), not to everything being neat and tidy.
In the background, of course, is the canonical episcopal polity and ordination at the hand of the bishop. Luther had already dealt with this extensively in his letter to the Senate of Prague in 1523 wherein he advocated a "bootstrap" process for reestablishing the holy ministry when the bishops refused to ordain priests for the congregations. Since the papal bishops opposed the reformation, they refused to ordain candidates to fill vacancies in evangelical parishes. This became a serious issue after 1525. It is important to remember that Luther and others were ordained prior to the reformation and so continued in office without any disruption of the ministry. This was not the case as vacancies occurred and pulpits had to be filled. Melanchthon treats this topic extensively in the Treatise on the Power and Primacy of the Pope, which should be read as a companion piece and commentary to AC XIV.
Key to understanding this article is the meaning of "publicly" (publice, offentlich) and "rightly ordered call."
It was well established among the Lutherans that heads of household were responsible to teach their children and servants, and when necessary, also to baptize. In his 1523 letter to the Bohemians, Luther strongly advised against any private household celebrations of the Lord's Supper, even to the extent of going a lifetime without it rather than having it in a dubious way. AC XIV is concerned with what goes on "in the Church," that is officially, in the name of the Church.
What Melanchthon means by an "ordered call" is spelled out more clearly in the Treatise, where Melanchthon defends the thesis that the local congregation always retains the right to a pastor and the authority to make one. "For wherever the church exists, the right to administer the Gospel also exists. Wherefore it is necessary for the church to retain the right of calling, electing, and ordaining ministers" (Treatise, 67). To have a "rightly ordered call," according to Melanchthon, is to be called, elected, and ordained. This authority, Melanchthon argues in the Treatise, resides with the local congregation and her pastor by divine right (de jure divino) and with the bishops only by human right (de jure humano) for the sake of peace and good order.
The Confutation understands a "rightly ordered call" as "called in accordance with the form of law and the ecclesiastical ordinances and decrees hitherto observed everywhere in the Christian world...." This prompts Melanchthon to both defend the canonical episcopal polity (Oh, that we would have heeded Ap XIV, but don't get me started!), and at the same time condemn the papal bishops for their cruelty in withholding pastors from their congregations. It is the papal bishops, not the reformers, who are responsible for the breakdown.
The underlying theology of AC XIV is the objectivity of the external Word of the Gospel. "We know that the church is present among those who rightly teach the Word of God and rightly administer the sacraments" (Ap XIV). Melanchthon has already established the Office of the Holy Ministry as the instrumental means of delivering the Gospel and Sacraments (AC V) and has indicated that holy order and ordination have a place among the "sacraments" in that they provide for the proper sacraments of Baptism, Absolution, and the Lord's Supper (Ap XIII). This article underscores the important fact that no one takes it upon himself to become a minister, but he is granted this office by an external, objective act of God - a rightly ordered call. In his writing Against the Heavenly Prophets (1525), Luther held ordination papers to be of far greater value than any interior, subjective "calling" to preach. The objective, external Word makes preachers of the Word.
The objectivity of the ordered call is a source of great strength and comfort, both to preacher and to hearer. As Luther puts it in a Tischreden: "Die vocatio tut dem Teufel sehr wehe" (The call pains the devil greatly.)
An addition to this post:
I love the liturgy. I love the liturgy for many reasons, not the least of which being that it guards us from our own agendas and amnesias. What struck me today as I prepare to preside at the liturgy tomorrow in my congregation are these words: "called and ordained." They have been with me since my childhood in the Lutheran church. "Upon this your confession, I, by virtue of my office, as a called and ordained servant of the Word...." They've gone that way from TLH to LW to LSB. LSB adds a little reference to authority, which is the essence of office, the permission to speak and act granted by another. "As a called and ordained servant of Christ and by His authority...." You can't say Office of the Holy Ministry any clearer than that.
Called and ordained. Some would have the call be everything; others would have ordination be the clincher. What God has joined together, let man not rend asunder. "Called and ordained" is how the liturgy has us confess it. Here is the right use of that little slogan "lex orandi, lex credendi." As the church prays in the liturgy, so she believes. The liturgy bears witness over and against our attempts to bend things our way like some wax nose.
Called and ordained is the way of our tradition. In the 14th article of the Augsburg Confession, the Reformers defended themselves against Eck's slanders that they were like the radical protestants, making everyone ministers without distinction. "It is taught among us that nobody should publicly teach or preach or administer the sacraments in the church with a regular call (an "ordered call," ordentliche Beruf)" (AC XIV). Ordination by a pastor, or by a bishop, if such is the arrangement, testifies and confirms that the call is ordered, that is "in order." "Afterwards a bishop, either of that church or of a neighboring church, was brought in to confirm the election with the laying on of hands; nor was ordination anything more (else) than such confirmation" (Treatise 70).
Called and ordained. Both are essential in the making of a pastor. When the bishops attempted to choke out the Lutheran congregations of Germany and refused to ordain pastors to fill their vacancies, Melanchthon and the Reformers argued that the authority to ordain inherently resides with the congregation as an inalienable right. "Consequently, when the regular bishops become enemies of the Gospel and are unwilling to administer ordination, the churches retain the right to ordain for themselves. For wherever the church exists, the right to administer the Gospel also exists. Wherefore it is necessary for the church to retain the right of calling, electing, and ordaining ministers" (Treatise 66-67).
Ordination by a bishop was, and is, a human arrangement (de jure humano), granted by common consent for the sake of peace and unity among the churches. However, "since the distinction between bishop and pastor is not by divine right, it is manifest that ordination administered by a pastor in his own church is valid by divine right (de jure divino)" (Treatise 65). Every congregation manifests the fulness of the Church; therefore every congregation possesses the right to elect, call, and ordain pastors, for without the preached Word, the Church would perish.
Ordination is not a "sacrament" in the same sense as Baptism, Absolution, and the Lord's Supper. These are "rites which have the command of God and to which the promise of grace has been added" (Apology XIII.3). Baptism, Absolution, and the Lord's Supper benefit the recipient and bestow on faith the gifts of salvation. Ordination provides ministers of the Word and sacraments. The Office of the Holy Ministry is the instrumentality of the Word and the sacraments, the means by which these are administered (AC V). "If ordination (that is "order," ordo) is interpreted in relation to the ministry of the Word, we have no objection to calling ordination a sacrament" (Ap. XIII.11). Further, "if ordination (order, ordo) is interpreted this way, we shall not object either to calling the laying on of hands a sacrament. The church has the command to appoint ministers; to this we must subscribe wholeheartedly, for we know that God approves this ministry and is present in it." (Apology XIII.12).
We best understand "call and ordination" in terms of what is proper to each one. The call locates a man in a particular place; there is no such thing as absolute, unlocated, floating ordination. Ordination ratifies and confirms the call, placing the man into the holy order of the Office in such a way that the congregation may receive him as the gift from God that he is as their pastor. Externum verbum, extra nos. We have an approximate analogy from public offices of the state. We elect a person to be president on the first Tuesday of November. And in January we inaugurate him into office with a solemn vow. Only then are we given to address him as "Mr. President."
God calls and ordains through His instruments, the churches and her pastors. There is much that is confessed in that little persistent phrase, "I, a called and ordained servant of Christ...." And much for which to be thankful.
William Cwirla
Thursday, May 3, 2007
Roundtable 15: Order in the Church
Our churches teach that no one should publicly teach in the Church, or administer the Sacraments, without a rightly ordered call (nisi rite vocatus, ohn ordentlichen Beruf). AC XIV.
Posted by WM Cwirla at 8:18 AM
36 comments:
- William Weedon said...
Excellent summation.
This is, of course, a *doctrinal* article and yet it alleges no Scriptural support for its position - a sign that they didn't expect argument with Rome?
I wonder, though, if the lack of explicit Scriptural back-up is a chief cause for folks in current Lutheranism treating this article itself as an adiaphoron - which it manifestly is not.
Piepkorn's *The Church* gives the goods on numerous instances in middle ages and also after the Reformation even in Rome where those in presbyteral order ordained.
Although our Confessions disagree with Aerius for teaching that prayers for the dead are useless, still the fellow did get this particular right on. Consider what Epiphanius cites of him in the Panarion, LXXV, iii, 3:
"In what respect is a bishop superior to a presbyter? There is no difference between them: for they are one order, one office, and one dignity. A bishop lays on hands; so does a presbyter. A bishop baptizes; so does a presbyter. A bishop performs the office of stewardship; a presbyter does likewise. A bishop sits on a throne; a presbyter sits on one two." (see *The Apostolic Ministry* p. 318)
- May 3, 2007 at 9:18 AM
- wm cwirla said...
Thanks for that patristic citation, William.
Melanchthon's insight in the Treastise that the distinction between presbyters and bishops is de jure humano is no novelty. One can also see this reflected in the ancient ordination rites of bishops and presbyters.
- May 3, 2007 at 9:51 AM
- William Weedon said...
I should clarify, though: Aerius was an Arian heretic whom Epiphanius was condemning in Panarion. But while he got much wrong, I don't think Aerius got the ministry wrong, and he seems to be very much of a piece with Jerome on the question.
- May 3, 2007 at 11:41 AM
- Paul T. McCain said...
So, is this article confessing that as long as one has a "rightly ordered call" one may teach and administer the sacraments in the Church, regardless of whether one is in that office referred to, even if in a secondary sense, in AC V?
That seems to be the question many Lutheran churches are struggling with today.
- May 3, 2007 at 3:05 PM
- dthomas said...
A question then,
A congregaiton joins, or is part of a synod, where and agreement is reached "de jure humano" in regards to the qualifications of one who is "eligible" to call.
In the process of calling, the congregation determines that someone who is not qualified by by the synod' standards is whom God would have them place in the office.
They determine to offer the call.
Is the call,legitimate or not?
- May 3, 2007 at 6:11 PM
- William Weedon said...
I'm not sure I understand what you're getting at? Explicate a tad more, bitte?
- May 3, 2007 at 6:24 PM
- Paul T. McCain said...
What is the connection between AC V and AC XIV?
- May 4, 2007 at 4:17 AM
- Paul T. McCain said...
We would have to know why the person they called is not qualified according to Synod standards to receive a call to be a pastor of a congregation before that question could be answered.
- May 4, 2007 at 4:19 AM
- wm cwirla said...
"So, is this article confessing that as long as one has a "rightly ordered call" one may teach and administer the sacraments in the Church, regardless of whether one is in that office referred to, even if in a secondary sense, in AC V?"
If I understand this question correctly, then the question makes no sense. The "rightly ordered call" in AC XIV refers to the examination, call, and ordination that makes a pastor. If you have a "rightly ordered call" (examined, called, ordained) then you are in the Office.
With regard to AC V and AC XIV: AC V deals with what the Office does - preach the Gospel, administer the Sacraments; AC XIV deals with who does it - those who possess a rightly ordered call. In his Kirche u. Amt, Walther makes a similar distinction, albeit with less than happy terminology, when he notes that AC V deals with the Predigtamt in abstracto while AC XIV deals with the Predigtamt in concreto. I never much cared for this distinction, as it potentially leads to the mischief we see today with functionalized "ministry," but his point was the same as mine, that AC V deals with the "what"; AC XIV deals with the "who."
There are countless casuistry questions that are going to arise, the more we disregard AC XIV or read it in isolation, neglecting Ap XIV and the Treatise.
To the question posed above: Is it a "legitimate call" (you can tell you're going the way of the Law when you use legal terms) when a congregation calls an otherwise qualified man to the Office who is not recognized by the church body to which the congregation belongs?
I think at issue here is the nature of the local congregation as a manifestation of the Church (una Sancta) in time and place (AC VII). When a congregation acts autonymously, to the exclusion of other congregations who believe, teach, and confess the same, it is acting sectarianly and is obscuring the una Sancta by its actions. The Reformers were more than willing, even desireous, to hold to obey the bishops and maintain the episcopal polity so long as the Gospel was permitted.
One of the purposes of ordination is to confirm or ratify the appointment, placing the congregation in a receiving position. It may have chosen the man, but it still receives him at the hands of others. You can do the right thing in the wrong way. AC XIV and the Treatise, and the extreme circumstances that gave rise to them, are not license for sectarian behavior.
- May 4, 2007 at 8:09 AM
- Paul T. McCain said...
As it is unwise to try to use AC XIV in isolation, or "in abstracto" from AC V, similarly, it is unwise and misleading to read AC XIV "in abstracto" [meaning: in the abstract], from AC XXVIII. But, we'll get to that in a a few months, or maybe sooner? Dare we take a peek over to AC XXVIII for the light it can shed on AC XIV?
- May 4, 2007 at 8:25 AM
- wm cwirla said...
Afterthought: What makes a call "rightly ordered" is ordination. Ordination orders the call and places the man into order (ordo). That's why Melanchthon calls it "the Sacrament of Order" in Ap XIII.
- May 4, 2007 at 8:26 AM
- Paul T. McCain said...
One other point on the "legitimate call" question.
A congregation who calls a man to be its pastor who is not on good standing on the roster of the Synod thereby may well necessarily forfeit its fellowship in the Synod to which it belongs, and rightly so.
Now, let's pursue this a bit more. A call extended to a woman to be a pastor is neither legitimate nor valid, in any circumstance, since a woman may not be a pastor.
While the Word preached and sacraments administered by a woman may still be valid and efficacious, her acts are not pastoral acts, but irregular acts by a lay person.
- May 4, 2007 at 8:32 AM
- Paul T. McCain said...
It is interesting to observe that today C.F.W. Walther has been invoked as approving the routine administration of Word and Sacrament by laymen when in fact the dear man, for instance, in the Norwegian "lay preacher" controvery, sent his representative, I believe it was Cramer, to deliver the position of Missouri on the issue. Walther's position was that a layman should not even *read* a collect out of an agenda if/when there was an ordained clergyman present for the Divine Service!
And, for that matter, Walther did say that only a schismatic would think of omitting ordination, even though, of course, it is not the liturgical ritual of the laying on of hands that "makes" a man a pastor.
Part of the confusion we find today comes from the simple fact that the Lutheran Confessions speak of "ordination" which is merely shorthand for both call and the liturgical rite of ordination. Neither are omitted, but call precedes ordination, of course.
- May 4, 2007 at 9:12 AM
- wm cwirla said...
To be precise, CFW Walther had AC V as the Predigtamt in abstracto and AC XIV as the Predigtamt in concreto. The terms come from Christology, though Walther borrows this usage from the early pietist Ludwig Hartmann (cited in the 1865 2nd edition of Kirche u. Amt).
"And, for that matter, Walther did say that only a schismatic would think of omitting ordination, even though, of course, it is not the liturgical ritual of the laying on of hands that "makes" a man a pastor."
I think CFW Walther unnecessarily diminished ordination as nothing more than an "apostolic custom." Of course, he was reacting to Grabau on this matter, and I think, overcompensated in the opposite direction.
I compare ordination to the inauguration of the President. He is elected (called) in November, but does not actually become President until his inauguration (ordination) in January. If he tried to act presidential before then, he would be flagged for it.
Ordination makes one a pastor, that is, it places him into holy order. It is never without prior examination (He is worthy! He is tested!) and the approval of the assembly, but as the last "step" of a rightly ordered call, it is the act that finally makes one a pastor. One of the grave errors that is being made today is the failure to see ordination as authorization to act officially (ex officio), and replacing it with various sorts of institutional "licensing."
The instance of female ordination is easy. If it can be demonstrated (and it can!) that women are not to be called to the Office of the Holy Ministry, then she fails the "examination" by virtue of being female and may not be called. To call the uncallable and ordain the unordainable is to bring doubt on that which must be absolutely certain, that this Office speaks in the stead and by the command of the Lord of the Church.
- May 4, 2007 at 9:39 AM
- wm cwirla said...
In this context, I thought it might be interesting to hear the ordination prayer from Luther's rite of holy ordination (1539) (AE 53:126).
Merciful God, heavenly Father, thou hast said to us through the mouth of they dear Son our Lord Jesus Christ: "The harvest truly is penteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest." Upon this thy divine command, we pray heartily that thou wouldst grant thy Holy Spirit richly to these thy servants, to us, and to all those who are called to serve thy Word so that the company of us who publish the good tidings may be great, and that we may stand faithful and firm against the devil, the world, and the flesh, to the end that thy name may be hallowed, they kingdom grow, and thy will be done. Be also pleased at length to check and stop the detestable abomination of the pope, Mohammed, and other sects which blaspheme thy name, hinder thy kingdom, and oppose thy will. Graciously hear this our prayer, since thou hast so commanded, taught, and promised, even as we believe and trust through they dear Son, Jesus Christ, our Lord, who liveth and reigneth with thee and the Holy Ghost, world without end. Amen.
- May 4, 2007 at 11:03 AM
- Petersen said...
McCain has asked me to re-join the blog. The problem is that I find Cwirla has said everything I would have said, both in his original post and comments.
The only way I can think to muddle to waters and start a fight is to bring up the idea of student preachers preaching. Do student preachers (vicars) violate this article?
There is a fundamentalist approach to the Confessions that would say they shouldn't. But that answer fails to understand several key things. In the first place, the Office of the Ministry is not given among us in an instant. Before ordination (well explained by Cwirla) the man prepares himself through study and he is examined. Part of that preparation includes writing and preaching practice sermons under direct supervision of a man (or men) in the office. If he preaches the sermon to the congregation he does so under someone else's authority. He is not actually preaching his own sermon, but is reading a sermon. The distinction is critical. But so also it is not insiginficant that he is being prepared for the Office. He is "in process." He is not fully in the office but he is not fully out of it either. The process, by the way, continues when he is deemed acceptable to the Ministerium and placed as a candidate for a call. The call specifies his jurisdiction, the human order under which he will serve. Then he is ordained. In ordination he is authorized and sent to do all things God has given the Ministry to do: preach, baptize, pray, ordain, teach. But according to his call he will only do some of those normally. Since he is authorized for all of them he might do them outside his jurisdiction if invited. Thus an ordained man may preach in other churches if invited and a simply parish pastor may ordain if invited to by the district president, etc.
This understanding of jurisdiction and specification gets out of the silly idea that the only "legitimate" minister is the one in a parish. Something of this, by the way, is seen in Acts 6.
- May 4, 2007 at 11:34 AM
- Paul T. McCain said...
Pr. Petersen, welcome back. If you think Pr. Cwirla has said a lot, just you haven't seen anything yet. Just wait until Pr. Fouts weighs in. He always has a lot to add. We each contribute from our own unique experiences and background wrestling and living with these texts for years, so it's always interesting to read what each us might have to say. Of course, I, being typically shy and retiring, always reticent to say what I think, rarely have much to add to anything on this, or any other blog site for that matter. Yes, that was said in jest.
- May 4, 2007 at 11:39 AM
- Paul T. McCain said...
Pr. Petersen raises a good point. Vicars preaching would be comparable to students studying to be full medical physicians some day, and doing so under the careful tutoring of a trained, certified and legally placed physician. They have to learn the craft. Similarly, students learning to be preachers and pastors. But one thing I certainly would not want is a person who is not fully trained and certified acting as a fully trained and certified physician as a matter of course. In a true pinch, of course, but on an ongoing basis? Nope.
- May 4, 2007 at 11:43 AM
- Paul T. McCain said...
Pr. Cwirla, I lean mightily toward your position on ordination, in many respects, but finally I do not believe it can be said that the ritual of laying hands on a man's head is the "act" that "makes" a man a pastor. I believe it is a necessary part of the action that results in a man being a pastor and to omit ordination is the height of schismatic behavior, and may well also go a long way toward betraying a complete misunderstanding of ministry and office.
As for our Dr. Walther and his view of ordination. I do concur with Walther, but one must carefully understand what Walther is saying, and what he is not saying.
His point I believe is simply to follow Luther's lead in placing the greater emphasis on a legitimate and valid call, as per AC XIV.
I believe Walther's language of "merely" or "only" apostolic customer has been taken where he would never have intended it to go and where he himself refused to let it go; namely, omit it.
In this Pastoral Theology he notes, "Anyone who unnecessarily omits one or the other [call or ordination] is acting schismatically and makign it known that he is one of those whom congregations with itching ears heap up for themselves" (2 Tim. 4:3)."
These words are how we are to understand his comments about ordination!
If you read his commentary on this point he notes that what he is arguing against is "absolute ordination" that is ordination without a call.
He notes quickly in his conversation at this point about ordination: "The benefit and relative necessity of ordination are also found in the presentations of our theologians." He quotes a man named Ficht who notes three reasons why ordination is so important:
"(1) Public testimony that the candidate has been found fit and worthy for the souls of men to be entrusted to him.
(2)Makes the candidate himself publicly certain that he has been legitimately called and that the church is therefore obligated to his holy office.
(3) The whole congregation prays over him that his gifts, necessary for the church, may be increased and that he may be granted courage to serve God steadfastly and to care for the salvation of souls."
So...my point is simply that when we refer to Walther's "merely" or "only" remarks, we need to keep in view precisely what else he said along with that, and when we do, I think we realize that ordination was in fact a *very* big deal for Dr. Walther.
He was wishing to avoid two extremes: "Papists...invent an absolutely necessity according to which this custom impresses a character upon the person that turns him from a worldly into a spiritual person" and, on the other hand, avoiding "with the Calvinists....consider[ing] it unimportant, as if nothing depended on it. For if we do not even consider a marriage a truly Christian marriage which has not been consecrated by public blessing, how much less the holy office?"
And so you see how some today are quite selective about what of Walther they quote when they speak about ordination today. They are quite selective, for you do not really hear the whole story on to what degree Walther did regard ordination as necessary and beneficial.
I recall speaking with a Synodical official who was going about telling people that Walther would be entirely in favor of regularizing the practice of men performing the office of the ministry without themselves actually being in the office of the ministry, via call to the office and ordination into the same. I challenged him to provide me with even one single quote from Walther in which he, Walther, would concede that non-called and non-ordained men could, on an ongoing regular basis, preach and administer the sacraments as pastors. He could not and he never has. Why? Because Walther never held to any such position, at all.
- May 4, 2007 at 12:10 PM
- Paul T. McCain said...
My apologies, all my quotes from Walther's Pastoral Theology are from "Walther's Pastorale that is American Lutheran Pastoral Theology" by Dr. C.F.W. Walther. Translated by John M. Drickamer. (New Haven: Lutheran News, Inc., 1995), pgs. 16ff.
- May 4, 2007 at 12:14 PM
- Paul T. McCain said...
Some other comments on AC XIV.
It might be thought when we read this article that what we have here is simply something "for the sake of good order." But there is more here than simply keeping good order. Here we read that in fact our churches to teach that no one ought to teach publicly in the church or adminsiter the sacraments unless he is rightly called [rite vocatus]." The German version, titled, "Vom Kirchenregiment" [of church government], says nobody should "teach or preach publicly, etc." without a regular call.
And what are we to make of the German word here, at this point, "soll" or "debeat." As Dr. Kurt Marquart points out in his superb treatment of all these issues: The Church and Her Fellowship, Ministry and Governance (Waverly, Iowa: International Foundation for Lutheran Confessional Research, 1990):
"The usual English "should" here is far too weak as a rendering of either 'soll' or 'debeat.' The utter inadequacy of "should"is at once apparent if we substitute it for the same "sollen" in the Commandments: "You should not murder, you should not commit adultery, etc.!" As Maurer rightly says, 'If there is no divine call, preaching is a fiendish temptation for those who preach and those who hear' (Historical Commentary, p. 192" (Marquart, p. 145).
Marquart asks, "What then is ordination?" And he indicates:
"The word 'ordination' comes from the Latin ordo, order, and is a close relative of ordinance. It is in this general, substantive sense of "ordering, arranging, appointing" as distinct from any ritual, ceremonial meaning--that the English Bible uses "ordain" for instance in Acts 10:42; Acts 13:48; Acts 14:23; Acts 17:31; Rom. 13:1; Titus 1:5; Heb. 8:3."
"The Book of Concord likewise uses "ordinare/ordinatio" mainly in the sense of order, institute/ordinance, institution a applied for instance to marriage, civil arrangements, and sacraments."
"Applied to the ministry, "ordinare" (to ordain) and "ordinatio" (Ordination) means basically nothing else than "ordering" or placing someone into the "order" (better: office) of the public ministry. What specific ceremonies or rituals (e.g. laying on of hands) are to be used in this connection, is another secondary question, which should not be mixed into the primary, substantive, and root meaning of "ordination" as placement into the public ministry."
(Marquart, p. 151).
This is why it is important for us to distinguish between the theological meaning of ordination, the "what" if you will and the liturgical/ritual "how" of ordination. The "what" is divinely instituted, the "how" is not. This is why our Confessions speak of "ordination" as encompassing what we can break down into: call and ordination.
This was Luther's understanding:
"For ordaining should consist of, and be understood as, calling to and entrusting with the office of the ministry...Our consecration shall be called, ordination, or a call to the office." (Luther, 1533, "On the Private Mass and Consecration of Priests," LW 38:197; WA 38:238.7-8).
The actual act of laying hands on a person is a good, churchly and apostolic custom, but does not, as an act, in and of itself, result in the validity of the ministry. Our Lord Himself never "ordained" the Apostles, in this sense. He did breathe on them. As Marquart points out "ordination by spiration" is no more instituted any more than child-blessing ceremonies are established by Mk. 19:16. (Marquart, p. 152).
Even Romanists like Carl Rahner understand that the physical action of laying hands on the head is not a divine law. Rahner writes, "Such a transmission of ministry can be thought of as taking place in any way, provided it is evident and clear." (Marquart, p. 153).
To omit the laying on of hands, however, under normal circumstances, is to "despise this apotolic custom and order of the church and such a peson is an "obstinate ass" as Dannhauer puts it, cited by Walther in Church and Ministry, p. 266. See Walther, pgs. 249-267 for a selection of quotes from older Luther divines on this issue. (See Marquart, p. 156).
- May 4, 2007 at 12:45 PM
- Paul T. McCain said...
A bit more Walther: "He who without necessity omits ordination is a schismatic, he separates himself from the orthodox church of all times" (Lehre und Wehre, 20:12 [Dec. 1874], 364).
Interestingly, at the conference in which Luther made this statement, it changed a thesis on this point from: "Who is to administer an essential part of the ministry of the Word should [sollte] be ordained..." to "Whoever is to administer an essential part of the ministry of the Word MUST [muss] be properly called, thus set apart, but also be ordained according to churchly order" (op cit., p. 363). [Quoted in Marquart, p. 156].
The old Lutheran divines, quoted favorably by Walther and company, report on a situation in which a certain person had ordained others without himself having been ordained. He was in the end forced to leave Pomerania on account of the turmoil that his stubborn refusal to be ordained provoked.
Both mature Luther and young Luther compared ordination to the marriage ceremony, hence Walther's use of that analogy to describe the place of ordination.
- May 4, 2007 at 12:51 PM
- Paul Gregory Alms said...
I admit to having quickly browsed all these posts so maybe this has been touched on.
A basic question amidst all the rest: Why? Why does it matter? How would you guys explain to a slightly skeptical, practically minded, run of the mill adult Bible class as to why the pastor must be ordained. I mean why is AC XIV important. Why MUST it be so? Can't anyone read the Bible and preach? Can't anyone baptize or even in a pinch adminster the Sacrament? If it is the Word of the Lord and the sacraments themselves which are important why the emphasis on ordination and call?
I am playing devil's advocate, of course, but I would liek to hear some of the wisdom of this group addressed to, say, my Bible class on Sunday morning :)
- May 4, 2007 at 2:47 PM
- Paul T. McCain said...
Greg, I would explain simply by showing them that it is a matter of receiving the gifts of God with thankfulness and faithfulness, walking through Eph. 4, etc. The gift of the apostolic ministry is given precisely to safeguard the treasure of truth entrusted by Christ to His Church, etc. etc. Of course there is a certainly wonderful little pamphlet that I am aware of that lays it out quite nicely for lay folk.
"What About Pastors?"
Available for as free PDF download at the following web address. You will need to paste this together to make it work:
Some human analogies come to mind as well.
We do not turn everyone loose on the streets to be our policemen or firemen. We do not hand the keys of a car to just anyone to drive the car, etc.
Some quick responses.
How do you answer these questions for your folks during your bible class?
- May 4, 2007 at 2:55 PM
- William Weedon said...
Another Walther gem about ordination that I do not believe appeared yet:
According to God's Word there is no doubt that even today ordination is not a meaningless ceremony if it is connected with the ardent prayer of the Church, based on the glorious promises given in particular to the office of the ministry; *it is accompanied by the outpouring of heavenly gifts on the person ordained.* (Church and Ministry, 248)
- May 4, 2007 at 3:05 PM
- William Weedon said...
William has posted the prayer that Luther composed for holy ordination, setting us on a liturgical tract which is most fruitful. The "rite" of Article XIV and the "ritibus" of Article XV are not unconnected.
Here are the words from the LCMS's first agenda for the moment of the laying on of hands. They very much support that the ministry itself is given through that process which culminates precisely in the laying on of hands:
We hereby commit to you through the laying on of our hands the holy office of the Word and the Sacraments of God, the Triune, ordain and consecrate you to be a minister of the holy Church in the name of the Father, of the Son, and of the Holy Spirit!
The assisting, co-ordaining ministers answer:
Amen! Amen!
Then all the ministers pray together: "Our Father..."
- May 4, 2007 at 3:16 PM
- Paul T. McCain said...
Cwirla has translated the Synod's first Agenda, featuring, of course, as a matter of course, the ordinand celebrating His first Communion immediately following his ordination.
The real Walther is always so much more delightful than the Walther of fiction, fantasy, revisionism, etc.
- May 4, 2007 at 5:37 PM
- wm cwirla said...
"This is why it is important for us to distinguish between the theological meaning of ordination, the "what" if you will and the liturgical/ritual "how" of ordination. The "what" is divinely instituted, the "how" is not." - Paul
True, but finally you have to do something. We're not talking here about one hand or two, or hovering hands vs hands firmly laid on head. That is a question of what is the appropriate ritual gesture. We're talking about the official placing of a man into office by those who hold the office, without which one does not have a call that is "rightly ordered."
Again, this reminder from Melanchthon: "If order (ordo) is interpreted in relation to the ministry of the Word, we have no objection to calling order a sacrament....If order is interpreted this way, we shall not object either to calling the laying on of hands a sacrament." (Ap XIII.11-12)
A futher thought: Ordination underscores and supports the catholic and trans-parochial nature of the Office. Without it, the Office is being treated as the private property of the congregation. Ordination is not the frosting on the call's cake.
- May 5, 2007 at 7:02 AM
- William Weedon said...
Piepkorn points out two further pieces of information that might be useful to the discussion:
Luther's letter in 1531 of John Sutel (WA Br 6, 43-44). Sutel had been called, but not ordained, and yet presumed to celebrate the Sacrament. Luther instructs him to refrain from this until he "publicly before the altar with prayer and the laying on of hands receives from the other clergymen the evidence and authority to celebrate the Sacrament."
Luther's Genesis commentary (on 28:17) records the good doctor as saying: "The laying on of hands is not a human tradition; on the contrary, God makes and ordains ministers."
- May 5, 2007 at 7:46 AM
- Paul T. McCain said...
Pastor Cwirla, you said
True, but finally you have to do something. We're not talking here about one hand or two, or hovering hands vs hands firmly laid on head. That is a question of what is the appropriate ritual gesture. We're talking about the official placing of a man into office by those who hold the office, without which one does not have a call that is "rightly ordered."
Precisely so! I find nothing in C.F.W. Walther or any of the early Missourians to even remotely suggest they regarded ordination as nothing but "frosting on the cake" and those today attempting to claim that this is what ordination is are plainly wrong.
Perhaps we could say: "No ordination, no rightly ordered call" -- understood per previous conversations.
The regular, routine and ongoing functioning in the office of pastor by one who has not been called and ordained to the office of pastor can find no justification Scripture, the Lutheran Confessions, or any of our orthodox Lutheran fathers from the 16th, 17th, 18th and 19th centuries.
Where a change came on this point is an interesting question to pursue.
- May 5, 2007 at 7:50 AM
- Rev. Ryan Fouts said...
I think some of the difficulty that we have with "ordination," particularly from the perspective of the layperson, is that as Americans we approach the question from an understanding of "freedom" that means, "anyone can do something, unless there is a word of scripture saying 'No, you can't.'"
That is very different than the biblical and confessional perspective that one only does, with respect to the Office, what one has been given to do according to the Lord's mandate.
Is anyone *capable* of standing in a pulpit and preaching a good sermon? Sure. Is anyone capable of standing in front of the altar and speaking the Verba? Yes.
But with Ordination we confess that those who are doing it are those whom the Lord has put there to be doing it.
That's all behind ordination as the "confirmation," or "comprobatio" of the call.
Ordination is there to leave no doubt that the man standing there is the man the Lord has put there to be doing it. He isn't there on his own authority. He isn't even there on the authority of the congregation. He is preaching, binding and loosing sins, because the Lord has put Him there to do it as His mouth-piece, or instrument.
Ordination is the "clincher." It makes is a sure bet, without any doubt, that the pastor's forgiveness is the Lord's forgiveness. If you doubt it -- look to the laying on of hands. Hands were laid upon this specific man to be doing the specific thing the Lord has put him there to do: to forgive sins, proclaim the Gospel, administer the Sacraments.
In that sense, ordination is no less "optional" than it is optional that the people should have the certainty that the forgiveness they are being given through their pastor's words is the Lord's forgiveness.
As Dr. Nagel says, "Doubt is inimical to the Gospel." For that reason, unordained folks doing what is given to the office to do is also inemical to the Gospel.
So -- while the "laying on of hands" is the apostolic custom that is there to show that "comprobatio" or confirmation/sure bet... if you don't have hands being laid on, you have to have something that specifies that same certainty: This man, right here, is here as the Lord's instrument to do what the Lord has put him here to do.
Thus, while the laying on of hands isn't absolutely necessary, what the laying on of hands "signifies" or does is necessary.
- May 5, 2007 at 6:27 PM
- Rev. Robert Mayes said...
Brothers: Good discussion, everyone. I'm not a regular on here, but was interested in the writings already posted.
I would like to throw out a few questions regarding ordination from Scripture and the Confessions in response to the view that ordination only "confirms" the call.
1) Heb. 6:1-2 puts "the laying on of hands" in the same category of doctrine as faith, baptism, repentance, the resurrection of the dead, and eternal judgment. Is this a reference to the laying on of hands in ordination? And if so, do we say too little by referring to ordination only as an "apostolic custom"?
2) In Treatise 65, Melanchthon argues for the practice of the Lutheran pastors ordaining when the bishops would not do this. He says "However, since the distinction of rank between bishop and pastor is not by divine right, it is clear that an ordination performed by a pastor in his own church is valid by divine right" (K/W pg. 340). Ordinations, then, are not done merely by human right or custom, even the custom of the apostles. Has God ever given divine right in matters of true adiaphora, like lighting candles? No. All that is by human right. So since we confess that He has given divine right for pastors to ordain when the bishops refuse to do it, ordination itself must be more than a mere custom. In fact, it must be a divine act. Your comments?
3) If ordination is only the confirmation of a pastoral call, as Ficht suggests, then why is a man only ordained once even if he serves several calls in his ministry? Does only the first call need to be confirmed, but not the second, third, or more?
4) Is ordination itself the custom of the apostles, or is the manner of laying on of hands the custom of the apostles? In the first understanding, ordination itself is de iure humano. In the second, the ritual manner association with ordaining is de iure humano but ordination itself is not. This needs to be discussed.
Thank you all for your insights. I look forward to your remarks.
In Christ,
Rev. Robert Mayes
Mt. Calvary, Fullerton NE
- May 9, 2007 at 3:40 PM
- Paul T. McCain said...
Pr. Mayes, I believe the quotes offered from Kurt Marquart's book and those provided from Walther's works provides answers to your questions.
- May 9, 2007 at 4:06 PM
- wm cwirla said...
These are excellent and pertinent questions.
1. To Hebrews 6:1-2 - it sure seems that way, doesn't it? Don't forget 2 Timothy 1:6, which is even more to the point.
2. The Treatise is the key to the right understanding of AC XIV. Ordination by a pastor in his congregation is de jure divino, according to Melanchthon. There is a Luther quote (cited in Walther's Kirche u. Amt), to the effect, "God calls and God ordains."
The delegation of the authority to ordain to the bishops is what is de jure humano, according to the Treatise.
3. Several issues come into play. Historically, pastors didn't move to "other" calls. Canon 15 of Nicea forbids this. Walther didn't know what to do with ordination and installation. He viewed installation as kind of a mini-ordination. I would concur. One is being ordained as pastor in that particular place.
I wouldn't view ordination as "only" a confirmation of the call, as though it were the frosting on the cake. It is an essential part of a rightly ordered call.
4. I would agree that the ceremonial act of laying on of hands is the "apostolic custom," not ordination. Melanchthon is very clear on this distinction in Ap XIII.
Those are my 2 cents. Your mileage may vary. Void where prohibited by law.
- May 10, 2007 at 8:39 AM
- William Weedon said...
Note the repeated "in his own parish" as cited by both Ben and William. I think that has some import to the peculiar Missourian practice of ordaining in a VACANT parish.
- May 16, 2007 at 6:18 PM
- G�tjen said...
May I join this discussion? I have read the other entries, and concur for the most part. May I make a couple of comments that you more leared folk can comment on.
First, I have always thought that AC V should be more properly titled in English as: "of the ministry (or work) of the Holy Spirit" Of course, this title also reflects my understanding of the Article. Any comments?
Second: I have a slightly different understanding of "ordentlichen Beruf" because my major background is business. (I have an MBA, not an MTh) "Ordentlichen" to me is the discriptions of the action of a prudent business man when he is examining another business for purchase. This is properly called "due diligence". He examines, he audits, he diligently digs for any hidden imperfections in the purchase that may cause a problem, or change or ruin the value of the proposed purchase.
Also to me "Beruf" is simply "profession". So: "soll ohne ordentlichen Beruf" is "without due diligence having been preformed and the man being properly placed into the Profession" (which of course is an just an expanded version of; and means the same thing as "examined, called and Ordained")
I would think then the English in the Triglotta should not be "regularly called" but maybe better: "trained, examined in all aspects of learning, faith and life, and found fit; Called and Ordained."
Why is it so difficult not to do what the triglotta did? "Regularly" is an adverb..."Called" is a verb, but "ordentlichen" is an adjuctive in the accusitive voice, and Beruf is a Noun?????
Not "without a regular call" is better from a grammer standpoint, but is still not a true expression of what is meant (at least to me) I know the pastors call is from God, and I also understand that call is not time or space limited. That is: I understand a man's Ordination is a confirmation that God has called him to be His Shepherd, and is not limited to a particular congregation.
Do I make any sense?
- September 20, 2007 at 1:09 PM
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- Roundtable 4: Original Sin (1)
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text:
Big Springs Elementary School combined education and entertainment Tuesday, celebrating Red Ribbon Week's antidrug message with the students while demonstrating the new Common Core Standards Initiative for teachers.
Antidrug Magic
Inviting neighboring schools to participate, Big Springs' Red Ribbon Week assembly featured magician and motivational speaker Tim David.
David traveled from Massachusetts to perform his show, which Big Springs Principal Jim Pindell described as mixing magic with psychology, subliminal persuasion and a little bit of mind reading.
"What we're really teaching the kids is how to grab life," David said. "Too often we focus on what we say no to; I focus on what we can say yes to."
He said that focusing on these positives provides children with goals, drives and desires – motivators that will make them less likely to do drugs.
"He has a lot of positive life messages," Pindell said, noting David's performance was not limited to a "Just Say No" sound byte. He said it helped the students see how to build character and life success strategies.
Solve for X
The students were not the only ones learning on Tuesday as teachers received a demonstration of a new Common Core math lesson.
"We really try to have, for all of our field trips and assemblies, an academic element," Pindell said.
Before David's performance, the older students took part in an antidrug class, learning about the history of Red Ribbon Week and facts about drug addiction.
Embedded within the lesson was a trial run of a Common Core math exercise.
The exercise asked students to use statistics of student alcohol abuse in eighth, 10th and 12th grade to determine the percentage of alcohol abuse for college freshmen.
Rather than provide the students a formula they could use, the exercise had the class conversing with each other to derive key information from the statistics.
Next, the students were asked how they would solve the problem, creating their own steps with the gathered information and their mathematical skill set.
Pindell said the Common Core approach highlighted knowledge application rather than rote memorization and that its aim was to connect learning situations to real life.
Heather Moyer, principal and superintendent of Little Shasta Elementary, said she felt the exercise moved toward a more kid-centered, rather than teacher-directed, learning experience.
Common Core is scheduled to be initiated nationwide during the 2014-15 school year.
Big Springs celebrates Red Ribbon Week
Big Springs Elementary School combined education and entertainment Tuesday, celebrating Red Ribbon Week's antidrug message with the students while demonstrating the new Common Core Standards Initiative for teachers.


text:
Winter break: What students do when the campus closes
Students find fun, educational alternatives to heading home for the holidays
While many suitcases were pulled along South Street last week as students headed home for the holidays, many are remaining on or around campus — at least for part of the three- to six-week winter break. For students who live across the country, or in many cases, a different country, distance and finances can play a large role in determining how the end of December and the beginning of the New Year is spent. Many embrace the winter break as an oppotunity to explore the United States and enjoy time with extended family and friends.
"I think that this time of year can sometimes be hard," says Emily Stewart, department coordinator at the International Students and Scholar's Office. "Most of the undergraduates go home but many cannot. They're also limited as to what they can do; they can work on campus if there is a job for them, but not off campus, unless they've applied for a work authorization."
Currently 286 of Brandeis undergraduates, and 746 graduate students, hail from outside the U.S.
"Since most services, like dining and the Brandeis shuttles, are closed over winter break, these students are pretty much on their own," says Greg Jones, assistant director of Operations and Off-Campus Housing. "All students staying on campus have access to the same support networks - peer mentors, the Counseling Center, and for international students, the ISSO. "Many students, says Jones, find support from their peer groups and friends."
But not going home does not mean not having fun. It often means connecting with peers and bonding in ways that don't present themselves during the hectic school year.
ShiYu Wang, a graduate student in biology from Shanghai, and Yifei Sun '14, from Beijing, are two international students who will not be heading home during the winter break.
"It's OK with me because I am in contact with my mother every day through MSN," says Wang. "We can see each other online, so it's pretty good."
Despite the 13-hour difference, the mother and daughter make their virtual time together work.
During the break Wang will head to Pennsylvania to visit her aunt, uncle and cousin to celebrate Christmas, then she will take part in Vision 2011 in Washington D.C., a Christian conference for international students sponsored by Bridges International.
"Being Christian doesn't mean that you have to go to church every Sunday," says Wang. "You just keep the relationship between you and god."
Wang says that religion is more prominent in the United States than in China, where politics are woven into the sermons. When she returns from Washington, Wang will begin to search for a summer internship.
"Before I came to Brandeis I knew that I liked the field of biotechnology, but was not sure which direction to take - research or company," says Wang. "I decided to start with a master's degree that looks at pharmaceutics, new drug design."
Wang says it's not the times that she is alone that she misses her family the most, but rather when she has accomplished something that she's proud of.
"I can't call them because they might be asleep!" she says.
Sun is studying art history and business. The sophomore says that she has fallen in love with Boston. Although she flew back to China last winter break, she says she is excited about remaining in the United States this year.
"It's such a sweet, warm city," says Sun. who relishes the old architecture around Beantown.
Sun and her roommates will head to New York City to experience Times Square on New Year's Eve.
"I come from China, so I'm not afraid of crowds!" says Sun.
She will also make her first trip to the West Coast and visit friends who attend college in Berkley, Santa Barbara and Los Angeles.
Does she miss her family during the holiday season, knowing that most of Brandeis classmates are with their families?
"Most of the time I'm very independent and take care of myself," says Sun, who attended boarding high school in China. "When I'm out with my friends or studying, I don't miss them as much. It's when I'm going through something difficult that I miss them."
Last summer Sun flew solo to India to work with Love Volunteers, a non-profit based out of London. She taught English and math to underprivileged children in Jaipur.
"The month in India changed me a lot," says Sun. "You always need to depend on yourself."
Categories: Student Life