Adult Bible Class -- New Series begins April 7

 Oh, Come, Let Us Adore Him!

          Why do Lutherans worship the way they do?  What makes us different?  Should we be different? 

Our next Bible study will be entitled, “Oh, Come, Let Us Adore Him!”  We will consider how the Bible lays the foundation for our worship so that we gain a greater appreciation for our Lutheran heritage.  After all, “We’ve always done it that way” is not a good foundation.  There has to be a reason we’ve done it a certain way.

All are welcome to consider these matters and to ask questions about “Why this?” or “Why that?”  You can even bring up criticisms you’ve heard or had, and we will assess if they are valid and how they can be resolved.  The tentative schedule is below:

April 7             WORSHIP: Why do we do it?

April 14           WORSHIP: A Service?  Who serves whom?

April 21           WORSHIP: Different Theologies: Glory or the Cross?

April 28           WORSHIP: Lex Orandi, Lex Credendi

(or, The way we worship is the way we believe)

May 5              WORSHIP: Rites and Ceremonies / Words and Actions

May 12            WORSHIP: The Church Year; Weddings; Funerals

May 19            Review of Luther’s Small Catechism / Examination of catechumen

Adult Bible Class beings promptly at 9:00 AM on Sundays.  All are welcome.

Worship Notes: Passiontide

NOTES FOR PASSIONTIDE

On Sunday, March 17, the 5th Sunday in Lent, we begin the short season of Passiontide (the final two weeks of Lent).  Just as the Passion of our Lord intensified the closer we get to Holy Week, so also our Lenten fast intensifies.  We will notice this in our worship as the sights and sounds in God’s house are muted even more. For the past number of weeks, our celebration has been muted in the following ways:
               All Alleluias have been withdrawn from the service.
               We do not sing the Gloria in Excelsis.
               There are no flowers on the altar.

Next week, you will note these additional practices.
               The Gloria Patri (Glory be to the Father) is omitted from the Psalms.
               All artwork or icons have been removed or veiled.
               The ringing of the church bell ceases.
               All music is muted except for the support of congregational singing.

Our services will practically be barren of celebration, but that is the point. We are fasting. We are penitent. We are intently focusing on the sufferings and death of Jesus. Ceremony and celebration will return with vigor on Easter Sunday when we rejoice in the resurrection of our Lord which declares that sins are forgiven and that death is destroyed.

Worship Note: The Processional Crucifix

               Throughout the Easter season, Good Shepherd will make use of our processional crucifix.  The processional crucifix is hardly an innovation within the Christian Church.  Its origin comes from the standard bearers in the Roman army.  These would be poles with the colors of the regiment on them, and on the top would be the eagle which was the symbol of Rome and her emperor.  The purpose of these signs would be to help the soldiers identify where their regiment was in the heat of battle.  Christians took this custom into their services.  Rather than the sign of the emperor, they put the sign of their king on top – Jesus on the cross.

               By the 4^th century, bishops came to lead the service, often having more than one congregation at which they officiated.  At these congregations, it was often standing room only, so it was almost impossible for some in the church to see the bishop.  The processional crucifix was held above the congregation so that all people could see it.  The standard bearer led the bishop into the building, with the processional crucifix showing the people where the bishop was.  After the bishop put on his vestments at the rear of the church, he would proceed to the front.  The processional crucifix would mark the bishop’s way to the front of the church.  The people, facing the back of the church to begin with, turned to follow the crucifix as it made its way to the front.  Some chose to bow as it passed to demonstrate reverence for Christ.

               The procession was led by acolytes who were bearing candles.  Originally, they served a practical purpose of moving people out of the way (for no one wanted to get burned).  The candles make us mindful that Jesus Christ is the Light of the world.  Following the acolytes was the crucifer, that is, the one who carries the processional crucifix.  Sometimes a person carried in the Bible for the pulpit or lectern.  Finally, all the ministers entered, with the presiding minister being the last in.  These are the historical roots of the processional crucifix.  Thus, it came to represent Christ and the one through whom Christ speaks and acts on our behalf.

               All ceremonies are designed to teach and proclaim.  The processional crucifix proclaims that, “We preach Christ crucified” (1 Corinthians 1:23).  The crucifix reminds us that it was Jesus’ blood and death which paid for all of our sins.  Even in a festive service such as Christmas or Easter, we remember that Jesus Christ is the sacrifice which has paid for our sins.  This does not deny that Jesus is also our risen Savior; but you don’t have the one without the other. 

               At the conclusion of the service, the crucifix may be carried out in a recessional.  Again, the congregation turns to the crucifix as it departs.  After the crucifix passes by the row, each worshiper turns again to face the altar and, upon completion of the final hymn, also departs.

               Good Shepherd will employ the processional crucifix throughout the Sundays of Easter, on Pentecost, and Holy Trinity.  On the Sundays when we do not have a procession, the crucifix remains at the side of the altar.

Worship Notes: Lenten Season

 Worship Notes regarding the Lenten Season

Forty Days and Forty Nights

            Throughout the Bible, the number 40 is associated with a time of testing or repentance (e.g., 40 days and nights of the rains falling at the Flood, 40 years of Israel’s wandering in the wilderness to the Promised Land, 40 days of Jesus’ fasting and temptation in the wilderness, 40 days between Jesus’ resurrection and his ascension, et al.).  Therefore, the Church has adopted a Lenten season of 40 days prior to Easter.  Incidentally, the word “Lenten” comes from an Old English word lencten which means “to lengthen,” as in, the day light hours are lengthening.

Ashes to Ashes, Dust to Dust

            The season of Lent begins on Ash Wednesday.  (Ash Wednesday is March 6 this year.)  It is “Ash” Wednesday because of the Church’s custom to put the mark of the cross on the head of the worshipers with ashes.  These ashes are a reminder that we are going to die one day.  As the ashes are applied, the pastor proclaims to each person:  “Remember that you are dust, and to dust you will return,” a paraphrase of Genesis 3:19.

            This reminder is awkward and uncomfortable.  But sin and death ought to make us feel awkward and uncomfortable.  Such a grave reminder of our sinfulness and mortality is a proper way to begin the Lenten season.  These forty days are a time of penitence and reflection.  While the whole life of a Christian is to be one of repentance, the Lenten season especially focuses us on our need for repentance.

A “Fast” Season

            Fasting is a practice that has long been observed by God’s people, going well back into Old Testament times.  In fact, our Lord seems to expect that we will do it.  In Matthew 6:16, he states, “When you fast…”, not “IF you fast.”

            Fasting goes hand in hand with repentance (Psalm 35:13; Jonah 3:7-9) and with prayer (Esther 4:15,16).  Fasting is a ceremony by which we express our repentance in a physical manner.  It is depriving ourselves of something physical to focus on the spiritual.  It is praying with the body.

            Fasting also trains our bodies and souls.  We discipline our flesh to teach it that it is not to control us.  We deny ourselves in those parts of our lives in which we are most prone to temptation.  When you intentionally deprive your soul of what it wants, it has to get by without.  Why is that important?  Your desires, uncontrolled, give in to temptation. They lead you into sin. Uncontrolled desires make idols of what your soul wants: desiring excess food is gluttony; desiring extravagant clothing or cars or décor is greed; desiring a man or woman outside of marriage is adultery.  Desiring anything outside of God’s order makes you an idolater. 

            Most commonly, fasting involves denying oneself at mealtime.  It does not necessarily mean total abstention from food.  Rather, meals are scaled back.  Instead of eating three full meals a day, one eats the equivalent of about 1 ½ meals.  The time that one would have spent eating is then devoted to prayer and meditation.  The money that one saves can be given to the poor or to a charity.  You could also fast in a way that addresses a temptation or weakness that is particular to you.  Think about what tempts you, and limit your exposure.  If shopping is your weakness, no shopping sprees or comfort purchases during Lent. Too much time wasted on the internet, or visiting sites you shouldn’t be? Only use it at work or when someone else is with you. If you need encouragement, counsel, or more ideas talk with your pastor.

            Fasting from these areas of weakness will heighten your sensitivity to them.  It allows you to train yourself to put these cravings to death.  And it enables you to enjoy the festival times all the more. 

            Should you choose to observe this discipline, do not feel that you have to go all out.  Perhaps you will limit your fasting to just Wednesdays and Fridays, as Christians traditionally did throughout the year.  Or instead of scaling all the way back to 1 ½ meals, perhaps you will simply omit one of the meals, as well as snacking in between.  In any case, fasting is not something we do to seek reward from our Lord.  It is a way that we can more intently focus on our Lord, to meditate, and to pray.

            Note: Sundays are never fast days, so go ahead and enjoy the good gifts of creation to their fullest on these days!  Also, expectant or nursing mothers, children, and the ill are never expected to fast from food, but to provide the nourishment their bodies need.

A Season of Passion

            During the Lenten season, the Christian Church generally increases the opportunities Christians have to pray and to hear the word.  On the Wednesday evenings (7:00 PM) throughout Lent following Ash Wednesday, Good Shepherd offers Lenten Vespers (an evening prayer service, from the Latin vespera, meaning “evening”).  The focus of Lenten Vespers is the Passion of our Lord.  The word Passion is derived from the Latin word passio which means “suffering.”  The Lord’s passion (zeal) to redeem us drove him to his Passion (suffering) for us.  At each Vespers, we will hear a portion of our Savior’s Passion, beginning with the Last Supper and concluding with the death and burial of our Lord.  This year (2021), we will read through the Passion of our Lord from the Gospel according to St. Mark.  (In other years, the Passion readings are from the Gospels according to St. Matthew or St. Luke.)

            It should also be noted that, on Good Friday, the Passion of our Lord is read in its entirety from the Gospel according to St. John.

Little Easters            

If you count the days from Ash Wednesday to Easter Sunday, you will get more than forty days.  The reason is that the Sundays in Lent are not counted.  They are Sundays in Lent, not Sundays of Lent.  The focus on these Sundays continues to be the words and works of Jesus, our Messiah, who battles and conquers sin, death, and Satan for us.  While the Lent is a penitential season, the Sundays in Lent are feast days and serve as “little Easters” even within the season of Lent.

Farewell to Alleluia

            While Sundays are little Easters, we do not forget that we are in Lent.  To reflect the penitential nature of the season, we mute the joy and praise in our Divine Services.  This is noticed mainly by the omission of the Gloria in Excelsis (Glory to God in the Highest) and the Alleluias.  We also remove the flowers from the altar during Lent.  As we continue to make our way closer to Holy Week, our fast intensifies.  We will notice that organ music is restricted to the support of congregational singing.  The Gloria Patri (Glory be to the Father) is removed from the Psalms.  Paintings, statues, and icons are either removed or veiled.  The season becomes more somber as we get closer to the cross, until finally on Good Friday, the altar has been completely stripped.

            These omissions are a fast for our eyes and ears.  Perhaps it will seem awkward to be missing these things, but that is the point.  Lent is a penitential season; therefore, our celebration is muted.  But it all heightens the joy and festivity of Easter Sunday when all of the beauty, the music, and the ceremonies are returned to the Church.  The sights, the sounds, the smells, and the Alleluia’s break forth in abundance as we join in worship to celebrate the resurrection of our Lord and rejoice in the forgiveness and salvation he brings us.

A Prayerful and Penitential Lent

            One more practice you may want to consider this Lenten season is making use of Private Confession and Absolution.  This is a rite in which the penitent can hear in a very personal manner the voice of Jesus declaring through his minister, “I forgive you.”  The order of Private Confession and Absolution has been made available at the bulletin board so that you can be familiar with it before you come to your pastor.  The pastor would be pleased to walk through the rite with you to help you understand the how’s and the why’s.  Confession teaches us to recognize our sins, and the Absolution allows us to hear Christ proclaim his forgiveness for those sins that grieve us and torment us.  You may contact the pastor to schedule Private Confession and Absolution. 

May God bless you this Lenten season as you prepare to celebrate the joys of Easter.

A Pastoral Concern -- Being concerned for the right reasons

A number of weeks ago, before we began a pot luck meal at church, the pastor was asked to pray.  So I said: "Bless us, O Lord, and these, thy gifts, which we are about to receive from your bountiful mercy, through Jesus Christ our Lord.  Amen."

The reaction was interesting.  Those who had been raised in Roman Catholic families were quick to join right in.  Others commented on this "Roman Catholic" prayer.  My response: "Like they OWN that prayer!"  All in all, it was no big deal.  I prayed.  We ate.

Then a few weeks later after praying for another meal, someone commented (though joking), "Oh, we didn't say the Catholic prayer this time."

Now, I don't think this little incident has really been divisive or scandalous in our little congregation, but the comment a few weeks after the incident got me thinking about rites, ceremonies, and other things which are labeled Roman Catholic--and often wrongly so.

Consider another word of instruction: "When you awake in the morning, make the sign of the holy cross on yourself and say, 'In the name of God the Father, Son, and Holy Spirit.  Amen.'"  We begin our Adult Bible Class this way every Sunday.  Though most do not make the sign of the cross on themselves (and are not forced to do so), these words are plainly in print.

What gives with these incidents?  Is the pastor a closet Roman Catholic after all?

It may interest people to know that the source for both the aforementioned rites (the prayer and the invocation) is Luther's Small Catechism.  Rome does not have exclusive claim on these things.  They are, however, catholic, that is to say, good Christian rites and practices.  They belong to the whole Church.

It should also interest people to know that the Evangelical Lutheran Church did not reject the rites and ceremonies of the Church.  It did reject false doctrine, and it, therefore, had to jettison portions of the rites and ceremonies of Rome.  But nothing was rejected or discarded simply because the Church of Rome practiced it.  These rites and ceremonies were the practice of the Church.  They belong to the Church, not to Rome.

When the statement is uttered, "That's Roman Catholic," people usually mean, "I don't like that."  If a person is so bold as to label a rite or ceremony as Roman Catholic, he also ought to explain clearly what makes that rite or ceremony explicitly Roman Catholic.  If he cannot explain how or why it is, then he has no business making the charge.  Such a person is a bully who just wants to have things the way he likes them, and the charge he makes sullies the reputation of a faithful pastor using good Christian rites and ceremonies, even if they are mostly unused by Christians in a particular segment of the Church.  Please understand, I don't feel that anyone has wronged me or accused me of heresy.  I am not seeking apologies.  I am merely hoping to use the previous incidences as a teachable moment about labeling what is Roman and what is catholic.

Making the sign of the cross is not exclusively a Roman Catholic practice any more than saying the Lord's Prayer in a Divine Service or saying Grace for one's meal prayer is Roman Catholic.  These things belong to the Church.  We do well to remember that these are OUR rites and ceremonies as much as any other Christian's.  Why deprive ourselves of useful and laudable things when we can enjoy and employ their usage?

If you want to tell me that the rites and ceremonies we use are catholic (note: small "c" there), I will not argue with you.  I could have sworn that the Augsburg Confession goes to great lengths to say that the Evangelical Lutheran Church is a catholic church, and we have the rites, ceremonies, and doctrines to prove it.  In fact, I did swear to it--literally--at my ordination.

We need not fear the things that are catholic.  We cannot keep the errors of Rome.  And we ought to know the difference between the two.  If you don't know the difference, your pastor should be able to tell you.  You have called him to do as much, and God holds him accountable for faithfully doing so.

A Pastoral Concern re: Administering the Lord's Supper

The pastor is called, among other things, to administer the Lord's Supper to the congregation.  In this role, he stands in the stead of Christ.  He speaks Jesus' words.  He becomes Jesus' hands, as it were, in giving Jesus' body and blood to the Lord's redeemed people.

But what about the pastor's reception of the Lord's Supper?  Here, there are three basic options.
1)  The pastor receives Holy Communion from an elder.
2)  The pastor administers the Lord's Supper to himself.
3)  The pastor refrains from receiving the Lord's Supper until he is able to receive it from another pastor at a different setting, such as a pastors' conference or when he is on vacation.  (This practice was not uncommon not so long ago.)

As with any ceremony, the pastor should be teaching God's people about Jesus and his salvation.  So, what lesson does the pastor want to teach?

The last of the three options can be dismissed immediately.  The pastor needs the body and blood of Christ for the forgiveness of sins as much as anyone else in the congregation.  Though he has been called to a sacred office, that does not make him sacred.  Denying himself the Lord's Supper is foolish, undesirable, and unsalutary. 

So that leaves us with the first two options.  What is the pastor hoping to teach with each?

By receiving Holy Communion from an elder, the pastor is showing that he is just as much a miserable, wretched sinner as anyone else is.  He kneels at the railing like every other member of the congregation to partake in the sacred meal and receive sacred blessings.  His actions highlight the unity he shares with the congregation he serves.

By administering Holy Communion to himself, the pastor is highlighting that he is acting in the stead of Jesus Christ.  As Jesus first administered the Lord's Supper to the apostles on Maundy Thursday, so the pastor does.  Jesus, no doubt, participated in the Passover meal.  Matthew 26:29 suggests that Jesus also drank of the cup with the apostles when he passed the communal cup around to them.  As the master of the ceremony, Jesus would have administered this meal to himself along with his guests.  Of course, Jesus does not manifest himself as the master of ceremonies anymore.  He has called ministers to speak and to act in his stead.  By administering first to himself, the pastor highlights that office.

Now, doing one does not automatically deny the other; that is to say, the pastor who kneels at the altar does not deny he acts in the stead of Christ when he administers the Lord's Supper nor does the pastor who administers to himself deny that he is united with the congregation as a wretched sinner.  But the question still remains: Which of the two ceremonies makes a better confession or teaches a better lesson?

I suppose a pastor's setting may influence his answer.  But it seems to me that the pastor does well to highlight the office he is in--that he speaks and acts in the stead of Christ to administer the gifts of Christ to Christ's redeemed people.  That office is already highlighted as the pastor speaks the absolution, reads the lessons (especially the gospel), preaches the sermon, and proclaims the benediction.  It seems consistent that the pastor's office is also demonstrated in how he administers Christ's body and blood.

Of course, this ceremony is not a matter of good versus evil.  But it certainly can be debated if one is better than the other.  I tend to think that option 2 is better.