Something from ... the Lutheran Confessions about Lutheran worship

The Lutheran Reformation is correctly labeled a conservative reformation.  The Lutherans sought to conserve as much as possible from the rites and ceremonies that the Church had always practiced.  The problem was not the rites and ceremonies, as if they needed to be jettisoned so that something new and innovative could take their place.  The reformers noted the abuses that had crept in over time (in some cases, having been practiced for a long time).  They exposed these abuses as unscriptural and removed them.  But, by and large, Lutheran worship in the 1500's looked strikingly similar to the Roman church.

Other efforts to reform the church (e.g., Calvinists, Anabaptists, and other groups simply labeled "Reformed") got rid of many established rites and ceremonies.  Basically, if it looked, felt, or smelled Roman Catholic, they got rid of it.  This would be known as the radical reformation.

But Lutherans were not radicals.  The Augsburg Confession goes to great pains to demonstrate that Lutherans are not a sect.  We are still the church catholic, meaning we have been faithful to the teachings and practices of the Christian Church, abuses having been corrected.

It may surprise 21st century Americans to read how Lutheran worship and practice is described in our confessions.  For various and sundry reasons, we have drifted more toward Protestant (i.e., radical reformation) practices.  The reasons are outside the scope of this post, but they are worth consideration.

The Lutheran Confessions describe Lutheran rites and ceremonies.  These are not mere historical documents which present a snapshot in time.  They are a faithful confession of the Scriptures and of the rites and ceremonies which teach and reinforce what the Scriptures say.  These confessions we still uphold and observe.  These are confessions which faithful Lutheran congregations have their pastors swear before God and his Church to believe, teach, and confess.

So, here is something from the Lutheran Confessions about Lutheran worship.

Our churches are falsely accused of abolishing the Mass. The Mass is held among us and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved… (Augsburg Confession, Article XXIV:1,2)

Because the Mass is for the purpose of giving the Sacrament, we have Communion every holy day, and if anyone desires the Sacrament, we also offer it on other days, when it is given to all who ask for it. (Augsburg Confession, Article XXIV:34)

We answer that it is lawful for bishops, or pastors, to make ordinances so that things will be done orderly in the church, but not to make satisfaction for sin… It is proper that the churches keep such ordinances for the sake of love and tranquility, to avoid giving offense to another, so that all things be done in the churches in order, and without confusion. (Augsburg Confession XXVIII:53-55.)

However, it is pleasing to us that, for the sake of peace, universal ceremonies are kept. We also willingly keep the order of the Mass in the churches, the Lord’s Day, and other more famous festival days. With a very grateful mind we include the beneficial and ancient ordinances, especially since they contain a certain discipline. (Apology to the Augsburg Confession, Article VII/VIII:33)

Masses are celebrated among us every Lord’s Day and on other festivals. The Sacrament is offered to those who wish to use it, after they have been examined and absolved. And the usual public ceremonies are observed, the series of lessons, of prayers, vestments, and other such things. (Apology to the Augsburg Confession, XXIV:1)

Nothing in customary rites should be changed without a reasonable cause. So to nurture unity, old customs that can be kept without sin or great inconvenience should be kept. (Apology to the Augsburg Confession, XV:51)

YouTube -- 13th Sunday after Pentecost (August 23, 2026)

Here is the Divine Service from Sunday, August 23, 2026.

Sermon -- 13th Sunday after Pentecost (August 23, 2026)

 A GREAT FAITH RECEIVES GREAT MERCY.

MATTHEW 15:21-28

In the name + of Jesus.

      There are times when it appears that our Lord ignores us and our challenges.  The Psalms remind us, “[Our] help comes from the LORD, the Maker of heaven and earth.” (Psalm 121:2).  When our help does not seem to come, we are perplexed by God’s seeming inactivity.  Is he concerning himself with bigger things?  Is he ignoring us?  Does he care?

     That was the case with the Canaanite woman who came to Jesus.  Our help comes from the Lord, so she came to her Lord.  She prayed for mercy, and for good reason.  She said, “A demon is severely tormenting my daughter” (Matthew 15:22)!  Her anxiety must have been through the roof.  She knew that Jesus brought healing and relief.  She yearned for it and begged for it.  She said, “‘Have mercy on me, Lord, Son of David!  A demon is severely tormenting my daughter!’  But he did not answer her a word” (Matthew 15:22-23).  Jesus ignored her!  Maybe he was focused on bigger things.  Maybe he did not care.  But that does not sound like Jesus, does it? 

     If we attempt to defend Jesus’ callous response, we may cite a little background.  “Canaanites” refers to a number of nations who had inhabited the Promised Land.  They were wicked and practiced perverse worship, including child sacrifice.  The Lord had been patient with them, giving them centuries to repent.  When they did not, the Lord’s judgment came upon them.  That judgment could have come in the form of a plague or a natural disaster.  Instead, the Lord’s judgment came in the form of the sword, as the Lord commanded the Israelites to either drive the Canaanites out of the land or to kill them off.

     The Israelites were forbidden to show them any kind of mercy.  The reason was simple.  The Lord told them, “They will turn your sons away from following me, and they will serve other gods.  The anger of the LORD will burn against you, and then he will destroy you quickly” (Deuteronomy 7:4).  God had chosen the nation of Israel to be the people through whom the Savior would come into the world.  Allowing the Canaanites to remain settled in the Promise Land threatened the promise of a Savior.  No one was permitted to mess with that promise.  Therefore, the people of Israel were to extract or exterminate the Canaanite people.

     Obviously, they did not kill off all the Canaanites.  A Canaanite woman approached Jesus and pleaded with him for help and for mercy.  “But he did not answer her a word” (Matthew 15:23).  If we attempt to defend Jesus’ callous response, we might conclude, “No wonder he didn’t answer her a word!  She was a Canaanite!  She was marked for divine judgment, not divine favor.  Besides that, her daughter was possessed by a demon.  What cultish practice was she engaged in for that to happen?  She was getting what she deserved, and it was not mercy.”

     We are not told how long she had been crying out to Jesus.  Even if it wasn’t long, you can understand how it would quickly get tiresome.  It sure annoyed Jesus’ disciples!  They “pleaded, ‘Send her away, because she keeps crying out after us’” (Matthew 15:23).  If she was upset that Jesus had not answered her a word, it must have stung when he finally did respond.  He answered, “I was sent only to the lost sheep of the house of Israel” (Matthew 15:24).  In other words, “I am here for the chosen people of God, not you.” 

     This Gentile woman—a Canaanite, no less!—did not give up on her petition.  She still trusted that Jesus would perform an act of mercy and healing.  She knew that Jesus was the Son of David.  In other words, he is the Messiah.  And he is not a Messiah for some; he is the Messiah for all—even for Canaanites.  So, “she came and knelt in front of him, saying, ‘Lord, help me.’  He answered her, ‘It is not good to take the children’s bread and throw it to their little dogs’” (Matthew 15:25-26).  Ouch!  Jesus had reduced her to a little lap dog who should not eat from the Lord’s table.

     But great faith receives great mercy.  She persisted in her trust.  “[Our] help comes from the LORD, the Maker of heaven and earth.” (Psalm 121:2).  He is Christ, the Lord.  He is our help in time of need.  He is the Savior of the nations.  He delivers from sin, death, and especially from the power of the devil.  The Canaanite woman grabbed onto Jesus’ words, “It is not good to take the children’s bread and throw it to their little dogs” (Matthew 15:26).  She replied, “Yes, Lord” (Matthew 15:27).  Am I nothing but a dog?  Okay.  So be it.  I do not claim to be worthy of special treatment.  I know that I am not owed mercy; for mercy, by definition, is not deserved.  So, I will be a dog.  But I am the master’s dog.  I still benefit from the master’s care.  “‘Yes, Lord, … yet their little dogs also eat the crumbs that fall from their masters’ table.’  Then Jesus answered her, ‘Woman, your faith is great!  It will be done for you, just as you desire.’  And her daughter was healed at that very hour.” (Matthew 15:27-28).  Great faith receives great mercy. 

     The Canaanite woman refused to believe that Jesus was unconcerned for her, that he was merciless, or that his salvation was limited to a few.  She knew he was the Son of David, the Lord’s anointed—anointed to make the atoning sacrifice for sinners.  She knew that he had come to destroy the devil’s kingdom.  And if that was true, then he would relieve her daughter from the devil’s clutches.  So, she would not let Jesus’ gruff responses dissuade her.  She persisted in her faith.  She insisted that Jesus be who he is—a merciful Savior.  The crumbs from his table would be enough for her.  Great faith receives great mercy.

     Now, to my knowledge, no one here is demon possessed.  And chances are that you don’t know anyone who is.  But the devil does lay claim to everyone who enters this world.  We were all unclean, sinful even from the time we were conceived.  If we are to be saved, the Lord must deliver us from the devil’s grasp.  In Holy Baptism, the Lord converted you from unclean to clean, from sinner to saint.  Martin Luther’s rite of Holy Baptism even included a minor exorcism.  The pastor said, “Depart, unclean spirit and make way for the Holy Spirit.”  And in baptism, the Lord did what was promised: “You will receive the gift of the Holy Spirit” (Acts 2:38).  In this way, Jesus had released you from the power of the devil.  The devil cannot have you; you belong to Christ.

     However, the devil is not willing to leave you alone.  He is called “Satan,” which means Accuser.  He oppresses you with accusations and rubs your sins in your face.  He replays the past, reminding you of sins from long ago.  He opens wounds and makes the guilt fresh all over again.  The Lord has warned us, “[The devil] is a liar” (John 8:44); but when he accuses you of your sins, he does not lie.  He reminds you of what you have done and replays what you had said.  He does not make anything up.  You know his accusations are true.  In this way, the devil oppresses you.  He focuses you on yourself and your sin.  He wants to convince you that you are worthless, unlovable, and irredeemable.  But he will suggest ways to cope, tempting you to turn to drugs or alcohol, or worst of all, suicide.  The devil plays dirty, and he will do whatever he can to drag you down to hell with him.

     But the Bible reminds you of this—and it is imperative that you take it to heart: “The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8).  Jesus grants you relief not merely from the devil’s claim on you, but also from his oppressing you with guilt and shame and misery.  Therefore, you and I cry out to Jesus, and he does not get annoyed by your cries for mercy.  Like the Canaanite woman, you want to be free from being oppressed by the devil.  Like the Canaanite woman, you know that “[Our] help comes from the LORD” (Psalm 121:2), and there is no other helper.  Like the Canaanite woman, you don’t deny your sins or your misery.  You confess it, and flee to Jesus for deliverance.  Like the Canaanite woman, you plead, “Have mercy on me, Lord, Son of David” (Matthew 15:22)!  And like the Canaanite woman, you trust that Jesus will provide deliverance, relief, and consolation for sinners.  For, “The LORD is compassionate and gracious, …abounding in mercy.  …He does not treat us as our sins deserve.  He does not repay us according to our guilty deeds” (Psalm 103:8,10).  We trust that Jesus will do what was promised.  For, great faith receives great mercy.

     See how merciful the Lord is!  He does not treat us as our sins deserve.  We deserve death and hell.  We’ve earned it.  Jesus does not give us what we deserve; that is mercy.  But neither can our sins just be ignored.  So, to destroy the works of the devil, Jesus let the devil do his worst to him.  To deliver us from Satan’s accusations, Jesus held himself accountable for every sin imaginable.  Jesus was treated as our sins deserve as he put himself under divine judgment for us.  But then Jesus rose from the grave.  He who took our sins away lives to bestow forgiveness.  He who overcame death lives to bestow eternal life upon us.  He who took up every accusation of sin lives to silence the devil and to declare you not guilty of all charges.  

     There are only two times in the Gospels that Jesus commended someone for having great faith.  Both were Gentiles—a Roman officer and a Canaanite woman.  If great faith receives great mercy, perhaps you wonder if your faith is great enough.  Fear not.  You are not saved by how strongly you believe or by how sincere you are.  You are saved by how merciful the Lord is.  You are saved by his work for you.  Faith does not look to itself to see how bold or strong it is.  The devil tells you to look at yourself.  But faith looks to Jesus.  His saving work is perfect.  His salvation is sure and certain.  This great Savior bestows great mercy.

     The Canaanite woman was content to receive scraps from the master’s table, knowing that even a little from him was enough.  It is enough for us, too.  Our goal is to dwell in God’s presence and be seated at the eternal banquet in heaven.  That will come soon enough.  For now, we come to the Lord’s altar.  Here, we receive a small portion of the heavenly banquet.  It is a moment of time and a smidgeon of food.  For now, we receive scraps from the master’s table.  And it is enough to strengthen and keep you in the true faith until life everlasting.  It is enough to forgive your sins, to ward off the devil, and to keep you safe in Jesus’ care.  It is more than we deserve, but it is gladly and freely given.  For, our great Savior bestows great mercy.

In the name of the Father and of the Son + and of the Holy Spirit.  Amen.

Today's Earworm: Waterloo by Abba

I have a pet peeve (Things that make me go ARRRRGGGGHHHH!) about radio stations which are fixated on one song by an artist while virtually ignoring all others.

For example, did you know Bryan Adams has other hits besides Summer of '69?  And Kansas released something in addition to Carry On, Wayward Son?  Boston did more than More Than A Feeling.  You get the idea, and chances are you can add to this list.

Recently, one of the local stations began playing a lot of songs by Abba.  My theory is that the station manager recently discovered his Mom's CD collection and Abba's Greatest Hits was in there.  

In any case, I will give the station credit for this: They recognize that Abba had other songs beside Dancing Queen.  That's how the song Waterloo pierced my brain.  I also pay homage to a local town and sing Wabasha instead.  Now, if I only knew the rest of the lyrics....

Enjoy.

Worship Notes: Amen

Almost everyone is familiar with the word, "Amen."  We use it to punctuate our prayers.  We use it to express agreement with someone, even in secular settings.   In Luther's Small Catechism, the reformer taught our children to learn the definition as, "Yes, it shall be so."

The word comes from the Hebrew, which can mean "truth" or more specifically, "I believe, I trust."  Jesus used it to express a solemn truth.  We are probably more familiar with the King James Version's translation when it says, "Verily, verily..."  The recent Evangelical Heritage Version opts not to translate it at all.  It has Jesus stating, "Amen, Amen, I tell you..." 

Amen shows up repeatedly in our liturgy.  It is often said by the wrong person, however.  The word "Amen" is a response to the pastor's words.  It is not the pastor's word; it is the people's word.

In St. Paul's letter to the Corinthians, he mentioned how Amen was used liturgically in their services.  In this context, St. Paul was addressing people who spoke in tongues during the service (a topic worthy of commentary, but beyond the purpose of this post).  St. Paul wrote, "That is why a person who speaks in a tongue should pray that he may interpret.  For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.  So what is to be done?  I will pray using my spirit, and I will pray also using my understanding. I will sing using my spirit, and I will sing also using my understanding.  Otherwise, how will an uninformed person say the “Amen” after you give thanks, since he does not know what you are saying?  To be sure, you are giving thanks well enough, but the other person is not being built up" (1 Corinthians 14:13-17, emphasis added).  The "Amen" was the response of one worshiper expressing agreement with the speaker.  By adding his "Amen," he was saying, "Yes, that is true, and it is my confession, too!"

Amen is the people's word.  It is said after the invocation.  The congregation assents, "Yes, the Triune name marks us, too."  It is said after the prayers.  The congregation assents, "Yes, that is our prayer, too."  It follows the Benediction.  "Yes, let the name and the blessing of the Lord rest upon us."  It can be said in other places, such as in response to the sermon.  Somehow, it became the custom for the pastor to punctuate his sermon with, "Amen."  Of course, the pastor agrees with his own sermon!  Hopefully the congregation does too.  There should be a place for the people to voice their "Amen" to assent to it.

As the preacher, I have no desire to have people shout out "Amen" during the sermon.  That would be disruptive and distracting--not only to me, but to others as well.  It also leads to the preacher fishing for "Amens" (Can I get an Amen?) during the sermon.  Fabricated praise seems to ring hollow.  If the congregation would like to add their assent to the sermon, it is teed up nicely for you.  The sermon concludes, "In the name of the Father, and of + the Son, and of the Holy Spirit."  This allows the congregation to add their assent very easily.

Amen can also be used in connection with the Lord's Supper.  It makes a nice confession, too.  Consider this response as the elements are distributed:

Minister:                  The body of Christ...

Communicant:   Amen.

Minister:                 ...given for you.

Minister:                  The blood of Christ...

Communicant:   Amen.
Minister:                 ...given for you.

The communicant makes a confession:  Yes, it IS the body of Christ I am receiving.  Yes, it IS the blood of Christ truly present.  A Protestant (e.g., Baptist, Methodist, Pentecostal, etc.) would not be willing to add their Amen since they believe the elements are merely symbolic.  Lutherans believe that it is the body and blood of Christ, and our Amen confesses it to be so.

These expressions of Amen have a long, historic use in Christendom.  It may be unfamiliar to WELS Lutherans, having fallen into disuse among us for various and sundry reasons.  But some practices are worth restoring, especially when they make a good confession.  

This practice is explained for you, but it is not to be forced upon anyone.  If people feel a little awkward adding their Amen, I would not presume to think they are denying Lutheran doctrine.  People are free to take up this practice or not.  But with any rite or ceremony, everyone should understand the "Why" behind it so that no one is scandalized if someone does adopt it.

Adult Bible Class begins Sunday, September 13

The Canon of Scripture: Why These Books?  

          We confess 66 canonical books to be the Holy Scriptures.  “Canon” refers to a stick or a standard (like a “cane”).  So, the 66 books are the standard.  They are God’s word.  But why these books?  Why not others?  And what about the Apocrypha—why not them?  Let’s consider how God gave us the Scriptures and why we regard only the 66 books in our Bible as the word of God.

Sept 13                  Why THIS book?

Sept 20                 How has God revealed his word?

Sept 27                 What is divine inspiration?

Oct 4                     The Old Testament: Why these books?

Oct 11                    The New Testament: Why these books?

Oct 18                   What about other books?  Why not them?

Oct 25                   God’s word through human hands: Is there a problem?

Bible Class will meet in the church basement,

beginning about 10:15 AM. All are welcome.

YouTube -- 12th Sunday after Pentecost (August 16, 2026)

Here is the Divine Service from Sunday, August 16, 2026.