YouTube -- All Saints' Day (November 1, 2026)

Heere is the Divine Service from Sunday, November 1, 2026

Sermon -- All Saints' Day (November 1, 2026)

BLESSED ARE ALL THE SAINTS.

REVELATION 7:9-17

In the name + of Jesus.

      People have always been enamored with the afterlife, particularly when some claim to have received visions of heaven.  You may recall a book some years ago called, “Heaven is Real.”  In it, a child claimed to have gone to heaven, seen relatives, and reported information that he could not have known about family history.  Later, we learned that the whole thing was fabricated.  This disappointed many Chrisitans and gave ammunition to people who mock the Christian faith.

     If you ever wanted a sneak peak of the heavenly vision, you do not need to go to the bookshelves of Christian book stores for stories that cannot be validated.  But you do have a book where God himself has given a sneak peak into the heavenly kingdom.  The Bible offers several glimpses into the presence of God.  Our reading for today is, perhaps, one of the most vivid of those glimpses.  The Lord Jesus gave the blessed apostle John a vision of the glories of heaven with all the saints gathered around the throne of God. 

     “After these things I looked, and there was a great multitude that no one could count, from every nation, tribe, people, and language, standing in front of the throne and of the Lamb, clothed with white robes, and with palm branches in their hands” (Revelation 7:9).  St. John saw people from all over the world gathered around the throne of God.  Blessed are all the saints. 

     Your longing for heaven may be focused on a reunion with your loved ones, but your loved ones are not the focal point of heaven.  Oh, your loved ones who have died in the faith are there.  John saw them.  They are waving palm branches in a procession of victory over sin, death, and the devil.  They are clothed in white garments which were put upon them in baptism.  For all who were baptized into Christ have put on Christ.  They have been declared blameless through faith in Jesus.  This is what allows them to stand in God’s heavenly kingdom.

     Blessed are all the saints.  We rejoice that the departed saints now receive the blessings of heaven.  But the focal point of heaven is the Lamb who was slain for all the saints.  Angels, archangels, and all the company of heaven rejoice before God who so loved the world that he gave his only begotten Son to save sinners.  “All the angels stood around the throne, the elders, and the four living creatures.  They fell on their faces before the throne and worshipped God” (Revelation 7:11).  Just as they were redeemed, body and soul, to dwell before the Lord, so they are invested, body and soul, in their worship of the Lamb of God.

     “One of the elders spoke to me and said, ‘These people dressed in white robes, who are they and where did they come from’” (Revelation 7:13)?  Perhaps St. John knew, but rather than make an assumption, St. John played it safe and deferred to the elder for the answer.  John wrote, “I answered him, ‘Sir, you know.’  And he said to me: These are the ones who are coming out of the great tribulation” (Revelation 7:13-14).  The great tribulation is the world in which we live.  Upon death, the saints of God are delivered from this world of sorrow to the glories and joys of heaven.  Blessed are all the saints.

     But many saints still dwell in the great tribulation.  You are familiar with these tribulations.  You may not experience all of them, but they are ever present among us.  They are sickness and pain as bodies age, ache, and fail.  They are anxiety and frustration because life does not work the way we expect it to.  They are the bitterness of sorrow, loss, and death because we are all too familiar with hospital beds and grave sites.  These are tribulations common to all mankind, whether they are Christians or heathen.

     But Christians endure additional tribulations.  These are times of persecution and suffering for the sake of Jesus.  While the persecution we endure for the sake of Jesus is likely limited to being slandered, scorned, or shunned by some, other Christians suffer much worse.  Christians in Nigeria are being hunted, kidnapped, and murdered.  Just recently at a funeral in Jordan, dozens of Christians were killed or injured by Islamic gunmen.  For many brothers and sisters in the faith, there is a real cost and commitment to standing firm in Jesus.  Pray for them. 

     Despite the great tribulations endured by the saints of God, Jesus says that his people are blessed, especially when they are persecuted.  “Blessed are you when people insult you and persecute you and say all kinds of evil against you because of me.  Rejoice and be glad, because great is your reward in heaven.  In fact, that is how they persecuted the prophets who were before you” (Matthew 5:11-12).  Now, we do not feel blessed when we must bear great tribulations.  But Jesus’ declaration is not that you will feel blessed.  “Blessed” is the status you have as God’s people, especially when you stand firm as God’s people in the day of persecution.  You are blessed, meaning that God’s favor remains upon you.  You may lose your freedom, your home, your job, and even your family.  But you do not lose your place in the kingdom of God.  Jesus upholds his promises.  Jesus preserves his people.  Blessed are all the saints.

     Our struggle in the great tribulation is bad enough, but it becomes sin when we fault God for them.  We reason through it this way.  The persecutions and sufferings we endure are evil.  God could stop them if he wanted to.  After all, God is almighty.  He can do anything.  Then we also reason that, if God truly loves us, he would not want us to suffer.  So, we conclude either that God is not all-powerful or that God does not really love us.  We conclude that God is to blame for the evils we endure.

     Repent.  God is not the one who brought evils upon this world.  The world that God created was perfect.  The people that God put into it were holy.  That was God’s design.  But man had different designs.  He subjected the whole world to death and destruction because of sin.  God continues to work in this world as it is—cursed, corrupt, and marked for destruction.  Still, we yearn for God to do something about it.

     He has!  To deliver you from every form of evil, God had to deliver you out of your sin.  He sent his Son, Jesus, to do just that.  And to deliver you from sin, Jesus had to suffer the evils of this world—persecution, rejection, frustration, and crucifixion.  More than that, Jesus had to endure the judgment which sinners have brought upon themselves.  His hanging from the cross was not just about enduring pain; it was about enduring the torments of hell.  His death was not just about being executed as one guilty of crime; it was about being damned as the one guilty of all sin.  Jesus absorbed all the punishment for sin.  This is where your sins were dealt with.  This is what delivers you from the curse of sin.  And because Jesus has washed your robes white in the blood of the Lamb, the Father is pleased to declare you to be his saints.  Blessed are all the saints.

     Blessed are all the saints.  Your status was granted to you when you were baptized into Christ.  You know you are children of God because that is what God says you are.  But that does not excuse you from the tribulations of a sinful world.  Once again, you may wonder: Why doesn’t God do something about this?  The answer?  He will.

     St. John saw the deliverance which awaits all the saints of God.  The saints who are dressed in garments of salvation, given to them by the Holy Spirit and sustained in them by God’s word and sacraments, are gathered before the throne of God.  Here, the saints not only are freed from the curse and judgment of sin, they are also free from the consequences and effects of sin.  St. John noted, “They are in front of the throne of God, and they serve him day and night in his temple.  He who sits on the throne will spread his tent over them” (Revelation 7:15).  The saints have an eternal refuge from every enemy and every evil.  Once you are in the heavenly kingdom, the devil cannot bother you.  Death cannot touch you.  Sickness and sorrow, aches and pains, shame and regret must remain outside the gates of pearl.  In heaven, there are no hospitals or mortuaries, no medication or therapy, no corrective lenses, hearing aids, or walkers.  There is not even Kleenex.  All the saints will enjoy a new heaven and a new earth, the home of righteousness.  There, the Lord will spread his protection over you, and you will finally be delivered from all evil.

     St. John goes on, “They will never be hungry or thirsty ever again.  The sun will never beat upon them, nor will any scorching heat” (Revelation 7:16).  All their needs, whatever they are, will be met.  Nothing will be lacking.  For you, dear saints, the Lord is pleased to present the heavenly banquet already.  Here, even if it is just for a moment, Jesus presents you with the feast that the saints in heaven receive.  Here, even if it is just for a moment, you get to feast with the saints who have gone before you.  Soon, you and I will have a place where the banquet goes on eternally.  Nothing will spoil it—no shortage of time, no lack of provisions, no separation from our loved ones who have died in the faith.

     Blessed are all the saints.  And St. John tells you why you will enjoy uninterrupted blessing.  “The Lamb at the center of the throne will be their shepherd.  He will lead them to springs of living water.  And God will wipe away every tear from their eyes” (Revelation 7:17).  The Lamb who was slain for you now lives and reigns for you.  He will forever be your Immanuel.  He will be with you forever to protect you, to provide for you, and to comfort you.  The Lord himself will console you.  Like a father who tenderly cares for his frightened or hurting child, he will wipe away all your tears.  Instead, you will know only God’s love which is pure and perfect and permanent. 

     Eternally blessed are the saints of God who have gone before us into the heavenly kingdom.  They have come out of the great tribulation.  Jesus has rescued them from every enemy, every threat, every difficulty, and every evil that is known in this world.

     Blessed are all the saints of God.  And recognize that you are also the saints of God.  If you find yourself wondering why God does not make all things right, remember: He does.  He has washed your robes white and dressed you for heaven.  And he will finally deliver you from every evil.  Await your transfer to the joys of heaven with patience.  For you are the saints of God, and you are forever blessed.

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

Prayer for All Saints' Day -- 2026

Prayer for All Saints' Day at St. John's Evangelical Lutheran Church of Lake City, Minnesota.

          Almighty God, today we recall with thanksgiving those saints who were taken from us in the Church Militant and carried by the angels to you and the Church Triumphant.  Especially, we give you praise for our departed family and friends who have gone before us in faith and all those who are in our hearts and minds this day:

          Eugene Asleson (5/29/1936 – 11/10/2025)

          Vernon Zimmermann (4/12/1942 - 12/9/2025)

          Lisa Schulz (9/13/1964 – 12/23/2025)

          Kenneth Ferguson (4/5/1940 – 1/19/2026)

          Gary Bremer (4/28/1939 – 2/10/2026)

          Kathy Burfeind (9/15/1952 – 3/17/2026)

          Dave Kehren (3/6/1954 – 5/10/2026)

          Robert Hoops (2/20/1943 – 5/14/2026)

          Don Thoe (11/22/1940 – 5/18/2026)

          Sharon Springer (12/13/1938 – 5/19/2026)

          Louis Tomforde (10/23/1946 – 5/31/2026)

          Marilee Hinck (5/7/1930 – 6/27/2026)

          Richard Mickelson (11/22/1958 – 7/3/2026)

          Kirsty Langfield (1/22/1965 – 7/28/2026)

          Marlene Kackmann (11/28/1941- 9/27/2026)

          Marv Howatt (3/7/1941 – 10/9/2026)

          Helen Wiech (12/6/1939 – 10/12/2026)

          To these, you have granted eternal rest this past year.  We thank you for giving them new life in Christ while on this earth and for sustaining them in true and saving faith throughout their life.  We praise you for finally giving them the fulfillment of your promises of salvation and eternal life.  Strengthen and sustain us in this saving faith so that we may also join with the angels and archangels and all the company of heaven in joyful praise, peace, and rest forever; through Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Cong:          Amen.

Worship Notes: Stepping on Holy Ground

Some ceremonies in church are obvious.  We kneel at the altar to receive the body and blood of our Lord.  We may cross ourselves at various places in the service.  We stand to confess our faith according to the Creed for the day.

Some ceremonies are less obvious.  Worse, they may be misunderstood or cause confusion.

You may have noticed that the pastor does not begin the service at the altar, but rather near the communion railing.  If you've wondered why, the answer follows.

The ceremony of not approaching the altar has as its roots the practice of Israel's high priest on the Day of Atonement.  On that day, and only on that day, the high priest entered into Holy of Holies--the very presence of God.  The high priest was not allowed to enter the Holy of Holies without blood.  First, he filled the room with clouds of incense.  So, even when he entered God's presence, it was hidden to an extent by a cloud.  Then the high priest brought in the blood of a goat which was slain for his sin.  Once the high priest's sin was atoned for, he could stand in God's presence and make atonement for that nation with more blood.  Even though God had granted him access to his presence, the high priest could not stand on holy ground without his own sins being covered.

This is reflected in our Divine Service as the pastor begins away from the altar.  Along with the congregation, the pastor confesses his sin and sings the Kyrie (Lord, have mercy).  Then, in the stead and by the command of Jesus Christ, the pastor proclaims the absolution to the congregation.  Once sins have been absolved, the pastor makes his way to the holy ground at the altar as we join in the Christmas song of the angels, "Glory be to God on high!"  

It is a rather small ceremony, but one that accentuates the need for sinners to be forgiven to stand on holy ground.

Worship Notes: Focusing on Jesus' words and works

When we gather for worship each Sunday, our liturgical order is designed to keep our focus on the Bible and on Jesus in particular.  The Common Service is based on what is called "the western rite," distinguished from Eastern Orthodox liturgies.  Its roots go back centuries.  Some might say that our service looks Roman Catholic.  Some say it as an observation; others say it as an accusation.  I will agree with catholic, but not Roman.  In other words, we are doing what the Church has done for over a millennium.  

Most of our Lutheran worship pre-dates Luther by centuries.  Luther and the Lutheran Reformers did not stage a revolution against the Church.  They preserved as much as possible.  What the Church needed was correction, not destruction.  As Lutherans, we are still the church catholic.  That is recognized in our liturgical worship which follows the western rite.

Consider how our service flows, how much it proclaims God's word, and how much it focuses on the life of Jesus.

THE COMMON SERVICE

Invocation -- It is the name into which we are baptized. (Matthew 28:19)

Confession -- To confess is to say the same thing.  God's word shows us that we are sinners (Romans 3:20) who have earned God's curse (Ephesians 2:3).  Therefore, we say the same thing, confessing our sinful nature, our sinful thoughts, words, and actions, and the punishment we have earned for them.  

Kyrie Eleison (Lord, have mercy) -- We appeal to our Lord for mercy. (Mark 10:47)

Absolution -- In the name and in the stead of Christ, the pastor applies God's forgiveness to the penitent based on the name into which we are baptized. (Matthew 18:18; John 20:23)

Gloria in Excelsis (Glory be to God on High) -- We join with the angels who joined in song at the coming of the Savior into the world. (Luke 2:14)

The Service of the Word

The little ordination -- The pastor greets the people in the name of the Lord.  They respond, "And also with you," acknowledging the pastor as Christ's ordained minister.  

Lessons -- God speaks to us in his word.  The Old Testament looks forward to the Christ who is promised.  The Epistles guide us in godly living and sound doctrine.  

Psalm -- We sing the hymns of the Old Testament Church.

Gospel -- We acknowledge that all our Scripture readings are the word of God, but we stand only for the Gospel reading.  The reason?  We stand to honor Jesus whose words and works are proclaimed.  In the other lessons, we hear about Jesus.  In the Gospel, we hear Jesus.

The Creed -- To confess is to say the same thing.  God has told us who he is and what he has done for us.  We say the same thing in the Creed (whether Apostles', Nicene, or Athanasian), summarizing the Christian faith in a clear, concise expression.  The Creeds are recognized as a true Christian confession by all faithful Christians. (Romans 10:9-10)

Sermon -- The pastor proclaims the word of the Lord based on one of the readings, usually the Gospel reading.  He reveals our need for a Savior and then applies the saving work of Jesus to the listeners.  He also delivers guidance, encouragement, and comfort for godly living.

Create in me a clean heart, O God -- Having heard God's word, we pray for the Holy Spirit to work in us to will and to work according to God's will.  (Psalm 51)

Offering -- We present our gifts to support the work of the church both in the local congregation and in the church at large.  We return to God a portion of what he has chosen to give us.

Prayers & Lord's Prayer -- We call upon God's name with our petitions and intercessions, entrusting to God's wisdom, mercy, and rule to do what is best for us.

The Service of the Sacrament

The Preface -- This greeting goes back to the 200's in the Chrisitan Church.

Sanctus (Holy, Holy, Holy) -- We sing the song of the angels in heaven (Isaiah 6:3; Revelation 4:8); for we recognize that our holy Lord is coming to us in a tangible way in the sacrament.  At the same time, he is not coming to stir up fear, but to work salvation in us.  He does not come in his bare glory, but hides his glory in humble form just as he did when he rode into Jerusalem on Palm Sunday.  Therefore, we also sing our Hosannas with the Palm Sunday crowds. (Matthew 21:9)

The Consecration of the Elements -- The elements of bread and wine are set apart for God's holy purpose as we repeat the words of Jesus which he used to institute this blessed sacrament (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 11:23-25).  The words do what they say.  As St. Augustine commented, "The word is added and it becomes a sacrament." 

Agnus Dei (Lamb of God) -- The body and blood of Christ are present.  We acknowledge it by praising the Lamb of God who takes away the sin of the world and grants us his peace. (John 1:29; Revelation 5:12)

Distribution of Christ's body and blood -- The feast of heaven has come to earth.  The holy ones receive the holy things, and look forward to the feast that will never end in God's heavenly banquet. (Revelation 19:6-9)

Song of Simeon / Nunc Dimittis (Now Let us Depart) -- We have seen and smelled and touched and tasted the living body and blood of the Lord under the bread and wine we have received.  Having been given the gift of salvation, we are able to depart from the Divine Service and, in fact, this life in peace, just as aged Simeon confessed upon holding the baby Jesus.  (Luke 2:29-32) 

Benediction -- Before God's people depart, God imparts one final blessing.  We end the service as we began it, with God putting his name upon us to mark us as his own and to bless us.  The pastor may use the Aaronic benediction (Numbers 6:25-27) or the Apostolic benediction (2 Corinthians 13:14).

Worship Note: The Sign of the Cross

When I was young, attending church at Calvary Lutheran Church in Sheboygan, Wisconsin, I recall seeing people occasionally making the sign of the cross on themselves at various parts of the service.  I remember recoiling, as if I were Count Dracula facing a crucifix.  The reason?  I was taught that people who make the sign of the cross on themselves are Roman Catholic, and we are definitely NOT THAT!

I don't recall if my pastor ever taught me that, but it was certainly passed down from other sources.  Over the years, I have discovered that many Lutherans have been taught that, too.

We were taught badly.

Consider these words.

In the morning, when you rise, you shall bless yourself with the holy cross and say:  In the name of God the Father, Son, and Holy Ghost. Amen.

And again: In the evening, when you go to bed, you shall bless yourself with the holy cross and say: In the name of God the Father, Son, and Holy Ghost. Amen. 

Even more startling is this: For this end it is also of service that we form the habit of daily commending ourselves to God, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use.  Likewise the practice of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: “Lord God, protect us!” “Help, dear Lord Jesus!” etc. 

Any guesses as to the source of these instructions?  

The first two are in Luther's Small Catechism.  (They have been inexplicably omitted from the catechism published by our synod.)  They are found in every version of the Book of Concord I own.  The third quotation is from Luther's Large Catechism: Part I, paragraphs 73-74 (The 2nd Commandment).

To avoid making the sign of the cross because "it is Roman Catholic" is ridiculous.  It is a ceremony that every Christian has the right to do.  In that sense, it is catholic (note the small "c"), meaning that it belongs to the whole Christian Church on earth.  We do not abandon laudable practices just because they are done in the Roman Catholic Church.  We would not refuse to say the Lord's Prayer or the Nicene Creed because they are spoken in the Roman Mass, would we?  Neither should we despise making the sign of the cross.

Why make the sign of the cross?  (This "Why?" is the essential question for any practice we observe.)  The answer comes from the Rite of Holy Baptism.  In that rite, the pastor makes the sign of the cross on the one being baptized and says, "Receive the sign of the cross on the head and the heart to mark you as a redeemed child of Christ."  The sign of the cross is simply a reminder that we are baptized children of Triune God.  He is our Savior, our refuge, and our help in every time of trouble.  

Our hymnal gives us several places where making the sign of the cross is appropriate.  Most obvious is at the Invocation (In the name of the Father and + of the Son and of the Holy Spirit--the name into which we are baptized) and at the Benediction.  At the beginning and at the end of the service, we make the sign of the cross to confess that the Lord has put his name on us.  The are other places where it would be appropriate, but these are the most obvious.  And they are already in the hymnal to mark where a person may do it.

Do you have to make the sign of the cross?  Of course not.  Nowhere in God's word does he command or forbid it.  We are free to act as we please.  You do not get a better place in heaven one way or another.  But we should know why anyone who chooses to make the sign of the cross does it.  (For what it is worth, even many Roman Catholics don't know why they do it.)

Making the sign of the cross is a laudable practice, and it makes a laudable confession about the Triune God, about our baptism, and about our identity.  

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)

The Holy Trinity and Bad Analogies from Lutheran Satire

We will confess the Athanasian Creed this Sunday since it is Holy Trinity Sunday.  

Here you can enjoy St. Patrick "explain" the Trinity to our favorite Irish Lutherans, Conall and Donall.  From Lutheran Satire.  Enjoy.

Worship Notes: The Athanasian Creed

            The Athanasian Creed is one of the three catholic creeds.  The word catholic means universal, as in one holy catholic and apostolic Church.  The word creed comes from the Latin word credo which means “I believe.”  Luther said of this creed, “I doubt whether the New Testament church has a more important document since the Apostolic age.”

            Although named for Athanasius, the bishop of Alexandria (ca. 296-373), it is almost certain that he did not write it.  Neither Athanasius nor his contemporaries ever refer to it.  But even if Athanasius did not write the creed, he certainly would have ascribed to it.  Athanasius was one of the bishops at the ecumenical Council of Nicaea (A.D. 325) which opposed the heresy of Arius (ca. 250-336).  Arius denied the deity of our Lord Jesus Christ, teaching that he is of a similar substance to God the Father, but not of the same substance.  In essence, Arius claimed that Jesus Christ is not the eternal God.  This belief has resurfaced in modern-day cults such as the Jehovah’s Witnesses and Mormons.  The Council of Nicaea adopted the Nicene Creed to affirm that Jesus is “God from God, Light from Light, true God from True God” and “of one being with the Father.”

            The Athanasian Creed first appeared in Gaul (France) late in the 5^th century.  Early in that century, Europe was invaded from the east by barbarian tribes, notably the Vandals and Goths.  This event marked the beginning of the Dark Ages.  During this time, the people and the clergy lapsed into illiteracy and ignorance of the Scriptures.  In addition, some of the invaders were Arian in their beliefs.  Out of this confusion came the need for a clear statement of faith.  The result was the Athanasian Creed.

            The Athanasian Creed quickly assumed an important role in the orthodox church.  (Much of the visible church was overrun with Arianism.)  Emperor Charlemagne (ca. 742-814), in order to preserve the true Christian faith, decreed that all churchmen had to learn this creed and to be able to teach it to the laity.

            The second portion of the Athanasian Creed reaffirms the Nicene Creed regarding the person of Jesus Christ.  However, it begins with a most excellent presentation on the doctrine of the Holy Trinity.  It says no more and no less than Scriptures say, letting the paradox of God’s nature stand (i.e., God is one; God is three).

            Confessors of the creed should not be put off by the second to last article which says: “Those who have done good will enter eternal life, but those who have done evil will go into eternal fire” (cp also John 5:28,29).  The article does not teach salvation attained by human works, but simply reflects that our good works (or lack thereof) are evidence of God-given faith (or unbelief).  When we remember that our good works are actually God’s work through us, then we will understand this article correctly (cf Ephesians 2:8-10).  In addition, we remember that are judged based on Jesus’ merits, not our own.  We have been given the credit for Christ’s righteousness.  Therefore, we are heirs of eternal life.

            This creed ought to bring us great comfort, as it speaks clearly about our God and his plan for our salvation.  Its clearness and boldness are refreshing in this age of doctrinal confusion.  This is no wishy-washy confession.  It states what the Scriptures teach – there is no God but the Lord revealed in the Scriptures, and there is no salvation outside of the name of Jesus Christ.  All who deny this deny the truth; and all who deny the truth forfeit salvation.

            Finally, a study of this creed and the history which surrounds it shows how important it is for us to be familiar with the history of the Christian Church.  When we understand how Christians who have gone before us identified error and combated it, then we will better be able to do the same.

Adult Bible Class -- Why We Sing What We Sing

Beginning on Sunday, April 12, we will consider the music and hymns that we use for our worship.  Not everything that is labeled Christian music is usable for Christian worship.  Not everything emphasizes Lutheran theology.  

So, what makes a hymn good or bad?  What determines if a hymn qualifies for use in Lutheran worship?  We will consider these questions as we look at some hymns we use and some popular hymns that we don't use.  

Adult Bible Class is on Sundays at 9:00 AM.

 WHY WE SING WHAT WE SING

A Study on the Hymns of the Church

April 12          Songs of Praise and the Reason We Sing

April 19          Hymns of the Liturgy

April 26          The Season of Christmas (Advent, Christmas, Epiphany)

May 3             The Season of Easter (Lent, Easter, Pentecost)

May 10           The Season of the Church (Various Themes)

May 17            Songs of the Church (Church Militant, Church Triumphant, Funerals)

Sermon -- The Festival of the Confession of St. Peter (January 18, 2026)

o wn is Greek for
"He who is"

THIS IS A ROCK-SOLID CONFESSION.

MATTHEW 16:13-19 

In the name + of Jesus.

     “When Jesus came into the region of Caesarea Philippi, he asked his disciples, ‘Who do people say the Son of Man is’” (Matthew 16:13)?  Jesus knew that people were talking about him.  Jesus’ miracles had caught the attention of everyone—even of King Herod who longed to meet Jesus.  Jesus’ teachings had caught the attention of everyone—even of high level religious leaders who considered Jesus a threat.  So, people were talking about Jesus, and Jesus wanted to know, “Who are they saying I am?”

     For the most part, people had nice things to say.  “Some say [you are] John the Baptist, others say Elijah, and others Jeremiah or one of the prophets” (Matthew 16:14).  They were complimentary, but they were also wrong.  To confess that Jesus was a nice man, a good teacher, or a prophet of God fails to confess Jesus correctly.  Jesus did not come to this world to be flattered.  His claims demand much more than that.  They still do.

     Jesus wanted to hear his disciples’ confession.  “He said to them, ‘But you, who do you say that I am?’  Simon Peter answered, ‘You are the Christ, the Son of the living God’” (Matthew 16:15-16).  This goes far beyond saying he is nice, which would have been true enough.  It goes far beyond saying Jesus is a good teacher, which also would be true enough.  It even goes far beyond saying Jesus is a prophet of God.  Peter confessed that Jesus is the Son of the living God. 

     The nations around Israel worshiped many gods; the Jews worshiped only one.  The Old Testament creed is this: “Hear, O Israel, the LORD our God, the LORD is one” (Deuteronomy 6:4).  So, to confess that Jesus is the Son of the living God is to confess that he is God.  And that is who Jesus claimed to be.  If anyone came up to you later today and insisted, “I am God!” you would either laugh in his face or heap scorn upon him—and for very good reason.  If anyone claims to be God, we dismiss him as a lunatic.  This is what Jesus presents us with.  Either he is God or he is a lunatic worthy of scorn.  There is no middle ground here.  Simon Peter confesses it rightly: The LORD our God is one.  Jesus is the Son of God.  Therefore, he is God.  This is a rock-solid confession.

     If you find yourself having a religious conversation, most people will want to talk about issues of morality, usually with a political streak in it.  If they only want to talk about morals, try doing what Jesus did.  Ask them what they think of Jesus.  Then ask them why they think that.  It is interesting to learn what people think of Jesus and why they think that way.  Their confession will be informative, perhaps surprising, perhaps appalling.  May would rather talk about immigration, women’s rights, or Donald Trump.  But no one will be asked about those things on the Last Day.  Those issues have their place, but we do not build our lives on them.

     So, what about you?  Who do you say Jesus is?  St. Peter, who made the rock-solid confession, later wrote in his first epistle, “Always be prepared to give an answer to everyone who asks you to give a reason for the hope that is in you” (1 Peter 3:15).  More and more, we find ourselves living among people who don’t know what the Bible teaches.  Many are getting their theology from YouTube instead of the Bible.  Most are being taught badly, if they know anything at all.  You can no longer assume that people know about Jesus’ teachings or his sufferings, death, and resurrection.  You may be the first person to open the Scriptures to people you know and love.  It will be good to have a rock-solid confession to make to them.

     You share St. Peter’s confession.  Perhaps for your entire life you have believed that Jesus is the Christ, the Son of the living God.  If so, praise God.  The Christian faith is not something which is common knowledge.  It is a gift of God.  Jesus said to Simon Peter, “Blessed are you, Simon son of Jonah, for flesh and blood did not reveal this to you, but my Father who is in heaven” (Matthew 16:17).  On the other hand, if you have been a Christian your whole life long, you may stutter and stammer if someone asks you why you believe that Jesus is the Christ, the Son of the living God.  To say, “Well, it’s what I’ve been taught since Kindergarten,” might be true, but it also gives the impression that you have never examined the Christian faith or thought too deeply about it.  Unbelievers and skeptics will demand better than that; and that’s okay.  So, let’s consider why this is a rock-solid confession.

     First, consider the prophecies which were made hundreds of years before Jesus was born.  The likelihood of one person fulfilling some of them is staggering.  The likelihood of one person fulfilling all of them is immeasurable.  When we compare Jesus’ life with the prophecies, we see that he fulfilled everything that was foretold.  Therefore, he is the Christ, the Son of the living God.  The evidence is rock-solid.

     Next, we can consider Jesus’ life which was morally and ethically pure.  We can point to Jesus’ teachings which are completely in line with God’s word.  We can point to the miraculous signs Jesus did, and we can note that he did them out of mercy for the sick and suffering and not for showmanship.  Jesus is not an entertainer; he is a merciful and compassionate Savior.

     Perhaps the most compelling argument has to do with this: Three times, Jesus told his disciples explicitly that he would be betrayed by an apostle, suffer at the hands of the religious leaders, be mocked and crucified by the Romans, and then rise from the dead on the third day.  And then he did it!  His death was confirmed by the Roman governor, so there is no doubt that he died.  On the third day after his death, Jesus was seen alive by many of his disciples. 

     Some argue that Jesus’ disciples fabricated stories about Jesus’ resurrection.  Let’s put this claim under scrutiny to see which is more likely—that they saw Jesus risen from the dead or that they made it all up.  First of all, the disciples gained nothing by preaching about Jesus’ resurrection.  They did not get rich or gain power.  Their lives actually got much worse.  For their testimony, they endured threats, arrest, beatings, exile, torture, and death.  And yet, not once did any of them flinch.  They willingly died for their confession that Jesus Christ was crucified, is risen, and lives and reigns over all things forever and ever.  The only way it makes sense that every one of Jesus’ apostles faithfully and persistently confessed that Jesus rose from the dead and would rather die than deny it is if they actually saw Jesus risen from the dead.  This is a rock-solid confession.

     This is why Jesus said to Simon, “Blessed are you, Simon son of Jonah, for flesh and blood did not reveal this to you, but my Father who is in heaven.  And I tell you that you are Peter, and on this rock I will build my church, and the gates of hell will not overpower it” (Matthew 16:17-18).  Although Jesus gave Simon the name Peter, he is not the rock on which the Church is built.  Our Lord does not build his Church on a fallible, mortal, sinful man.  In fact, just minutes after Jesus commended Simon Peter for his rock-solid confession, he called Simon “Satan” for dissuading him from going to the cross. 

     The rock on which the Church is built is Jesus Christ.  Salvation depends upon nothing else.  You are not saved by good works, no matter how many you do.  You are not saved by how many Bible passages you know.  You are not saved by how many arguments you win against Muslims, Jews, or Hindus.  You are not saved because others assure you that you are a good person.  Your salvation does not rest on you because you are sinful, fallible, and mortal—just like Simon Peter.  And just like Simon Peter, you and I have spoken words which have been inspired by Satan—words which have been untrue, unkind, or uncaring.  Jesus did not give Simon the name Peter because he was such a rock.  It was given because his confession was rock-solid.  It is the only confession by which we are saved.  St. Paul wrote, “No one can lay any other foundation than the one that has been laid, which is Jesus Christ” (1 Corinthians 3:11).  This rock-solid foundation does not shift, erode, or budge no matter what is going on in the world or in your life.  Jesus promises you that even the gates of hell cannot overpower it.

     That’s because Jesus Christ has secured your everlasting salvation and nothing can change that.  Jesus took up your sins from you, carried them to the cross for you, and suffered what sinners deserve so that fallible, sinful people can be pardoned.  No matter what accusation Satan hurls at you, he does not overturn Jesus’ sufferings and death for you.  Jesus has removed your guilt from you.  You have received a full pardon from God for all sins.  Nothing can change that.  It is a rock-solid truth.

     In the same way, nothing can nullify Jesus’ resurrection from the dead.  Jesus lives.  Death no longer has mastery over him.  And Jesus promises to all who believe: “I give them eternal life, and they will never perish.  No one will snatch them out of my hand.  My Father, who has given them to me, is greater than all.  No one can snatch them out of my Father’s hand” (John 10:28-29).  Not even death can snatch you away from Jesus.  Jesus’ resurrection assures you that mortals will be raised up to immortality.  This is a rock-solid truth.

     The gates of hell can do nothing to strip you of your salvation.  For, Jesus descended into hell to proclaim his victory over the devil.  He proclaimed it on the devil’s home turf and to his face.  Jesus stormed the gates of hell to deliver sinners from the devil’s claims and clutches.  You are the prize Jesus has won by his sufferings, death, and resurrection.  And Jesus is the key which releases you from your sins and unlocks the gates of heaven to you.  You have his word on it, and it is as true in heaven as it is on earth.  This is a rock-solid confession.

     Who do you say that Jesus is?  He is the Christ—the one who was anointed to make the atoning sacrifice which takes away your sins.  Jesus gave himself as that sacrifice and now gives you the benefits of that sacrifice from this altar.  He is the Son of the living God—the God who became man to rescue all mankind from death and the devil.  He is the rock on which the Church is built.  Blessed are you who share in this confession.  It provides comfort in the darkest days of life, assurance when doubts arise, and confidence to stand at the final judgment. 

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

Minor Festival -- The Confession of St. Peter

o wn is Greek for "He who is"

                Lutheran worship is liturgical.  While that often refers to an order of worship, it can also refer to the calendar of the Church Year.  The Church Year includes major festivals, such as Christmas, Epiphany, Easter, Pentecost, etc...  On Sunday, January 18, we recognize a minor festival, the Festival of the Confession of St. Peter.

               In a conversation with his disciples, he asked who other people say he is.  St. Peter answered Jesus’ question: “You are the Christ, the Son of the living God.” (Matthew 16:16) Jesus responded to Peter’s confession: “On this rock I will build my church, and the gates of Hades will not overcome it.” (Matthew 16:18) Jesus was not telling us that he was building his church on a mortal, sinful man, but on the confession St. Peter made: “You are the Christ, the Son of the living God.”  St. Peter’s confession is and will always be the confession of the Christian Church.

Private Confession & Absolution -- Sunday, January 4 (7:00 - 9:00 PM)

           Private confession and absolution will be available at church from 7:00 - 9:00 PM on Sunday, January 4. No appointment is necessary. Just stop in. If this rite is new to you (and it is for many who attend here), the pastor will walk you through the rite so that you understand and appreciate it more. Private confession and absolution is always available by appointment throughout the year.

Why Private Confession & Absolution?
The answer follows:

          When Lutherans hear someone speak of Private Confession and Absolution, the response is usually a knee-jerk, "That's Roman Catholic!" Though that may be a common perception, the perception is because either it was taught wrongly or understood wrongly. Consider what the Lutheran Confessions teach about Private Confession and Absolution.

Our churches teach that private Absolution should be retained in the churches, although listing all sins is not necessary for Confession. For, according to the Psalm, it is impossible. "Who can discern his errors?" (Psalm 19:12) -- Augsburg Confession, Article XI

What is Confession?
Answer: Confession has two parts: the one is that we confess our sins; the other is that we receive Absolution, or forgiveness, from the confessor, as from God Himself, and in no way doubt, but firmly believe that our sins are forgiven before God in heaven by this.

What sins should we confess?
Answer: Before God we should plead guilty of all sins, even of those that we do not know, as we do in the Lord's Prayer. But before the confessor we should confess only those sins that we know and feel in our hearts. -- Luther's Small Catechism, Part V

          These are basic confessions of the Evangelical Lutheran Church. They are catholic, insofar as they are Christian. But they are not Roman, insofar as the penitent is not obligated to orally confess every sin in order to be forgiven of it and insofar as one's forgiveness is not dependent upon some action on the part of the penitent. The forgiveness is based on Jesus' sufferings and death for the penitent who has been baptized into his name.

          Since the practice of Private Confession and Absolution is a Lutheran practice, it would be good for Lutherans to practice it. It is good for the penitent who is grieved by a particular sin to confess it so that he can hear Christ say through the mouth of his minister: "I forgive you." It would be good for the one who is burdened to be relieved of his burden by Holy Absolution. It would be good for this practice, though foreign to many in my corner of the Evangelical Lutheran Church, to be restored. 

          Private Confession and Absolution has always been available to all members by appointment. In order for this practice to be restored and perhaps put to better use, there will be dates on the calendar set aside for anyone who would like to drop in and make use of this means of grace. These will be set up about 4 times per year. Private Confession and Absolution will still be available by appointment in addition to these scheduled times.

          It is anticipated that Private Confession and Absolution will roughly follow this regular schedule.
                    A day around Epiphany (Epiphany is always January 6)
                    A day during Holy Week
                    A day around Labor Day weekend
                    A day after Thanksgiving weekend

          The next scheduled date and time for Private Confession and Absolution will be Sunday, January 4, 7:00 - 9:00 PM.  Appointments are not necessary. You need only drop in. All participation is voluntary, as Absolution cannot be forced upon anyone.

          Of course, this will be new to pretty much any member who decides to make use of it. If you happen to come in, the pastor will walk through the rite with you and explain the various parts of it, especially including the "private" part, namely, that this confession is to Christ and, therefore, remains his business alone. The pastor will not report any confession or even the names of those who come for confession. Finally, the point of this is not for a pastor to learn everyone's dirty, little secrets. (His life is easier if he remains ignorant. But God's people do not call a pastor to be ignorant; they call him to absolve in the name of Jesus.) The point is for the guilty and the grieved to find relief and receive forgiveness, or absolution. 

Something from ... Rev. Bryan Wolfmueller on Church Shopping

Rev. Bryan Wolfmueller is an LC-MS pastor who serves in Austin, Texas.  He often posts videos on YouTube.  In this instance, he responds to a question about someone who is looking for a Lutheran Church to attend.  He offers advice to someone who is searching, urging them to ask six questions to ponder as the visitor investigates which church to attend.  I thought the questions were quite helpful.  So, here you go. 

By the way, I recommend coming to Good Shepherd Evangelical Lutheran Church in Novi if you are in the area.  Make it your first stop, and then keep coming back every Sunday for many years.

Here is something from Rev. Wolfmueller: 

YouTube -- All Saints' Day, transferred (November 2, 2025)

Here is the Divine Service from Sunday, November 2, 2025.

YouTube -- Festival of the Reformation (October 26, 2025)

Here is the Divine Service from Sunday, October 26, 2025.

Sermon -- Commemoration of the Council of Nicaea (June 15, 2025)

ACTS 20:17-21,28-32

WE CONFESS NOT WHAT SEEMS REASONABLE, BUT WHAT IS REVEALED.

In the name + of Jesus.

     We might like to think that there was a golden age in the Christian Church when God’s people had everything right and there was great harmony.  But that is not true.  There have always been enemies both outside and inside the Church.  St. Paul mentioned “the trials that came to me due to the plots of the Jews” (Acts 20:19).  When Paul came to a new city, he went to synagogue to declare that Jesus of Nazareth is the Christ they had been waiting for.  He had fulfilled all God’s promises and died as the atoning sacrifice for our salvation.  Many received that message with great joy.  Others fought fiercely against him.  They slandered him, attacked him, and drove him from various cities.  In addition, the Roman government persecuted Christians because they refused to confess, “Caesar is Lord.”  We are not surprised that those outside the Church would attack it.

     When St. Paul met with the pastors who served the church in Ephesus, he warned them, “I know that after my departure savage wolves, who will not spare the flock, will come in among you.  Even from your own group men will rise up, twisting the truth in order to draw away disciples after them.  Therefore be always on the alert” (Acts 20:29-31)!  These attacks are more dangerous and damaging because they rise up from within.  Pastors and teachers, who were presumably trustworthy, perverted the words of God.  They did not reject God’s word, but twisted it to make it say what they wanted it to say.  Sometimes this twisting is done with evil intent; sometimes it is because they themselves have been deceived.  Our Lord calls us to be alert, not to be swayed by any pastor no matter how nice he is or how smoothly he speaks.  We must cling to the word of God and let nothing budge us from the sure teachings of God.

     In 313 AD, Emperor Constantine passed the Edict of Milan which legalized the Christian religion.  Constantine not only legalized Christianity, he was converted to it.  All good news for the Christian church, right?  But it was about this time that a pastor from Alexandria, Egypt, began teaching a new doctrine.  His name was Arius.  In short, Arius taught that Jesus is not really God.

     The way Arius taught this was so deceptive because of how reasonable he made it all sound.  Arius argued that, if Jesus is the Son of God, and if the Son was begotten of the Father, then there was a time when he did not exist.  After all, I did not exist in 1950.  My beginning is usually marked by my birthday.  So, if God the Son is begotten of the Father, then he had a beginning.  If he had a beginning, he is not eternal.  If he is not eternal, then he is not really God.  Perhaps he had a special status, but not God from eternity.  Arius’ logic appealed to many.  Arius even drafted hymns to reinforce his teaching.  Arius’ teaching threatened to divide, if not destroy, the Christian Church. 

     Emperor Constantine took action.  Perhaps it was because he had a legitimate concern for the Christian faith.  Perhaps it was because he wanted to retain unity and harmony in his Empire.  Probably a bit of both.  In any case, Emperor Constantine summoned bishops from all over the Roman Empire to convene at a city called Nicaea which is in modern-day Turkey.  So, 1,700 years ago this week, more than 300 bishops gathered to address Arius’ teaching and some other issues that were threatening to divide the Christian Church.  Their goal was to maintain the unity of the Christian confession.  They were to confess not what seemed reasonable, but what was revealed.

     Perhaps this issue sounds like pastors debating over doctrinal minutiae that has no real significance in day-to-day life.  Tomorrow, you will head off to work, give diligent attention to your responsibilities, and go home.  You will prepare a meal, eat, and clean up.  You might take a walk, mow the lawn, or scroll on your phone before going to bed.  Not once will you think about the theological wranglings that happened at Nicaea 1,700 years go.  I don’t say that as a rebuke, but understanding reality.

     In the same way, we don’t really give our attention to major events which have affected our lives.  We don’t think of the Magna Carta, the Revolutionary War, or the Battle of Midway.  If these events had turned out differently, our lives would be significantly different, too.  So also with the Council of Nicaea.  From it, we have received a confession of the true, Christian faith.  From those bishops, we learn to confess not what seems reasonable, but what is revealed.

     The Council of Nicaea thwarted a heresy which would destroy the Christian faith.  If Arius was right and Jesus is not true God, then you are damned.  If Jesus of Nazareth is not true God, then it was a man who went to the cross and died.  All his claims are lies.  All his promises are useless.  Even if we say that Jesus of Nazareth was a holy man, then he earned his place in the kingdom of God, but he has done nothing for you.  This is what the Lord says: “Truly no man can ransom another, or give to God the price of his life” (Psalm 49:7).  If Jesus is only a man—even a special man, given special gifts by God—then he has done nothing to help you. 

     This is what the Council of Nicaea addressed.  They did not vote on whether or not Jesus is God as The DaVinci Code asserted.  They did not invent doctrine.  They turned to the Scriptures to see what God had revealed there.  Arius trusted in reasoning; the bishops confessed what was revealed: Jesus is Immanuel, God with us.  Jesus declared, “I and the Father are one” (John 10:30).  Since there is only one God, Jesus’ claim is that he is God.  Jesus told the Pharisees, “Before Abraham was, I am” (John 8:58).  That means he is eternal.  Only God is eternal; therefore, Jesus is God.  Even Jesus’ enemies understood his claim.  That’s why they tried to stone him for blasphemy.  Most important of all is that Jesus declared he would suffer, die, and rise on the third day, just as the Old Testament had prophesied.  And then he did it.  The Church did not invent these things.  The apostles witnessed them and then recorded them.  We confess not what seems reasonable, but what is revealed.

     The Council of Nicaea drafted a confession to determine which pastors were faithful to the Christian faith and which were not.  It was the first draft of the Nicene Creed.  (This confession was updated and adopted at the Council of Constantinople in 381 and is our current Nicene Creed.)  To confess what Scripture reveals, the Nicene Creed is more detailed than the Apostles’ Creed.  The bishops at Nicaea confessed that Jesus Christ is “God from God, Light from Light, true God from true God, begotten, not made, being of one substance with the Father” (Nicene Creed).  Arius would never make this confession.  Nor do Jehovah’s Witnesses or Mormons today.  This confession is a symbol of the true Christian faith.  We confess not what seems reasonable, but what is revealed.

     The spirit of Arius still persists within Christendom.  It is the spirit of using one’s reason to try to unravel the mysteries of God.  It is the desire to make God and the Bible agreeable to our way of thinking.  The prayer is, “Make it make sense!”  But reason does not always mesh with what God has revealed.  For example, the Bible teaches that God “chose us in (Christ) before the foundation of the world, that we should be holy and blameless before him.  In love he predestined us for adoption to himself as sons through Jesus Christ” (Ephesians 1:4-5).  Now, if God chose some for salvation, reason concludes that those who were not chosen to be saved were chosen by God to be damned.  That sounds reasonable.  But what has God revealed?  “God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4).  God is not willing that any should perish, so he certainly did not predestine people to be damned.  We confess not what seems reasonable, but what has been revealed.

     When we use our reason to rule over the Scriptures, the result is dangerous at best and destructive of the faith at worst.  Your defense of your sins seems reasonable to you because if you are determined to do something, it makes sense to you.  “I had good reasons to lie, to cheat, to blame God, to curse my neighbor.”  Why?  “Because: reasons!”    Everything we think, say, and do makes a confession.  The question is: Whose word are you confessing?

     To confess means to say the same thing.  To confess the Christian faith, we say the same thing as God reveals in his word.  When God’s word reveals, “You are a sinner,” we confess, “I am a sinner.”  When God’s word reveals that Jesus, the Son of God, came to take away our sins, we confess, “I believe that Jesus Christ is the Son of God and my Savior.”  When God reveals that he created the universe in six 24-hour days, we confess, “I believe in God the Father Almighty, maker of heaven and earth.  I reject evolution which says he did not.”  When Jesus tells us regarding the consecrated bread and wine, “This is my body.  This is my blood,” we confess, “It is the true body and blood of our Lord Jesus Christ under the bread and the wine, given to Christians to eat and to drink for the forgiveness of sins.”  When God reveals that marriage is a union of one man and one woman, we confess, “Marriage is the life-long union of one man and one woman.  Anything that differs from it is wicked.”  When God reveals that the pastoral office is limited to men, we confess that only males may serve as pastors.  When God reveals that we are to forgive those who sin against us, we pray, “Forgive us our trespasses, as we also forgive those who trespass against us.”  We confess not what seems reasonable, but what is revealed.

     Granted, sometimes what God reveals is hard.  It may offend your reason.  It certainly offends our culture, which has instructed and influenced us more than we would want to admit.  Much of what our culture teaches us seems reasonable because so many people live by it and defend it.  But the question is not, “Is it reasonable?”  The question is, “Did God reveal it?”  We confess not what is reasonable, but what is revealed. 

     In 325 AD, about 300 Christian bishops met to make a bold and faithful confession of the Christian faith.  That also meant condemning what stood against the faith.  It meant forsaking what seemed reasonable to maintain what is revealed.  We pray the Holy Spirit will instill in our spirit the same conviction to the Scriptures in word and deed.  “And now I entrust you to God and to the word of his grace, which has power to build you up and to give you an inheritance among all those who are sanctified” (Acts 20:32). 

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