Worship Notes: Why do we do what we do?

When I was a youth, I was curious why we followed the liturgical order we did.  Why not explore other ways to worship?  I never did ask my pastor that question, fearful that even asking was disrespectful.  It was not disrespectful.  It was a good question which deserved a thoughtful answer.  I wish I had asked it.  It was a lost opportunity to gain appreciation about why we worship the way we do.

While that topic could inspire many, long paragraphs (and will likely be a Bible Class topic down the road), this blog post will simply encourage people to ask why we do what we do.

The Church does not have secrets.  Everything should have a clear explanation, an answer to the question: "Why?"  Everything we do in worship--from rites (things spoken) to ceremonies (things practiced)--is done to reinforce the faith and to teach God's people. 

Are there ways to teach the faith that are better than others?  Absolutely.  Sometimes it is a matter of right vs. wrong (such as the Roman Catholic sacrifice of the Mass or an altar call); other times it is a matter of good vs. better.  For example, we would rather have our hymns let by a pipe organ than a kazoo.

If there are better ways to conduct a Divine Service which emphasize the reverence, glory, and mercies of God, we should pursue them--not because we are disposing of what is wicked, but because we can opt for what teaches the faith better.

Not everyone will think every idea is great.  Some may resist any changes at all.  We can become slaves to the "We've always done it that way" mentality.  While it may be true that we've always done something a certain way, there should be a good reason we've always done it that way.  If that reason proves to be a good reason, we can retain what we've done.  If there are better reasons to do something different, we can introduce something different as long as it teaches and reinforces the true, Christian faith.  That is always the goal.

Being skeptical of change is natural.  We like what we know.  We prefer what we are comfortable with.  That is not necessarily bad.  Thrusting something new and revolutionary into the Divine Service should be met with skepticism.  Nothing should be foisted upon a congregation.  People need to be instructed about why we are doing what we are doing so that they can be confident that they are not being led astray and so they can appreciate a more vivid exposition of God's glory.

So, why do we do what we do?  You deserve a better answer than, "We've always done it that way."  And you certainly should not be afraid to ask for an answer.  If you don't know what the point is, ask!  If you want to know why the pastor does what he does, ask!  If you are curious about the reasoning behind some practice, ask!  

The way a pastor presides over a Divine Service is first to the glory of God and then for the edification of God's people.  The pastor should have a solid reason for whatever he does, and God's people should know it, too.

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.

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.