Category Archives: Augsburg and Trent
Devotional Thought of the Day
23 I will show how holy my great name is—the name on which you brought shame among the nations. And when I reveal my holiness through you before their very eyes, says the Sovereign LORD, then the nations will know that I am the LORD. 24 For I will gather you up from all the nations and bring you home again to your land. 25 “Then I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. 26 And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart. 27 And I will put my Spirit in you so that you will follow my decrees and be careful to obey my regulations.
Ezekiel 36:23-27 (NLT2)
23 For I pass on to you what I received from the Lord himself. On the night when he was betrayed, the Lord Jesus took some bread 24 and gave thanks to God for it. Then he broke it in pieces and said, “This is my body, which is given for you. Do this to remember me.” 25 In the same way, he took the cup of wine after supper, saying, “This cup is the new covenant between God and his people—an agreement confirmed with my blood. Do this to remember me as often as you drink it.” 26 For every time you eat this bread and drink this cup, you are announcing the Lord’s death until he comes again. 1 Corinthians 11:23-26 (NLT2)
16 Confess your sins to each other and pray for each other so that you may be healed. . James 5:16 (NLT2)
Sacraments are “powers that comes forth” from the Body of Christ,33 which is ever-living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church.
18 A sacrament is a ceremony or act in which God offers us the content of the promise joined to the ceremony; thus Baptism is not an act which we offer to God but one in which God baptizes us through a minister functioning in his place. Here God offers and presents the forgiveness of sins according to the promise (Mark 16:16), “He who believes and is baptized will be saved.” By way of contrast, a sacrifice is a ceremony or act which we render to God to honor him.
I saw a friend share part of the Ezekiel reading the other day, and my mind flashed back to a baptism 5 years ago this week,
A pastor I know and admire posted about baptizing someone yesterday in their front yard with family looking on from an appropriate distance.
I’ve talked to pastor and priest friends, who all agonize over not being able to provide the Eucharist/Lord’s Supper to those whose faith is so challenged in these days.
Sacraments are not some magical incantation, the words accompany the promise, and the means God promised real to those whom HE blesses in that moment.
That water, because God promised, because He is pour/sprinkling/immersing people with it, give what He promised – the cleansing of our sin, the change of heart (and mind) that we need, the presence of the Holy Spirit in our lives.
That bread that we place in their hands, it is the Body of Christ – given and shed so those people can realize GOd’s love, His mercy, His presence in their lives.
The words of forgiveness, which ring out, not because the pastor likes you, but because God wants you to hear them – YOU ARE FORGIVEN!
This isn’t about us doing the work, about our obedience, about our religious acts. It is about God coming into our lives, about God doing His work.
Those who are ordained to make sure these gifts are delivered are crushed, because we hear the need across phone lines, through texts and messages, and in the posts on social media. We can and are responding to some of those cries in person, but it is another thing to celebrate it all in person.
We look forward to the days when services and masses are the gatherings they should be. But this time helps a little I think. For we begin to understand a little more clearly what it means to cry out for Christ to return, for the great gathering that will happen, when He welcomes us home.
I think we take heaven for granted at times, as we might the Lord’s Supper or our baptism, or that moment when you hear your shepherd tell you that you are forgiven because Jesus said so. One has seemed so far away – a lifetime. The others, the sacraments have always been there, they always should be. Their removal, and the threat of death, combine to help us think of the biggest reunion.
We learn to yearn for the future, because of the absence of the present. We learn to look to eternal life, as we are reminded that this life is easily threatened. We long to have Jesus return to us in the sacrament, even as we are learning to yearn for His second coming!
Let me say it again, for it is worth saying! I long for the day when the people I pastor can re-gather, and celebrate Christ’s feast together. But even more, I am understanding why I should long for the feast to come when all of God’s people are welcomed home…and the celebration begins.
May God’s peace, poured out on you in Christ, nourished through word and sacraments, sustain you until the re-gatherings. This will happen, for He has promised, and He is faithful! AMEN!
Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 289.
Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church. (Philadelphia: Mühlenberg Press, 1959), 252.
Devotional Thought of the Day:
41 Many more Samaritans put their faith in Jesus because of what they heard him say. 42 They told the woman, “We no longer have faith in Jesus just because of what you told us. We have heard him ourselves, and we are certain that he is the Savior of the world!” John 4:41–42 (CEV) —
1. Liturgy is for all. It must be “catholic”, i.e., communicable to all the faithful without distinction of place, origin and education. Thus it must be “simple”. But that is not the same as being cheap. There is a banal simplism, and there is the simplicity which is the expression of maturity. It is this second, true simplicity which applies in the Church
I often hear church leaders talking about how effective a church is, and I hear some trying to measure churches to determine whether this church is viable, whether it is still worth the “investment” of talent and treasure made in it over the years.
A lot of these studies are based on numerical analysis – has the church grown, have their offerings been stable, what kind of turnover has occurred among staff and other leadership. Consultants will come in and do surveys for larger churches and denominations. They, in turn, pass this information on to smaller churches, which but into the theories and lose morale, and eventually close. (That larger churches often benefit statistically from this is another story)
After all, numbers are important, and statistics tell a story that might be hard to refute without knowing the true story of the faithful. In fact, we often do not hear the stories, because the statistics seem so conclusive.
No one would have believed that a church community would have been viable in a remote Samaritan Village. Never mind that the person that got the ball rolling would have been a woman with a past. No one except Jesus.
But look at the statement they make to her! They had moved from believing in God because she had told them, to believe in God because they had experienced Him. What an amazing statement this is! One that every pastor should desire to hear! To know our people are experiencing the incredible, immeasurable love of Christ – not just hearing about it second hand!
I am not saying they go past needing the guidance of spiritual shepherds and prophets, that is part of our role, but they resonate with the teachings of Christ – they realize that God is speaking to them, especially during sacramental times, or when God is silent. Or they recognize that it is the Holy Spirit convicting them of sin, and comforting them as the Spirit cleanses and heals them.
This level of maturity makes a huge difference in a church. And it will see the church do things that go beyond logic, as they serve those around them. People will care, (and struggle when care is difficult) they will give beyond what is reasonable, they will be there when no one else would.
So how does a pastor do this? I think Pope Benedict wrote about it well. To present the gospel in a simple yet mature way. To not cheapen the masses, worship services, and Bible Studies that we give. Rather – we need to make them communicate the incredible love that God has for His people – so that they know it – so that they experience it, so that worship is full of the joy that comes, even in the midst of trauma and lament.
The more they know, the more they experience, the more mature they get, the more they can echo what the lady was told – “we are certain that He is the Savior of the World.
Therefore… out savior.
If our people know this, then we’ve done our job… and the work of the Holy Spirit through us has been effective.
Let us rejoice when we see God working hits way through our churches. And may e find a way to support it, whether it is 25 people working together in Southgate or 150 in Cerritos, or 5000 in some other place.
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 122.
Devotional Thought of the Day:
After a while the people of Joshua’s generation died, and the next generation did not know the LORD or any of the things he had done for Israel. 7 The LORD had brought their ancestors out of Egypt, and they had worshiped him. But now the Israelites stopped worshiping the LORD and worshiped the idols of Baal and Astarte, as well as the idols of other gods from nearby nations. Judges 2:10-13 CEV
On the other hand, we must acknowledge that, together with the affirmation of this rich inheritance with its high technical demands, there is a desire to see the liturgy completely open to all, a desire for the common participation of all in the liturgical action, including liturgical singing, and this, inevitably, must put a curb on artistic requirements.
We should, then, learn what the sacraments are, what purpose they serve, and how they are to be used. We will find that there is no better way on earth to comfort downcast hearts and bad consciences. In the sacraments we find God’s Word—which reveals and promises Christ to us with all his blessing and which he himself is—against sin, death, and hell. Nothing is more pleasing and desirable to the ear than to hear that sin, death, and hell are wiped out.
When I was in High School and College, it was said that my generation (the early GenX’ers were leaving the church in droves. The worship wars were just starting to ramp up, the Seeker Sensitive movement had yet to begin, and the church changed from a place where the Gospel was preached to a place where scripture was exposited and doctrine was defended. Still to this day, there are not a lot of people in my age group in the church.
I have seen all sorts of plans over the years to reach them, and now it seems the church has given up on us, and now they mourn the Millenials not being in church. Now all sorts of ideas are being floated by boomers to reach them as if they are the last hope for the church in the world. We’ve even labeled this time as the “post-Christian” era, and strategize about how to consolidate our resources, closing churches as if the buildings were nothing more than fiscal assets, and our concern is not “return on investment” but eerily similar, where we make decisions based on a ratio membership against property value.
It is not unlike the time of the Judges, the time where a generation or two seems to be missing, and the church desperate for survival looks to consultants and business experts to guide them.
At the same time, the worship wars have gone underground, become more programmatic, and worship, whether contemporary, tradition or liturgical, has become more spectator driven and less participative. We’ve got it backward in many ways. Pastors and priests should be facing the people when they are proclaiming the gospel in the sacraments, revealing the Lamb of God who takes away the sins of the world. Worship teams should be facing the cross and altar when facilitating the worship of God, rather than standing with their back to the altar. In both cases, man is standing in the way of others being able to see and interact with God.
Pope Benedict was right, we have to put a curb on the artistic “performance” of the skilled musicians and liturgists, so that people can participate, so they can sing, so they can pray, so they can communicate with God!
This is why Luther was so adamant about people knowing how the sacraments are to be used, to comfort terrified consciousness, to communicate peace, their promises being fulfilled by the Holy Spirit as He transforms each and every one of them, from every ethnicity, from every language, from every generation.
It is this participation in worship, encouraging and empowering people to interact, not just with other believers, but together interacting with God, that was missing in the days of the judges. They didn’t share what they saw God doing in their midst in the past, in the present, and the hope of what He would do in the time to come.
They didn’t share what they saw God doing in the sacramental acts at the Tabernacle, they didn’t share in the promises of the covenant. And so the generation that followed didn’t know God, didn’t know the benefit of walking with Him, so they searched out other gods.
But they did it, one by one, family by family. What was to be passed down, the work of God, the covenant describing the relationship, was all not passed on, but simply treasured in their own hearts.
If in these days, we are to see the church revive, we have to help people see God. Older people, younger people, people of every description you can imagine. We have to help them worship the God who reveals His love, His mercy, His care to them… and not get in the way while doing it…
Let’s call them now… and plead with them, “let God reconcile you to Him….”
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 99.
Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 42 (Philadelphia: Fortress Press, 1999), 111.
Devotional Thought of the Day:
The Israelites tried some of the food, but they did not ask the LORD if he wanted them to make a treaty. 15 So Joshua made a peace treaty with the messengers and promised that Israel would not kill their people. Israel’s leaders swore that Israel would keep this promise. Joshua 9:14-15, CEV
Concern for achieving unity “involves the whole Church, faithful and clergy alike.”But we must realize “that this holy objective—the reconciliation of all Christians in the unity of the one and only Church of Christ—transcends human powers and gifts.” That is why we place all our hope “in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit.”
Man looks with suspicion upon God, so that he soon desires a different God. In brief, the devil is determined to blast God’s love from a man’s mind and to arouse thoughts of God’s wrath.
There was nothing that Jesus sought more than faith, except love. Faith is the necessary beginning of the Christian life, but love is its consummation
Listening to my favorite “radio” channel the other day, they played one of the songs I hate and love. Musically, John Lennon’s Imagine is right up there, and I understand the sentiment, the yearning, the great desire for there to be peace, and unity in this world.
Musically, I love the piece, it is my favorite style of music, the ballad. But what Lennon demands people to give up, doesn’t guarantee there to be real peace or real unity. For he is asking them to give up things that clearly define us, our culture, our beliefs.
Most of all there is one line that bothers me, far more than most.
I’ll get to it, in a moment. (It’s not the one you think!)
In my readings this morning, the Israelites fell into the same trap for peace. Tired of conflict, they entered into a covenant, a sacred treaty with people that was based on lies. They sought something good, but they didn’t look to God. and they fell prey to their own desires. This would become a curse to them, and to the Gibeonites for centuries.
This is what Luther was talking about, as they didn’t even bother to consult God, but made up their own mind. Satan blasted God’s love from their minds, giving them a goal, a god to pursue, and they did earn for a time, God’s wrath. ( I’ve always wondered what would have happened if they went to God and pleaded with Him to save these people? We can not ever know, but we have examples of such prayer!)
What did satan steal form them? What did he blast at? The religious structures? The doctrines of the Faith? The traditions, the laws, and promises?
No, Luther says, it is the love of God that Satan would have out of sight and out of mind.
Kreeft tells us that Jesus sought love more than faith. What are the two greatest commands?
And what do we have faith in, if not the absolute love that God has for us? He loves you, and He loves me. Absolutely! Purely! Passionately! With such love that He doesn’t ignore our sin, but He deals with it, and had planned to – from before the foundation of the world!
That is what sustains us, and that is what can create true unity, not just unity that hides conflict, but true unity and true peace. That is where the Catholic Catechism has it correct, our hope for unity is found, not in the boardroom, not in the halls of academia, but at the altar, where we find ourselves enveloped by His love.
Which brings me back to Lennon, and the line that bugs me, that I truly can’t accept. It is not the one about no religion. It is this one,
Nothing to live or die for…
Love does have something to die for, One who loves will die for the one who is loved.
Without that kind of love, the kind that sacrifices self, unity, and peace is but a dream…
One last word, that love is not something you have to dream about, for God loves us that much, that Jesus would die for you… because He loves you. And in doing so, all that would impede peace…are shed, and are left behind, as we discover this new life in Jesus.
Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 218.
Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 42 (Philadelphia: Fortress Press, 1999), 103.
Peter Kreeft, The God Who Loves You (San Francisco: Ignatius Press, 2004), 77.
Devotional Thoughts of the Day:
29 The LORD our God hasn’t explained the present or the future, but he has commanded us to obey the laws he gave to us and our descendants. Deuteronomy 29:29 (CEV)
29 Things hidden belong to Yahweh our God, but things revealed are ours and our children’s for ever, so that we can put all the words of this Law into practice.’ Deuteronomy 29:29 (NJB)
29 “The LORD our God has secrets known to no one. We are not accountable for them, but we and our children are accountable forever for all that he has revealed to us, so that we may obey all the terms of these instructions. Deuteronomy 29:29 (NLT2)
“For the true unity of the church it is enough to agree concerning the teaching of the Gospel and the administration of the sacraments. It is not necessary that human traditions or rites and ceremonies, instituted by men, should be alike everywhere.”
Although very few of those who express their uneasiness have a clear picture of these interrelated factors, there is an instinctive grasp of the fact that liturgy cannot be the result of Church regulations, let alone professional erudition, but, to be true to itself, must be the fruit of the Church’s life and vitality.
I read the verse in red in the first translation this morning. It piqued my interest because I get frustrated when I cannot understand the things going on in life. That has been happening a lot recently.
So i started looking the passage up in other translations. Sometimes that helps, sometimes I have ot go a bit deeper than that. I use the NLT in our church, and the NJB is the first full Bible I ever owned. I like it just like people who grew up with the KJV are not comfortable with more modern translations.
Turns out I like all three, but the NJB resonates the most with me.
To paraphrase it, “what God has made a mystery, these things we cannot know. That is good. The things God has revealed to us, this is what is needed for us to live in the relationship He created with us…. (at the cross) For the Law is not just the commandments, but the entire covenant, the entire description of our relationship. It is the explanation of, “I am your God, and you are my people!’
That’s the message – that is the mystery that we can’t conceive of, but we need to know is true. We have to have that, far more than why we have to understand some of the evil things that happen in this world or even the odd and unexplainable things.
Even if we understood the present or the future, could we change it?
No. Not really. We might even be more frustrated than we are with things all in the dark.
But if we know of God’s presence, HIs promise, HIs love, that changes it all…. and we can His peace and comfort in that revelation.
And this is where the two quotes about liturgy come in, for the liturgy needs to communicate God’s presence, love, and mercy above all. It cannot be the same, for it has to address the place where people are at, the struggles they face, the despair they know, and to reveal to them that they can depend on God, that He wants them to do so!
That means the liturgy may look a little different here from there. It gives expression to God coming into the presence of His people and healing them of their brokenness. And liturgy comes out of that feeling., as the people respond to the merciful, comforting loving presence of God. That is why liturgy is fruit, proof of the vitality of a congregation, proof of the truth revealed to them. And it is why those who would use the liturgy to bind the church are not protecting the church, but severely damaging it. Damaging it far more than the changes they fear ever could.
Liturgy is the expression of the faith of those who enter into worship and must always remain so. For then it gives voice to what God has revealed, and where He has not, where we don’t get it, the liturgy will bring comfort and peace.
Theodore G. Tappert, ed., The Book of Concord the Cinnfessions of the Evangelical Lutheran Church. (Philadelphia: Mühlenberg Press, 1959), 173–174.
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 86–87.
Devotional Thought of the Day:
22 People of Israel, every year you must set aside ten percent of your grain harvest. 23 Also set aside ten percent of your wine and olive oil, and the first-born of every cow, sheep, and goat. Take these to the place where the LORD chooses to be worshiped, and eat them there. This will teach you to always respect the LORD your God.
24 But suppose you can’t carry that ten percent of your harvest to the place where the LORD chooses to be worshiped. If you live too far away, or if the LORD gives you a big harvest, 25 then sell this part and take the money there instead. 26 When you and your family arrive, spend the money on food for a big celebration. Buy cattle, sheep, goats, wine, beer, and if there are any other kinds of food that you want, buy those too. 27 And since people of the Levi tribe won’t own any land for growing crops, remember to ask the Levites to celebrate with you.
28 Every third year, instead of using the ten percent of your harvest for a big celebration, bring it into town and put it in a community storehouse. 29 The Levites have no land of their own, so you must give them food from the storehouse. You must also give food to the poor who live in your town, including orphans, widows, and foreigners. If they have enough to eat, then the LORD your God will be pleased and make you successful in everything you do. Deut. 14:22-29
Fifth, your trust must not set a goal for God, not set a time and place, not specify the way or the means of his fulfilment, but it must entrust all of that to his will, wisdom, and omnipotence. Just wait cheerfully and undauntedly for the fulfilment without wanting to know how and where, how soon, how late, or by what means. His divine wisdom will find an immeasurably better way and method, time and place, than we can imagine.
714 Yours is a desire without desire, as long as you don’t put firmly aside the occasion of falling. Don’t fool yourself telling me you’re weak. You’re a coward, which is not the same thing.
Prayer is hard.
Every week, with 50-80 people, I pray for about 150… Some are just people we need to pray for – those in government, those serving people and responding to protect and heal. Others are grieving, or are ill, others are facing a struggle that cannot be discussed.
And we pray… I attempt to lead us in putting all these people, and their concerns, in the hands of God.
There is a balance between telling God what to do and having the faith that God not only will act but is acting at this moment. Part of me wants to say with Jesus, “not my will, but Yours.” and part of me wants to be the old lady that hassled the judge.
And to this I hear the words, “you aren’t weak, you are a coward..” and I wonder if it is true, at least when it comes ot prayer. Am I afraid to really let God have everything in my life? Am I willing to let Him answer my prayers in His time, in His wisdom, in His way? Luther advocates this, but how hard is it to do? And how the heck did he learn to wait “cheerfully and undauntedly” without even the slightest bit of knowledge or control?
That’s why I asked which comes first, true prayer or true worship?
I think it has to be worship!
And we can’t worship until we know why we worship! That is how the Old Testament passage relates. One of the major tithes the people had to gather, 10 percent of their harvest, and all the firstborn of their flock was to throw a party! What kind of party? A party to “respect” the Lord- to realize His presence, to realize how He provides and cares for you. To celebrate the fact you aren’t alone.
With that knowledge, prayer seems… easier, it seems more natural, it seems to be how we are to relate to God, for it is in response ot how He cares for us.
I only have thoughts about whether prayer is effective when I am not thinking about God, when I am not in awe of His presence, of His love, of His care. When I am focused on that, such as during a worship service, prayer flows, it works, it is…
So, if you are struggling, if you aren’t sure God is with you, get with some other sisters and brothers in Christ. Be reminded of God’s love and mercy, and His presence… and praise Him for that, together. Then pray about what stresses you, what causes you anguish, anxiety, stress, pain…
And leave it in the hands of the Lord who loves you.
Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 42 (Philadelphia: Fortress Press, 1999), 89.
Escriva, Josemaria. The Way . Scepter Publishers. Kindle Edition.
Devotional Thoughts of the Day:
After the LORD helps you wipe out these nations and conquer their land, don’t think he did it because you are such good people. You aren’t good—you are stubborn! Deut 9:4-6 CEV
Liturgy does not come about through regulation. One of the weaknesses of the postconciliar liturgical reform can doubtless be traced to the armchair strategy of academics, drawing up things on paper which, in fact, would presuppose years of organic growth.
It ought to grow and become firmer amid good works as well as temptations and dangers, so that we become ever stronger in the conviction that God cares for us, forgives us, and hears us for Christ’s sake. No one learns this without many severe struggles. How often our aroused conscience tempts us to despair when it shows our old or new sins or the uncleanness of our nature! This handwriting is not erased without a great conflict in which experience testifies how difficlt a thing faith is.
Sigmund Freud is a good example. In Civilization and Its Discontents, he argues against altruistic love as the meaning of life and the key to happiness by saying simply, “But not all men are worthy of love.” No, indeed they are not. Agape is quite defenseless against this objection. The love we are talking about goes beyond reason, and a rationalist like Freud just does not see it. We who take agape for granted because of our Christian education should realize its precariousness. There is simply no effective rational answer to the challenge: “But give me a reason why I should love someone who does not deserve it.” Love is the highest thing. There can be no higher reason to justify it.
Fourth, some say, “I would indeed have confidence that my prayer would be answered if I were worthy and possessed merit.” I reply: If you refuse to pray until you know or feel yourself worthy and fit you need never pray any more. For as was said before, our prayer must not be based upon or depend upon our worthiness or that of our prayer, but on the unwavering truth of the divine promise
The People of the “poor”—those who, humble and meek, rely solely on their God’s mysterious plans, who await the justice, not of men but of the Messiah—are in the end the great achievement of the Holy Spirit’s hidden mission during the time of the promises that prepare for Christ’s coming.
It has never happened before. From every book I read a section of in my devotional reading, something struck me important enough to put down, to consider, and to process my thoughts all together. (Spurgeon will be a later blog…but His is impressive too)
Tempting to just leave the quotes here for you to read.
They are that significant, at least to me.
But I do this to process through these works of scripture, and of other believers who struggle with faith. So I need to struggle, to let these words wrestle with my soul.
The reading from the Old Testament sets it all up and confirms what I (and probably one or two of you already know.
We aren’t good enough.
We sin, We screw up, we get hurt and contain the resentment inside us.
And if we expect God to be on our side because we are good American Christians who have better morals and values than the rest of the world, we are the most deceived people to ever live.
Kreeft and Luther tell us in following quotes that knowing this is okay. We don’t have to justify God’s loving us. God isn’t unreasonable or illogical, but His ways are beyond ours, His ways are the purest, deepest, highest love. God listens to us, our needs, our groans, our pleas, not based on how worthy we are – in fact, that is the beauty of His logic.
That is where the Catholic Catechism and Lutheran Confessions come to play, noting our struggle, noting the need for humility, noting the Holy Spirit’s miracle in bringing us to depend on God, even when our minds are convinced we cannot. If I could add another 2000 words, I would explore that more. We have got to understand that the struggle to have faith in God, when we know our brokenness, is part of the journey of faith, the journey to depend on God who is there, working in our lives. That faith isn’t some random intellectual decision that fires off, it is a miracle. It happens because of an encounter with God that goes beyond our ability to explain.
That is why Liturgy cannot be drawn up or manipulated by those in ivory offices, those disconnected from the altar where Christ’s Body and Blood come to feed the people of God. Pope Benedict is right on in that quote. Or, as Pascal noted, “GOD of Abraham, GOD of Isaac, GOD of Jacob! not of the philosophers and of the learned. Certitude. Certitude. Feeling. Joy. Peace.” The worship service needs to see people encounter God, be in awe of Him, afraid, and yet comforted by His love and mercy.
That can’t be observed, that can’t be experienced in some far off place in St. Louis or Rome. It happens here, where the struggle is, where we need to know He loves us, even as we are not worthy of that love. That is the message our church services, our Liturgy needs to develop by resonating it deep into the souls of the people of God.
In your soul and mine. (gulp)
Yes, this is about us… and that should stagger you… for it does stagger me.
You may never consider yourself lovable by God. You may never think you are good or worthy or holy enough for Him to listen to your prayers, to laugh and cry with you…
That doesn’t matter… HE DOES.
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 81.
Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church. (Philadelphia: Mühlenberg Press, 1959), 160–161.
Peter Kreeft, The God Who Loves You (San Francisco: Ignatius Press, 2004), 60–61.
Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 42 (Philadelphia: Fortress Press, 1999), 88–89.
Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Vatican City: Libreria Editrice Vaticana, 1997), 189.
Devotional Thought for the Day:
27 Then Jesus said to them, “The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath. Mark 2:27 (NLT2)
6 Dear brothers and sisters, if I should come to you speaking in an unknown language, how would that help you? But if I bring you a revelation or some special knowledge or prophecy or teaching, that will be helpful. 7 Even lifeless instruments like the flute or the harp must play the notes clearly, or no one will recognize the melody. 8 And if the bugler doesn’t sound a clear call, how will the soldiers know they are being called to battle? 9 It’s the same for you. If you speak to people in words they don’t understand, how will they know what you are saying? You might as well be talking into empty space. 1 Corinthians 14:6-9 (NLT2)
For it is the existential presence of the celebrating, praying faithful which makes the liturgy into the worship of God; change is necessary so that their awareness of what is going on and of their part in it are not restricted by extraneous factors. Roman history reveals a most eloquent example of a form of worship which had become unintelligible. After three centuries no one any longer understood the ritual, the ceremonies or the meaning it was all meant to express, with the result that religion dried up and became an empty shell, although it was no less practiced than before. The lesson is that, if liturgy is to retain its vitality and have an influence on individuals and society, there must be a continual process of adaptation to the understanding of believers. For believers too, after all, are people of their time, people of their world.
Over the past 40 years, I have participated in just about every flavor of worship service and liturgy on could imagine. I have play pipe organs in my youth, and electric guitars and keyboards, done traditional non-denom worship, and straight out of the hymnal liturgy.
I have my preferences, and they would probably surprise most people who know me.
Preference laid aside, and it must be, there is only one reason to change the wording of the liturgy or the way a church worships.
It is what Paul is the very pragmatic reason Paul is discussing, in relation to the very real gift of tongues, in 1 Corinthians 14. It echoes Jesus teaching about the Sabbath.
Does your liturgy, your order of worship allow people to hear God, and does it allow them to respond to Him?
The Lutheran confessions talk of the mass’s chief purpose to give people what they need to know about Jesus. His love, His mercy, His presence in their life. What they need to know – not just with their mind, but with their heart, soul and strength.
Do the words said and sung communicate this in an understandable way? If not, reset them. Do the people have the opportunity to experience the awe of being in the presence of God and respond to Him with joy? If not renew your service, focus it on the incarnate God who loves them. Open up the lines of communication, ensure that they know God speaks to them in a way that anyone can understand.
Maintaining the liturgy that doesn’t communicate to people is a waste of time. So is changing it for any other reason is just as much a waste of time.
Lord, help us to guide your people until with heart, soul, mind, and strength realize that You love them all. And then, help us guide their discussion with you, their prayers and praises.
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 79.
Devotional Thought of the Day:
I tell you that this poor widow has put in more than all the others. 44 Everyone else gave what they didn’t need. But she is very poor and gave everything she had. Now she doesn’t have a cent to live on. Mark 12:43-44 CEV
By the words “to save” we understand the whole of the great work of salvation, from the first holy desire onward to complete sanctification. The words are multum in parro: indeed, here is all mercy in one word. Christ is not only “mighty to save” those who repent, but he is able to make men repent. He will carry those to heaven who believe; but he is, moreover, mighty to give men new hearts and to work faith in them. He is mighty to make the man who hates holiness love it, and to constrain the despiser of his name to bend the knee before him. Nay, this is not all the meaning, for the divine power is equally seen in the after-work. The life of a believer is a series of miracles wrought by “the Mighty God.”
The pagan knew the fact that our hearts are restless, but he did not know the reason. Christianity supplies the reason, the key to the lock, the answer to the puzzle pondered by the great philosophers Socrates, Plato, Aristotle, Cicero, even by Qoheleth in the book of Ecclesiastes. All these thinkers believed in a God, but they were not happy because they did not know God was love. Socrates worshipped the unknown God whom he would not name and knew he did not know. Plato’s God was impersonal truth and goodness. Aristotle’s God was a cosmic first mover who could be known and loved but who did not know or love us. Cicero’s God was only a vague object of “piety”. And the God of Ecclesiastes sat unmoving and unknown in Heaven while man’s life on earth remained “vanity of vanities, all is vanity”
172 Augustine says very clearly, “All the commandments of God are kept when what is not kept is forgiven.”1 Therefore even in good works he requires our faith that for Christ’s sake we please God and that the works in themselves do not have the value to please God.
173 Against the Pelagians, Jerome writes, “We are righteous, therefore, when we confess that we are sinners; and our righteousness does not consist in our own merit, but in God’s mercy.”
The novel Christian reality is this: Christ’s Resurrection enables man genuinely to rejoice. All history until Christ has been a fruitless search for this joy. That is why the Christian liturgy—Eucharist—is, of its essence, the Feast of the Resurrection, Mysterium Paschae. As such it bears within it the mystery of the Cross, which is the inner presupposition of the Resurrection.
This morning I came across some very powerful quotes in my reading. I love them, whether it is from a soon to be pope (Ratzinger), an incredible philosopher (Kreeft), a group of rebels (the early Lutherans), or a British pastor who was perhaps, the first mega-church pastor.
They all point to one thing, the fact that Christianity is different. Philosophers tried to point to him, but they couldn’t understand God. That the Eucharist does, more clearly perhaps than anything else, for we encounter and experience Jesus there. In the mercy of God which makes our broken lives perfect as God grants to us repentance and sanctification – as He completely saves us.
What an incredible concept, this salvation.
But do we really comprehend this blessing, this gift?
I do not think we do, at least not always.
How about this explanation. We (the church) are like children at Christmas, more interested in playing with the box our present came in than actually enjoying the present.
Salvation, the complete work of God is so large a gift, we cannot understand it. But we can experience it, and it does more than change us. Jesus does more than give us life, He is that life. That is what makes Christianity different, it is the religion that is more than a relationship, for a relationship cannot begin to express what living in Christ is like.
The old lady with the two pennies experienced it. She wasn’t impressed with the box, she simply enjoyed walking with God, and gave what she had that others would as well.
We don’t even know her name, and she could care less.
She was with God, and among His people, as broken, as misdirected, as….unfocused on what she knew and responded to…
May we be more like her….. and enjoy living in Christ, as the children the Father loves.
C. H. Spurgeon, Morning and Evening: Daily Readings (London: Passmore & Alabaster, 1896).
Peter Kreeft, The God Who Loves You (San Francisco: Ignatius Press, 2004), 39–40.
Theodore G. Tappert, ed., The Book of Concord the Confessions of the Evangelical Lutheran Church. (Philadelphia: Mühlenberg Press, 1959), 130–131.
Joseph Ratzinger, The Feast of Faith: Approaches to a Theology of the Liturgy, trans. Graham Harrison (San Francisco: Ignatius Press, 1986), 65.
Devotional Thought of the Day:
28 So we preach Christ to everyone. With all possible wisdom we warn and teach them in order to bring each one into God’s presence as a mature individual in union with Christ. 29 To get this done I toil and struggle, using the mighty strength which Christ supplies and which is at work in me. Colossians 1:28-29 (TEV)
In the sacrament Christ is received. However, this would not happen if Christ were not, at the same time, prepared and distributed through the Word. For the Word brings Christ to the people and acquaints their hearts with him. The sacrament in itself does not transmit this knowledge.
And even if there is some preaching, the mass may be of Christ but the sermon on Theodoric of Bern or some other story. God punishes us in this way because we do not pray for our daily bread. The venerable sacrament finally becomes not only a vain and empty custom but also an object of contempt. After all, what does it profit us if Christ is present and has prepared bread for us, if this bread is not given to us and we do not delight in it? That is just as if a delicious meal were prepared and no one was there to pass the bread, bring the food, or pour the drink, and all were expected to have their hunger appeased by the odor or the sight of the meal.
You might think that this post is going to laud the preaching of the word over the celebration of the Lord’s Supper. I mean, after all, Luther’s words could be interpreted that way. Luther makes it sound like the sacrament is completely dependent on the word, that without it, it, it is vain and worthless. It would be of no profit to our bodies and even less to our souls.
Theologically, that may sound right, but I do not agree with that interpretation.
I think it is that we can’t separate what God put together, the gift of hearing the word and receiving the Sacrament of the Lord’s Body and Blood. We need both, and we need them together. They need to understand the experience they have, as they take and eat, and take and drink the Body and Blood of Jesus Christ.
As I said in the title, pastors and priests (Lutheran, Catholic, Anglican, Orthodox, and other sacramental groups) are more than spiritual Pez dispensers. Our role is to reveal to you Christ, to ensure you understand the grace that you are being given in the sacraments, to make sure you understand that grace is Christ’s presence in your life, and how that transforms who you are, it results in a change to your very identity.
That is why we see this Communion Feast so important, and the words that prepare us for it critical. This time, not just about our sins being forgiven, but the time we know we dwell in Christ, and He dwells in us.
We need this, and we need to remember, to understand, to savor this moment. So to preach on something else, to not focus on Christ crucified for us, to make sure you understand this and treasure it, and to give you the time to think and work through it, this is our calling.
For your benefit.
So let both people and their clergy, work together, and rejoice together, as God provides for us. Amen!
Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 42 (Philadelphia: Fortress Press, 1999), 57–58.