Because people have commented on it, I felt the need to announce a change to the BJS homepage.
The “Flashback” feature was originally designed to bring some of our “oldie but goodie” posts to your attention periodically. Unfortunately for a year or so it’s been broken — one of the WordPress upgrades broke it; I didn’t notice it immediately, and by the time I noticed it it was too late to try to figure out which update broke it.
Anyway, I finally got fed up with it and researched the problem and am pleased to announce that it’s now fixed!
You will notice the 6th box down on the homepage has the Flashback graphic on the left side of it. Each time the homepage is replotted, 10 random posts are pulled from the “Flashback” category and cycle through that box. You can use the left/right buttons to go to a post you want if you see one you want to read more of.
You can also review all of our Flashback posts by clicking here or on the Flashback graphic to the left of the slider.
We would welcome recommendations for other posts that should be placed in this category .. since it has been non-functional for so long we haven’t even attempted to classify any new posts, and we didn’t do a complete survey of all our posts when we initially came up with the idea at our last redesign of the website. I’m sure we have many posts written since we first created this blog in June of 2008 that would welcome a reread. Of course, I’m sure there are some posts that we’d all rather forget about, but that the life of a blog.
Thanks for your attention, and a very blessed Reformation celebration to you!
P.s. sorry to all those who “complained” about it not working .. yes, I read your comments; I just couldn’t fit the time in to dig into the code to figure out what went wrong.
And .. for your enjoyment, here’s a duplicate of the flashback slider as seen on the homepage:
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Video Presentations from BJS 2015 Conference
We are pleased to announce the videos are now available from the recent Brothers of John the Steadfast 2015 Conference held at Bethany Lutheran Church in Naperville, IL on Feb 20-21st. Thanks to Peter Slayton for helping getting these recordings ready and published. To view them on youtube click here to view all 7 videos. To listen to the audio presentations, click here (it may be easier to listen to these files if you have a slow internet connection) The videos are listed below in order; the conference schedule can be found here. Session 1: Pr. Bryan Wolfmueller, “The Obligation and Temptation of Dealing with False Teaching”
Session 2: Pr. Clint Poppe, “The Barking Dog Approach”
Vespers Sermon: Pr. Chris Hull, “Confessing in confidence”
Session 3: Pr. Larry Beane, “Doctrine And/Or Practice?”
Session 4: Pr. Hans Fiene, “The Use of Snark in Lutheran Confession”
Divine Service Sermon, Pr. Joshua Scheer, “Work to be done, work that is done”
Session 5: Pr. Todd Wilken, “Despite What You’ve Heard, the LCMS Is Not a Lost Cause” Concordia University Plan for the Future? A consolidated Concordia?
Time to disconnect from the government’s provisions (that money comes with strings attached, and we will see them very clearly in the future). This means likely that we could sustain only one University/Seminary on our own and keep it viable. The solution then is to sell off/rearrange/reallocate the Concordias. The trick would be to pick which one to keep. An obvious suggestion would be Concordia Austin as it resides in a state that has shown itself more protective of religious freedom than others. Another probable situation would be the Fort Wayne campus, which has room to expand, but also has some stipulations that it reverts back to the original donor if Synod tries to close it down or sell it. (there would be financial gain from selling Austin). There are probably other properties with similar arrangements, but I don’t know of them. The sell off would be interesting. We have a lot of premium property. There is a lot of money that could be raised for the support of the new single Concordia University and Seminary. This would still be in keeping with the purpose of the Concordias because the goal is to have one that is sustainable without government funding. The rearrangement of staff could also be good. There have been problems reported from the Concordias in regards to teaching and the need for more Lutheran teachers. A consolidation of universities into one allows for the “cream of the crop” to become the new faculty. Imagine a theology faculty built from the best of the two seminaries and Concordias? Other departments would benefit as well from such a centralization. The result would be a quality Lutheran education taught by outstanding Lutheran teachers no matter what major. The reallocation is the biggest question mark for me. No doubt, many gifts and endowments have been given to the various Concordias. How they all get moved to the new one is a legal matter I have no expertise over, but someone out there has it, and honestly the point of this article is to get people thinking about how to get “lean and mean” as a Church, starting with one of the areas that will likely be hit first. Think of other possibilities. The headquarters for the LCMS could also be housed in this new campus, and the current corporate headquarters could be sold and its proceeds could help support the church’s work in the new place. The changing landscape of American culture should stir us to forward thinking about how to prepare. If we wait to react on many of these kind of things, it will be too late.
Beautiful Baptismal Certificates from Wolfson Creative, by Pastor Thomas MesserPastor Messer wrote this on his blog and submitted it to us for posting here:
I couldn’t be more pleased with these certificates. First, they are absolutely beautiful! The artwork and Scripture passages which appear on them serve to teach the marvelous treasure which belongs to all who have received the washing of regeneration and renewal by the Holy Spirit in the Blessed Sacrament of Holy Baptism. Second, these customized certificates now belong to our congregation. Having paid the one-time fee of $35, we own the rights to these certificates and can print as many as we like and use them however we see fit – forever. No more periodic ordering of baptismal certificates for us! Third, the ease of using these certificates is a treasure in itself. You simply fill in the appropriate info on your master pdfs and you’re ready to go. They are designed to print on 11×17 paper, but if your printer does not have that capability, you can save the master pdfs to a flash drive, CD, etc., take them to a local copy shop, fill in the appropriate info, and make your copies. Lastly, the beauty and high quality of these certificates make for wonderful and treasured keepsakes. They look absolutely gorgeous framed and hanging on a wall. And because we own the rights to our certificates, we do not have to limit our use to future Baptisms, but can offer to print certificates for those who have received the Sacrament of Holy Baptism in the past, which they can hang as a beautiful reminder of the eternal blessings they have as beloved children of God. I highly recommend these certificates and encourage everyone to follow the link above to give them a look and consider ordering. I am very thankful to Pr. Wolfmueller and his partner in this endeavor, Jason Hanson (the clever combination of their names results in “Wolfson Creative”), for providing the beloved gift of these wonderful certificates to the Church. Go now and check them out. You won’t be disappointed. They are awesome! Sincerely, Distinguishing Between Doctrine and LifeThis is a re-post from October 2014 that reflects Luther’s teaching on how to deal with false doctrine and its teachers.
“Doctrine and life must be distinguished. Life is bad among us, as it is among the papists, but we don’t fight about life and condemn the papists on that account.” (LW 54:110) Dr. Luther spoke these words at his table conversations with his students and friends in 1533. He pointed out how John Wycliffe and John Huss had attacked the papacy in the late Middle Ages because of its corruption and immorality. The papacy’s doctrine, not individual popes’ morality, is the central issue for Luther. He believed it was his calling to refute false doctrine and teach true doctrine. Why? Luther states:
Do these statements mean that Luther did not care about how Christians lived? Simply put, no. However, Luther understood that true doctrine (the Word) will correct faulty living. Luther understood the weaknesses with which even believers continue to struggle. He also knew that only the right teaching of God’s Word could overcome those struggles. In a sermon for the Fifth Sunday after Epiphany on Colossians 3:12-17 Dr. Luther addressed the relationship of doctrine and life. He exhorted Christians to demonstrate their compassion to all people. True Christians associate with sinners and demonstrate God’s love. God does not deal with sinners according to the strictness of the Law and neither should Christians. Those who require absolute perfection in Christians are hypocrites who do not understand God’s love and compassion. However, Luther asserts that Christian love should not tolerate false teachers or their doctrine. Therefore, he concludes, “A defective life does not destroy Christianity; it exercises it. But defective doctrine—false belief—destroys all good.” (Sermons of Martin Luther, Trans. Nicholas Lenker, Vol. 2, p. 80.) Luther spoke similarly regarding kindness. This virtue should mold the entire life of a Christian. Those who possess kindness defer to others and attract all people with gentleness and sympathy. However, kindness has its limits in relation to false doctrine. Luther stated forcefully:
This statement clearly demonstrates Luther’s understanding of how Christians should oppose false teachers. Christians must demonstrate kindness, forgiveness, and meekness toward sinners and bear with one another’s faults. However, Christians must never abide false teaching because tolerating it in the church is not true love at all. Objective Justification and Rome
Now, Jackson also likes to point out what Preus wrote on page 72:
So Preus discusses here the distinction between procured and imputed righteousness. Jackson evidently does not see the procuring of Christ’s righteousness for all as part of Objective Justification. I suppose he is right that Quenstedt does not specifically say that God justified the world in Christ. Calov never used the term justification apart from faith. But this does not mean that they did not understand and teach the concept of Objective Justification. Preus gives a good explanation for the lack of outright Objective Justification language in the Lutheran Church Fathers. In his lecture notes, he writes (pg. 11):
Preus then goes on to show that Sebastian Schmidt confesses the concept of Objective Justification in his Romans commentary (Hamburg, 1704, pg. 350). Schmidt, in discussing Romans 5:18, finds a distinction between dikaioma and dikaiosis. The former is a justifying righteousness which came to all men; the latter, set in opposition to katakrima (act of condemnation), is “the very act of justification whereby God justifies us.” Preus also quotes Schmidt in Latin earlier in his notes (pg. 8): “Christ was given up for the sake of the sins of the whole world. In like manner he was risen for the sake of our justification, hic est of the whole world.” (Schmidt 328) Christ became the righteousness of all; His resurrection proves it. Jackson acts as if Preus had a huge breakthrough in his “Justification and Rome,” failing to realize that the Calov quote was in his lecture notes long before he wrote his essay; in these lecture notes he clearly confessed Objective Justification. If one believes Jackson that Robert Preus used this Calov quote in support of an apparent denial of Objective Justification, one would expect Preus to follow up this quote with such a denial. However, he instead shows the significance of what Calov is saying (“Justification and Rome” n74, pg. 131; c.f. Quenstedt Systema), showing that the Roman Catholics could not speak of forgiveness and righteousness as “objective realities which are offered in the Gospel.” For the Catholics, as opposed to the Lutherans, righteousness and forgiveness are only possibilities which become realities when one begins the process of justification/sanctification. The Gospel therefore is efficacious because it delivers that reality of righteousness and forgiveness already procured to all. Preus, then, demonstrates the reality of justification before faith, only that it is not imputed to me personally prior to faith. The only way one can conclude from “Justification and Rome” that Preus denied Objective Justification is if one reads it not in the context of his theological and scholarly life, but rather in light of one’s own presuppositions and reasoning. Doctrine means nothing when Practice can mean anything.
These things remind me of the Coexist bumper stickers you see on cars. The use a number of religious symbols to spell out the word. Would an LCMS bumper sticker say the same thing, using symbols of organs, praise bands, vested pastors, polo and khaki pastors, pastors in pulpit, pastors wandering around during sermons, women readers, communion rails under pastoral care, and drive-by open communion groups? How much of the discussion around needing such diversity and “broad consensus” stems not from theology but the general attitude that also produces the “coexist” bumper stickers?
While affirming that absolute uniformity in all ceremonies is not necessary in the Church, our fathers in the faith (including LCMS fathers) made uniformity something to be sought after. The knew the benefit in having practices that lined up with each other from parish to parish. They knew the comfort that would bring to people of all generations. They knew the catholic principle behind the church, that it is not trapped in a certain time or place. They also knew that doctrine informs practice and that practice informs doctrine. Do we think we know better than our fathers? Do we really think that diversity of practices can still be upheld and still claim to have doctrinal unity? And this is now something in the LCMS over a generation old, which means in the flow of Lex Credendi, Lex Orandi, the practices that we have now tolerated have begun to affect our beliefs. Diverse practices will come home to roost – and I wonder if the great disunity and disharmony today in the LCMS is only the fruit of a generation or better of allowing so many diverse practices to coexist under the banner of confessional Lutheranism. Too often now, we can find “lifelong Lutherans” with completely different ideas on what it means to be Lutheran, and this is the result of having so many different practices. But that is another thing that diversity of practices does – it is no longer about beliefs or doctrine, but about practices. The focus has shifted. When practice can mean almost anything, doctrine means almost nothing. Those who now seek after uniformity are accused of being legalistic and loveless, sinning against those whom they try to “impose” ceremonies upon. But behind the superficial accusation of sin (and the pious rebellion of the Old Adam), is the truth that uniformity serves Christ’s Church and that means Christians, real people who struggle in this life. Uniformity serves the next generation of Christians by not creating a destructive feedback loop of diverse practices lessening or changing doctrine. Those who strive for uniformity are trying to show love to those who are not just in front of them, but to those who come later, perhaps generations later. The practical question is this: what does uniformity look like in the LCMS of 2012? I would suggest services of Lutheran Service Book, its Agenda and so forth (including vestments for clergy). The rites of LSB still resemble those that are common across the whole Evangelical Lutheran Church. But as of lately, even discussions here on BJS haven’t allowed such “broad consensus” – Is there really a unity of belief underlying this stubborn diversity? Parallels of Pornography and “Praise” Music
Warning: this post contains sexually explicit material Pornography is wicked. So is the sinful flesh, which is why porn sells. One source reported a “conservative estimate” of U.S. pornography revenues around $8 billion in 2012. Pornography is just as damnable a sin as any other sexual sin, but for all the outcry from (orthodox) churches over the legalization of homosexual marriage, where is the same outcry against the legality of pornography? Pornography is a much greater problem than homosexuality, statistically speaking. Maybe this one hits too close to home? Pornography is such an abomination because, like all sin, it dehumanizes people. In the case of pornography, it reduces living, breathing human beings, made in the image of God, to nothing more than objects for sexual pleasure. In The Four Loves, C.S. Lewis observes:
Speaking against the evil of masturbation in Volume 3 of The Collected Letters of C.S. Lewis, he writes:
At the risk of making a very obvious point: sexually explicit magazines sell because of the aesthetics, not because of the words. Take all of the articles away, make it purely a picture book, and I guarantee it will still sell. Porn is all about the aesthetics. The same is largely true of CCM “praise” music. It’s not about the words; it’s about the sound, the aesthetics. The texts tend to be very shallow, and sometimes even teach false doctrine. Just as pornography encourages lust for a “woman apparatus” over intimate knowledge of a spouse, so-called “praise music” is nothing more than a cheap “God apparatus” that encourages lust for a catchy beat over intimate knowledge of God’s Word. Consider the chorus to “Trading My Sorrows”:
I know, it’s profound. It’s not for no reason this genre has earned itself the label “7-11” songs (songs where you sing the same seven words eleven times). So why do some churches tolerate this nonsense? For the same reason pornography sells: because of the aesthetics. Remember Nirvana? Nobody could understand what Kurt Cobain was saying, and if you finally did figure it out, it was mostly nonsense. Granted Nirvana wasn’t a praise band, but this principle remains true of much praise music. Much of what passes for “praise music” is shallow, nonsensical, and sometimes even false. True praise of God consists of declaring who God is and what He’s done, not in singing about how much we like to sing about Him. Consider this gem (“I Love to Praise Him”):
Well-meaning Christians are sometimes even able to tolerate false doctrine in a song they really like. Consider, for example, the once-popular Michael W. Smith song “Breathe”, which sounds quite pantheistic:
Or consider “Dance with Me” by Jesus Culture, which asks God to “romance me” and frames our relationship with God as if we were His sexual partners:
Hymns, on the other hand, are not about the aesthetics. They are about the Word, not the music. We sing them because of what they teach us about the faith. Augsburg Confession XXIV.2—3 says:
Likewise, the Apology (XXIV.3) says:
In a good hymn (and certainly they are not all created equal), the music serves the text. I suspect this is why many people dislike hymns today: they are more interested in singing something that has a catchy beat than in learning something about God’s Word through music. This is why most praise music is ear porn. People like it because of the feeling it creates; they listen for the aesthetics, not for the words. Nobody sings or listens to this stuff because it’s such an eloquent expression of the faith; they like the way it sounds. This is not to say that there are not any doctrinally sound, substantive praise songs out there. However, the genre is flooded with songs that are mostly shallow, and when they do teach doctrine, it is usually false. There aren’t too many orthodox theologians writing praise songs these days, and most of those who write CCM songs are hardly orthodox theologians. And even where the text is orthodox, the music still usually takes center stage and the text is an afterthought. The music should serve the text, not the other way around. Aesthetics do matter, especially in God’s house. Which is more suitable for use in the presence of the living God? A genre of music where the emphasis is clearly on the music and not the message (not to mention is a genre that has strong ties to sex, drugs, and rock and roll), or a genre that seeks to decrease so that Christ might increase? Some Quotes for Discussion of AC XIV
XIV Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.
“…it is with those who are legitimately chosen and called by God through the church, therefore with the ministers to whom the use or administration of the ministry of the Word and the sacraments has been committed.”
…[I]t is the response of the Lutheran theologians to the charge that John Eck made in his 404 Propositions that the Lutherans denied the existence of the sacrament of orders, called it a figment of human invention, and asserted that any layman at all can consecrate churches, confirm children, and so on (Wilhelm Gussmann, D. Johann Ecks Vierhundertvier Artikel zum Reichstag von Augsburg 1530 [Kassel:Edmund Pillardy, 1930], nos.267 to 268, pp.134 and 177-78). The Lutheran response is that laymen are not admitted to the really crucial tasks of publicly and responsibly proclaiming the Gospel and of administering the sacraments.
How the congregation organizes itself, for this no prescriptions are given, just as there are none for how the church’s ministry is to be organized. The apostles came to recognize that it would be helpful for their ministry if they were relieved of the work of caring for the poor and attending to money matters. So the office of the deacons was created as an auxiliary office. But the church was the church already before this office was created. So the church can at any time create auxiliary offices to meet the needs of the time. Examples of this in the history of the church are the office of an episcopate, or superintendency, or any other offices, whatever they may be called. But all these offices have their right of existence only insofar as they serve the one great office of the preaching of the Gospel and the administering of the sacraments. A bishop may be entrusted with the task of seeing to the running of a great diocese. But the meaning of such an assignment can only consist in this, that he thereby gives room and support to the church’s ministry. His actual office is the office of pastor, also when he is a pastor for pastors. By human arrangement he may have the work of superintendency. By divine mandate he has solely the office of preaching the forgiveness and justification of sinners for Christ’s sake.
Being a Man in the Church
Being a Man in the Church 2015 Wyoming District Men’s Retreat
Be at Church – The Divine Service as Priority in the Man of God’s Life There are two reasons Christians go to church, Command and Promise. First the Command – Remember the Sabbath Day by Keeping it Holy. What does this mean? The Small Catechism links this to hearing preaching and learning the word of God. This has to do with attending Church, and really as the history of preaching unfolds, attending Bible Study as well. The average sermon used to be much longer, rivaling the length of modern Bible Study time (and in such times there wasn’t Bible Study), but in the past two centuries we have shortened sermons and added Bible Study as the time when more in depth teaching has occurred. This experiment has probably been for the worse as less people attend Bible Study than Divine Service. Preaching is God’s Word, and the Christian man loves to hear and learn the Word of God. It is God’s Will for you to be in Church and learning the Word of God. The second reason for Christians to go to church is the Promise. This is language of the Gospel, for it is at church where you hear that word of Gospel (lookup Romans 10:5-17). You hear the absolution (lookup John 20:19-23). You are taught the very word of God (lookup Isaiah 55:6-11). That Word of the Gospel is the power of God unto salvation (lookup Romans 1:16-17). Besides this, the Divine Service is a reminder of your baptism (see every sign of the cross in the service, where was that sign first made over you?). This then can remind us of the promises of God concerning our baptism (Matthew 28; Mark 16; Romans 6; Titus 3; Ephesians 5 [how to be a good husband? More on that later]). The Divine Service is also the place for the reception of the Lord’s Supper (lookup Matthew 26; Mark 14; Luke 22; 1 Cor 14). Given and Shed for you for the forgiveness of sins. (How often? How often do you come to church with sins?) In fact, that is what everything in the Church ought to be ordered around – the forgiveness of sins (remember that as leaders). These promises of God should make the Christian man eager to come to church.
Based upon these two, the commandment and the promises of God, when is it acceptable to miss the Divine Service? How can we as men of God teach this to ourselves, our households, and our congregations?
Being an Example to Others Phil. 3:12-21 Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained. Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.
SOME STATS ON MEN AND CHURCH… (Caveat about stats… and church growth/3rd Article of the Creed)
Church is good for men:
And men are good for the church:
– See more at: https://churchformen.com/men-and-church/where-are-the-men/
American Churches are in numerical decline. The youth are gone, and honestly so are many of the people 50 and under (the ones older are there but the Lord is working on taking them home). A man’s presence in church is a blessing to his own household, but also to the household of God. The most influential Sunday School teacher I ever had was a man. Men are examples, “heads” and that is just a created ordering of the world and also is a fact in the Church (whereas the rest of the body is present, the head receives attention). And the absence of men is also an example – a bad one for all those who are there at church (or not if you and your household are not at church). There is a great “traditioning” joy in being an example for imitation of good and godly virtues and practices (NOTE on being a man and confessing sin to others). Some of these virtues and practices include: Being a man of prayer. Exemplify prayer before, during, and after the Divine Service. Take the time to pray for yourself, your household, and everyone whom God has gathered together for this service. Pray for your pastor, that he might serve faithfully in his conducting the liturgy, preaching, teaching, and administration of the Sacraments. Singing the hymns. There is nothing that can beat the sound of men singing. Many pastors could regale many stories of hearing the seminary chapel filled with the sounds of men’s voices. There is something robust and courage inspiring in hearing men bolster out our excellent Lutheran hymns. Hymns are your confession of faith, they are a sacrifice of praise as well (in response to what God has done). Hymns teach. Not singing teaches also. Here, yes, people want to talk about not being able to sing – but singing is learned by doing it. Exemplifying reverence. At Divine Service, you are in the very presence of God (NOTE: not the same way as in outdoors). This gracious God has promised through His Word that day (spoken through the man who hold His Divine Office) and His Sacraments (based upon His Words of Institution) to grant you the forgiveness of your sins, life, and everlasting salvation. This is the God who created the heavens and the earth. This is the God who controls all of history, directing it for the good of His Church (of which you are a part). This is the God who is Father, Son, and Holy Spirit – a God whom we should fear, love, and trust in above all things. Reverence is expected in such a situation. What we wear at Divine Service, how we act, the motions and gestures we do all say something about what is going on there. These things are important in being an example.
The Example of the Catechism Man The Catechism provides a good example of manhood. A baptized man of God knows the commandments, what they are, what they mean, what sins they show, what things they institute, what actions they command in relation to God and the neighbor. Obviously in relation to men in Church this includes the Third Commandment. It also means the Fourth Commandment (pastors are included in those “other authorities”). In the age of persecution and so forth, this may also include the Fifth Commandment and others (Seventh). It includes a knowledge of reputation (which men understand reputation well, but get confused as to the content of a Christian reputation). The Catechism Man fears God more than man. The Catechism Man knows the earthly gifts of God included in the First Article of the Creed and also in daily bread. He knows that because of all of this it is his duty to thank and praise, serve and obey God. The Catechism Man knows it is Christ Jesus who has saved him, and is concerned about the proper teaching of who Jesus is and what He has done, because that message is the one which saves. The Catechism Man realizes that the Church is the work of God, the Holy Spirit calling, gathering, etc. and that our entire congregational life (holy Christian Church, the communion of saints) ought to be ordered around the forgiveness of sins leading to the resurrection of the body and the life everlasting [This is the how the Holy Spirit works]. The Catechism Man prays. In private and in public (especially including at Church). He still regards himself as a child of God, even in old age. He listens and learns so that he can know how God’s name is kept holy among us, being taught in its truth and purity. He guards his conduct and fatherly/brotherly helps his brothers and sister in Christ to lead holy lives according to the Word. He knows that one day he will die and so prepares himself for it. He knows the pattern of the Baptized life, daily dying to sin and rising again to newness of life. He knows how to confess his sins (against those he has wronged and also privately to his pastor) and does not refrain from doing so in order to preserve his reputation in front of others (we must fear God more than other men). He knows the treasure of the Lord’s Supper and gladly prepares himself to receive it often. Can you imagine if this was the example of Christian manhood put before our congregations?
Hearers (disciples [and Catechists]) Luther’s Small Catechism says there are two vocations in the Church, that of preachers and hearers. Preachers are easy to figure out, they are the ones in the pulpit. Hearers similarly are easy, they are the ones in the pews (or chairs if you must). The tasks of the hearer involve more than just hearing (although that is a good start). Actively engaging with the service in listening to hymns, lessons, prayers, and sermons is indeed a good start and goes a long way in letting God work on you as a man in His Church. This involves discipline in putting away the cares and concerns of this world and also possibly still having to deal the family vocations that God has given to you (dads still have to help with kids…). Such listening takes time to develop and grow, but it is the kind of listening that God would have you mature into. This “inward digestion” of the Word of God is important for every single vocation you have. Moving from the milk of the Word (simple doctrines and plain truths) to the meat (more in depth theology and the application of law and gospel in our day to day lives) is a hard thing, but one wrought by God through His Holy Spirit using the Word (where do we hear the Word?). It is God’s Will for you to grow into spiritual maturity (it is very possible to be old in age but immature in the faith). Let’s take a look at the verses that Luther assigned to the task of hearers in the Table of Duties in the Small Catechism (from www.cph.org/catechism):
What the Hearers Owe Their Pastors The Lord has commanded that those who preach the gospel should receive their living from the gospel. 1 Cor. 9:14 Anyone who receives instruction in the word must share all good things with his instructor. Do not be deceived: God cannot be mocked. A man reaps what he sows. Gal. 6:6–7 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For the Scripture says, “Do not muzzle the ox while it is treading out the grain,” and “The worker deserves his wages.” 1 Tim. 5:17–18 We ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work. Live in peace with each other. 1 Thess. 5:12–13 Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you. Heb. 13:17 Servants Luther once said that a Christian is a free lord, subject to none and yet a Christian is also a servant of all, subject to all. Our Christian freedom is meant for service. Being a man is not about domination, but serving. In this we look to the pinnacle of Manhood – Christ Jesus Himself. He who would be greatest among you is not the one with the most stuff or the greatest “machismo” – but the one who serves. This is against the message of the world and what it says for men. In the Christian Congregation this means serving the neighbor (other parishioners and pastors) by serving in any way we have gifts and talents to serve. If you are gifted at fixing things or organizing volunteers, serve as a trustee. If you know the faith well, and are an example of Christian manhood, serve as an elder. If you understand Stewardship, serve on that board. If you know the Gospel well and want others to know it join the Evangelism board and lead that way. If you want little ones to learn the Scriptures, offer to teach Sunday School. We as the Church need more men in these positions, as the example of faithful men doing good work is a great one. Our role as “heads” also means taking positions of authority in our congregations, for it is not good for women to exercise authority over men (according to St. Paul). Step up, volunteer. Say yes to the nomination and encourage each other on in honorable manhood and service in your congregations. This means that we as men in the church need to be in the know. Take interest in what is going on in your congregation, in the circuit, in the district, in the synod. As you use your American Citizenship to keep informed about the goings on in our country, use your citizenship of the kingdom of God to take interest in how things are going on in that Kingdom on earth. There is nothing more helpful in congregational, district, and synodical matters than a steadfast layman who knows what is happening and is willing to help in the ways required.
Givers Yes, men in the church should be givers. Men are the head of the household, directing the household’s priorities in how resources are spent. This means first and foremost the support of the congregation to which the Holy Spirit has place you into. So set aside a portion of the firstfruits. Give cheerfully knowing full well what this offering supports – where would you be without the preached Word? Where would your household be? Where would the other members be? Where would the new members be? How valuable is true teaching of the Scriptures? How about Holy Baptism? Just how great is it to have the resource of a man of God who will pronounce absolution to you after every confession? How precious is the body and blood of Jesus given and shed for you for the forgiveness of your sins? God’s treasures, from Christ to you in the Church – what dollar amount can be placed on making sure that the needs of the pastor and the congregation are met? Firstfruits, not last fruits. The first item in our budget (even just the one in your mind) should not be mortgage, insurance, light bills, car payments, or even the grocery bill. It should be our firstfruit, proportionate offering to our congregation. God is more generous than you are, and He will never let you out give Him. Repent of thinking that what you have is what you have earned for yourself. It is all a gift of God, your jobs have been given to you by Him to serve your neighbors. The paycheck is meant to support this body and life, but it is also meant to be given to the Church.
Leaders Defenders of the Faith (Confessors) and Protectors of the Faithful Men are used to hearing about themselves as defenders and protectors, and it is no different in the church, except the defense and protection is against false teachers and false teachings. In the Scriptures, it is very clear that God is concerned about His people being led astray. Women in particular are mentioned as being susceptible to this delusion (2 Tim 3:6; Gen 3?). It is the Christian man’s vocation to protect against this. This of course implies knowing the truth (get your Catechism out, study the Scriptures, ask your pastor to teach the Lutheran Confessions). So men defend and protect and in this join in a category of Christians called “confessors”. Confessors are Christians who confess the faith boldly and courageously for the sake of others. Even in the face of pressure to give up the faith (or even small parts of it), confessors stand firm (see Ephesians 6). This is what God has called you to do as a man in His Church. There is another side to leadership in the Church, and we hinted at it already in the “example” section. A Christian man leads in weakness and service. We do not approach from above, but instead from below. When someone is caught in actual sin, we humbly approach them, knowing that the same Original Sin and corruption resides in us. We honor those older than us and treat everyone as someone more deserving of the higher place or better seat. We rejoice in weakness, so that the strength of Christ may be even more present. We do not rule like the Gentiles, lording our authority over one another, but we use whatever authority God has given us to serve the others. As Paul admonishes – let this mind dwell in you… Philippians 2:1-11 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Being a Man with a clean conscience All of the various callings we have will no doubt produce guilt over not doing things well or enough. Original Sin is still alive and well (the Old Adam is a good swimmer). This means that actual sins will manifest in our lives as Christian Men in the Church. We will fail to study, listen, and confess as we should. We will seek to dominate through power than serve with authority. We will fail to serve on boards in Christian love. We will not guard and protect our women and children as we should. These failures are more than that – they are sins. Examine your lives in your congregations according to the Ten Commandments? You will find much sin. This sin, if left to fester will spoil the conscience. Behind each revealed is the temptation to self-justify, either in works to make up for it, or in denying the sin altogether, or in many other ways. No effort to justify our sin will suffice before God in heaven. The only justification that avails before God in heaven is that which is worked by Jesus Christ. And what He has done is given freely by grace and is received by faith (itself a gift of God). A clean conscience is very important to being a man in the congregation, as in leading and serving a clean conscience allows for a good confession of the faith. A clean conscience will allow us to be better men, husbands, fathers, sons, brothers, uncles, hearers, citizens, bosses and workers.
Love flowing from Love and how a man does good for his family, friends, coworkers, and community. As a Christian man attending Divine Service (get there) you are being taken care of in so many ways in order to serve others. The forgiveness of sins which grants the clean conscience is invaluable in the service of others. Besides that, the motivation of having love for the neighbor is also fueled by having God’s love shown to you. First He loves us, then we are able to love others (not in a self-serving way as we did prior to Christ). How can you love your wife better? Receive God’s love in the Divine Service. How can you love your kids better? Receive God’s love in the Divine Service. How can you love anyone better? Receive God’s love in the Divine Service.
Appendix 1 THE MOTIVES AND QUALIFICATIONS OF A GENUINE CHURCH MEMBER Walther’s Words of Welcome to New Members (who in his day would have been only men) by C.F.W. Walther By signing the constitution of our congregation, you have shown that you approve of it and have solemnly promised to abide in it. In the name of the congregation I welcome you as voting members. Permit me to add a few remarks. Only that is a good deed which is promoted by proper motives and performed in a proper spirit. Alms, for example, are good deeds only when given out of love, not under pressure or merely to make people believe that you are a Christian. Diligence in our earthly calling is a good deed only when it issues from the desire to please God, who wills that we eat our daily bread in the sweat of the brow, and not because you wish to gain riches. The same holds true with respect to joining a Christian congregation. That, too, is a good deed only if we do so because it is Christ’s will that believers unite in proclaiming His Word, conducting public worship, and building and spreading His kingdom. The same step would be sinful if taken for the sake of earthly gain, as we read of Simon, the sorcerer, who joined the Christian congregation in Samaria to enrich himself in a material way. (Acts 8) What has been said holds true also in the case of those who unite with a truly Evangelical Lutheran congregation. And this step is a good deed only if they wish to join such a congregation in preference to a congregation of another denomination because they are convinced that only the Evangelical Lutheran Church teaches the pure, unadulterated doctrine of God’s Word. Were someone, however, to seek voting membership in a Lutheran congregation simply because he was born and reared in its midst, or to please his parents, or because his friends are members of that congregation, or because the location of its church makes it convenient to attend its services, he would not perform a good deed, even though God may have led him into that church for the purpose of making him a true Lutheran, in other words, an orthodox Christian. What has been said emphasizes three factors that are essential in the make-up of a genuine member of a Lutheran congregation.
It is a settled fact that whoever is indifferent to false doctrine is indifferent also to pure doctrine and his soul’s salvation, and has no right to bear the name Lutheran and the name of Christ. From: Church Membership: Addresses and Prayers at the meeting of the Evangelical Lutheran Joint Congregation of St. Louis, MO., and Its Board of Elders, by Dr. C.F.W. Walther, CPH, St. Louis, MO. 1931. Anonymous Complaints and their fruit…
From this text it is very important to note the personal and private nature of complaints. Some complaints do not rise to the category of “sin” but some do. Matthew 18 forbids the anonymous complaint. Unless we are talking about legal matters (ex. Sexual Misconduct) the complaints of anyone ought to be such that the person’s name is to be used. Anonymous complaints are not of God. Some fruit of anonymous complaints:
ACTION – If you are presented with a complaint about a person/practice under the authority of a person the following should be the course of action:
Remembering the 8th Commandment in your interactions with others.
When discussing anything with another person whose complaint is being raised against someone else, please remember that this commandment tells us to defend, speak well of, and explain everything in the kindest way (best construction). Again, the first thing in any complaint is to make sure that the complainer has already brought this to the proper person (complainee). If not, the effort to complain is nothing more than gossip and possibly much more (slander, betrayal). Some other helpful passages of Scripture to help in this:
What to do in the congregation concerning the LCMS?
So what can be done locally in the parish? There will be some to suggest the political avenue: candidates, elections, resolutions, memorials, etc. This is fine, but it is not the congregational answer. It is also the answer which continues to show limited success since the system itself is starting to get in the way of faithful church practices. I would suggest bringing the issues of the LCMS into your parish in the form of special Bible Studies. A few months ago I began this in my parish. Do we talk the dirt of the LCMS? No. We have gone through the Constitution, which allowed for plenty of teaching of our theology, what it means, and what it looks like. Have we discussed aberrations and violations of the Constitution (like the clause about exclusive use of doctrinally pure hymnals?), yes, but the tone of the studies does not have to be “rainy day”. There are some really good things to teach about when you teach about the LCMS. Our history, our theology, our practices all come up. Face it, the laity are not ignorant on these things. They travel, they have family in the LCMS in other places. They see the mess and experience it firsthand. They can sense the dissonance when publications like the Lutheran Witness teach good stuff while other publications from RSOs teach other stuff. They can sense that something just doesn’t quite fit. One of the most helpful things in the discussion has been the ACELC study documents. They point out some of the issues certainly, but they also collect the Scriptures, the Confessions, and stances of the LCMS on these issues. It is a great repository of our confessional teaching that relates the teachings to our practices. They teach what we have believed and still believe. The ACELC video “If not now, when?” is also helpful as an overview of the ten issues the ACELC has identified to address. One thing that I have remembered to remind the people of through this is that our Lord Jesus Christ is ascended to the right hand of the God the Father Almighty. This has meaning as we look at the Church on earth. He who was crucified but is risen also now rules over all things for the good of the baptized. It is easy to get wrapped up and bound up into Synodical intrigue and the mess of ecclesiastical unsupervision that goes on, but that often leads to the temptation to despair. Despairing in Christ is no good at all. Despairing of your trust in princes is good (even ones who wear collars and claim churchly office), for Christ is still Lord of His Church (this is a Lutheran belief, if you want to trust a man, try the papists). Pastors – take the extra time to teach more. Teach the few who will come. Teach the many. In season and out of season. Laity – take advantage of the time to be taught. Show up. Listen. Ask Questions. Lutheran teachings are still treasures for the soul. One warning I would issue – in your teaching make sure to not overstress the issues at hand. From seminex we got a whole bunch of folks who believed that THE Lutheran distinctive was an “inspired, inerrant” Bible. While we believe this, it is not the center of what we confess. From this overemphasis, there were some who used that as a litmus test for joining churches and found fellowship with churches like the Assemblies of God possible. A contemporary example would be overemphasizing liturgy to the point that people think Eastern Orthodoxy is a good option. So have your studies. Talk it out. Teach. Learn. Pray. Encourage. Warn. Rebuke. These are good things. And whatever happens, know that Jesus Christ is Lord. The Evangelical Lutheran Church still gets its life from Him. The Call Process Primer Calling a new pastor is a great and glorious occasion. It can however be a hard time as well. Your congregation is going through a lot of things after losing its pastor. There is grief in many situations at his departure. There may be some who are glad. To make matters worse everyone seems to get an opinion on what should happen next. The following are some general thoughts/opinions/suggestions/clarifications about the Call Process. First of all, you will want to be familiar with your congregation’s constitution and bylaws to see the procedure that needs to be followed. It may be very specific, but could also be generic. Whichever it is, you will want to follow it to the letter. Your District President will likely want to be involved in the process. The call process is your congregation’s call process. It is not the District President’s process. Follow your Constitution and Bylaws. The Call List normally involves the input/counsel of the District President (and normally it should), but it does not always have to. Here is the exact section of the LCMS Bylaws which spells out the congregation’s responsibility and also District’s in regards to calls (District Bylaws cannot contradict these). Please note the only requirements are that you seek counsel of your District President (2.5.1) [the exact definition of “counsel” is not known] and that you call a man who is on the clergy roster of the LCMS (2.5.2) or follow the appropriate call process for calling from the seminaries. That is the congregation’s responsibility to follow for its continued membership in the LCMS. Anything else is recommendation or advice only.
There are really two directions which a call can go out to – the field and the seminary. The process changes based upon which type of call you want to pursue. Calling from the seminary involves an application for a candidate (a man ready to be ordained) and follows the bylaws involving the seminary and the Council of Presidents placement procedures. Calling from the field will follow more of what I describe below with nominations, sorting through the mix, and finally calling. Calling from the field indicates that the man you want to call is already ordained and on the roster (Minister of Religion – Ordained [we use IRS language]) of the LCMS. This man could already serve a congregation or could be on what is called “candidate” status. Much has been written on Candidate (formerly CRM) status, but to put it simply – a “Candidate” who is already ordained is a man ready and willing to serve an LCMS congregation. The rhetoric used about “damaged goods” or whatever about a Candidate is a violation of the 8th Commandment and should be rebuked. There are many reasons men may end up as candidates, but their official LCMS status says they are ready, able, and willing to be actively serving congregations as pastors. If such a man was unfit for the ministry he would be removed from the roster (which is the job of the District Presidents). There are different things which may be brought up in the way of counsel from District Presidents. These things are I believe brought up with the best of intentions, but may not serve the best interest of the congregation – getting a regular, faithful pastor sooner rather than later. Also, they tend to increase the length of pastoral vacancies (and in general the shorter the vacancy the better). Things like Intentional Interim Ministers might be brought up. In my opinion they are not a good option because of the temporary nature of their call, which is rather muddy when considered against the lifelong nature of a Divine Call (here is a good presentation paper on the topic of Interim Ministry). If there is reason to try an interim, why not just call a pastor who can help and stay rather than a man who is there for a bit and then gone? Having a regular, faithful pastor is the best (and simplest) option for any congregational situation. Similarly there are numerous self-studies or inventories or surveys which can be done in the congregation. This may provide some information as to the condition of catechesis in the congregation, but not much more. In my opinion they delay the best thing for a congregation – a regular, faithful pastor serving among God’s people. Usually there is a time when the congregation takes nominations from its own members. This can be a very good thing. Some members may ask other pastors for input or names. They may be familiar with pastors from their travels. They may be familiar with pastors from the internet. The #1 quality you want in any pastor is faithfulness to the Scriptures and Lutheran Confessions. Sadly, in a Synodical situation such as ours, some research about candidates may be necessary. The internet can very helpful in seeing the kind of pastors that are faithful shepherd types. Do a search for each pastors name and read some of his writings (Google Tip — put quotes around his name to find the specific pastor if it is a common last name). These names may be submitted to the counsel of the District President (remember it is still the congregation’s call process) and often will make it onto the official Call List for the call committee and congregation to consider. If the District President removes names from the nominations it is permissible to ask why the names were removed (sometimes reasons may be that the pastor has just taken another call, sometimes it may be an arbitrary rule like a pastor has to serve 3 years in his first parish [an unwritten rule which by no means has to be followed if the congregation desires to call a rostered clergyman with less than 3 years parish experience]). If he adds names to the ones nominated it is permissible and a good suggestion to ask why the names were added (in my present parish situation, the District President added some excellent names that had not come up from the congregation). In the end, so long as the congregation follows their constitution and bylaws with regards to process, consults the District President and then calls a man who is on the clergy roster of the LCMS, they can call anyone. Remember, it is the congregation’s call process. Usually a formal Call List will be established with the help of the District President. When you start getting official information about pastors, each one will have two documents, one will be called a SET (Self-Evaluation Tool). This includes a number of questions and answers on hot topic issues in the LCMS (worship practices, closed communion stuff, women and men, etc.). These answers will vary greatly. Plain speech is good to read, but often answers are not so plain. Some pastors will fill every space with their beliefs/practices, some will be brief. Some specific, some generic. Some theological, some political. It can be a hard document to read, and even harder to read between the lines. An opinion on the SET – The SET is a sad piece of evidence to the diversity of beliefs and practices allowed in the LCMS. It should be unnecessary, but since there is such diversity, it is necessary to be able to try to ascertain the beliefs and practices of the man you want to call. See a blank SET form here (PDF). The second document is the PIF (Personal Information Form) which is usually completed by both the pastor and his own District President. This has more basic family and living situation information with some theological/practical commentary by the District President. The commentary (often in the form of rating) is usually on strengths and weaknesses of the pastor. There is also some commentary (rating) on worship and preaching. The commentary (rating) is very subjective to the individual District President’s own views of things (or possibly another District President’s view if it has not been updated), which can be helpful if you know that District President, less so if you don’t. The PIF comes from the candidate pastor’s District President, which of course may not be the same as your own. Some tips for dealing with the subjectivity of the ratings could include asking the District President how many times he has heard the pastor preach (sometimes they may not have heard a sermon but still have to give a rating), what his last sermon was like, what does he mean by rating him as “liturgically flexible”, etc. Clarifying questions like those can help get a sense for what the District President really means (after all, that way of rating things isn’t exactly fair to them either). In more recent years, interviewing has become another way to sort through the candidates for a call. Interviewing in my opinion should be unnecessary, but in such an environment of the LCMS today it may indeed be necessary. This and the SET (and section of commentary on the PIF) are things that testify against us and we should grieve over their need to be used. From these things and your requirements for the call process (from your congregation’s constitution and bylaws) the Call meetings should proceed. The best result for any Lutheran congregation is to extend a call to a faithful candidate and have him accept it and work to begin his new pastorate serving God’s baptized people in your congregation. Some things along this: After a congregation extends (or issues) a call after the appropriate procedure, that pastor will need to be notified and information will need to be sent (Call Paperwork, other information [the sky is the limit here, newspapers, school information, extra congregational information, Constitution and Bylaws, anything to help in the deliberation process]). The pastor will begin his deliberations of the call (using prayerful reason). If he serves a congregation already he will need to notify them (this can be a time of anxiety in his current congregation). It is also an anxious time in the pastor’s family (if he has one). In the era of facebook and so forth, it is best to keep the call private until it has been publicly announced to the congregation he currently serves. He may set a deadline to his deliberation, but he may not (there is no hard and fast rule). If he accepts the call, he will begin his transition to your congregation (wrapping up at his current congregation, moving, installation dates, etc.). If he doesn’t accept it (returns the call), your congregation will have to have another Call meeting to extend the call to another pastor. This process is one that is a great and glorious, although as you can tell it has any number of opportunities for sin and temptation as well. Work together as a congregation, knowing that the Lord God who sends out laborers into the harvest is going to send a man to serve Him in your congregation. Here are some other tips while this process is ongoing: Pray. Prayer is essential to the call process. God has commanded us to pray in all situations, and even better, He has promised to hear our prayers. We expect God to provide pastors for His flocks (having a pastor is a need of the baptized, God supplies our needs). We are tempted to become anxious or despair. Prayer teaches us who is in control. It is an exercise of faith and piety. It helps us guard against the evil one. Pray for your congregation, your future pastor, his family, his congregation (if he is currently serving), your District President and Circuit Visitor, your congregational leadership, your vacancy pastor and whoever else is involved in the process. Love each other. The call process can quickly bring up divisions in congregations. Love covers a multitude of sins. Forgive one another as God in Christ has forgiven you (see the Lord’s Prayer in the Small Catechism). Study the Scriptures. The Pastoral Epistles (1 and 2 Timothy; Titus) are a great resource when thinking about pastors. The texts about the pastoral office are also a great read. Here are just a “few” that you will likely hear at an ordination (a pastor’s first call) or installation (at any pastor’s subsequent call): Matthew 5:13-16; Matthew 9:35-38; Matthew 28:18-20; Mark 16:15-18; Luke 22:24-30; Luke 44-49; John 10:11-16; John 20:21-23; John 21:15-17; Acts 20:28; Romans 10:14-17; 1 Corinthians 4:1-5; 1 Corinthians 11:23-25; 1 Corinthians 15:58; 2 Corinthians 3:4-9; 2 Corinthians 4:6-7; 2 Corinthians 5:17-21; 2 Corinthians 10:17-18; Ephesians 4:11-12; Philippians 1:3-8; 1 Timothy 3:1-7; 1 Timothy 4:6-7; 1 Timothy 4:14-16; 2 Timothy 1:13-14; 2 Timothy 2:1-5; 2 Timothy 3:14-17; 2 Timothy 4:1-5; Titus 1:5-9; Hebrews 13:17; Hebrews 13:20-21; 1 Peter 5:2-4; Joshua 1:7-8; Psalm 20:1-2; Psalm 27:1, 14; Psalm 84:7-8; Isaiah 6:1-8; Isaiah 40:9-11; Isaiah 42:1-9; Isaiah 52:7-10; Jeremiah 1:4-9; Jeremiah 15:19-21; Ezekiel 33:7-9; Ezekiel 34:11-16; Daniel 12:3. Study the Catechism. Here two parts are very important (study it all – its very short and even the most “mature” Christians ought to study it regularly). The Fifth Chief part on the Office of the Keys and Confession (absolution) and the Table of Duties on Preachers and Hearers. Prepare yourselves to receive your new pastor. Yes, this means planning for helping with the move and settling in. Yes, this means congregational celebrations. Yes, this means being a big help to your pastor’s family wherever you can (in the ways they would receive help also in mind). Yes, this means helping your pastor get settled and encouraging him as he settles in (he will be going through a strange “bitter sweet” time as he has left people dear to him and is glad to be now serving you). Perhaps you would want to help him by having some of the congregation’s current traditions and practices written down so he can know those things that are free (for an article on this click here). The absolute best way to receive your pastor is to attend Church (including his installation) and Bible studies.
Why Christians Make the Sign of the Holy Cross (and a word on genuflection)In The Small Catechism, Martin Luther encouraged Christians to retain the practice of making the sign of the cross. The Missouri Synod, following Luther’s advice, has encouraged Christians to continue making the sign
The three main variations of finger position are 1) to use two fingers (either index & middle or thumb and index) to indicate the two natures of Christ; 2) to bring the tip of the thumb, index, and middle finger together to signify the three persons of the Trinity; or 3) to extend the thumb, index, and middle finger while folding the ring and little finger back against the palm, thus indicating both the Holy Trinity and two natures of Christ (as seen in the mosaic to the right). The other consideration when making the sign of the cross is the question of which direction to make the motion. There is (almost) agreement regarding the first two steps, beginning at the forehead and then going down to the sternum (or navel, in the East). Then the question is whether to go from right to left, or from left to right. The right to left pattern appears to be the more ancient practice and is the method most commonly found in the Lutheran rubrics (it is also used by the Orthodox). Theologically, this follows from the biblical preference of right over left (sheep on the right, goats on the left [Matthew 25:33] and Jesus’ ascension to the right hand of the Father [Acts 5:31]). The left to right pattern is the dominant method in the Roman church and is a reminder that Jesus first descended into hell (as indicated by beginning with the left) before ascending to sit at the right hand of the Father. Enough about procedure. There are various points in the liturgy where the sign of the cross may be made. The placement of the cross at these locations is not haphazard, but rather has theological significance. Much more could be said about this than what follows, but here are some thoughts to get you going.
Making the sign of the cross, while certainly not required, can be a very helpful practice and carries with it a great deal of theological significance. It is a reminder that in all things, “we preach Christ crucified” (1 Cor 1:23) and that the Christian life is one of bearing the cross (Matthew 16:24). A Word on Bowing/Genuflecting: In Ceremony and Celebration, Paul H.D. Lang offers the following comments on bowing and genuflecting:
Christians have also sometimes bowed their heads whenever the name of Jesus is spoken and also when we speak of worship during the liturgy (“we worship Thee” in the Gloria in Excelsis and “is worshiped and glorified” in the Nicene Creed). Christians may also genuflect during the Gloria Patri (“Glory be to the Father and to the Son and to the Holy Spirit”, which appears both at the end of the Introit and Nunc Dimittis), and also while singing the words of the seraphim from Isaiah’s vision of God in the Temple in the Sanctus (Isaiah 6:1-3). As an expression of reverence, it is appropriate to bow when the Divine Name is spoken (which reminds us of the importance of keeping God’s Name holy and using it rightly; cf. the 1st Petition & 2nd Commandment). The Sanctus (see also #6, above), with its related ceremonies of genuflecting and crossing, is particularly appropriate at this point in the Service of the Sacrament, for like the seraphim and the crowds on Palm Sunday, we are also in the presence of God (cf. Isaiah 6 & Matthew 21). Christians have also bowed at the words “and became man” during the Nicene Creed. It is appropriate for us to bow as we confess the Incarnation, even as the magi fell down and worshiped the Incarnate Lord (Matthew 3:11). Luther, in his typically colorful fashion, relates the following story about genuflecting during the Creed:
The most profound genuflection occurs during consecration and distribution as an act of worship to the bodily presence of Christ with us in, with, and under the bread and the wine. Communicants typically bend both knees (double genuflect) when receiving the Sacrament. A helpful discussion of the relationship between genuflecting and theology of the Sacrament can be found over at Gottesdienst. Steadfast in Education: Why Lutheran Schools and Why Lutheran Teachers?
But why? After all, schools are a lot of work. All the planning, budgeting, instruction, assessment, recordkeeping — operating a school requires immense sacrifice of time and money on the part of the congregation. Yet in spite of all that, Lutherans (especially those most interested in a confessional identity) have insisted upon operating schools all across the country. So what drove them to establish all these and work tirelessly to keep them open? Put simply, it’s all about the gospel. Lots of other sorts of schools can teach lots of different things. Any school can teach children to behave and to be good boys and girls. Any school can dig deep into the wisdom of the ancient Greeks — in fact, there is much we all could learn from the founders of Western civilization. Any school can teach citizenship and character and morality. But all of that is of the Law, and we Lutherans know better than anyone that while the Law is good and wise, it lacks the power to save. It is wise for us to ask the question “What problem is the school designed to solve?” Naturalists like John Dewey would say that the primary problem that a school is designed to solve is that of ignorance of the world. We Christians, in contrast, might concede that a child ought to know something of the world, but that knowledge is of secondary importance when compared to the gospel, which alone can save us from death. In fact, ignorance is not the greatest problem facing man — death is. All worldly knowledge cannot fix death. Only the gospel of Jesus Christ saves sinful man from sin and death. Lutheran schools do teach math, grammar, and history — and many of them do so quite well. But above all, Lutheran schools proclaim this gospel — that Jesus Christ has taken away death and sin and hell by His atoning death. Many students in Lutheran schools don’t get to hear that on Sunday morning. Many of the children in Lutheran schools are members of the congregation who attend the Divine Service faithfully — but they still need to hear what God has done for them in Christ. Lutheran schools are in the business of preparing young people for the Last Day when the dead are raised and the saints in Christ stand with Him in eternal peace and bliss. The writer of the Epistle to the Hebrews asks, “How shall we escape if we neglect such a great salvation?” Christians must contend with fallen flesh, the world, and the devil — all of whom would snatch the precious gift of eternal life from us were it not for the Spirit’s work through this gospel to keep us firm in the faith until that Day. But why Lutheran? After all, there are lots of other Christian schools and Christian teachers. Why does Lutheran identity matter? Simply put, it is when Lutheran schools are staffed with Lutheran teachers that the gospel has the best chance of being proclaimed in its purity. (For the record, the word “Lutheran” here refers more to one’s actual confession than simply on which roster one’s name appears.) To be sure, there are lots of Christian schools and Christian teachers and they are dedicated and sincere. But any adulteration of the gospel runs the risk of the Christian doubting — or worse, in causing him to trust someone or something other than Christ for his eternal salvation. The world thinks this is unloving, but it’s why Lutheran schools ought to be for Lutheran teachers. No one else confesses justification the same as the Fourth Article of the Augsburg Confession. No one else’s theology is designed to reflect salvation by grace alone through faith alone in all its articles. No other theology ought to be taught in our schools, and the way to ensure this is twofold: First, the pastor ought to oversee the theological curriculum and instruction of the school (if not outright do all the instruction himself). Second, teachers ought to hold to the confession of the Evangelical Lutheran churches (and remain diligent in the study of that confession) so that any time theological matters are discussed in class, students can be directed to the saving gospel of Jesus Christ. They seem like simple questions, and they are. But like so many simple questions, they matter a lot. Lutheran schools, at their best, deliver the gospel to students and strengthen them for the Last Day when the dead are raised and the saints stand with the Lord. And it’s precisely for that reason that Lutheran schools ought to care about an unapologetically Lutheran identity. Communion Every Sunday: Surprise, SurpriseThe reasons for Communion every Sunday are surprising. The reasons Lutheran churches fell away from this practice also are surprising. Pr Klemet Preus, the author of the article republished below, was surprised about the reasons for and against. After visiting a congregation that had written into its constitution that Communion would be given at each Sunday service and hearing its pastor, John T. Pless, speaking definitely in favor of it, he was prompted to study.
• Gospel But suddenly, in the 19th Century, things changed. Many Lutheran churches offered Communion only monthly, and some only four times a year. Why? What happened? Oh, of course …. More recently, every Sunday Communion has been making a comeback, and that is a good thing. Still, there are some practical concerns. All of this and more are revealed in the following article, “Communion Every Sunday, Why?” written by Pr Klemet Preus, Epiphany, 2001. + + + Communion Every Sunday, Why? In the early 80s I was the Campus Pastor at the University of North Dakota in Grand Forks. Each year we would get together with college students from the various Universities in the Upper mid-west and have a joint retreat. In 1983 we traveled from Grand Forks down to Minneapolis to the University of Minnesota and were hosted by Pastor John Pless and University Lutheran Church. During the Sunday service we celebrated Holy Communion as was typical at these retreats. But this time I noticed something different. ULC had written into its constitution that Communion would be given at each Sunday service. The Augsburg Confession was sited as support for this practice. “Among us the Mass is celebrated every Lord’s day and on other festivals, when the sacrament is made available to those who wish to partake of it, after they have been examined and absolved.”[1] Pastor Pless explained that the church had committed itself to the practice every Sunday communion. Two things initially struck me. First, I thought that Pastor Pless was being a little extreme. This was a very radical notion I thought. And all the reasons why I would oppose such an idea immediately rushed into my mind. Wouldn’t this require much more work for the altar guild, the secretary, the pastor and the communion assistants? When would the church do Matins or Morning Prayer? Wouldn’t people begin to take Holy Communion for granted? People like to invite non-Lutheran family and friends to church when there is no communion. With communion every Sunday how could you do this? Isn’t this kind of Catholic? John is high church and very liturgical. So I initially figured this was a high church fad. But I wondered. Second, I was surprised and a little miffed at myself that I had not really read this in the Lutheran Confessions before. Of course I had read the Confessions. I had read them at least four times, and many times since. And I had pledged to teach according to these documents as every Lutheran Pastor has. But I had not noticed this particular phrase before. Since I have always prided myself in being a true and faithful Lutheran pastor and theologian I was put off that I had to be educated by someone else. I had taken one course on the liturgy in the seminary. In it we learned how to do the various liturgies. We never really thought about how often to have the sacrament. We were taught to give it “often” whatever that meant. In the doctrine courses we learned that the true body and blood were given for the forgiveness of sins. But we had simply accepted the practices of our churches as proper. That practice was communion once a month or twice a month. Now I was being challenged to think again about the frequency of communion. So, I spent the next year studying the issue. And I asked the right questions. What does the Bible say? What does our doctrine say? What do the Lutheran Confessions say? What was the practice of the earliest Christians? What is the custom of the church throughout the centuries? What are the positive and negative influences in history which shaped the church’s practice throughout the centuries and particularly our practice? Is the whole issue worth all the trouble? It took me about a year of thought, study and discussion with other pastors and Christians. I was not about to change my mind and worship patterns easily. This is what I found. COMMUNION FREQUENCY The Bible never tells us exactly how often to have communion. Of course the Bible never tells us how often to have church services either. And the Bible never tells us how often to receive absolution. The Bible never says at exactly what age to baptize children. There is a reason for this. You can’t place laws and rules upon the gifts of the gospel. God tells us that we are saved in our baptism, in the Gospel and the Lord’s Supper. He never tells us how often to hear his word. He just figures that we will hear it as often as we can. He does not place rules on how often we should be absolved of our sins. He figures that we will take the forgiveness as often as we can. He simply forgives us through the gospel all the time. He never tells us how soon to baptize our babies. He just tells us how much they need it and what a blessing we have in Baptism. He figures we will baptize as early as possible. So also with Holy Communion. He never tells us to receive it daily, weekly, monthly, yearly or once in your life. He simply tells us how much we need it and how great it is and He figures we will act accordingly. Then He tells us to do it often. He figures we will receive the Lord’s Supper as often as we can. The Lord’s Supper is like kissing your wife or husband. The minute you have to place rules on how often, then the kiss loses its affectionate force. No one who is in love would ever say, “I think we have kissed enough,” or “That kiss will have to do for the rest of the day.” No one says, “How often do we have to kiss?” Instead we ask, “How often do we get to kiss?” We kiss and get kissed as often as we can. The Lord’s Supper is more than a kiss from God. Through Holy Communion God gives us the forgiveness of sins, life and salvation through the body and blood of Jesus. We need and want these blessings all the time. So the question should not be, “How often do we have to take communion?” Rather we should ask, “How often do we get to take communion.” Logistically, the Lord’s Supper is more difficult to give than a kiss. First you have to gather the church together. You have to provide a place as well as the elements of unleavened bread and wine. You need to instruct as to the proper meaning of the Sacrament. And you have to do all this with a sense of respect and decorum. So, how often should the Lord’s Supper be given? In the Scriptures, in the practice of the early church, at the time of the Reformation, in the Lutheran Confessions, and until quite recently the answer has always been, “We give the Lord’s Supper at every Sunday Service.” COMMUNION FREQUENCY In the New Testament there is no mention of Sunday services without a mention of the Lord’s Supper. In Acts 2:42 Paul describes the earliest Services, “And they continued steadfastly in the Apostle’s teaching, in fellowship, in the breaking of bread and in prayer.” So the “breaking of bread” or Communion was a common part of the normal Christian services. These services were held in the evening since most of the people worked on Sundays. (It wasn’t until the year 321 AD that Sunday became a day of rest for Christians.) Another reference to Sunday services is found in Acts 20:7 where Luke says, “On the first day of the week we came together to break bread.” Then it describes a service with preaching followed by the “breaking of bread.” You get the impression from these verses that Sunday evening were reserved for two things: instruction in doctrine and Holy Communion. I Corinthians shows the same thing. In chapter 11 the people “come together as a church.” Part of the coming together was to celebrate the Lord’s Supper. Here the people would precede their services with a meal called “the love feast.” These feasts are also mention in Jude 12. In Corinth the people would exclude some of the poorer people from the love feast by starting the dinner before the common laborers got off work. “Wait for them,” Paul says. The people had gathered for the Lord’s Supper but were abusing it. Paul criticizes them for their abuse and corrects it by explaining how their services should be done. Listen to his works, I hear that when you come together as a church there are divisions among you and to some extent I believe it. No doubt there have to be differences among you to show which of you have God’s approval. When you come together, it is not the Lord’s supper you eat…I received from the Lord what I also give to you: that the Lord Jesus on the night he was betrayed took bread, etc. [2] So Paul corrected the bad and kept the good. To Paul, the exclusion of people who were part of the church was bad. To Paul, Communion at every service was good. COMMUNION FREQUENCY The Earliest Christians gathered together on Sunday evenings. The services had two parts: the instruction and the Communion. Today these two parts of the service are reflected in some of our hymnals and our bulletins. There is the service of the Word and the service of the Sacrament. The recently published Lutheran Service Book, a hymnal of the Lutheran Church Missouri Synod, divides the Sunday services into three parts, “Confession and Absolution,” “Service of the Word” and “Service of the Sacrament.”[3] These divisions reflect what the church of Paul and the earliest Christians did in their services. The early Christians may not in all cases have had services every Sunday. Persecution, hardship, travel difficulty, and large distances may have made this impossible. But every time these Christians gathered together they received from their Lord His Word and His Sacrament. The literature of the fist two centuries shows that Word and Sacrament were the universally common Sunday practice among Christians. One of the earliest Christian writings besides the Bible is called the Didache. It was written about the year 100 AD and possibly earlier, even before the last apostles had died. In this writing the people are directed to, “Assemble in common on the Lord’s own day to break bread and offer thanks; but first confess your sins so that your sacrifice may be pure.”[4] The earliest account of a Sunday service was written by a man named Justin Martyr in about the year 150 AD. This is his account: On the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good thing. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president [the pastor or minister who presided] in like manner offers prayers and thanksgivings according to his ability, and the people assent, saying Amen; and there is a distribution to each and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons.[5] Notice how the Lord’s Supper was just as much part of the services as was the instruction in the Word. The earliest surviving Christian liturgy, called the Apostolic Traditions, was written about the year 215 by Hippolytus. This work is something like our Lutheran Agenda, the book which the pastor uses in leading the services. In Apostolic Traditions the Bishop and the people exchange greetings, “The Lord be with you, And with your spirit, Lift up you hearts, We lift them to the Lord, Let us give thanks to the Lord our God, It is right and proper to do so.” Then immediately follows the Words of institution. This was the every Sunday expectation of the early churches.[6] I could provide quotations from the liturgies or theology books from almost every century until recently. All would show that the Sacrament of the Altar was celebrated every time the people of God gathered. COMMUNION FREQUENCY Over the years the church corrupted the sacrament. Sermons were eliminated from the Divine Service. The Sacrament gradually was viewed as a sacrificial act of worship by the priest rather than the gift of God’s salvation. The language used in the liturgy was Latin and not the language of the common people. It was thought that those in the pew didn’t really need to understand the words since they were spoken to God and not to the people. The people communed less and less often while the priests communed more and more. At the time of Thomas Aquinas (1277) communion was considered frequent if a person went two to four times a year. Alarmed at this paucity of participation edicts were periodically pronounced mandating the reception of the Sacrament. Everyone was to go to communion at least four times a year and especially on Easter. The press of the masses at Easter would require so much time that the custom of withholding the cup from the laity became widespread. This custom became church law in the church in 1415 AD so that by the time of Luther no lay-Christian had sipped upon the blood of Christ for more than a century. Superstition lead people to pilfer pieces of the bread and bring them home to worship. The people no longer sang the hymns or liturgical parts. The monks did this. Christianity had truly become a spectator religion. The grace of God was simply not received and consequently not treasured by the common Christian.[7] Yet, through all the centuries and despite the crass and Christless corruptions of the Eucharist, the services in God’s house always featured the Sacrament of the Altar. COMMUNION FREQUENCY Martin Luther became embroiled with the Papists over the church’s understanding of grace. (Early Lutherans never viewed themselves as fighting with the Catholic Church but with the Pope, so they referred to their opponent as Papists.) Luther believed that grace was the forgiveness of sins earned for all by Christ and freely given in the Absolution, the Word, Baptism and the Lord’s supper. The Lord’s Supper, to Luther, is not something that the priest did for God but something that Christ has given to us. You can imagine the changes that were made. Luther refused to change anything that was not wrong. He retained as much of the liturgy as the gospel would allow. So the collects, the prayers, the creeds, the readings, the order of service and the basic structure of Word and Sacrament were retained. And these are faithfully employed today in all Confessional Lutheran churches. But changes were required. The Lutherans’ greatest concern was that the people get to know God better. Preaching was reestablished in the churches, since it had fallen into disuse. Luther wrote the liturgy in German. Now the people were treated to the Divine Service in their own language. They could understand what was being said and done. The Bible was translated into German so that the readings could be understood. Luther and many of his contemporaries wrote hymns so that the people could be taught the truths of Christ simply and could participate in the proclamation in the service. Catechisms were written and produced so that the people could be trained easily. The words of institution were no longer mumbled in Latin by the Priests. They were spoken or chanted loudly to the people in their own language. The main emphasis of the Reformation was that the people could understand the grace of God. These changes had salutary effects on the hearts and habits of God’s people. Communion attendance increased dramatically. In fact the Lutherans were attending the Sacrament so often that their Roman Catholic neighbors got a little jealous. Ironically, “the practice of frequent communions in the Church of Rome today owes much to Reformation inspiration.”[8] But old habits die hard. Many Lutherans were reluctant to take communion every week. Some were afraid to receive the blood in the Sacrament. So the early Lutherans slowly and painstakingly taught and explained the need and blessings of the Lord’s Supper. They did not force. They simply taught. And they realized that people need time to adjust to change, even necessary change. One change that Luther and the early Lutherans never considered was to drop the celebration of the Sacrament from the Sunday morning service. Luther Reed summarized the practice of the Early Lutherans. “The appreciation and unbroken use of the Service by the Lutheran Church in all lands is noteworthy…. The church has everywhere retained the Service for its normal Sunday service. Other Protestant churches promptly abandoned the historic liturgy and established a type of preaching service separate from the Holy Communion…. The Lutheran Church restored the “primitive synthesis” of the early church by including in balanced proportion the preaching of the Word and the administration of the Sacrament in the principal service of the day.[9] COMMUNION FREQUENCY What happened? At the time of Luther the church celebrated communion every Sunday. By the middle of the twentieth century, when I was born, most Lutheran churches offered communion only once a month. What happened? It was my discovery of the answer to this question that convinced me to teach that we must return to the historic practice of communion every Sunday. Old habits die hard. And praiseworthy liturgical habits must be guarded with great vigilance. Three factors lead to the loss of the practice of weekly communion among the Lutherans. The first is called Pietism. The Pietists stressed the importance of personal preparation for communion. This, in itself, is good. Luther said that fasting is good outward preparation. And the Lutheran Church has always insisted that communicant be prepared by learning the basic teachings of the catechism and by making a confession of sins. These practices are reflected in the Book of Concord, “Among us…the sacrament is available for all who wish to partake of it after they have been examined and absolved.”[10] But the preparation expected by the Pietists was different. It was not learning the true faith at all. The Sacrament was surrounded with an atmosphere of awe and fear; excessive emphasis was place upon personal and intensely introspective preparation; and there grew up in the people’s minds a dread of possibly being unworthy and of “being guilty” of the body and blood of Christ. These morbid and exaggerated emphases upon preparation for the Sacrament, rather than upon the Sacrament itself, are still occasionally in evidence.[11] I see this fear of the Sacrament occasionally today. I’ve heard people say that the reason they are uncomfortable with weekly communion is that they require time and spiritual effort to prepare themselves for the Sacrament. “If I take it too often I will not be able to be prepared.” These sentiments, while sincere, are not what Jesus wants. He does not want us to focus on our sins and our repentance so much that we neglect the forgiveness in the Sacrament. How does one prepare for the Sacrament? You learn the catechism. Remember your baptism. Go to confession. Receive the absolution. Believe. That is preparation. The second factor that caused the Lutherans to give up weekly Communion is far worse. It is Rationalism. Pietists were Christians with a misplaced faith. Rationalists were not Christian at all. Leading rationalists were men whose names you vaguely remember from Western Civilization class in high school: Descartes, Rousseau, Voltaire, Locke. Rationalists believed that their reason and understanding was the measure of all things. Their creed was that creeds were bad. The Rationalists spawned the Unitarian Church, the FreeMasons, Secular Humanism and the general age of unbelief in which we live. Rationalists rejected the belief that people are sinful. They denied the great events of God in Christ. Churches were turned into lecture halls. Preaching Christ was discarded in favor of flowery addresses intended to inspire. Sunday services became a time in which we could be impressed with each other and the Lord’s Supper is not conducive for that. In Germany the frequency of Sacramental celebration plummeted dramatically in the 1800s until the Liberal Lutheran practice approximated that the Roman Catholic Church prior to the Reformation. The Lutheran Church that began migrating to America in the 1840s was not healthy. Its worship was impoverished and it practices lax. It had lost much of its doctrinal heritage and true doctrinally sound confessional pastors were rare. The pastors who did come to America, while dedicated, were often young and inexperienced. The New World was not flowing with milk and honey. Rather, it was teeming with forces that were foreign to Lutherans and to the gospel itself. Fred Precht has said, “The cumulative effects of the Thirty Years War, Pietism and Rationalism spanning almost two centuries, left the worship and the life of the churches at a low ebb at the opening of the 19th century…. It is to be noted that it was in this period of the church’s history that the large migrations of Confessional Lutherans to America took place.”[12] The third factor, which led to a decrease in the frequency of the Sacrament especially in America, is the influence of Reformed and baptistic theology and preachers. Followers of John Calvin, early American revivalistic preachers, usually Baptistic in theology, denied that the Lord’s Supper is the true body and blood of Jesus for the forgiveness of sins. To them it was fellowship meal of bread and grape juice, which was not needed more than a handful of times annually. Many early Lutherans came to America to escape the unbelief in the churches in Europe. These pioneers often found themselves with neither church nor pastor. They lived among the Mennonites, Moravians, and Methodists of America. The faithful Lutheran pastors who did serve the Lutherans often had to attend the needs of literally dozens of parishes. These “Circuit Riders” could visit their parishes only periodically and the people never could find a rhythm of regular Divine Services. Further, the abundant Baptistic and Methodistic itinerant preachers often enticed faithful New World Lutherans from their doctrinal roots. These revivalists did not believe in the saving benefits of the Lord’s Supper. Revivalism continues to influence Lutherans to this very day. So Pietism, Rationalism and the Reformed Churches all worked their influence on Lutherans until we lost something very precious. Reed Summarizes, Luther and his associates never would have approved of the “half-mass” commonly found among us today as the normal Sunday worship of our congregations. For two hundred years, or nearly half the time from the Reformation to the present, the normal Sunday service in Lutheran lands was the purified Mass, or Hauptgottesdienst, (High Divine Service) with its twin peaks of Sermon and Sacrament. There were weekly celebrations and the people in general received the Sacrament much more frequently than before. The ravages of war, the example of Calvinism, the later subjective practices of Pietistic groups in a domestic type of worship, and the unbelief of rationalism, however, finally broke the genuine Lutheran Tradition.[13] COMMUNION FREQUENCY TODAY Realizing our ragged history, honoring our heritage and treasuring the grace found in it, Lutherans of late have begun to teach the importance of communion every Sunday. The practice of equally stressing both the sermon and the Sacrament is not only consistent with the bible and practice of the first Christians it is uniquely Lutheran. The Roman Catholic Church has historically stressed the Sacrament, often to the exclusion of preaching. Protestants have historically stressed preaching often to the exclusion of the Sacrament. Lutherans have always tried to maintain a balance between the two. This balance has been called “The Twin Peaks,” “The primitive synthesis,” “The High Divine Service” or simply, “the Service of Word and Sacrament.” Within Lutheranism in America and specifically in the Missouri Synod the frequency of communion has gradually increased over the last half century. Many life-long Lutherans born in the 20s or 30s can remember when communion was offered quarterly. By the sixties and seventies most Lutheran Churches celebrated the Supper at least monthly. Today almost all churches offer the Sacrament twice monthly. Certainly there has been an increase in the frequency of communion. In 1995 the Convention of the Lutheran church Missouri Synod passed the following Resolution: Whereas, the opportunity to receive the Lord’s Supper each Lord’s Day was a reality cherished by Luther and set forth clearly with high esteem by our Luther confessions (Article XXIV of the Augsburg Confession and of the Apology); and The result of such study has lead many Lutheran congregations to establish every Sunday Communion. I am convinced that more and more congregations and pastors, as they study the issue, will make the change to communion every service if they have not already done so. LEX ORANDI LEX CREDENDI In the fifth century a theologian named Prosper of Aquitaine spoke these words. They mean: “The law of worship is the law of faith.” As we worship so we shall be believe and as we believe so we shall worship. The greatest teacher in the church has always been the Divine Service itself. Every child of seven who goes consistently to church knows the words of the Liturgy. We know what to expect. If something is missing we know. If something is added we know. If something is changed we especially know. Our children know the creed, the Lord’s prayer, the words of institution, John 1:29, I John 1:8-9, Hebrews 1:1-2 and a host of other passages because they say them each week. We learn how to confess our sins in the confession. We learn how God absolves. Our children know that God calls the pastor because they see him dressed in robes each week. We all know that the sermon is God’s word because we place it into a pulpit spoken by God’s pastor. We learn about Baptism when the babies are baptized. The Liturgy teaches. The Liturgy teaches us about the Lord’s Supper too. The best way to teach our children and ourselves is to make them see the same blessings from God each week. Certain parts in the Sunday Services need to be observed and received each week. That way we immediately notice if they are gone. Each week we pray the Lord’s Prayer, we confess the Creed, we hear the Scriptures and we reflect upon the sermon. If these parts were missing we would feel like something was taken away. By using Worship Services which contain the same things week after week we are teaching ourselves and our children that these are blessings from God which are part and parcel of His service to us. I have talked to people who have gone to churches where one or more of these ingredients were missing, whether the creed or the Lord’s Prayer or even the sermon. They have shared with me that they felt like they had not fully been to church. The same thing should be said of the Lord’s supper. We all teach our children and ourselves the importance and surpassing value of the Sacrament of the Altar. And that is good. We must make the Sacrament so much part of the Sunday morning expectation that all would immediately know that something was missing if it were not there. If we want to impress on our children the importance of vegetables we must serve vegetables every day. If we teach our children to love the Sacrament then we must serve it at every Divine Service. When our children grow up and attend some Reformed church with their friends let them say, “It was nice but they didn’t have the Lord’s Supper.” We need to change our expectations of the every Sunday service. COMMUNION EVERY SUNDAY: But before such a practice is implemented, no matter how praiseworthy people need a chance to think about it. I studied the issue for over a year before I began to teach it. You should have the same chance for reflection. That is why I offer you this paper. It is to give you a chance to consider the Bible teaching and the history of the Church. But consider also your feelings. Below are many questions I have heard. Answers are given. Q. Some have said, “Were we doing wrong not to have communion every Sunday?” A. Of course not. Many early Christian communities did not have any kind of services every Sunday. They were not doing wrong. It is not a question of right and wrong. But once those communities were able to have services every Sunday they did so. So should we. Q. Isn’t Communion every Sunday Roman Catholic? A. Communion every Sunday is biblical. It was practiced long before there was a Q. Isn’t this practice a bit extreme? A. This was my initial reaction. I discovered that weekly communion is the common practice of most Christians throughout history and certainly of the first Christians and the first Lutherans. It may seem extreme to us because it is new to us. And, in fact, it is extreme. It is extremely comforting for sinners to be forgiven by Christ’s body and blood every week. It is extremely important to have the strength and assurance, which only the Sacrament can give. Q. We practice closed communion. If I bring my friend or relatives to church I don’t want to have to make them uncomfortable about not communing. If we don’t have communion on a given Sunday I can bring my friends. Now what can I do? A. This is real and valid concern. Of course we don’t want to make guests feel unwelcome. In the early church Christians would bring family and friends to the service of the Word. Then those who wished to commune would move to a different room altogether to have the Lord’s Supper. The doors would be closed before the service of the Sacrament began and no guests were allowed. That is how those Christians handled the issue. I think that we need to consider why this is such a problem today. There is little doubt that the questioning of closed communion among us is a reflection of the influence of those churches around us who do not believe in the Lord’s Supper. In most churches today everyone is asked to commune. This is the common historic practice of all Reformed churches (Presbyterian, Methodist, Baptists, Evangelicals, Pentecostals, Non-Denominational, etc.). It has become the practice of the ELCA because of the profound influences of Reformed theology upon that church. Many pastors in the LC-MS refuse to practice closed communion even though they have promised to do so upon entering the Synod. They often feel pressured by churches around us that simply have a different practice. But we must remember that these churches do not believe in the bodily presence of Jesus in the Sacrament. When we refuse communion to someone we appear judgmental about a person’s faith. Such is not the case. We simply need to communicate that Holy Communion is an extremely intimate sharing between members who have a common confession based on the bible. Those who share this intimate meal should be known by us and confess with us. This is not a casual thing. Again, it’s like kissing your spouse. There has to be a certain commitment before that kiss can happen. Practicing closed communion especially toward members of the ELCA is particularly difficult. Most of us have family and friends in the ELCA who are fine Christian people. Sometimes it is difficult for us to admit that our family members or friends belong to false churches. But it is necessary if we are to give an effective witness. Closed Communion forces this upon us. It is uncomfortable. We don’t like it. But it is necessary. These family and friends need to hear in a loving way that they are in a church which could seriously harm their faith or destroy it altogether. I recently heard an inspiring essay from a pastor who is a professor and former bishop of the ELCA. In his essay he asked the rhetorical question, “We must ask whether this ELCA…any longer qualifies as bona fide Lutheranism. Indeed, is it a Christian Church?” We must love the Christian people in the ELCA enough to pray for them and follow of the example of this courageous Bishop who concludes his essay: “I have dedicated the remainder of my life to attempting to open the eyes of my brothers and sisters in the ELCA to the liberating, glorious truth of the infallible inerrant Word of God.”[14] If you are inviting a friend or relative to church you probably would like them to join our church. Sooner or later they will have to be told about closed communion. Tell them right away. Don’t be embarrassed or ashamed. Simply speak the truth in love. I am convinced that any fair-minded person will accept our position and practice if it is explained patiently. Q. Won’t Communion every Sunday be a lot of work? A. Yes. And it is pretty obvious who the new work will fall upon – The altar guild. They must set up and take down the Sacrament twice as often. This requires either twice as many workers or the same people doing twice the work. So no new practice should be implemented until the guild has had an ample opportunity to recruit and train new workers. If elders help in the distribution of the Sacrament they would also have to help twice as much. This might require the congregation to approve and appoint more elders to help distribute the Sacrament. Q. Won’t the services last longer? We are so rushed on Sunday as it is. A. The Divine Service lasts longer than Matins or Morning Prayer. This is so because these other services were not originally intended to be Sunday morning services. They were morning services prayed and sung by the church in the middle of the week. Communion every Sunday might require us to examine again the best way in which to use our time on Sunday mornings. Congregations might have to tweak their schedules a bit. Most churches can devise ways in which to commune more quickly. That should be examined at any rate. At the same time it should be remembered that the 60-minute Divine Service is a recent American invention which has no mention in the bible and no historical precedent. Perhaps we need to reconsider our expectations that the Service of God be limited to only one hour a week. Q. But kids are tough enough in church for 60 minutes and we are a church with lots of kids. A. Again the practice of the early church solved this problem by not even allowing the uninstructed children to come into the Sacrament room. We probably don’t want to do this today. But there are solutions for the problem of antsy children which don’t require their parents to be deprived of the Blessed Sacrament. Work on it. Q. I like Matins and Morning Prayer. I will miss them. Can’t we still do them? A. A congregation could schedule mid-week Matins or Morning Prayer for those who really wanted to attend. But the time press of people’s midweek lives might render such prayer opportunities meager indeed. Many of the great songs in these liturgies, The Venite, The Magnificat, The Te Deum, even the Gospel Canticle can easily be employed occasionally in the Divine Service. These treasures of the church need not fall into disuse. Q. I need time to think about these things. A. Changes in the church, even salutary changes should be made slowly and with great deliberation. Take your time. Talk to your pastor. Study the issue. Talk to others in the church. Talk to the elders. THE LUTHERAN ATTITUDE TOWARD Change should always be initiated with painstaking care, especially change in the liturgy. Too often pastors have promoted their own personal hobbyhorses without considering the feelings of the church. Consequently God’s people are sometimes harmed by the very men to whom God has entrusted their souls. This should never happen. The early Lutherans were especially sensitive to this. Luther himself never initiated changes without first explaining to the people exactly why such a change was needed. And he was quite patient especially for a man with such strong convictions. One true anecdote will help to illustrate this. Luther believed very strongly that those who communed should receive both the body and blood in the sacrament. They called it “communion in two kinds.” But Luther also believed that the people needed to be taught the practice so that they could understand when it was implemented. When he was absent from Wittenberg for a few months his colleague, Andrew Karlstadt, began to give to the laypeople both the bread and the wine in Holy Communion. Luther believed that the people had not been given adequate time to get used to the idea. He returned to Wittenberg and promptly stopped the practice. At the same time he preached a series of eight sermons intended to explain the way the Gospel works. In his fifth sermon he said: Now let us speak of the two kinds. Although I hold that it is necessary that the Sacrament should be received in both kinds, according to the institution of the Lord, nevertheless it must not be made compulsory nor a general law. We must rather promote and practice and preach the Word, and then afterwards leave the result and execution of it entirely to the Word, giving everyone his freedom in this matter. Where this is not done, the Sacrament becomes for me an outward work and a hypocrisy, which is just what the devil wants. But when the Word is given free course and is not bound to any external observance, it takes hold of one today and sinks into his heart, tomorrow it touches another, and so on. Thus quietly and soberly it does its work and no on will know how it all came about.[15] It seems to me that Luther’s wise counsel would apply to us in a couple of ways. First, even a necessary change should never be imposed upon people against their will. Rather the Word changes people’s hearts. Then the change is made. Second, people accept change at different rates. It is wrong to force people to accept change before they are ready. People should not feel forced to do anything they do not want. Even taking the Lord’s supper, saving as it is, should never be forced upon people. Third, people should be allowed to receive the Lord’s Supper each Sunday just as people at Luther’s time were allowed to receive both kinds in the Sacrament. Eventually all the Lutherans began to receive the Sacrament in both kinds. But it took time. I am convinced that eventually the Lutheran churches will all offer the Sacrament at all their Sunday services. But it will take time. No one should feel forced. No one should treat a gift like a duty. Everyone should be free to change at the rate at which they feel comfortable. One of the occupational hazards of being a minister of the Gospel is to expect things of people that you yourself never did. I took me a year to really be convinced that the Sacrament belongs in every Sunday service. Yet I often feel impatient when others don’t make the adjustment in a couple of weeks. Luther constantly reminds me that I need to give others the same chance that I was able to have. God’s people are justifiably very cautious about any change. Pastors are justifiable jealous to give to the people as much of God’s blessings as they possibly can. Often people stubbornly refuse to be taught by their pastors. And often pastors have been insensitive if well intended. Pastors are called to teach and the people are called by God to learn from their divinely appointed pastors. But, unfortunately many in our churches have been hurt by change and have often felt as if change were imposed upon them. All should feel comfortable with even the best changes. Pastors are given the freedom and challenge to balance the responsibility of ministry with the needs of the people. That is why no pastor should ever promote programs where he is the beneficiary. Weekly communion is a practice it which all of God’s people benefit eternally. When God’s grace is promoted and served and people receive it in faith then the church is blessed. CONCLUSION Should the churches of Christ celebrate the Sacrament every Sunday? Yes they should. The Bible teaches it. The confessions of our church require it. The Gospel expects it. The history of the church shows it. The liturgy demands it. Our children need it. Our faith thrives on it. Our heritage gives it. Our God provides it. When should this happen? Tragically we live in a time when the question actually needs to be asked. It should happen when the people of God have learned and are ready and eager to receive all the blessings of Christ on every Sunday service. Klemet Preus [1] Augsburg Confession, Apology, Article XXIV paragraph 1 [14] “ELCA Journeys: Personal Reflections on the Last Forty Years,” Michael McDaniel, paper given at the 2001 Symposium on the Lutheran Confessions, p. 7. The Blessings of Weekly CommunionMy church has “forever” had communion every Sunday, but at alternate services. Early service for the 1st and 3rd Sundays, and late service for the 2nd and 4th Sundays. So people who wanted every-Sunday communion could do it by simply alternating which service they attend each week. I’m pleased that as of Easter Sunday 2011, we moved to communion in every Service. We spent a year working with the congregation talking about the change (We are Lutherans .. we don’t like change!), which included using CPH’s book, The Blessings of Weekly Communion. I can say that after several months, the congregation has fully accepted the practice and we are all enjoying the benefits of communion offered at every service. Here is the article written by our pastor from our April 2011 church newsletter; mailed out to all congregation members prior to the change. I thought it well written to describe the reasons for making the change, and perhaps useful for other congregations who are interested in moving towards every Sunday communion.
To appreciate the Sacrament of the Altar, and desire it regularly, you first have to understand what it is, and why Christ wants us to receive “often”. Far too many regular church-goers don’t understand. They think that they are doing God a service by coming to church. While they’re willing to do this for an hour or so each week, they’re unsure whether they want to commit to the longer Communion worship format each week. They feel like we are asking them to “up” their commitment to the Lord by asking them to stay in church twenty minutes longer every other Sunday morning or Wednesday evening. But attending church is not a service we perform for God’s benefit. It’s the other way around. God is doing us a far greater service when we come to church. For God has gifts that He wants to give to us in the divine service. Gifts found only in His Word and Sacraments. God’s reason for wanting you in worship is so that you can freely receive His gifts of forgiveness, life, and salvation. For worship is where God gives us these gifts in His Word and Sacraments. Long ago, Jesus Christ won forgiveness and peace with God for us by His cross. Then Jesus Christ gave us eternal victory over our enemies sin, death, and the devil by His resurrection. We call this good news — the Gospel. Christians gather weekly to hear this Gospel preached to us, and to receive this very same Gospel visibly, tangibly, and personally by receiving Christ’s body and blood. God wants to give us a double portion of His love and grace for us in Christ in worship centered on His preached Word and distributed Supper of forgiveness. As Christians we gather weekly in the confidence that Christ is present among us in His Word and Sacrament. For these, along with Holy Baptism, are the means of grace by which Christ has chosen to save us. Just as we come to church in order to hear about what Christ accomplished for us by His obedient suffering and death, so we come to receive with our lips that same Christ who comes to us in His own true body and blood. Like the sermon, the sacrament is the way that Christians shed their sins, receive God’s mercy and Christ’s forgiveness. Do we have to receive the Sacrament of the Altar weekly? Of course not. But should the church make the Lord’s Supper available for those who do desire it that frequently? Yes. When you realize that the Lord’s Supper is God’s gift to His people in Christ to strengthen faith, to forgive sinners, to turn hearts back to God, and to bring us Jesus — making it available every Sunday and every Wednesday really seems like a “no brainer”. Luther and the Lutherans after him thought so too. In our Lutheran Confessions, which all Lutheran Pastors and Congregations are sworn to uphold, we learn that during the Reformation Era and after, it was the practice of every Lutheran congregation to celebrate the Lord’s Supper at every service on every Sunday because of the extremely high importance that Lutherans have historically placed on the Gospel comfort that Holy Communion provides. The early Lutherans understood that as sinners Christians are constantly in need of what the Lord wants to give us in the Lord’s supper. It’s unfortunate that in the years following the Reformation that this church practice of offering the Sacrament of the Altar in every service faded away and was forgotten. Pietism and other spiritual movements within Christianity lessened the importance of the Lord’s Supper in the life of the Lutheran Church. When these lower views of the Sacrament became dominant, it lessened the frequency of a Christian’s desire to receive the Sacrament. People even became afraid of the Sacrament which God had intended only to bring abundant comfort and reassurance to believers. At this, the Lutheran Church’s lowest theological point, the Sacrament was only celebrated four times a year so that members did not run what they considered the great risk of receiving it unworthily. This happened as strict spiritual preparation for the Lord’s Supper became more important than the Gospel intent of the Lord’s Supper. Over time our Biblical understanding of the Lord’s Supper as Gospel, and the frequency of its use have made a comeback in Lutheran congregations. Most of the arguments against the practice of every Sunday, every service Communion are really not biblical objections at all, but rather utilitarian concerns such as: “Won’t it take too long?” Others will worry that it will take away from the specialness of the Lord’s Supper. However, we preach the Gospel every Sunday without any similar concern or objection. Others will fear that it will turn into a form of legalism by making members feel that they must come forward to the altar every time the Lord’s Supper is offered. However, we want it to be abundantly clear that our congregation is only making the Sacrament available to those who may desire it on a given Sunday, without making any judgments about those who will continue to prefer taking it less often. Finally, there are some logistic concerns that we need to work out. We are concerned that the service not run too long. We are also concerned with how to continue to fit in the children’s message. We ask for your love, your prayers, and your patience as we work through these details to get them right. I am thankful to serve a congregation in our more secular times which still recognizes the biblical importance of the Lord’s Supper and treasures its Gospel reassurance. I hope you are thankful to belong to such a church. God’s Steward of the Mysteries of God, The Challenges of Church Growth and Decline
Karla has a lot of common sense and is a good judgment of character. Till that point she had never heard a “church growth” speech. Her evaluation of the banquet on our way home that evening was something like, “Do you pastors have to listen to that sort of speech all the time? I don’t think he really knows what he’s talking about.” I had to agree. Everyone knows that the number of people who claim to be members of mainline churches in America is suffering a significant decline. Even more significant is the fact that the number of people who claim to be “Evangelical” is enjoying numerical growth. The Pew Research Center Religious Landscape Survey of 2007 found that these two general trends continue to hold true (see Religious Landscape Study, Chapter 1, pp. 17-18 here). The same survey reported that, among American Protestant denominations, the Missouri Synod is now among the top ten in membership and is ranked at #7 overall (see ibid., Chapter 1, p. 16). More to the point of that banquet speech twenty years ago: How are we Lutherans doing in retaining our children in our churches when they become adults? The same survey reported that the best faiths in the category of retention rate are the Hindus (84%), Jews (76%), Eastern Orthodox (73%), Mormons (70%), and Catholics (68%) (see ibid., Chapter 2, p. 30 here:.). Lutherans are among the top three Protestant Religious groups, when it comes to child-to-adult retention rates, with Baptists at 60%, Adventists at 59%, and Lutherans at 59% (see ibid., Chapter 2, p. 31). I think our LCMS dedication to children’s ministry, with parochial schools, high schools, Sunday School, and catechism class, has a lot to do with that, though I would like to see how we compare to the ELCA on that score. I think this should put at ease most fears that our grandchildren won’t have a Lutheran church to attend. After all, after twenty years, many of those grandchildren are already attending our churches. Still it is true that most congregations are faced with issues that are a result of decline in membership at their place. There are not as many volunteers to staff Sunday School, committees, guilds, and service groups as there used to be. Some congregations are eliminating an extra service on Sunday. Some congregations have had to close their school or form a multi-parish school. Some congregations have to “downsize” their staff. Some congregations have even closed permanently. All congregations are feeling the “pinch” due to the recession. What should we do about this decline? Blame the preacher? That is the natural response, I think. I have been reading: Durwood Dunn, Cades Cove: The Life and Death of a Southern Appalachian Community 1818-1937 (Knoxville: University of Tennessee Press, 1988). Chapter 4 is titled “Religion and the Churches,” and it tells the stories of the three congregations that were in Cades Cove, now part of Great Smoky Mountains National Park. These were a Methodist, Missionary Baptist, and Primitive Baptist church. One of my distant relatives was a vacancy preacher at the latter church before the Civil War, which is how I became interested in these churches. Dunn points out how the Primitive Baptist congregations had an independent-congregational polity. The tendency was to blame the preacher for any problem in the congregation; and the solution to that problem was always to fire the poor guy and find a new one. Since the preachers were illiterate, held other jobs, and were rarely paid, finding another illiterate guy who already had a paying job was not that difficult. Not surprisingly, with this sort of system, few preachers had a long tenure. Not surprisingly, the real root problems in the church and community were never addressed. Not surprisingly, Cades Cove and its churches remained a living stereotype of backwards illiterate “hillbillies” until the National Park service bought up the properties in 1937. What should we do about decline, where it exists in our congregations? Blame the lay leaders? That doesn’t do any good either. Pastors and lay leaders need to face their problems together. Our pastors who have an M.Div. degree–even the guys straight out of the seminary–have lots of knowledge that is useful to a congregation, not just about theology and the Bible. All our pastors have practical classes not only in worship and preaching, but also in evangelism, counseling, religious education, missions, administration, organizational management, and religious pluralism. They have also been taught how to analyze community situations in order to determine the best ways to minister and deliver the Gospel. Lay leaders have the advantage of knowing “the lay of the land” in a community. They have connections to community leaders and organizations. They know who is the best person or company to turn to for help or contracts. They know how communication actually works locally; and how the religious history of the community affects the work of their congregation. In addition to these critical matters of local wisdom, lay leaders also bring their talents and strengths to bear through volunteer service, work on boards, as officers, etc. We don’t need to “be more ecumenical, have women elders and lectors, have women pastors, and introduce contemporary worship” in order to hold our own, or even grow. Compared to our fellow Protestants we are already holding our own, and in fact, passing up other mainline churches in total membership! Could we be doing better? Of course. I think the biggest improvements that we could make at the present time is for: 1) pastors and lay leaders to stop blaming each other for problems in their congregation, and start working together on them; 2) congregations stop being so independent, or even hostile, to their fellow LCMS Lutherans, and start working together for their common good. An outward-focused congregation that works together to serve its own members, as well as non-members in the community, will always survive the hard-times and grow in the good times, because that is the sort of congregation that most people want to join. |
What I mention in this article is my opinion and thinking out loud. It was prompted by the Synod President’s comments after the same-sex marriage decision of the Supreme Court (see his interview with Issues Etc.). He stated that student loans may become a problem which would greatly affect the Concordia University System. Here is a way around it I offer as merely a starting idea (which would of course require all sorts of expertise to actually make happen). I know many people are tied to their colleges and they have served a good purpose in the past, but if we are looking at losing the whole system, it may behoove us to be forward-thinking enough to prepare to sustain something for the good of the church.
A few weeks back, I contacted Pr. Bryan Wolfmueller for information regarding the beautiful baptismal certificates I saw him 
About a year ago one of my professors gave me the lecture notes of my grandfather, Robert Preus, from when he taught a course on Justification at St. Catharines back in the 80’s. According to Dr. Jackson, Preus was an adherent of Objective Justification at that time, but Jackson claims that he demonstrates in his essay “Justification and Rome” that he had a breakthrough and realized that this is not a Lutheran teaching. The lecture notes consist of twenty pages of quotes from the Lutheran Church Fathers on Justification, and most of these quotes are found in his “Justification and Rome.” One of the quotes comes from Abraham Calov’s Apodixis articulorum fidei (Lüneberg, 1684, p. 249), and Jackson cites this quote in Preus’ book as proof that he denied Objective Justification by the end of his life. Here is the quote (quoted in “Justification and Rome, 131, n74):
Recently I was discussing some things with a fellow pastor and I uttered the phrase above. Many comments recently on this blog have been directed to the belief that solid Lutheran beliefs (expressed in the Book of Concord) can find their expression in a wide diversity of practices.
Here are some quotes when considering 
I presented on this topic for the 3rd annual Wyoming District Men’s Retreat this past weekend. What follows are my thoughts which I expanded for the presentation. Sadly, the recording of this was lost due to technical errors.
Complaints are a part of life in a fallen world. Add to that a culture of personal opinions and tastes, and complaint can become of increased importance. Complaints can be necessary. They also hold the power to utterly destroy people and congregations. The following is meant to help the church (congregations especially) start to grow away from a culture of complaint and more towards godly conversations and reconciliation among the baptized. It should be noted that public sin is not the issue in this posting.
of the cross, notably at a number of places during the Divine Service. Several of these are indicated in Lutheran Service Book by the 
symbol, though there are a number of places in the liturgy where Christians have crossed themselves that are not indicated in LSB (see #3, 5, 6, and 7, below). Before we look at why the cross may be made at these places, first a word on how to make the sign of the cross.
The practice of crossing one’s self is an ancient practice and is derived from such passages as Deuteronomy 6:8, Ezekiel 9:4, Revelation 7:3, 9:4, and 14:1. The practice of tracing the cross on objects and one’s body is discussed by such church fathers as 
The following tale is told about a coarse and brutal lout. While the words “And was made man” were being sung in church, he remained standing, neither genuflecting nor removing his hat. He showed no reverence, but just stood there like a clod. All the others dropped to their knees when the Nicene Creed was prayed and chanted devoutly. Then the devil stepped up to him and hit him so hard it made his head spin. He cursed him gruesomely and said: “May hell consume you! If God had become an angel like me and the congregation sang: ‘God was made an angel,’ I would bend not only to my knees but my whole body to the ground! And you vile human creature, you stand there like a stick or a stone. You hear that God did not become an angel but a man like you, and you just stand there like a stick of wood!
He found reasons for frequent Communion in the:
When my wife Karla and I were first married, over twenty years ago, I invited her to join me for the banquet at our annual LCMS district pastor’s conference. The food was great, but the banquet speaker was not. His topic was on “church growth,” how the Missouri Synod is in decline, and how if we don’t do something about it—like being more ecumenical, having women elders and lectors, having women pastors, and introducing contemporary worship—we won’t have a church to pass on to our grand kids.