All Saints' Day Reflection

To the cemetery or to the Altar? I found this from Lutheran pastor Berthold von Schenk while preparing for tonight's service. I'm reposting it from Pr. Petersen's and Pr. Cwirla's blogs.

It's from The Presence: An Approach to the Holy Communion, 1945, p. 130-132, reprinted in For All The Saints, v. 4, 1996.

When we are bereft of dear ones, it is a tremendous shock. For a time we are stunned. Not everyone, can feel at once their continuing companionship. We should not for that reason despair. An adjustment must take place in our lives, reaching deep into our habits, emotions and thoughts. Some souls may make this adjustment quickly. For most of us it comes slowly and hard; many an hour is filled with loneliness and agonizing doubt.

By ourselves we can never make this adjustment. We must come to a sense of the continuing presence of our loved ones, and we can do this if we realize the presence of our living Lord. As we seek and find our Risen Lord, we shall find our dear departed. They are with Him, and we find the reality of their continued life through Him. The saints are a part of the Church. We worship with them. They worship the Risen Christ face to face, while we worship the same Risen Christ under the veil of bread and wine at the Altar. At the Communion we are linked with heaven, with the Communion of Saints, with our loved ones. Here at the Altar, focused to a point, we find our communion with the dead; for the Altar is the closest meeting place between us and our Lord. That place must be the place of closest meeting with our dead who are in His keeping; The Altar is the trysting place where we meet our beloved Lord. It must, therefore, also be the trysting place where we meet our loved ones, for they are with the Lord.

How pathetic it is to see men and women going out to the cemetery, kneeling at the mound, placing little sprays' of flowers and wiping their tears from their eyes, and knowing nothing else. How hopeless they look! Oh, that we could take them by the hand, away from the grave, out through the cemetery gate, in through the door of the church, and up the nave to the very Altar itself; and there put them in touch, not with the dead body of their loved one, but with the living soul who is with Christ at the Altar!

Our human nature needs more than the assurance that some day and in some way we shall again meet our loved ones "in heaven." That is all gloriously true. But how does that help, us now? When we, then, view death in the light of the Communion of Saints and Holy Communion, there is no helpless bereavement. My loved one has just left me and has gone on a long journey. But I am in touch with her. I know that there is a place where we can meet. It is at the Altar. How it thrills me when I hear the words of the liturgy, "Therefore with angels and archangels and all the company of Heaven," for I know that she is there with that company of heaven, the Communion of Saints, with the Lord. The nearer I come to my Lord in Holy Communion, the nearer I come to the saints. to my own loved ones. I am a member of the Body of Christ, I am a living cell in that spiritual organism, partaking of the life of the other cells, and sharing in the Body of Christ Himself.

There is nothing fanciful or unreal about this: Indeed, it is the most real thing in my life. Of course, I miss my loved one. I should miss her if she took a long holiday trip. But now. since she-is what some people call “dead,” she is closer to me than ever. Of course, I miss her physical presence bitterly. I miss her voice and the sound of approaching footsteps. But I have not lost her. And when my sense of loss becomes too great, I can always go to our meeting place at the Altar where I receive the Body and Blood of my Lord that preserves my body and soul just as it has preserved her unto everlasting life.

Do learn to love the Altar as the meeting place with your beloved who have passed within the veil. Here again the Sacrament is the heart of our religion. The Blessed Sacrament links us not merely to Bethlehem and Calvary, but to the whole world beyond the grave as well. For at the Altar the infinite is enshrined in the finite, heaven stoops down to earth, and the seen and the unseen meet.

Oh, God the King of Saints, we praise and magnify Thy holy Name for all Thy servants, who have finished their course in Thy faith and fear, for the Blessed Virgin Mary, for the Holy Patriarchs, Prophets, Apostles, and Martyrs, for all Thy other righteous servants; and we beseech Thee that, encouraged by their example and strengthened by their fellowship, we may attain to everlasting life, through the merits of Thy Son Jesus Christ our Lord. Amen.

The Rev. Berthold Von Schenk (1895 - 1974)

ATP: Communion how often?

What’s the Missouri Synod’s position on having Communion every Sunday?

Several times (at almost every convention in the past 20 years), the Missouri Synod passes resolutions that encourage more frequent celebration and reception of the Lord’s Supper. In 1995, for instance, she passed Resolution 2-08A, encouraging "pastors and congregations to study the scriptural, confessional, and historical witness to every Sunday communion with a view to recovering the opportunity for receiving the Lord's Supper each Lord's Day."

Not the Morality Police

Lutheran pastors are not the Morality Police. They are God's Absolution Men. That is, I don't care what sins you commit as much as I care what sins are forgiven.

When I call people to repentance, it's always with this goal: that they would receive forgiveness. When I withhold forgiveness, it's always with this goal: that they would receive forgiveness. When I withhold the Lord's Supper from those who are impenitent, it's always with this goal: that they would receive forgiveness.

Proclaiming the Law to impenitent sinners, those who do not have Godly sorrow--repentance--over their sins and a desire to be free from them, is easily my least favorite thing to do as a pastor. But because I've been called to deliver God's Word and do God's work, I have no choice but to deliver the Law as well as the Gospel. And the Law is never the end of the story. The goal is that the sinner would allow God's Law to work, leading to repentance, so that I might get to do what is easily the most joyful thing I do as a pastor: deliver God's forgiveness.

Sometimes people complain that I'm singling out their particular sins. I don't think that's the case. I try to deal with all sin equally. Some types of sins seem more easily to become public. For the sake both of the one ensnared in such public sin and for the sake of the congregation who sees such sin, these public sins need to be dealt with with a call to repentance. And sin is never the problem. Impenitence is. There are only two categories of people: repentant sinners and unrepentant sinners. The first trusts in Jesus for forgiveness; the latter trusts in himself.

So I am not the Morality Police. I don't care about your sins. I'm the Absolution Guy. I care about God's forgiveness. And I want to do everything possible to see that you receive that forgiveness.

What to Do if You Don't Believe Jesus' Words?

Change them.

Or at least that's what one of the children's Bibles we've stumbled across does. In the story of the Last Supper, Jesus says this to His disciples: "Remember my broken body when you eat the Passover bread again. Remember the blood I shed when you drink the Passover wine again."

Terrible. Terrible. Terrible. For so many reasons. First of all, it misquotes Jesus. A large swath of Protestantism refuses to take Jesus at His words when He says "This is my body" and "This is my blood." So, they have to change His simple words into something altogether different.

Moreover, Jesus at the Last Supper, Jesus wasn't continuing the Passover. We don't eat the Passover bread or drink the Passover wine anymore. What Jesus institutes is the cup of the new covenant. The Passover meal pointed forward to the Lord's Supper. Once the latter has come, the former is done.

Lastly, the misquoting Jesus omits something rather significant: the Gospel. What Jesus actually said gives comfort; these words do not. Missing are two vital parts of Jesus' words: "for you" and "for the forgiveness of sins."

Sad, really. Is means is.

Skipping the Divine Service

I am convinced there's only one good reason to miss any Divine Service: you're sick (or otherwise unable to get to church). Travelling is not a good reason, since there's nearly always a church within some driving distance. Working is not a good reason, either, as man does not live by bread alone, and so many parishes offer midweek Divine Services.

So, every other reason a person might give for missing the Divine Service really exposes an underlying problem. If you willingly miss the Divine Service, it is either because you misunderstand the power of your sinful flesh (not to mention the devil and the world) and deny your need for forgiveness or because you do not believe that God delivers forgiveness in the service.

That's the point. God delivers forgiveness in particular means: the water of Holy Baptism, the word of the Gospel, the word of Holy Absolution, the bread and wine of Holy Communion. He does not deliver forgiveness apart from these means. That means, while sleeping in on a Sunday morning you may still feel forgiven, God has not promised to deliver forgiveness to you there. While getting some work done around the house on a Sunday morning, you may pray, God has not offered any of the means of His forgiveness there.

You don't go to church to pray to God, to praise Him, or to thank Him. You can do those things anywhere and anytime. You come to church to hear the proclamation of the Gospel and to eat the Body and drink the Blood of Jesus. Those things happen nowhere else.

Poison in the Lord's Cup?

"What God ordains is always good:

His loving thought attends me;

No poison can be in the cup

That my physician sends me.

My God is true;

Each morning new

I trust His grace unending,

My life to Him commending." (LSB 760)

Fear of germs has long fueled the argument for individual cups at the Lord's Supper, either glass shot glasses or plastic Dixie cups. Is there really a risk of infection from drinking the Blood of Jesus from the same cup used by brothers and sisters in the Body of Christ?

Pr. Petersen cites this LA Times article which reveals studies done by microbiologists that conclude there is no increased transmission of germs among people who drink their Lord's Blood from the chalice versus those who don't.

Really, no poison in His cup? That can't be right... Or can it?

Thoughts on the Reliquae

The reliquae is the leftover consecrated bread and wine from the Lord's Supper. Lutherans have long struggled with what to do with these leftovers. Are they still the Body and Blood of Jesus?

If yes, then they should be treated with the reverence due the holy Body and Blood of Jesus. They must not be mixed with unconsecrated elements (i.e. put back with other hosts or poured back into the bottle of wine). They may either be consumed (eaten) or reserved (stored apart from unconsecrated elements).

If no, then they may be treated as normal bread and wine.

It is the Word of Jesus alone, not my faith, nor my lips, nor my receiving the elements, that effects the presence of Christ's true Body and Blood. "The word of the Lord endures forever" (1 Peter 1:25). What Jesus says goes. His powerful, creating Word brings about the real presence of His Flesh and Blood. Why would we assume that our action (our singing the Nunc Dimittis or otherwise "ending" the action of the sacrament) would be powerful enough to terminate Jesus' presence?

So, yes, what has been consecrated is and remains the Body and Blood of Jesus in, with, and under bread and wine until Jesus' command is carried out completely. That is, until everything consecrated has been eaten and drunk ("Take, eat;" and "Take, drink.").

Therefore, it us unLutheran and indefensible to mix consecrated bread and wine with unconsecrated.

When Luther heard about the scandal that had arisen in Eisleben over how the consecrated bread and wine should be treated after the Supper, he wrote this to Lutheran pastor Simon Wolferinus:

We do not have it from you, but you from us that the sacraments are actions, not stationary objects. But what is this singular temerity of yours that you do not refrain from so evil an appearance—which you ought to know is scandalous—namely, that you mix what remains of the [consecrated] wine or bread with unconsecrated [Latin: prior] bread and wine? On the basis of what example are you doing this? Do you not clearly see how you will arouse dangerous questions, if, ‘‘convinced in your own mind’’ [cf. Rom. 14:5], you contend that

the Sacrament ceases when the action ceases? Perhaps you want to be called Zwinglian? I believe that you are afflicted with the insanity of Zwingli, you who so pridefully and contemptibly incite [matters] with your singular and glorious wisdom.Was there no other way to avoid suspicion being sown among the simple and our adversaries that you are a despiser of the sacrament, than by your giving offense with the evil appearance of mixing and confounding the

remains of the sacrament with [unconsecrated] wine? Why do you not imitate other churches?Why do you want to be held to be the only, newand dangerous author [of this practice]? I write these things in this manner with deep sorrow, so that you may know that you have offended me and profoundly saddened my spirit.

The dispute was not so easily settled by Luther's correspondence. In 1543, he wrote a second letter to Wolferinus, saying

Therefore, we shall define the time or the sacramental : action in this way: that it starts with the beginning of the Our Fat her and lasts until all have communicated, have emptied the chalice, have consumed the Hosts, until the people have been dismissed and [the priest] has left the altar. In this way we shall be safe and free from the scruples and scandals of such endless questions. Dr. Philip defines the sacramental action in relation to what is outside it, that is, against reservation of and processions with the sacrament. He does not split it up within [the action] itself, nor does he define it in a way that it contradicts itself. Therefore see to it that if anything is left over of the sacrament, either some communicants or the priest himself and his assistant receive it, so that it is not only a curate or someone else who drinks what is left over in the chalice, but that he gives it to the others who were also participants in the body [of Christ], so that you do not appear to divide the sacrament by a bad example or to treat the sacramental action irreverently. This is my opinion and I know that it is also Philip's opinion too.

Martin Chemnitz, one of the authors of the Formula of Concord, in refuting the Roman Catholic Council of Trent argues similarly: It conflicts with the Words of Institution when the bread which has been blessed is not distributed, not received, not eaten" (Examen, v. 2, p, 281).

Jesus' words are clear: what has been consecrated is for eating and drinking. To fail to consume the reliquae, which is and remains the Body and Blood of Jesus, is to do violence to His Words of Institution.

Grape Juice in the Lord's Supper

Another continuation of Sunday morning's discussion of Article VII of the Formula...

The Blackbirds tackle grape juice in the Lord's Supper:

http://four-and-twenty-something.blogspot.com/2009/08/is-it-still-blood-of-christ-if-grape.html

What we believe informs what we do in the Lord's Supper

We've had a very lively discussion in Sunday morning Bible Class the past few weeks about Article VII of the Formula of Concord, the article on the Lord's Supper. The conversation has dwelt for a long time on what effects the presence of Christ's Body and Blood. Is it the words of Jesus (the Verba) or the reception of the elements by the communicant? And, if Jesus' Body and Blood are present at His Words, how long does His presence continue? Indefinitely (until everything is consumed? Or only until the Supper is ended?

There's a lively debate happening at the Gottesdienst blog. It's scholarly but thorough.

If you check it out, read the posts in this order:

Taxonomy: Defining Terms

Duration of Jesus' Presence

Duration part 2: Luther's Correspondence

For my own part, I believe the Scriptural and Lutheran position is that the Words of Jesus bring about His presence, and that presence endures until everything is consumed. And my practice confesses that. Because Receptionism is nearly as prevalent as it is false, I genuflect during the consecration. And because any talk of the end of Christ's presence in the Supper is speculative at best, and an impious denial that the Word of the Lord endures forever at worst, I consume everything that has been consecrated.

If you're not getting enough of this conversation in Bible Class on Sunday mornings (or if you're note getting any of it), go read what these other faithful Lutheran pastors have to say on the issue and come back and discuss it here.

Keeping Christ in Christmas?

That's just about the most arrogant thing you can presume to do: keep Christ anywhere. Christ will be in Christmas or absent from it no matter how hard you try to you keep Him there. Christ doesn't bend to your will. He is where He has promised to be, and there's nothing you or anyone else can do to change that. So where is Christ? In the Mass, in the Divine Service, in the Lord's Supper.

Thanks to Mark for this article: http://atheism.about.com/od/christmasholidayseason/p/SecularChristma.htm

To de-secularize the season of Christmas, the writer proposes these actions:

· Put the Mass back in Christmas
· Restore Michaelmas
· Restore Candlemas
· Restore Childermas
· Restore the Feast of the Epiphany
· Restore the Advent season
· Restore gift-giving to the real Christmas season, which occurs after Christmas day
· Don't put up a Christmas tree until Christmas Eve — if at all
· Use Christmas as a day of contemplating Christ, not for engaging in commerce

Mass in Christmas? Check. Hope will have 3 distinct Divine Services celebrating the Nativity of Our Lord.
Michaelmas? Check. We celebrated it this year, albeit transferred to the Sunday before.
Candlemas? Check. It's coming: Feb 2. Join us for the Feast of the Purification of Mary and the Presentation of Our Lord.
Childermas? Check. The Feast of the Holy Innocents will be celebrated Dec 28.
Epiphany? Check. Jan 6, every year.
Advent? Check.

Keeping Christ in Christmas is silly at best, sinful at worst. Instead, keep yourself in Christ. Receive His Body and Blood as often as He gives you the opportunity.

Catechesis, First Communion, and Confirmation, part two

Pr. Oakes asked how the discussion about First Communion and Confirmation was going. Instead of replying there, I thought I'd make a new post, since the first one was buried several months ago.

Good question. After some discussion, we decided to separate first communion from confirmation and still allow confirmation to serve as a sort-of Lutheran bar mitzvah, a rite of passage into adulthood in the Church, and the opportunity publicly to confess the faith. Here is the letter that went out to all members of Hope.

"In the Agenda of the new Lutheran Service Book, there’s a rite called “First Communion Prior to Confirmation.” When I first heard of Lutheran congregations having first communion separate from confirmation a few years ago, my first reaction was to wonder if such a thing were a Roman Catholic practice. Since then, I’ve seen many Missouri Synod congregations that offer early communion. And now it’s a rite in the Synodically-approved hymnal.

"Why would such an option exist? A few reasons. Many pastors and congregations are frustrated with the current habit of waiting to admit children to the Lord’s Supper until they’ve reached a certain age and completed a certain number of years of study. If we withhold the Lord’s Supper from children until they’re 14 years old, we teach them for 13 years of life that the Supper isn’t important enough for them to be receiving it regularly. And if we withhold the Lord’s Supper until children have passed a class, we use the Lord’s gift of His Supper like a reward, which is the opposite of a gift.

"What do the scriptures say? St. Paul admonished that everyone who receives the Supper “examine himself” lest he receive the Supper improperly (1 Cor. 11:28-29). What do the Lutheran Confessions say? Everyone admitted to the Lord’s Supper is “examined and absolved” (Augsburg Confession, XXV). Faithfulness to the Lord’s gift of His Supper mandates that we let those who have been examined and absolved receive this sacrament (a divine institution), even if they are not yet confirmed (a human institution). That’s why an official service for “First Communion” is included in the new hymnal.

"What does the hymnal say? ”This rite is intended to be used to admit to the Lord’s Supper baptized children who have not yet been confirmed. Candidates for admission to the Lord’s Supper have learned the Ten Commandments, the Creed, and the Lord’s Prayer. They have received careful instruction in the Gospel and Sacraments. Confessing their sin and trusting in their Savior, they desire to receive the Lord’s Supper for the forgiveness of sins and the strengthening of their faith in Christ and their love toward others. Concerning worthy reception of the Lord’s Supper, the Small Catechism teaches: ‘That person is worthy and well-prepared who has faith in these words: “Given and shed for you for the forgiveness of sins.” But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words “for you” require all hearts to believe.”’”

"Beginning now, when parents believe their children are ready to be examined in order to receive the Lord’s Supper, the pastor along with one or two elders will examine them. Ordinarily, these children will know the Ten Commandments, the Apostles’ Creed, and the Lord’s Prayer. They will know of their sinfulness and of their Savior, Jesus. They will know what Jesus offers them in the Lord’s Supper, and they will confess their desire to receive it regularly. After this examination, they will have the opportunity to confess their sins and receive Absolution. Having been examined and absolved, they will be welcomed to the Lord’s Supper with this rite from the LSB Agenda.

"Parents are the chief catechists of their children. They are helped by the congregation through the Divine Service, the Wednesday evening catechetical service, and Sunday School and Bible Class. It is my prayer that this opportunity for first communion will encourage ongoing catechesis at home and in the congregation. Children whose parents faithfully teach them the faith, as explained by the Small Catechism, and who regularly attend the Divine Service and Sunday School will be ready to receive the Lord’s Supper well in advance of their graduation from eighth grade."