January 2012: The Definition of True Faith in Christ

Happy New Year!

This month I ask a very important question. What does it mean "to believe in God"? Or as Christians, what does it mean "to believe in Christ"? The answer to this question is the very foundation of our faith. The Bible is very clear that salvation is by faith.

Surprisingly, people who say they believe in God are often the very ones who glorify Him the least. The reason is that people can mean different things when they say "I believe in God." To some, "I believe in God" means they believe He exists. Such an "I believe in God" confession is a statement of knowledge rather than an expression of faith. In the same way, we can believe that the devil or hell exists too, but that is not faith.

Put ten random people in a room, and ask them to explain what it means "to believe in God" and you will probably have ten distinct explanations. This sad state of affairs has left people without confidence regarding salvation. Many have satisfied themselves with "You believe what you want to believe, and I'll believe what I want to believe" and have accepted ambiguity as just part of the mystery of faith. Something as important as faith should not be left in ambiguity! It is not okay to "agree to disagree." Faith is too important.

So what is faith? What does it mean "to believe in God"? Faith does include cognitive knowledge. It does believe that "God exists." It also confesses that we are sinful and helpless in our sin, and that we need a savior. It believes that God sent His Son Jesus to die for our sins. It believes the promise that salvation is offered to all who believe.

But faith is more than just cognitive knowledge. By faith we trust in God and dare to be in a relationship with Hom. It is one thing to be able to say "I believe everything that the Bible says about God." But it is something entirely different to live as if it were true. It is an entirely different thing to live with God as the center of one's life and to live with an eternal point of view. A person who believes he is an eternal being lives this short mortal life differently than a person who believes that "this world is all there is."

A person who believes that God cares about our daily affairs, and believes Jesus' promise "that He would be with us always," celebrating with us in good times and comforting us in bad, lives life differently than a person who does not believe. A person believes that an omnipotent God loves them and has plans of good, trusts that all things will work out in the end. These are just a few of the aspects of faith.

Faith is not something which we work in ourselves, neither is it sustained by our own works. It is a gift from God brought to us by the Holy Spirit through the Word of God. Through the Word in Baptism, we received the faith which brings salvation. Through the Word preached and in the Lord's Supper, our faith is strengthened. God gave us the Church, the Fellowship of Saints, to encourage and strengthen one another with The Word.

May this coming New Year bring a renewal of the Word in all our lives. God bless you all in this coming New Year 2012.

July 2011: How Lutherans Worship, Part III

I am continuing our exploration of the worship service. Previously we explored the "Service of the Word" where we received grace through the written/spoken Word of God. We will now continue with the third part of the worship service called "The Service of Holy Communion." In the Service of Holy Communion we are confronted by the real presence of Christ. It is here that we receive grace from God in the Body and Blood of Jesus Christ.


The Service of Holy Communion

• Offering/Offertory: The Offering of the people is gathered as the altar table is made ready for the Lord's Supper. Offerings of money are given as an expression of love and gratitude for God's blessings. Along with these gifts, bread and wine for Holy Communion are presented to the altar (by uncovering). An Offertory canticle is sung.
• The Great Thanksgiving: Just as Jesus, at the table with His disciples, offered thanks in accordance with Jewish practice, so we embody in our celebration a prayer of thanksgiving. The Preface, in which the minister bids us to lift our hearts to God and give thanks, begins with the words "The Lord be with you..." The Preface Proper states the particular reason for thanksgiving: "It is truly good, right and salutary..." It climaxes in the canticle "Holy, holy, holy" where we unite with the heavenly hosts (Isaiah 6:3) and with the church on earth (Matthew 21:9) in singing "Hosanna," to adore God and to welcome the Savior who died for our salvation and now comes to us in the Sacrament. The Eucharistic Prayer, recounting the history of God's salvation, is prayed and terminated with the Lord's Prayer.
• Words of Institution: The scriptural words which tell us of Jesus' institution of the Sacrament are recited, in order to consecrate the bread and the wine. We pray for the coming of the Holy Spirit that we might be prepared rightly to receive the Body and Blood of Christ which, according to His promise, are now truly present in Holy Communion. We are to confess: our need for a savior, Jesus' real presence, that forgiveness comes through Jesus' death on the cross, and that we receive that forgiveness when we receive His body and blood "in, with and under" the bread and wine.
• Sharing of the Peace: As we begin the communion rite, the minister shares a word of peace. This is not only a recognition that we have peace with God, but a proclamation that we have peace with each other.
• The Communion: As the consecrated elements are distributed to the communicants, we sing the Agnus Dei ("Lamb of God", John 1:29) as a confession that Jesus is the Lamb of God who takes away the sin of the world. We are reminded of that forgiveness of sins at the communion rail in the words - "the Body of Christ, given for you..."; "the Blood of Christ, shed for you..."
• The Post-Communion Canticle: After we have received Christ's body and blood we sing "Thank the Lord... ," a song of rejoicing. During Lent we sing "Lord, now you let your servant go in peace" (Luke 2:29-32), the words which Simeon spoke as he rejoiced that he had seen Christ, a joy we share because we have received Christ in the Sacrament.
• Benediction--a blessing: The pastor pronounced a blessing using the Aaronic benediction from the Old Testament (Numbers 6:24-26): "the Lord bless you and keep you..."

The legacy of our Liturgical Worship Service is indeed a gift from our forefathers. When we worship, it is like worshiping with all the saints over all time and space, together at the feet of the Father.

May 2011: How Lutherans Worship, Part 1

"He is Risen!" Christ is Risen! Alleluia! Amen!

For centuries the church has greeted one another with the words celebrating the resurrection of our savior Jesus Christ. This is not the only thing which has been passed down the centuries. Our worship is also a legacy, a gift, from our brothers and sisters who have gone before us.

The Lutheran church has done much to preserve that connection. There are two important characteristics of Lutheran worship. First, it is biblical. It is centered around the Word of God. Second, it is Christo-centric. The service points us consistently to the saving work and resurrection presence of Jesus Christ. In it God speaks and gives to us; we respond with thanks and praise.

(Parts of this article come from Trinity Lutheran Church of Columbus, Ohio. Their website is located at: www.oldtrinity.com)

The Preparation
In most churches, an organ prelude begins the worship. This is not just to establish a "mood," but is itself an offering--a creation of artistic talent for God's glory. The music is often related to the liturgical theme of the day or season, such as a chorale prelude on one of the hymns to be sung. During this time, worshipers may listen, often personal prayers in silence, or meditate on appropriate literature, including the psalms and lessons for the day.

Invocation
We remember our Baptism by invoking the Name of the Triune God. (It is appropriate to make the sign of the cross which was first given us in the baptismal rite.)

Confession and Absolution
We wish to enter God's Holy Place with "clean hands and a pure heart (Psalm 24). In response to a scriptural invitation, we confess our sin and ask for forgiveness. The pastor reminds us of God's love and mercy and declares us forgiven in the name of God, who made us His at our baptism.

The Entrance Rite
We begin the Service Proper with a Hymn.

In the Kyrie (pronounced KEER-ee-ay), we greet our Lord as people of old greeted a king when he came to their city. In a series of petitions, a minister asks for peace and salvation for ourselves and for the world, the people joining in the response "Lord, have mercy" (in Greek, Kyrie eleison).

The Hymn of Praise which follows expresses our joy for the gifts which our Lord brings. "Glory to God in the highest" is an ancient song which begins with the angels' Christmas carol (Luke 2:14) and swells into a profound adoration of the Holy Trinity. An alternative is "This is the feast", a modern song based on phrases from the book of Revelation.

I will continue our exploration of Lutheran worship in the Pastor's Pages for the next two months. Next month, in "How Lutherans Worship, Part 2" we'll hear about "The Service of the Word", the part of the service in which we hear the Scripture verses read and interpreted in the sermon. Part 3 will cover the third part of our service, "The Service of the Lord's Supper", where we receive God's grace in the sacraments.