Preaching the Offensive Gospel

“You see, it is the nature and character of the gospel to be a foolish, offensive message, and almost universally rejected and condemned.  If the gospel didn’t upset citizens and peasants, bishops and princes, it would be a nice, sweet message, easy to proclaim, and the public would gladly accept it.  But because it is a message that offends people, especially the high and mighty, therefore it takes great courage and the help of the Holy Spirit to proclaim it.  The fact is that the poor beggars and fishermen come forward and preach in such a way that they rouse and bring down upon themselves the anger of the whole council at Jerusalem, the wrath of the whole government, the ire of the spiritual leaders, and, on top of that, also the hatred of the Roman emperor.  What’s more, they dare to accuse all of the above of being traitors and murderers, fully expecting to get their teeth knocked out.  None of this could have happened without the Holy Spirit.  That is why the Holy Spirit’s Pentecost message is our comfort and joy, because we, too, can ignore the anger and slander of the world.  It is this message that produces such joy-filled people in Christ, people who are willing to undertake anything in behalf of Christ, willing also to suffer anything for his sake.”  

Martin Luther, Holy Pentecost Sermon 1534, Luther’s House Postils, 163

We must not forget that the Gospel offends, and, therefore, we must not forget that it takes courage to preach it.  May the Holy Spirit give us joy-filled pastors who with courage and boldness preach nothing but the offensive message of Christ.

A Foolish Model For Ministry

“It truly does sound preposterous, that the Christian church should be established in this way, founded by poor beggars and their offensive preaching of the crucified Jesus of Nazareth, who had been mocked, spit upon, slandered, abused in the most brutal manner possible, and finally crucified as a revolutionary and blasphemer of God, left to die in a humiliating death.” - Martin Luther, Holy Pentecost Sermon 1534, Luther’s House Postils, 154-155

Indeed, how preposterous!  

We join this Sunday to celebrate the birth of the Church on the Feast of Pentecost.  The day in which those bureaucratic big wigs certainly looked upon these unlearned disciples and thought, “Aren’t they foolish!”

It seems shameful and offensive for these disciples to proclaim Jesus who was publicly killed seven weeks ago.  And not only do they arrogantly suggest that they have the truth, that their doctrine is the only true doctrine, but by this proclamation of Jesus as Christ they condemn the learned and wise governmental and religious leaders.  They are doing nothing short of pointing the finger and saying “You are the betrayers.  You are the criminals.  You have denied and crucified God!” Certainly, this should win over no one.

How foolish they must have looked in the eyes of those who are wise and mighty.  These nothings, these beggars, trying to plant a church by centering their ministry on the guy who was publicly humiliated, condemned, and executed as a criminal!  And they’re not very seeker sensitive about it either.  The do no demographic study, they don't first attempt to get to know the people, to find out their needs or worship preference.  They preach the Law heavily.  These bunch of fisherman simply call everyone to repentance, the whole house of Israel!  And what's worse is that they point to simple water for baptism as the means for the forgiveness of sins.  They don’t even charge money for it!  Aren’t they foolish!

Yet, this is how the Church begins.  

Hidden under this foolish preaching, concealed in such a weak pattern of doing ministry, lies the wisdom and power of God in the promise of the Gospel which proclaims Christ crucified for sinners.  It convicts man in his sin, and it points to Christ alone for salvation.  It cares nothing for financial gain, or popularity, or power.  It has no attraction, no program, no campaign, no model to follow, except Christ alone delivered and received in Word and Sacrament.   It’s an extremely foolish model for ministry, and yet it is the only one we are given to use.

“So that we may obtain this faith, the ministry of teaching the Gospel and administering the Sacrament was instituted.  Through the Word and Sacraments, as through instruments, the Holy Spirit is given. He works faith, when and where it pleases God, in those who hear the good news that God justifies those who believe that they are received into grace for Christ’s sake. This happens not though our own merits, but for Christ’s sake.” - Augustana V

He Has Not Removed Himself

Do not think that our Lord has removed Himself from this world.  He is not absent, nor is He idle.  He serves as the mediator, intercessor, and advocate of all His children, redirecting the Father's eyes from our sin to His wounds.  He serves us His Word, Body, and Blood, delivering the right hand of God into our ears and mouths, by which we receive the gifts of the cross: forgiveness, salvation, life everlasting.

Having forever completed our redemption, having broken down the very gates of Hell which locked us in, Jesus sits where the enemies of the Gospel, where sin, death, the devil, all lie prostrate beneath His feet.  His holy, precious blood, has paved the way for us, so that at the Resurrection, He will gather us to Himself, that we might inherit the kingdom prepared for us from the foundation of the world.

This doctrine of the Ascension is indeed a certain foundation for our joyful faith.

"When we consider Christ's ascension according to the clear witness of Holy Scripture, we find a certain foundation for a joyful faith.  He has not removed Himself from His Church.  Instead, He is now, as God and Man, extending His grace, help, and protection in all places.  As Aaron wore on his breastplate the names of the tribes of Israel when he entered the Holy of Holies, so Christ, appearing as the true High Priest before God in heaven, wears the names of all believers on His heart.  There, He prays without ceasing for His own, and He rules them, cares for them, and protects them so the gates of hell cannot overpower them." 

C.F.W. Walther, God Grant It, 430

“Pastor, Why Do You Preach The Law Every Week?”

Despite the fact that Law and Gospel preaching has been a pillar of the Lutheran Church throughout the ages, that is a question many parishioners have wondered. 

For the most part, we would love it if we did not have to hear from the pulpit that nasty six letter word R-E-P-E-N-T.  We’d much rather rally behind life-application lessons and motivational talks on how to live better, feel better, and love better.  But what most people do not realize is that such preaching is not good news at all, but rather all Law.  It’s giving you God’s Word in a way that makes you think you can fulfill it.  But you cannot.

The sermon may be chalked full of clever jokes, biblical trivia, and feel-good stories (and sometimes these are appropriate).  Yet those ingredients, no matter how much we love them, are not what makes for good preaching, because they’re not what your Pastor is called to give you.  The Pastor is to declare both Words of God: Law and Gospel.  Luther remarks:

“It is therefore a matter of utmost necessity that these two kinds of God’s Word be well and properly distinguished.  Where this is not done, neither the Law nor the Gospel can be understood, and the consciences of men must perish with blindness and error.” - Martin Luther, Luther’s Works, St. L. Ed. IX, p. 799.

And Walther:

“The preacher is cursed who knows that his congregation needs an application of the law, yet for a piece of bread he keeps silent.  Woe to everyone who pampers secure sinners with soft pillows and cushions!  These preachers lull to sleep with the Gospel those who ought to be awakened from their sleep by the Law.  It is a wrong application of the Gospel to preach it to people who are not afraid of sinning.” - C.F.W. Walther, Law & Gospel, Fourth Evening Lecture, 39.

We must not present the Gospel as something you can do, nor should we present the Law as good news.  The law cannot be toned down as if God is not really serious about sin, or that Jesus was joking when He said “You therefore must be perfect, as your heavenly Father is perfect.” (Matt 5:48)  The Preacher must not reduce the effect of the Law in order to make it "manageable," as if God is judging on a sliding scale.  The Law accuses and condemns.  It does not and cannot bargain. 

You might run through the sermon and think “Well there’s nothing false here.  After all, the Pastor quotes Scripture.”  Yes that may be so, but if Law and Gospel are not properly divided then it matters not how many biblical quotes are provided or how many cute stories are told, such preaching is not that of Christ crucified for sinners.

“That is the litmus test of a proper sermon.  The value of a sermon depends not only on whether every statement in it is taken from the Word of God and on whether it is in agreement with the same but also on whether Law and Gospel have been rightly distinguished.” - C.F.W. Walther, Law & Gospel, Fourth Evening Lecture, 37

Why must the Pastor preach the Law?  Because people need to have the Law kill them in order for the Gospel to make them alive, opening their dead-in-sin eyes to see the beauty of their salvation in the Cross of Christ. 

The task of preaching sermons, therefore, is not to provide a platform of ideas and opinions.  It’s not a buffet from which one can take whatever he finds useful.  Otherwise, each parishioner is left to regulate his own faith according to the ideas which appeal to him, while having his conscience robbed of the true consolation of the Gospel.  Instead, the preaching of Christ crucified for sinners involves a declaration of condemning Law and a pronouncement of comforting Gospel.   It is, as President Harrison says, “a finger-pointing business.”

We cannot assume that people will inherently understand this most important distinction.  We cannot settle for simply hearing Law and Gospel sermons preached by faithful Pastors.  We must also teach why it is that, in properly distinguishing the two, the merits of Christ and the comfort of the Cross are revealed.

Thanks for reading!

Thoughts on Michigan District North and East Conference on Catechesis

This week was the North and East Region Pastors’ Conference for the Michigan District, which I consider to be the best District Conference I have attended.  The topic was Catechesis and we heard presentations by Dr. Charles Arand and Dr. Joel Biermann.  

The conference allowed us to look into the Small Catechism as distinct from the explanation.  While both are helpful, they have two distinct purposes for practice which, in my opinion, have been greatly mixed and misunderstood.  The explanation focuses on information and education, which have its place in the church, whereas the Small Catechism is about formation into the faith.  The Small Catechism shapes, molds, and habituates us into a way of life that is in direct contrast to the worldview that is given to us from society.   

The conference gave opportunity to look at the problems faced in teaching a culture that is highly Nihilistic.  If we are going to attempt to pass down the faith, if we are serious about addressing the disparity of Catechesis before and after confirmation, then we must understand the nature of the problem, that many of our people, if not all, are deeply affected by Moralistic Therapeutic Deism.  This sets their minds in direct opposition to the Christian formation engendered in proper Catechesis.

Thus, when we approach Catechesis with our youth (and even adults) we must not consider it as an information class but as a process of imparting behavior.  We are teaching what it means to be church.  This compels a more intentional use of the text of Luther’s Small Catechism (not to be confused with the explanation) in worship, in prayer, in preaching, in teaching bible study, in conversation, and generally as a way to orient us in the Christian life.  

While there is still much to consider in terms of practically facilitating this into the life of the congregation and what that looks like contextually, I am very thankful for the insights of Dr. Arand and Dr. Biermann, and I found the conference to provide important conversation to move away from confirmation as a program toward graduation and improve Catechesis throughout the life of God’s people.

The Truth About Call Day

Today and tomorrow are Call Day at the Seminaries.

Like children running to the Christmas Tree to see what presents they have received, Seminarians run to chapel to find out where they will serve as a Pastor in the Lutheran Church.  It's our form of the Draft. 

But let us not misunderstand the situation.  With all of the match-making that goes on at the Seminary between the candidate and the congregation we might be tempted to think that the system is perfect.  But this is far from the truth.  For today every single congregation mentioned tonight will receive an imperfect sinner as their pastor.  And every seminarian will find that his congregation is not as ideal as he had imagined the night before. 

We must approach the task with our feet grounded in the truth that the imperfect Pastor is sent by God to preach the Word and to administer the Sacraments to imperfect people.  God allows nothing less.  

Therefore, dear congregations, do not let Satan tell you that this young punk will leave in a couple years so do not entrust yourselves to his care. 

Therefore, dear seminarians, do not let Satan tell you that the first parish is only a platform for something greater, or that soon you can take another call and be done with those entrusted to you.   

Hear, rather, the words of Friedrich von Bodelschwingh to his son upon receiving his first parish:

“I beg you, do not look upon Dortmund as a steppingstone, but rather say: Here I shall stay as long as it pleases God; if it be his will, until I die.  Look upon every child, your confirmands, every member of the congregation as if you will have to give account for every soul on the day of the Lord Jesus.  Every day commit all these human souls from the worst and weakest of hands, namely, your won, into the best and strongest of hands.  Then you will be able to carry on your ministry not only without care but also with joy overflowing and joyful hope.”

Friedrich von Bodelschwingh, quoted in Doberstein, Minister’s Prayer Book, 210.

No matter how may crosses shadow the path you are about to take, the Call you have is the best Call.  The Parish you will soon serve is most blessed.  For there is the body of Christ.

Blessed Call Day!

Easter From President Harrison

This Tomb is Not His Own

"There this flesh and blood would now have its rest.  He had been buried in a special, new grave.  Yet this grave is not his own, but Joseph's.  For just as Christ did no become a man and die for himself, but for our sakes, so he also lay for our sakes in the tomb and his tomb is our tomb.  But as he therefore had no tomb of his own, for he would not remain in death and in the tomb, so we also will be awakened out of it on the last day through his resurrection and live with him forever."  -  Luther, Hauspost, 259-260.

O darkest woe!
Ye tears, forth flow!
Has earth so sad a wonder?
God the Father's only Son
Now is buried yonder.

O sorrow dread!
Our God is dead,
Upon the cross extended.
There His love enlivened us
As His life was ended.

O child of woe!
Who struck the blow
That killed our gracious Master?
"It was I," thy conscience cries,
"I have wrought disaster!"

Thy Bridegroom dead!
God's Lamb has bled
Upon thy sin forever,
Pouring out His sinless self
In this vast endeavor.

Such innocence!
His countenance
A fount of faith undying!
Worlds on worlds cannot contain
Grief at Him here lying.

O Virgin's Son!
What Thou hast won
Is far beyond all telling:
How our God, detested, died,
Hell and devil felling.

O Jesus Christ,
Who sacrificed
Thy life for lifeless mortals:
Be my life in death and bring
Me to heaven's portals!

(LSB 448)

Good Friday Sermon by St. Romanos the Melodist

Pilate fixed three crosses on Golgotha: two for the thieves, and one for the Giver of life. When Hell saw it, he said to those below, “My ministers and powers, who has fixed a nail in my heart? A wooden lance has suddenly pierced me and I am being torn apart! My insides are in pain, my belly in agony, my senses make my spirit tremble, and I am compelled to disgorge Adam and Adam’s race. All men were given to me by the Garden’s tree–but now a tree is bringing them back again to Paradise.” 

When he heard this, Satan, the cunning serpent ran crawling and said, “What is it, hell? Why do you groan for no reason? Why produce these wailings? This Tree, at which you tremble, I carpentered up there for Mary’s Child. I suggested it to his enemies for our advantage, for it is a Cross, to which I have nailed Christ, wishing by a tree to do away with the second Adam, just as I did away with the first one. So do not be afraid. It is dry and barren. It will not harm you. Keep hold of those you have. Of those we rule, not one will escape again to Paradise.” 

Hell replied to Satan, “You have lost your senses–you, the cunning snake of old! All your wisdom has been swallowed up by the cross, and you have been caught in your own snare. Lift up your eyes and see that you have fallen into the pit you dug! Behold that Tree, which you call dry and barren, bears fruit: a thief tasted it and has become heir to the good things of Eden. Moses’ rod led the people out of Egypt, but this tree brings mankind back again to Paradise.” 

Satan answered, “Wretched hell–cease this cowardly talk! Your words reveal your thoughts. Are you afraid of a cross and of the Crucified? Not one of your words has shaken me, for these deeds are part of my plan. I will also open a grave and entomb Christ, so that you may enjoy your cowardice doubly–from his tomb as well as from his cross. When I see you, I will mock you. For when Christ is buried I will come to you and say, “Who now brings Adam back again to Paradise?” 

Then hell spoke back, “Now is the moment for you to listen, Satan. Now you will see the power of the Cross and the great authority of the Crucified. For you, the cross is folly. But the world sees it as a throne, on which, as though seated, Jesus is nailed and hears the thief cry to him, ‘Lord, remember me in your kingdom.’  Listen now as he answers, kingly, ‘Today, poor beggar, you will reign with me. For with me, you will go in again to Paradise.”  

At these words, Satan began to wilt, and what he heard he saw: a thief witnessing to Christ crucified. And so, amazed, he struck his breast and said, “Christ did not answer his accusers, and yet he speaks to a thief? To Pilate he never spoke a word; but now he addresses a murderer, saying, “Come, live in pleasure”? What is this? Who has seen words or deeds done by this thief, by means of which he goes again to Paradise? 

Again the devil called out, “Receive me, Hell. I turn to you; I submit to your views, I, who did not believe them. I saw the Tree at which you shuddered, made red with blood and water. And I shuddered, not, I tell you, at the blood, but at the water. For the blood shows Jesus’ slaughter, but the water shows his life, for life has gushed from his side. For it was not the first but the second Adam who carried Eve, the mother of all the living, again to Paradise.” 

Now Hell and Satan cried out together, “Let us lament as we see the Tree which we planted transformed into a holy trunk, beneath which thieves, murderers, tax collectors and harlots will find shelter, and reap sweet fruit from what seemed barren. For they cling to the Cross as the Tree of Life. Pressed against it and swimming, through it they escape, and come again as to a harbor, again to Paradise.” 

Hell said to Satan, “Swear, tyrant, finally to crucify no one.” And Satan replied, “You take an oath to kill no one. We have had our experience, let us draw back our hand. Let neither of us ever again tyrannize the race of Adam, for it has been sealed by the Cross, it has been given life, like a treasure of a precious pearl in a fragile pot; life, which a thief, well-suited to his trade, took on the Cross. For stealing he was nailed up to die ; and having thieved he was called again to Paradise.” 

O most high and glorious, God of fathers and of youths, your willing outrage has become our honor. For in your Cross, we all may boast. To it we have nailed our hearts, that on it we may hang our instruments and sing to you, the Lord of all, from the songs of Zion. The ship from Tarshish once brought gold to Solomon; but to us your Tree gives back, every day and every moment, wealth beyond price. For it brings us all again to Paradise.

The Highest Comfort

Let the thought never enter your mind that Christ has instituted the Sacrament of the Altar with the intended purpose that He might be praised by you.  Otherwise, Jesus might as well turn to you and say "I do not need any of your praise.  It does me no good, nor harm, and I can do just fine without it, thank you very much." At which point He should send you on your way with your tail between your legs for you have completely misunderstood the purpose of the Sacrament, thinking that you are fulfilling some duty to praise Him.  

Yes, indeed, you ought to praise God, but that is not the purpose of the Holy Eucharist.  Rather, it is we who need this Supper.  It is for our benefit.  That here we find the greatest and highest good, for at this very table we are turned from death to life, from sin to salvation, from sorrow to everlasting joy.  Thus, for those in need, for those who grow weary and miserable, there is no greater comfort.

“He distributes the bread and says, “Take and eat, this is my body that is given for you.” Thereafter he administers the cup and says, “Drink all of it, this is my blood of the New Testament, which is shed for you for the forgiveness of sins.” That should, first of all, be the highest comfort that any Christian can hear, of the Lord Christ’s body that is given for you, and his blood shed for yours sins. For whoever believes this, it is impossible for him that his sins or anything else should be allowed to drive them to despair.” - Luther, Hauspost, 166

Thanks for reading!

The Reality of Good Friday

The reality of Good Friday has become, for many, a day of emotional drama in the church year.  A day out of the year in which we go to church for the purpose of making ourselves cry over the torturous events of Christ’s Passion. 

To be sure, there are emotional aspects of this most blessed day.  Our hearts are terror stricken and our consciences are despairing for “when you see the nails piercing Christ’s hands, you can be certain that it is your work.  When you behold his crown of thorns, you may rest assured that these are your evil thoughts” (Martin Luther, LW 42, 9).  Indeed, we are filled with grief such that we cover ourselves, and even the Sanctuary, in the mourning color of black.  We gather for a most reverent service and join in the chorus of somber hymnody as we reflect upon the events of our Lord’s suffering and death. 

But we do not mourn for Jesus.  We do not mourn over his physical torture and gruesome death.  The events of the crucifixion are not retold with the purpose of taking you through an emotional experience.  The Good Friday Divine Service is not held for the purpose that it might bring a tear to your eye.  For the reality of Good Friday is not found in a dramatic portrayal of a bloody cross.  It has nothing to do with your ability to feel sorry for Jesus, but has everything to do with showing you that this was done for you.  

That is how you are to look at the events of Christ’s Passion, seeing every mockery, every wince of pain, every agonizing torment, and declaring “This was done for me.”

“You entered the Garden of Gethsemane, and Your sweat is great drops of blood. Lord, have mercy! This was done for me that I might be delivered from the power of Satan.  You are brought before the judgment seat, accused and condemned to death. This was done for me that I may be acquitted, when after death I will be placed before the judgment seat on the Last Day.  At Your trial there were only accusers, but no advocate. This is done for me that You may be my Advocate, when my sins and my conscience accuse me.  You are scourged and Your body is dyed with blood.  The plowers plowed deeply on Your back.  This is done for me that I may not be punished for my sins.  You are led forth to death.  This is done for me that my departure may be in peace, and may be my entrance into heaven, my return to the Father.  You are crucified. This is done for me that through Your death I might have life. You are buried. This is done for me that You may sanctify my grave. Truly, this is love, this is mercy, that by Your bitter suffering I obtain life, grace, and forgiveness of all my sins.”

Starck’s Prayer Book, 78 (emphasis added).

Thanks for reading!

Blessed Holy Week From President Harrison

The Temptation of a Holy Week Preacher

Every year as we approach Holy Week Pastors face the gravest temptation and the most condemning seduction.  Not because they are persuaded by material things like the rest of the world, though they are, rather because Pastors are confronted with the temptation to preach something other than the text of Scripture.  

In preparation for the many services held during Holy Week, Pastors face the enticement of crafting a breathtaking, knock-your-socks-off, legend-in-the-making sermon.  One which will bring a flood of compliments after the service, keeping the parishioners talking for weeks to come.  A sermon so glorious that, when preached, the hearer can faintly make out the sound of angels singing.  

But that is not the task of the preacher. 

His job is not to be funny, or articulate, or dramatic, or inspirational, or original, or overly artistic.  He is not to pine over his manuscript trying to come up with some novel way to approach the people.  Not only does this often distract from the Word of God itself, but it is usually driven by a desire to seek the applause of men, rather than the glory of God.

The Pastor is to simply give the people what has already been said.  To speak the condemning, throat grasping, Word of Law which drives sinners to their knees, and then to speak the sweet, precious, living-sustaining, Word of Gospel which delivers the very fruits of the Cross.  This does not require a creative sermon, but rather one which says the same thing that has already been said for 2000 years: Christ is crucified for sinners. 

“Just as it was in the first century, so it is today: faith comes through preaching. But this preaching must then be done in the power of the Word of Christ. A man may be ever so brilliant and eloquent, moving and wise, but it does not become preaching until he himself is taken captive by God’s Word and has not other desire except to let the Word itself speak."

"Least of all is the pastor a purveyor of talk and chit-chat. He is not there to tell little anecdotes picked up in the trolley cars or from the lips of children, or to deliver clever commentaries on the news of the day. His most zealous endeavor is not to make people come to hear him, but to have something to say to them, not to be original, but to be truthful, not to interest, but to help.”  

Bo Giertz, quoted in Doberstein, Minister’s Prayer Book, 414-415.

It may seem like a completely ordinary, repetitive, even boring sermon.  It may be the same thing that has been said year after year.  But we don’t need creativity or novelty.  The Word of God which says “you, who were dead in your trespasses… God made alive together with him [Christ], having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross,” (Col. 2:13-14), is exactly what we need to hear, especially during Holy Week!

Thanks for reading!

The Miserable

"See, therefore, that those who are spiritually poor, who are hungering and thirsting after righteousness, who are sorrowing, downtrodden and upset over their sins, who are concerned for their salvation, who are fleeing the world and all its temptations, who are daily struggling and wrestling with God, who groan after God’s grace, wherever they go, who fear for themselves before God’s disfavor, hell and damnation: those are the ones referred to when it says: “The miserable shall eat that they be satisfied.”  They are the rightful guests at the LORD’s table."

C.F.W. Walther "Confessional Address on Psalm 22.27 (Maundy Thursday 1848)," Occasional Sermons and Addresses By C.F.W. Walther, Joel Basely, 278.

Resurrecting A Crucifix

Sometime after the inception of Bethlehem Lutheran Church, Standish MI, in 1903 a crucifix was placed on the altar.  [A crucifix is a cross upon which the statue of Jesus’ crucified body is depicted.]  This cross stood proudly on the altar of the Church for decades until sometime in between 1948 and 1950 when it was taken down.  Although there are theories, no one knows exactly why it was taken down from the altar but we do know that its home for the last 60+ years has been the basement.  Except that as long as anyone can remember it hasn’t been a crucifix.  The cross has been empty.  A nice, plain, black cross, but empty.  It has lost the corpus, the statue of the body of Christ, once fixed onto its wood. 

Now there’s certainly nothing “wrong” with an empty cross, per se.  We have many empty crosses in our church.  However, it should be understood that using an empty cross on a Lutheran altar is a practice that comes from non-Lutherans. 

At the time of the Reformation there was conflict between Lutherans and Reformed Christians over the use of such art in the church.  Lutherans stood with historic Christendom in realizing that art in the church is not “wrong” as many suggested, but is a great aid for helping us focus on the truths of God’s Word.  This protest, however, continued, and was especially taken up in the age of Lutheran Pietism, which strongly rejected much of Lutheran teaching and practice, including the use of the crucifix.  As a result, many misinformed individuals, including life-long Lutherans, still question the crucifix:  

“Isn’t the crucifix a Roman Catholic thing?” 
“Didn’t Jesus got down from the cross?” 
“Doesn’t an empty cross remind us of the Resurrection?”

Certainly there’s nothing wrong with an empty cross.  However, the crucifix is not more Roman Catholic, nor is the empty cross somehow more Lutheran.  Rather, the history of the Lutheran Church demonstrates that the crucifix was a regular aspect of Lutheran worship, both in Martin Luther’s day and among the founding fathers of the Lutheran Church—Missouri Synod.  Christendom has always considered the crucifix to be a powerful and vivid reminder of the great sacrifice our Lord Jesus made for us and our salvation on the cross. 

While it is true, in part, that Jesus did get down from the cross, He was still dead.  His body was pulled down from the cross and He was placed in the tomb.  Had Jesus never risen from death the cross would still have been empty.  Therefore, the “empty cross” is no more a symbol of the resurrection than is the empty manger. 

No one would argue that we should only have a nativity with Mary and Joseph staring at an empty manger because Jesus got out of the manger and grew up and is risen.  The Christ child depicted there in the manger is intended to help us reflect on His humanity.  So also, the cross, whether or not it is an empty cross or a crucifix, is intended to preach one essential truth: the death of Christ for the salvation of the world.

Every single cross is a symbol only of the sacrifice Jesus made on our behalf.  It visually preaches Christ crucified.  Thus, to quote Rev. David Petersen, “An empty cross is only a stylized crucifix.”  For if the cross does not represent the crucifixion event, then it has no place in Christianity.  God has suffered for us, as one of us, on our behalf, in weakness, in humility, that we might be reconciled to the Father.  The image of the crucifix focuses our eyes on this great comfort, as Martin Luther once said:

“It was a good practice to hold a wooden crucifix before the eyes of the dying or to press it into their hands. This brought the suffering and death of Christ to mind and comforted the dying.” - M. Luther, Sermons on John, Chapters 6-8, 1532; LW 23, 360

It’s not as if the crucifix has some mystical powers mind you.  You cannot ward off vampires with it, only Staurophobics (i.e. Those afraid of crosses. It’s a real phobia, I looked it up).  Nor is the crucifix an idol.  It’s not actually Jesus, but only a symbol of Jesus in the central act of all salvation history.  As such, in the crucifix there is nothing contrary to God’s Holy Word, nor our Lutheran Confessions.  Rather, in it there is a powerful and vivid reminder of our salvation that cannot be taken from us, for the image of Christ on the cross already dwells in our hearts.

“[W]hen I hear of Christ, an image of a man hanging on a cross takes form in my heart, just as the reflection of my face naturally appears in the water when I look into it.  If it is not a sin but good to have an image of Christ in my heart, why should it be a sin to have it in my eyes?” - M. Luther, Against the Heavenly Prophets, 1525; LW 40, 99-100

The black cross that was once in the basement is no longer there.  Nor is it empty anymore.  A couple in the congregation have searched for a corpus that would fit this historic cross of Bethlehem Lutheran Church.  They have graciously bought one, refinished it, and fixed it onto the cross.  On Palm Sunday of this year we will rededicate that crucifix for use in our Sanctuary.

 
It will once again stand proudly upon the altar of the Church, continually preaching to us the immense comfort and benefit that we have in Christ the Crucified.  For no greater truth can be found in all of Christianity than the death of Jesus Christ our Lord for the salvation of us sinners.  As we come to the Divine Service, as we partake of the body and blood of Christ, we have the benefit of looking upon the crucifix in confident faith, and seeing in His wounds our forgiveness.  Christ is Crucified for you.

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This Is Lent!

While some will scoff at the celebration of the season of Lent, suggesting that it’s no different than any other time of the year, the truth remains that our purpose for recognizing the season of Lent, our very identity as Lenten Christians, is all wrapped up in the forgiveness of sins.  Look!  God was, in Christ, reconciling the world to Himself.  Come receive this forgiveness.  With such a call to repentance and faith there is no question of why pray, why fast, why attend extra services, why Lent.  Instead, there is nothing but the forgiveness of sins. 

“Everything, therefore, in the Christian Church is ordered toward this goal: we shall daily receive in the Church nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. So even though we have sins, the ‹grace of the› Holy Spirit does not allow them to harm us. For we are in the Christian Church, where there is nothing but ‹continuous, uninterrupted› forgiveness of sin. This is because God forgives us and because we forgive, bear with, and help one another [Galatians 6:1–2].⁠” - Martin Luther, Large Catechism, II, 55

Harrison shares Lenten blessings

President Harrison Speaking to the House Committee on Oversight & Government Reform

Praise be to God for the Word of President Matthew Harrison on behalf of the Lutheran Church!

Wherever Christ Sows

“If a church has pure doctrine, it does not become a false church on account of the sins that occur in it.  In fact, if a church is really a Christian Church, it is inevitable that many sins will occur in it. The purer the doctrine in a church, the more hostile Satan is toward it and the more he strives to shame it. Wherever souls are truly rescued from sin and brought to peace with god by the pure preaching of Christ, Satan angrily attacks and seeks to make the Church appear to be a haven for every type of sin. Wherever there is true unity of faith, Satan creates an illusion of discord and strife. It is quiet and peaceful wherever the devil rules. But wherever his power is taken from him by Word and Sacraments, he rages with all his might as the prince of darkness. In short, wherever Christ sows His good seed, we can be certain Satan will scatter his weeds there also.”

C.F.W. Walther, God Grant It, 179

Stop Arguing For The Historic Liturgy Using The Law

The way that confessional Lutherans often argue for the historic liturgy is to use the law.  We demonstrate how the liturgy is normative for the Christian life, or we appeal to the long standing tradition of the Church, or we point out the ever shifting waves of pop-culture’s influence on worsihp, or we pull out Ap XV and even attempt to prove the liturgy from Scripture.

But if you get into a discussion over which bible passages require the use of the liturgy then you have already lost the argument.  For then you are pleading for the use of the liturgy according to the law, which will eventually force you to explain whether it’s a human law or a divine law, both of which will lead you away from orthodox Lutheran worship.

The liturgy is not a worship of the law.  On the contrary, worship which departs from the liturgy of the Church through one's personal preference, desire, or ability to give something to God is worship of the law.  As our confessions state:

“The worship and divine service of the Gospel is to receive gifts from God. On the contrary, the worship of the Law is to offer and present our gifts to God” Ap  V:189

Don’t argue for the historic liturgy using the law. 

Use the Gospel.  Use what the liturgy says.  Let it speak for itself.  The Divine Service is not a jerry-rigged, cut-and-paste, gallimaufry, mishmash of disconnected scripture references.  Its not an experimental construction developed from your pastor’s imagination.  It’s the proclamation of the pure gospel of Jesus Christ as it has developed in the life of His bride, the church.  The liturgy has a rhythm and flow which leads you through from the invocation made at your Baptism to the reception of Good Friday's gifts in the Lord’s Supper, much in the same way that the four Gospels lead you through the life and death of Christ.  In it’s various parts, you hear the Gospel you need, ultimately culminating in the reception of that Gospel in the sacrament of the altar (see more in depth information on the parts of the liturgy here).

Thus, Lutherans retain the historic liturgy not because the law requires us to, but because the very nature of the Gospel necessitates its proclamation to be pure and unadulterated.  As such, the liturgy - which we have inherited from our Fathers, which the Holy Spirit has preserved for us in our Mother, the Church, which proclaims the Gospel in all its fullness - is something upon which we simply cannot improve.

“The chief worship of the Gospel is to desire to receive the forgiveness of sins, grace, and righteousness.” Ap V:189

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