Understanding the Nature of Ritual

This past Sunday I went through the ritual of putting on my white alb (the word alb means white), with a white stole (an ancient sign of office). The color for the current season of the church year of worship is white. The acolytes also wore white garments that may be called albs as well. They used special candle lighters to perform a ritual of lighting four candles on either side of a brass cross standing on a table often called an altar—even though no animals are ever sacrificed upon it.

After the opening hymn I led the congregation in another ritual at the opening of the Divine Service, that of confessing sins and receiving forgiveness or absolution. Part of that ritual involves a kind of conversation between the pastor and the gathered congregation. I referred to that in another blog only a couple postings back. As part of the confession and absolution ritual the congregation members are invited to make upon themselves the sign of the cross as the pastor pronounces God's merciful forgiveness upon them. That sign was first put upon them when they were baptized in the most sacred Name of the triune God, Father, Son and Holy Spirit.

Properly understood the ritual of singing the opening hymn and receiving the Lord's absolution is not the opening of the Divine Service itself. It is but the gracious invitation of the merciful God to enter into the His presence to be served by Him with His Word and Sacrament. Once His absolution or forgiveness are received by the gathered worshippers, they move joyfully into His presence to be thus served. That movement was symbolized this past Sunday as I spoke forgiveness as our LORD's public servant and with His authority from in front of the railing separating the congregation from the space in which the altar stands. The altar is a symbol, reminding the worshippers that the LORD Christ offered Himself as the final sacrifice for sins upon the altar of the cross. It is from that same altar that the bread and wine of the LORD's Supper are served. As I made my way from in front of that altar up the stairs to the altar itself the congregation sang a psalm of entrance—known in Latin as the Introit. As the pastor approached the altar, so did the entire congregation—ritually. All were then gathered before the LORD.

You have noticed by now that I frequently use the word ritual. I do so for a reason. A ritual is a sequence of activities. These involve gestures, clothing, words and objects performed in a space specially set aside for certain activities. All the gestures and movements, together with the words spoken and songs sung are performed according to a set sequence, one thing after another. Ritual is inevitable in worship—all kinds of worship, both traditional and contemporary—just as it is whenever people get together for whatever reason. Certain things are expected, done and shared.

Let me briefly relate a ritual I experienced at a football game at College Station, Texas. My sons and I had seats down in front and close to the sidelines at about the 45 yard line. We all dressed in shirts of maroon and white with symbols of Texas A&M University on them. Immediately behind us was a man who supported the opposing team dressed in the colors of that university. During the game a yell leader (they do not have cheer leaders), dressed in a white shirt with his sleeves rolled up and white pants led us and other fans in a variety of special yells—some of which I didn't know, because I was not trained at A&M as a student. Then at a certain point we all locked arms and feet and swayed back and forth as we sang together the school song. I learned that ritual when my children attended A&M. It is a very moving one, binding the over 90,000 football fans gathered together in song and motion. When you attend these games you expect to participate in these many rituals.

So it is in the church's liturgy. Liturgy is close to drama. It is the manner by which Christians act out dramatically the public announcement of the Gospel, the good news of God's love in Christ. There is a center of attention just as there is in an acted drama on stage or in a movie. There are carefully thought out actions, costumes and props (altars, candles, banners, instruments, etc.). There is a special language that, like the language of drama, is natural, yet not every-day language. It is a condensed language and so becomes more power-filled than our usual way of speaking. The liturgy uses every-day language, but lifts it up so that more can be said in a brief space and period of time. The ritual doesn't completely reproduce the language of every day. That language has too many repeated phrases, pauses and clumsiness.

The closest thing to ordinary speech in the liturgy is the sermon, but even there the preacher must be careful to be precise. His words are condensed so that many things can be said in but a few minutes.

Whether you write or talk about worship as traditional or contemporary there is always ritual ! All human societies, past or present, feature rituals of one kind or another. These include not only worship rites, but also rites of passage, oaths of allegiance, dedication ceremonies, presidential inaugurations, marriages, funerals, graduations and on and on.

I say again, as before, we need to know why the rituals are performed and what they mean. Such meanings must be taught and re-taught. Only then can we fully appreciate, carefully adjust or wisely avoid them.

Angels, God's Servants And Ours

Angels remain a favorite topic of interest around the world. I have written about them many times in this blog, e.g.

• Who are the angels? 
• The dark side of all the talk about angels 
• What is an angel anyway? 
• Jesus, Angel of the Lord 
• A glimpse of glory

The writer to the Hebrews begins his letter by reminding us that Jesus is

"as much superior to angels as the name he has inherited is more excellent than theirs"(Hebr. 1:4).   

Jesus' name, LORD (YHWH), is

"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 is LORD, to the glory of God the Father" (Phil. 2:9-11)

Angels, however, are great and wondrous beings. They are mentioned throughout the Bible. Already in the days of Abraham we read of two of them accompanying the LORD Himself to visit Abraham to announce that Abraham and Sarah are to finally have a son. Together with the LORD Himself they appear as three men standing at the door of Abraham's tent in the heat of the day (Gen.18:1-16).

In the referenced blogs listed above you may learn more about angels, those wondrous beings through whom the LORD governs the world. In Holy Scripture we learn that they are not mere humans who have died and gone to heaven, etc., but are powerful spirits through whom the LORD governs the world. They

• excel in strength, Ps. 103:20
• are God's ministers - Ps. 104:4 
• serve the Ancient of Days - Dan. 7:10  
• are holy and sinless - Matt. 25:31 
• surround God's throne - Rev. 5:11 

Billy Graham has written an excellent books about them, published first in 1975 and now republished as

• Angels: Ringing Assurance That We Are Not Alone

As Graham points out, angels never lost their original glory and spiritual relationship with God. They do not share our sinfulness—nor our need of redemption. One thing they cannot do: testify personally to the salvation God achieved by grace, the salvation we receive through faith in Jesus Christ.

Nor does the Holy Spirit indwell angels as He does redeemed people. The Holy Spirit lives in the hearts of all believers already on the earth to perform His unique ministry of making them inwardly holy even while they live here below, shaping and conforming them into the image of God.

Dr. Graham has much more to teach in his book. Read it yourself, but heed the warning of the writer to the Hebrews. Angels are not to be worshipped. Some have had such a tendency. Paul wrote about this in his letter to the Colossians (Col. 2:18). This is precisely what the rebel angels would have us do (Matt. 4:8-10). But the holy angels will not permit it:

And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God." Then I fell down at his feet to worship him, but he said to me, "You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God!" For the testimony of Jesus is the spirit of prophecy. - Rev 19:9-10 ESV

This week we'll take another look at the angels, as revealed in the Bible and especially in the words of the Hebrews writer. We are comforted by knowing that we are all served by these spirits. More next time.

Weaving Your Lives Together

Couples planning marriage are always excited about the future. I don't think I've ever met a couple that talks about the possibility of divorce at the same time as they talk about getting married. And yet . . . that tragic possibility confronts too many. This is why the Apostle writes about the faithful walking together in love. He writes in his letter to the Ephesians,

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. . .  

Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. . . 

Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ. 

Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. 

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. - Eph 4:32, 5:1-2, 17-27 ESV

These words fit well with the third of the categories of counsel I offer to couples planning marriage:

Weave - . . . and they shall become one flesh. - Gen 2:24 ESV 

This becoming one flesh, this weaving, happens as  you learn to hold fast to one another (cleave) and establish your own marriage and family (leave). This weaving is a lifelong task, learned from the indwelling Spirit who constantly reminds us that we are children of God, forgiven and loved in Christ. The Apostle urges us to build upon this foundation. He writes,

Therefore: 

• understand what the will of the LORD is
• be filled with the Spirit
• address one another in psalms, hymns and spiritual songs, 
• sing and make melody to the LORD with your heart
• give thanks always and for everything to God the Father in the name of our Lord Jesus
• submit to one another out of reverence—or godly fear—for Christ

In practice this means that a faithful wife will seek to serve her husband as if he were the LORD Jesus Himself. And the husband will give himself in love to his wife in the same manner as Christ who gave himself up for His bride, the church, upon the cross. Do you both understand that love also includes commitment and sacrifice? Meditate upon 1 Corinthians 13:1-13. 

What are your plans for church membership and fellowship with fellow believers? Will you attend worship together? Will you pray together, study God's Word together and share your faith with one another? What plans do you have? 

In this connection you will want to continue your discussion about the second great purpose of marriage, namely to be fruitful and multiply and fill the earth and subdue it (Gen. 1:28-29). 

What about children? How much do you know about one another's sexual nature and needs? And how many children are you praying for? What views do you have about contraception and abortion? Are you both walking the same path in faithful submission to your LORD as concerns these matters? Do you want to talk more about this with me? 

And are you acquainted with one another's physical wellness? Are there any illnesses that you will have to face together? How will you handle these?  

__________________

Many hours of discussion flow from these and similar questions, both with the pastor and in private. I offer them so that you too may take a prayerful look at your own marriage. . . and I pray that our loving God will also bless you as you work to establish and build your own family. 

American Civil Religion—A Critical Examination

The religious diversity of America was obvious in the many gatherings connected with the  recent presidential inauguration weekend. Those events offered the world another example of America's civil religion. Wikipedia defines American civil religion  in this way:

American civil religion is a sociological theory that there exists a religion of the United States, a nonsectarian faith that has as its sacred symbols those of the polity and national history. Scholars have portrayed it as a cohesive force, a common set of values that foster social and cultural integration. . . . There is a viewpoint that some Americans have come to see the document of the United States Constitution, along with the Declaration of Independence and the Bill of Rights as being a cornerstone of a type of civic or civil religion.

A huge controversy arose within the Lutheran Church—Missouri Synod over the practice of civil religion in the  9/11 Yankee Stadium worship service led by Oprah Winfrey. The controversy was taken up by many in the national media. The NY Times commented on the it under the heading: "Interfaith Is No Faith." The Rev. Charles Henrickson of St. Louis was quoted as saying,

"The gospel is not served, it is not confessed—indeed, the gospel is eviscerated—when Jesus Christ is presented as one of many options from which to choose on a smorgasbord of spirituality."

Did the Missouri Synod clergyman have a valid point? What does the Bible have to say about the question of civil religion, a question that continues to surface again and again in events like President Obama's recent inauguration. Mollie Ziegler was the writer of the NY Times article. She usually reports on the music industry from Washington. She is also a lay member of the Missouri Synod. The Rev. David Benke, president of the Missouri Synod's Atlantic District, took part in the 9/11 Prayer Service at Yankee Stadium. He was censured by the Synod for his actions. In defense of the Synod's censure, Ms. Ziegler wrote, 

Such renegade behavior runs against the grain of the Missouri Synod, whose system of belief is firmly grounded in Scripture and an intellectually rigorous theology. Preserving its doctrine is a key aspect of the faith. The synod was founded, as it happens, by German immigrants fighting ecumenicalism. In the early 19th century, the king of Prussia, Friedrich Wilhelm II, ordered Lutherans to pray and worship with Calvinists, as one. It was a popular edict among his subjects, swept up in patriotic feeling after the allied victory at Waterloo. But the church of Luther was unwilling to compromise its beliefs, even if those who resisted the edict faced persecution, including imprisonment. Lutherans emigrated to Australia, New York and Missouri.

The Lutheran Church—Missouri Synod's Commission on Theology and Church relations has published a white paper, Guidelines for Participation in Civic Events. In the next couple blogs I want to summarize that paper and offer a few of my own comments on the practice of civil religion. You may want to read the entire document yourself.

Bend Your Knees To The Great Singularity, King Of All

We're talking about the so-called Singularity, an event that will supposedly occur sometime during the next 25 years. Check my previous post for details. In that post I suggest that we Christians have not even begun to address this new challenge to our faith. What approach shall we take? One approach I shall not undertake is to attempt to refute whether it will or will not occur. I am not a scientist and have only enough experience with computers to make my way around the internet in a minimal manner. My expertise lies in theology. For that reason I propose that we see all this talk about the Singularity for what it is: an attempt to create another god and to redefine human nature.

When our Lord Jesus began his public ministry after his baptism he was confronted by the devil after fasting 40 days and nights. He was hungry. In that condition the devil tempted him to turn stones into bread and tempt his Father to rescue him upon leaping from the pinnacle of the temple, some 700 feet above the Kidron valley. When he resisted these temptations with quotations from the Holy Scriptures, the devil finally offered him all the kingdoms of the world and their glory.

And he said to him, "All these I will give you, if you will fall down and worship me." Then Jesus said to him, "Be gone, Satan! For it is written, "'You shall worship the Lord your God and him only shall you serve.'" - Mat 4:9-10 ESV

This is what Satan is again doing with the promises of the Singularity. With this power all the world will fall before your feet. Imagine the glory, the wonder and the unimaginable splendor of having such power. With your endless knowledge you will be able to control everything and everyone in the entire world. No car will be able to move without your permission. No grid will be able to deliver power to a city without your approval. No airport will be open unless you allow it. Food and drink will be under your control. You will even control when the wind blows and where the rain falls. Politicians and rulers will beg for your good will. You will be the master and ruler of all the kingdoms of the world.

And you will be immortal. Your mind, your consciousness will be in an endless computer network. You will decide how and where to use your power, a power that will continue to grow exponentially. Nothing and no one will be able to harm you, because you will  endlessly repair any and all damage to yourself. You may choose to walk about in a body. Or you may prefer to act, think and exist without a body, in cyberspace, traveling anywhere at the speed of light, with constant access to all knowledge and power.

Never before has such wonder and glory been available. But very soon it will be under the control of you and other singularitarians. Great Singularity will provide it. All you need do is fall on your knees and worship him. Turn away from the nonsensical and outmoded thinking about some other god above, beyond and outside this universe, some supposed creator of all things. Acknowledge the rational truth. The universe is all there is. We are all products of a chance happening untold billions of years ago when somehow, in some yet to be discovered way, the vast process of evolution began. How that happened we will one day learn as our intelligence grows. Meanwhile know that over these billions of years the process has moved on until in this moment it is moving forward exponentially toward the great Singularity! And you can be a part of that wonder.  The power released in that moment will be yours if you but embrace it.

Forget all the empty blather about some God speaking forth a universe with His Word, saying, "Let there be . . . etc." Forget those childish stories about a chosen group of Hebrews conquering a promised land. Forget the crazy stuff about an anointed king who was to rescue and redeem the world from his Father's judgment. And laugh your heart out at the tales of a little boy child born of a virgin, a child who was God with us, Emmanuel. It all sounds quaint and folksy, but it didn't happen. This nonsense and all that other stuff about religion and faith is for immature minds.

Come, join me. Worship our true god and live forever!

We Are Not Reaching The Nones

Recent studies announce that a sizable group of Americans declare themselves to have no religion. They are known as the "Nones".  The real challenge to Christianity in the U.S. comes not from other religions, but rather from a rejection of all forms of organized religion. The American Religious Identification Survey, 2008 suggests that historic mainline churches and denominations are declining. They are not reaching the new generation. In turn, non-denominational identity is trending upward. 

Following are quotes from researchers at Trinity College about the Religious ID Survey.

American Nones: The Profile. 

In terms of self-identification or belonging, 1 in 6 Americans is of no religion (none), while in terms of belief and behavior the ratio is higher, around 1 in 4! 24% of current Nones (and 35% of 1st generation or "new" Nones) are former Catholics. The ethnic/racial profile of Nones shows Asians, Irish and Jews are the most secularized ethnic origin groups. 1/3 of the Nones claim Irish ancestry. . . 

As it has grown larger, the no religion or None population is no longer a fringe group and the “None” choice in terms of (ir)religious identification is now attracting wide swaths of Middle  America. As a result Nones are coming to resemble the U.S. general population in terms of their marital status, educational attainment, racial/ethnic makeup, and income. Yet compared to the  general U.S. population they are still disproportionately male, younger, and more likely to be  Westerners and political independents. . .  

American Nones embrace philosophical and theological beliefs that reflect skepticism rather than overt antagonism toward religion. In their commitment to reason and science they also continue the tradition of the late 18th Century American Enlightenment. Such views and opinions echo those held by many of the founding fathers and leaders of the American Revolution such as Franklin, Jefferson, and Paine. . . 

In many ways, Nones are the invisible minority in the U.S. today —invisible because their social characteristics are very similar to the majority. Intriguingly, what this suggests is that the transition from a largely religious population to a more secular population may be so subtle that it can occur under the radar as happened during the 1990s. In the future we can expect more American Nones given that 22% of the youngest cohort of adults self-identify as Nones and they will become tomorrow’s parents. If current trends continue and cohorts of non-religious young people replace older religious people, the likely outcome is that in two decades the Nones could account for around one-quarter of the American population. 

One response by Christians to this phenomenon is the growth of the non-denominational churches. Historically, of course, this is not a new phenomenon. As long as Christians have existed there have been those who differed with the teachings, practices and government of the established churches. The Protestant movement of the sixteenth century is a prime example. Today's non-denominational churches reject ecclesiastical authority beyond the local congregation, declaring themselves independent. They will not be told what to teach, even when they veer from traditional teachings. They want simply to be known as "Christians"who teach from the Bible.

Many local denominational churches, recognizing this trend, have adjusted their worship and teaching ministries to accomodate the needs and interests of this population. Starting in the 1960s, a large number of such churches have abandoned the traditional organ in favor of bands that play contemporary music in informal worship settings, with a strong emphasis upon the use of electronic media.  There is also a renewed interest in charismatic gifts and outreach through a wide variety of music, sports and teaching opportunities. These approaches often attract large numbers of young adults. One question remains, however. Are these approaches leading young men and women to be disciples of Jesus? And are they growing in their discipleship?

In my next post I will share some personal observations and suggestions based upon these words of our Lord Jesus:

My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one." - Jhn 10:27-30 ESV

Read The Signs Or Die

We're still talking about discipleship and the work of the church. In earlier posts we took a look at Jesus' feeding thousands in the wilderness along the northern shores of the Sea of Galilee or, as the
Romans called it, the Sea of Tiberias. As a result, the crowd wanted to make him their king, their Bread King. With him in charge the problem of food would be settled. But Jesus would have none of it. He hid himself back in the hills. We pick up the narrative in John 6.

When evening came, his disciples went down to the sea, got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. The sea became rough because a strong wind was blowing. When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened.
But he said to them, "It is I; do not be afraid."
Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going. - Jhn 6:16-21 ESV

In Matthew's account Peter boldly asks Jesus for permission to join him on the water. But then Peter loses his faith and has to be rescued from drowning. When they step into the boat Jesus remonstrates Peter, saying, "O you of little faith. Why did you doubt?"

Once in the boat, the wind ceased and shortly after that they made it safely to land. All this made a deep impression on the disciples. They knelt before him and said, "Truly you are the Son of God!"(Matt. 14:24-32)

Later Peter repeated his conviction that Jesus was God's Son. On the Mountain Peter, James and John saw Jesus transfigured and shining as bright as newly fallen snow. They heard the Father proclaim Jesus His Son (Matt.17:5). When the Sanhedrin tried Jesus they pronounced him guilty of blasphemy for declaring himself to be God's Son. This was a crime worthy of death (Matt. 16:63-66).

What has all this to do with the primary questions of Bread and healing raised by the crowd? Just this. Jesus is indeed the Son of God. As John wrote in the beginning of his Gospel,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. - Jhn 1:1-3 ESV

Jesus gave them plain and obvious signs of this fact. He fed thousands with a five barley loaves and two fish. He walked on water amidst a raging storm and calmed the sea. Once again the LORD God had come among His people to feed them in the wilderness and take them safely through the fearsome waters of the sea, just as He did in the days of their Exodus from Egypt to the Promised Land. Truly He is the Son of God, Immanuel, God with us! The psalmist pulls this history together as he invites praise.

Shout for joy to God, all the earth; sing the glory of his name; give to him glorious praise! Say to God, "How awesome are your deeds! So great is your power that your enemies come cringing to you. All the earth worships you and sings praises to you; they sing praises to your name." Selah

Come and see what God has done: he is awesome in his deeds toward the children of man. He turned the sea into dry land; they passed through the river on foot. There did we rejoice in him, who rules by his might forever, whose eyes keep watch on the nations-- let not the rebellious exalt themselves. Selah

Bless our God, O peoples; let the sound of his praise be heard, who has kept our soul among the living and has not let our feet slip. For you, O God, have tested us; you have tried us as silver is tried. You brought us into the net; you laid a crushing burden on our backs; you let men ride over our heads; we went through fire and through water; yet you have brought us out to a place of abundance. - Psa 66:1-12 ESV

Jesus is indeed the Son of God, King above all kings, Maker of heaven and earth, Master of wind and seas. All the signs pointed to this fact. But Jesus would not allow the crowd to declare him king. Why not?

Because they had no faith in him and his promises. They were not ready to be his disciples. Yes, they were concerned about their fundamental needs. As I pointed out in earlier postings, Maslow is correct. There is a hierarchy of needs and, as in the case of the hungry crowd and the frightened disciples on the sea, the need for food and safety are fundamental. Nothing wrong with that. But there is so much more.

The crowd was concerned only about themselves, their needs for healing, for food and drink and for personal safety. But that was all they thought about. As in the case of the Israelites in the wilderness, God was testing them again, trying them as silver is tried. As the proverb says,

The crucible is for silver, and the furnace is for gold, and the LORD tests hearts. - Pro 17:3 ESV (see also Isaiah 48:10)

He tested them and they all failed the test. They did not give God the glory. They did not bless and praise Him. All they thought about was themselves. What's in this for me? You give us bread. You calm the storms. Great. We are well fed, healed and safe. Now that's the kind of king we want.

And that is the very nature of sin. Instead of keeping first things first, the focus is always and only upon me, my wants and my needs. The first and greatest of all God's commandments is this:

"Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. - Deu 6:4-5 ESV

Here, right here in the wilderness near the Sea of Galilee, here was the LORD. All the signs all pointed to Him. But they would not see them. Their hearts were hardened. They worshipped only themselves. Peter and the disciples saw Him for who He is. They worshipped Him and acknowledged Him to be the Son of God. Weak as their faith was, it was still faith. They were his disciples, but the rest failed the test.

John continues. The crowd Jesus fed followed him and His disciples to the other side of the sea. Puzzled at how he got there they approached him.

They said to him, "Rabbi, when did you come here?"Jesus answered them, "Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not labor for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal." - Jhn 6:25-27 ESV

We must take a very careful look at this statement. As disciples of Jesus we are concerned about the whole person, about the needs of the body, but our central and primary task is to lead men to Christ. Fail to do that and we have failed to be the church. More on this next time as we learn more about Jesus' two kingdoms, those often called the kingdoms of his right and left hands.

Pray Only To Our Lord

Yesterday we visited the Basilica of Sainte-Anne-de-Beaupré, a major Roman Catholic place of pilgrimage with the only copy of Michelangelo's Pietà (the original is in the Vatican City). The basilica is also known as a place of miracles. One of the builders of the original church, Louis Guimont, helped build the church despite having severe scoliosis and needing the aid of a crutch. When the church was complete, he was able to walk independently. Subsequent visitors to the church who have prayed have left their canes, crutches and walking aides behind as testament to their healing. The main wall when you first walk into the basilica is now completely covered with crutches.

I do not question the many testimonies to healing. Without a doubt, God reaches out with grace and love to all. As our Lord Jesus said, "For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). For this we all owe Him our praise and thanks. 


What troubled me as we walked about this magnificent structure, is the encouragement all around to pray not only to St. Anne, but also to a whole crowd of other 'saints', as if they hear our prayers and have some kind of special influence upon our gracious God. Holy Scripture clearly teaches that our prayers are to be directed to God alone and not to the saints. We are indeed encouraged to pray, but nowhere in all of Scripture are we ever taught to pray to anyone other than to God, Father, Son and Holy Spirit. Yet here is a building filled with one altar after another and one chapel after another in which believers are urged to pray to Anne and various other saints rather than most directly and frequently to our Lord.

"All our information concerning the names and lives of Sts. Joachim and Anne, the parents of Mary, is derived from apocryphal literature, the Gospel of the Nativity of Mary, the Gospel of Pseudo-Matthew and the Protoevangelium of James. Though the earliest form of the latter, on which directly or indirectly the other two seem to be based, goes back to about A.D. 150, we can hardly accept as beyond doubt its various statements on its sole authority. In the Orient the Protoevangelium had great authority and portions of it were read on the feasts of Mary by the Greeks, Syrians, Copts, and Arabians. In the Occident, however, it was rejected by the Fathers of the Church until its contents were incorporated by Jacobus de Voragine in his "Golden Legend" in the thirteenth century. From that time on the story of St. Anne spread over the West and was amply developed, until St. Anne became one of the most popular saints also of the Latin Church. . . 

"In Canada, where she is the principal patron of the province of Quebec, the shrine of St. Anne de Beaupré is well known. St. Anne is patroness of women in labour; she is represented holding the Blessed Virgin Mary in her lap, who again carries on her arm the child Jesus. She is also patroness of miners, Christ being compared to gold, Mary to silver."

Jesus invites us to come to Him in prayer and promises to hear us. "Come to me, all who labor and are heavy laden, and I will give you rest," Matthew 11:28. That is encouragement enough. We may indeed rejoice that those who have gone before us to heaven do pray for us. We may find encouragement from the study of their lives, but we must also always be guided by the revealed Word of God. Our prayers belong to Him alone. 

Some Traditions Must Be Handed Down, Others May

I've been writing about tradition, the Great Tradition, i.e. the Gospel and traditions in the Lutheran Church. Before proceeding I want to define again what I mean by the word tradition.

English dictionaries normally define tradition as a noun with several meanings.

1. An inherited, established, or customary pattern of thought, action, or behavior (as a religious practice or a social custom)
2. The handing down of information, beliefs, and customs by word of mouth, by example or other methods, from one generation to another with or without written instruction
3. Cultural continuity in social attitudes, customs, and institutions
4. Characteristic manner, method, or style.

I'm focusing on the second meaning, the one about handing down information, beliefs and customs from one generation to another by various methods. What I really want to do is to sort out the difference between what information and beliefs must be handed down and what may be handed down. While we're at it, let us also remember that in this matter of handing down information and beliefs, it isn't only what we say, it's alsohow we say it and even where.

We all have traditions. My wife taught our daughter to bake cookies by bringing her into the kitchen to play with the dough, cut out the cookies and bake when she was a little child. When she grew up, got married and gave birth to her own daughter, she passed on the same tradition to her daughter. Now every Christmas when grandmother, daughter and granddaughter get together it has become their tradition to go to the kitchen to create, bake and decorate Christmas cookies. Our family also has an equally significant tradition about decorating Easter eggs.

I've already written about the traditions to the Lutheran branch of the Christian Church, using the same definition. The church has some teachings she must pass down to the next generation. For instance, she must pass on the teachings of God's Word and she must pass on the practices based upon that Word of God. Examples include the teaching and practice of celebrating the Lord's Supper. Likewise the church must teach that Jesus is the Christ, true God, begotten of the Father from all eternity and also true man, born of the Virgin Mary who suffered on the cross under Pontius Pilate, died and rose again on the third day.

However, certain other customs, methods and styles of teaching and worship may and do vary from place to place and from one culture to another. They are in the may category of traditions. For instance, consider that we may celebrate the day of Jesus' birth on January 6 instead of December 25, because in truth we do not know for certain when he was born. Eastern branches of the church to this very day hold to January 6 as the day while western churches call that day Epiphany and recall the coming of the Wise Men on it.

Most wedding ceremonies fall into the same category. The wedding candle, for instance, is a very new tradition that arose sometime in the 20^th century. The exchanging of rings is older, but is also another may tradition—except for Roman Catholics. Wedding bands go on the third finger of the left hand because from ancient days people believed that the "vein of love" that runs directly to the heart is in the third finger of the left hand. After the days of the Reformation, the Roman Catholic Church called an ecumenical council that met for nearly all of the twenty years between 1545 and 1563 in the northern Italian city of Trent to deal with the issues raised in the Reformation. The Council of Trent decreed that wedding rings must be used in the sacrament of marriage. Non-Catholics do not consider marriage a sacrament. Consequently they continue to view the rings as an option, a may. A couple is married, rings or not.

There are other musts and other mays. Make up your own list. There are some traditions you must accept if you are a Christian. There are others you may or may not. We need to keep in mind the differences. I'll say more about this next time.

Changing Traditions Among Lutherans

Last week I wrote about tensions among Christians over the question of traditions. We obviously disagree about definitions. Roman Catholics have what they call the Great Tradition about authority in the Church handed down through the Apostles. We Lutherans speak rather of the Gospel as the Great Tradition, based upon our own careful examination of Holy Scripture.

We Lutherans—following the lead of Dr. Martin Luther and other 16th century reformers—view ourselves as part of the one, holy, universal and apostolic church, traced back across the centuries to Christ Himself. This is why in our written, public confessions, we also affirm the ancient ecumenical creeds and the doctrinal positions that prevailed in most ancient gatherings of church leaders, e.g. the Council of Chalcedon as it carefully taught about the nature of Christ. This is the traditional Lutheran viewpoint.

We have other traditions as well. We retain many of the worship practices of the pre-Reformation Church. Martin Luther and many of the other reformers felt that these practices reflected the teaching of Holy Scripture and should therefore be used to strengthen the faith of the worshippers. Thus the order of the ancient Mass (reformed according to Reformation principles) has been retained by us. We also celebrate and follow the practice of vesting clergy as they lead worship, building churches in a way that lifts up the importance of the Lord's Supper and Baptism and teaching or confirming our children in their faith through a two or three year program of instruction.

Of course, there have been many developments among Christians since the Reformation. The eighteenth century  Enlightenment or Age of Reason led many Lutherans to abandon those traditions. The Pietistic Movement's emphasis upon the inner experience of the Holy Spirit and the sanctified life brought its own traditions. These movements continue to influence and change Lutheran traditions to this very day.

Some Lutheran congregations work very hard to recover the traditions and practices of the Reformation era. They celebrate the Eucharist or the Lord's Supper every week at every Service, follow carefully the church year, vest their clergy in traditional garments and encourage the remembrance of Baptism through the use of the sign of the cross. Others seek a more general, much less confessional and even non-denominational or Protestant identity. Their clergy are not vested and they worship in auditoriums.

So among us Lutherans there are many traditions. How do these line up against what I have called the Great Tradition, the Gospel? What must be passed on and what may be passed on? Which traditions must be retained and which may be? And what does all this say about the source of authority in the Church? I'll look at that next time.

The Church Year of Worship Outlined

The Day of Rest
________________________
Biblical Teaching About Time

—An online book about rest and worship—
By Dr. Al Franzmeier
_________________
Appendix
The Church Year of Worship
_________________________

 

During these past weeks I have reviewed the Biblical teaching about the Sabbath. If you, dear reader, are interested in using this material for personal and/or group discussion, please contact me. I have prepared guides for that purpose and will make them available for the asking. 

 

What follows below is an appendix to the entire discussion, outlining the year of worship the Christian church has developed over two millenia. Each year the central teachings of Holy Scripture about the Gospel and the promised Return of Christ are reviewed and celebrated. Though ignored or rejected by many Christians, the Church Year remains a vital and indispensable heritage. Much has been written about it. This is but an outline.

Appendix

THE CHURCH YEAR OF WORSHIP

The First Day of the week

• The Eighth Day - the New Creation in Christ
• The weekly celebration of the Resurrection
• The Beginning of the New Creation
• Always a Day of Celebration (even in Lent)
• Confession, Word and Sacrament
• Worshipers are invited and served by the Servant-King

The Three-year Cycle

• The Synoptic Gospels: Matthew, Mark and Luke —the focus is on one of the synoptic Gospels each year (The Gospel of John is interspersed)
• The Old Covenant lessons: related to the Gospels
• The Epistles: complement the Gospels with reflections by the Apostles
• Divided into the Festival Half of the Year: Father, Son and Holy Spirit and the Church Half
• Church Half: (Advent preparation)  Christmas—Father  (Epiphany), (Lent: 40 days to prepare) RESURRECTION—Son  (Seven weeks of celebration), Pentecost—Holy Spirit
• The Church Half of the Year: Following Christ
• The promised Second Coming concludes the year

The Festival Half of the Year—The Feasts of the Father, Son and Holy Spirit

I. The Christ MASS (Celebrating the Gift of the Father)

• Advent 1, 2: the Second Coming of Christ
• Advent 3: proclaiming the Messiah’s coming into the world
• Advent 4: Mary, obedient servant and model
• The Mass of the Angels (Christ is coming soon)
• The Mass of the Shepherds (Come, let us worship Him)
• The Mass of the People (God was in Christ)
• The 12 Days: persecution by the world - Stephen, John, Holy Innocents
• Two Sundays after the Christ Mass (the Christ child persecuted, flight to Egypt, God revealed in Christ)
• The Name of Jesus – name above all names

The Epiphany Season (length depends on when the Festival of the Resurrection is celebrated)

• Epiphany: Wise Men come to worship (world-wide mission of the church)
• Epiphany 1: the Baptism of Jesus by John (beginning of Jesus’ ministry)
• Epiphany 2: His first miracle at Cana in Galilee (power demonstrated)
• Epiphany 3: His first disciples gathered
• Epiphany 4: He teaches them to face temptations
• Epiphany 5: the Church proclaims God by her deeds of love
• Epiphany 6: disciples called to follow Christ by godly, holy living
• Epiphany 7: love even for enemies
• Epiphany 8: freedom from worry in the service of the Lord
• Transfiguration: our adoption by grace foreshadowed on the mountain

II. The celebration begins with 40 days of the Lenten Season (excluding Sundays, the season celebrates the Gift of the Son. Worshipers follow Christ by spending 40 days in penitence and prayer as they prepare for the great Festival of the Resurrection)

• Baptism as death and resurrection in Christ
• Ash Wednesday: ashes and dust, our destiny
• Lent 1: the temptation of Jesus
• Lent 2: the cost of following Jesus
• Lent 3: spiritual blindness healed by Jesus
• Lent 4: led by the Spirit rather than the sinful flesh
• Lent 5: even death is conquered by the Christ
• Lent 6: The Sunday of the Passion (Palms)
• Holy Week: triumphant entry to Jerusalem, teaching in the Temple, betrayal, capture and trial before Sanhedrin and Pilate.
• Maundy Thursday: The Lord’s Supper
• Good Friday: Christ's crucifixion, Death and Burial
• The Eve of Easter: Jesus will not abandon us to the grave

THE FEAST OF THE RESURRECTION (Celebrating new Life through the Son. The Festival follows the ancient practice of observing the Passover, based upon the Lunar calendar)

• The Queen of Feasts, celebrated for seven weeks (50 days of rejoicing)
• Easter: formerly a spring-time pagan festival to worship Aphrodite (Cyprus), Astarte (Phoenicia), Demeter (Mycenae), Hathor (Egypt), Ishtar (Assyria), Kali (India) Ostara (Norse Goddess from which comes the name “Easter”)
• The Second Sunday of Easter: Jesus appears to disciples on Easter eve
• The Third Sunday of Easter: Emmaus disciples see Jesus as He breaks bread.
• The Fourth Sunday of Easter: Jesus, the Good Shepherd
• The Fifth Sunday of Easter: Jesus comforts His disciples, urges love
• The Sixth Sunday of Easter: Jesus promises the Holy Spirit
• Rogation Days: Stewardship of Creation (Monday – Wednesday)
• The Ascension: Thursday - 40 days after the Resurrection
• The Seventh Sunday of Easter: He is crowned with glory

III. The Feast of PENTECOST - Hamishim Yom – 50th Day (Celebrating the outpouring of the Holy Spirit)

• The promise to pour out His Spirit fulfilled
• The 7-week, 50 day Easter Feast is concluded

The Church Half of the Year

• The Sundays after Pentecost– a kind of post-Easter season. Walking with Christ.
• The Time of the Church – awaiting the consummation, when all things will be brought under the rule of the Risen Christ at His Second Coming.
• The First Sunday after Pentecost: Holy Trinity – the mystery of God.
• The last three or four Sundays – emphasizing the promised return of the King
• The Last Sunday of the Church Year: the Festival of Christ the King.

10 Principles of Christian Music

The Day of Rest
________________________
Biblical Teaching About Time

—An online book about rest and worship—
By Dr. Al Franzmeier

Chapter 8
God's Word of Power in Worship

(continued)
_________________________

The music of Christian worship
Let's shift our discussion from clothing in worship to the area of music. I have no bones to pick with people who like Christian music composed and written in our day. Most of us have song those songs in our worship services. I do have some other questions, however. How does one decide what is Christian music? Here I’m talking both about words and musical sounds joined together. After all is said and done, I’d like to offer ten fundamental principles to guide us.

1. Christian music is always guided by the Word of God. Its purpose is to enhance the message of the gospel, exalt and praise the God who created and redeemed us in Christ Jesus. While it may speak of God’s law, it must also proclaim the gospel of God’s love in Christ.
2. Christian music serves as the handmaiden, the servant girl of the Servant King. This servant never draws attention to herself, either by her melodies or by causing worshippers to focus only upon their personal feelings and emotions. Her task is to assist the worshippers to hear the message of God’s Word proclaimed through music and to respond to that message in faith.
3. The type of Christian music chosen for a worship service is always determined by the themes of the church year. Some seasons, like Christmas and Easter, reflect excitement, joy and happiness. Other seasons, like Lent and Advent, reflect a more somber, meditative and penitential mood. Music is chosen accordingly.
4. Christian music mirrors patterns of speech rather than bodily movement and dance. In other words, Christian music is not dance or marching music. While it certainly reflects emotions, it always remains the handmaid, carrying the message and meaning of God’s Word to the minds and hearts of the worshippers. So Christian music normally patterns poetry and the cadences of that art, not dance or processions.
5. On the other hand, Christian music does involve the entire person, body, mind and heart, as the psalms suggest. Psalm 47, for instance, tells us, “Clap your hands, all you nations; shout to God with cries of joy.” Worship music may properly allow us to express our emotions of joy, perhaps even by clapping our hands to the melody.
6. Christian music draws upon many styles, ages and cultures. One of the things that happens in many so-called contemporary worship services, is that the music is contemporary to only a tiny minority and a narrow culture. The Christian church, on the other hand, has been in existence for two millennia. It has a vast treasury of music from many cultures from which to draw, much of it quite contemporary to our times, but too often ignored by these contemporary worship services.
7. Christian music helps the church to proclaim in worship that we are the church catholic. That means that we are part of a vast body of people of all races, cultures, nations and climates. We celebrate our diversity even as we celebrate our unity in Jesus Christ.
8. Christian music assists the church to perceive that we come into the presence of God by grace alone. In that sense, our music encourages us to “take off our shoes,” for we are standing on holy ground. We are sinful by nature, but forgiven by the grace and mercy of God in Christ Jesus.
9. Christian music is created and presented by artists gifted by God, fellow believers led by the Spirit of Christ. These musicians recognize that we are a body of many parts, yet one body in Christ, all given the one Spirit to drink. These musical artists have the duty of presenting their music to all ages, cultures and generations gathered by Jesus, with the joy, humility and love that come from the Holy Spirit. They seek only to serve others and their Lord with their music. 
10. Finally, Christian music teaches us to worship the true God alone. The church catholic recognizes that music has often been used to promote idolatry instead of godly worship. So it once was used during the days of the Exodus to worship a golden bull calf. Consequently, no man-made successes resulting from the use of the music of popular culture are good works pleasing to God. In that sense, Christian music is ever counter to the world and its gods.  

All of us should remember that Christian worship is the public service of God's people, living and working together. The Greek word from which we get our word 'liturgy' means exactly that, the service that a good citizen carries out on behalf of his or her city or state. So we, as citizens of heaven, gather publicly to be served by our King, as we said. Then we respond to him with prayer, praise and thanksgiving. Then, as the ‘mass’ ends, we continue with our personal liturgies by serving him in various callings as mother, daughter, husband, worker, policeman, engineer, judge, pastor, teacher and on and on. These are our public and our private liturgies. And they all work together in the service of our serving Lord.

Christian music and contemporary culture
There are still have some questions about contemporary Christian music. For many, such music helps them to worship God, while lots of the old music, doesn’t cut it. The music, even without the words, carries a message. But what if the music is so loud, so filled with beat and so overpowering that the words are lost? Such music is used to get one into a mood or to express feelings.

And that makes my point. Blues, country, rock, bebop or whatever style you can name, is essentially man-centered. The themes of these various popular musical styles focus on human feelings, foibles, relationships, anxieties, loves and on and on. Such secular themes focus upon the feelings of the hearer rather than upon the exalted character of God. That’s why it is always be difficult, maybe even impossible, for a Christian artist simply to adapt this music for worship. Sinful human themes come embedded in this music, rather than the message of Christ, the message of self-denial and the worship of our Creator and Redeemer. They can be adapted, but it takes careful thought, adept musicianship and planning.

Think about these things. Pray about them with your brothers and sisters in Christ. The Holy Spirit will lead and guide you as He promises.

In a separate posting I will give you a brief outline of the Christian Church Year as it has been handed down to us across the centuries. It will help everyone to understand more about what we’ve been discussing throughout this book. That will be followed by some discussion questions that may prove useful for the classroom or in groups gathered around the topic of rest  and worship in the 21st century. 

The Clothing We Wear to Church

The Day of Rest
________________________
Biblical Teaching About Time

—An online book about rest and worship—
By Dr. Al Franzmeier

Chapter 8

God's Word of Power in Worship

_________________________

I have a question about clothing as we begin this chapter. Worshipers of all ages have begun to come to worship in casual clothing. Very few dress up any more. Only occasionally does one see a man in a suit or a woman in a party dress. Yes, I know. This is the twenty-first century and clothing styles have changed. Yet it seems strange to some of us. A couple generations ago men put on a white shirt, tie and a suit to go to church and women wore party dresses. It was an important affair. Of course, that was then. In those days everybody dressed up to go to the movies or to ride on an airplane. Now no one does. Clothing styles change, as does art and music.

Let's move on to a more thoughtful discussion about modern worship. Here is a quotation from a book Edward Farley wrote a few years back: 

“Most American religious communities are deeply entwined with the moods, trends, and institutions of modern culture . . . Churches are gatherings of individuals who spend most of their time and energy in non-church settings like families, schools, and businesses.  In those settings, virtually everything we experience is mediated through written, visual, or auditory communications we call the media.  From a massive system of communications, we get entertainments, political interpretations, images of the good life, and what it means to be a woman or man.  Accordingly, few religious communities can claim real isolation from post-modern society . . .  To grow up in a church now is, hopefully, to learn its stories and to participate in its symbols.  But that is only one voice amid the myriad voices of peer groups, subcultures, gender, class, ethnic, and political groups.”

Farley is talking about atrophy. Atrophy is a word from the science of biology. It refers to what happens when body organs or tissues do not receive sufficient nourishment. Soon they begin to wither and waste away. They atrophy. Finally, they die.

Most of us have seen that happen to diabetics when their blood did not circulate properly to their feet. Eventually the feet turned black and died. Those dead feet must be amputated or they will infect the entire body with disease.

The same thing happens to the tools of communication. Vehicles of communication like words, symbols, symbolical actions, images, music, even modes of dress like I was talking about, can become atrophied. They no longer convey the meaning intended by the Spirit of God. As a result, they lose their power to communicate God’s forgiveness and love.

This may be what people mean when they talk about old fashioned, boring worship? People go through memorized motions, not thinking about what they’re doing. They hear sounds and see shapes, but don’t really hear them or see them. If these things have any deeper meaning, they’re not getting it. 

We are a modern church
Let me give you another example. I knew a Lutheran pastor who decided not to wear a gown when he led his congregation in Sunday worship. He used to wear an alb with a matching stole in the color of the season of the church year, but no longer. Instead he simply wore a business suit. His idea was that wearing an alb and stole gave the wrong impression to the people he wanted his church to reach. The church he served was in an area where many people had some attachment to the Roman Catholic Church.  In Catholic churches albs, stoles and other clergy dress are still common, even required. So this pastor wanted to reach unchurched people by showing them that his church was definitely not Roman Catholic. He wanted to tell them by his clothes that he was free in Christ from the burdens of the Roman Catholic Church and he wanted them to know about that freedom as well.

Did it work? No. People became confused by his mixed messages. His church building still had all the traditional furniture: altar, pulpit (which he never used), baptismal font, communion railing, pews, plus stained glass windows. It was an older church, built about forty years ago.

I attended worship at that church, a building with all the traditional and liturgically symbolical elements. The whole experience was jarring, disturbing. Tensions increased. The outreach didn't work. That pastor had to move on. The congregation returned to its liturgical heritage.

Many other pastors have successfully led their formerly liturgical churches to abandon that heritage. They have removed altar, pulpit and most of the familiar traditional symbols, including even the cross. Their congregations worship in an auditorium, with a stage, drop down projection screens, altar-table on wheels—if an altar at all—plain windows, choirs without robes and praise bands with acoustical instruments. This approach is the norm in many Protestant churches in metropolitan areas like the one I live in. Many Lutheran churches want to join that Protestant bandwagon.

What is the message?  That the congregation is up-to-date, with a relevant message for the people of today? That they use the means and methods of modern communication to share a modern message?  Apparently.

So don’t dress up. This is a place for comfort, consolation, friendliness, family and relevance, a church for today and tomorrow. The past is past. We're moving on. Come in blue jeans, khakis, open neck shirts, shorts, cut-offs, sun-dresses, sneakers and flip-flops. Be comfortable, be casual, be at home. At least the message is not mixed. The Bible doesn't say we have to wear special clothing to church. The God of the Bible is Jesus, our Friend and Lover.

So what's the problem? It has something to do with the Biblical word 'Fear'. Let me explain.

Fear the LORD Your God

Back in the Old Covenant when the Israel had been delivered from slavery in Egypt they gathered around Mount Sinai. Then God came down in a cloud of thunder and lightning. The whole mountain was covered with smoke like a furnace. It shook like a big earthquake. Everybody was frightened and terrified, as well they should have been. They had only recently witnessed God's power to destroy His enemies by drowning Egypt's great army in the sea.

Moses had gone up to Mt. Sinai to receive instructions for the people on how to prepare to come before this holy, almighty God. While he was up there, the LORD commanded them to consecrate themselves for two days and be ready by the third. To consecrate means to set aside for God’s purposes. The people were to wash their clothes and clean up. In other words, by coming in clean, washed clothing they were demonstrating that in their hearts they were meeting the LORD and committing themselves to him. They were coming before this mighty LORD with reverence and holy fear.

They didn’t have what we call dress up clothes, but they were at least to clean up. Their outwardly clean clothing reflected an inner attitude of humility and faith. The same thing can be said about people’s clothing today—it reflects an inner attitude. Consider the traditional high school Spring Prom dances. Teens all wear fancy dresses and tuxedos. Why? Because this is a big deal, a very special affair. So how big a deal is it to be invited to God’s house to be served by the King of kings and the Lord of lords? It is a big deal, a very big deal, especially because we have no right to come before Him. We are sinners and have deserved to be drowned along with the Egyptians.

And yet He invites us into His presence—for the sake of Jesus who bore our sins and carried our guilt to the cross. This is the wondrous message. Yes indeed. Jesus is our Friend, our Brother and we are part of his family. There’s that side too. And we don’t dress up when we're at home. But we do dress up when we come into the presence of majesty and power. So we dare not release this tension when we gather to worship. It's what Dr. Martin Luther taught us when he interpreted every commandment with the words 'fear and love' the Lord your God.

A bit more on this clothes thing. Moses got some clothing instructions when he met the LORD in the burning bush that first time. He was commanded to take off his shoes, because the ground he was standing on was holy. There’s even a modern song about us standing on holy ground. What is the significance of being barefoot when you’re standing on holy ground?

It has to do with sandals carrying dirt from many places. The people in those many places may have been godless, idol worshippers with no regard for the LORD. So the LORD was saying to Moses, “This is my mountain. This is where you are meeting me! And I’m holy, not like you or this sinful world. So when you come into my presence, leave your sandals and all your dirt behind. You and everything about you must be committed to me. You must be holy, even as I am holy, for you are here in the presence of the God of your fathers, the God of Abraham, Isaac, and Jacob. I am the great and eternal God of your ancestors, the Creator of heaven and earth. Be aware that you are not tending sheep now. You are talking with the Almighty! So take off your shoes as a sign of humility and kneel down. In other words, show fear, respect and reverence!

There are other examples from the life of the Old Covenant that had to do with clothing, the clothing of those who held the office of priest, for instance. Moses’ brother Aaron and his sons Nadab, Abihu, Eleazar and Ithamar were appointed by the LORD to serve as priests. God himself commanded the priests to wear a breast piece, an ephod, a robe, a woven tunic, a turban and a sash. These garments were prepared according to specific instructions. They were woven with gold, blue, purple and scarlet yarn and fine linen. In other words, no expense was spared. Their special dress, says the Holy Spirit, was to give them “dignity and honor.” The King James Bible translates the Hebrew in that passage with the words “glory and beauty” (Exodus 28:2-40). The point is that the priests were to represent the people before God and were to teach God’s Word to the people. They had a special office and the duty of serving the Almighty. Hence their office was to be held in the highest regard. Their clothing reflected the dignity, glory, honor and beauty of their high office. With their special clothing they taught the people that the Lord God, the God of the covenant, was among them to grant his mercy and forgiveness. Their clothing was teaching the people the majesty, the glory and the beauty of God’s Word to them.

Something like that goes on when judges wear black gowns in courtrooms. Their robes give them special honor as representatives of the government. But who is to say what kind of gown or suit a pastor is to wear, as long as he presents himself with dignity and honor? I’ve seen old photos of pastors wearing black academic robes or black cassocks with a white garment of some sort over the top, instead of the albs many wear today.

Nobody can make hard and fast rules about this. My only point—and it is a very important one—is that the pastor must always be aware that he is teaching, also with his clothing. His office is to teach God’s Word. That is his calling. Nothing dare detract from that. So, if he chooses to wear traditional garments like an alb, stole and chasuble he should teach his people significance of those garments, give them up-to-date meanings and help them to appreciate why he wears them. If he wears a business suit or something like it, he must also teach what that means and why he is doing that. In every way, his task is to teach his people God’s Word. His clothing reflects the high, wondrous and beautiful office of a preacher and teacher of God’s Word.

As for you who are worshippers in the congregation, I'm only urging you to consider what you too are saying to the people around you when you gather with them to worship. Clothing is not only for protection and warmth. It is also a statement about us and about whom we believe ourselves to be. We are all, members of the same family, fathers, mothers, brothers and sisters in the family of God, members of the Body of Christ. This is a high privilege and calling, granted to us by the undeserved grace of God in Christ. In love, we all have a responsibility to encourage one another in this faith.

_____________________________________________

Next time we'll finish the chapter and the book with a brief discussion about rites, rituals and the music of Christian worship.

Tangible Images in Worship —More History

The Use of Tangible Images in the Worship Life of the Church 

by Larry D. Harvey. 

Previous articles may be found in the archives of this Blog and of Reclaiming Our Heritage under Christian Worship.
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In this issue, we continue our consideration of the use of tangible images of God and the Persons of the Trinity within the worship life of the Church.  In the last issue, we considered "The Statements and Teachings of Sacred Scripture About Images, Pictures, or Statues" from Martin Chemnitz's Examination of the Council of Trent, Part IV, Second Topic, Section IV, Chapter III, pp. 96-106.  But we before we begin, let us remember God's Words on the subject:

"'Therefore watch yourselves very carefully.  Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under earth....Take care, lest you forget the covenant of the LORD your God, which he made with you, and make a carved image, the form of anything that the LORD your God has forbidden you. For the Lord your God is a consuming fire, a jealous God.'"  (Deuteronomy 4:15-18, 23,24, emphasis added, ESV)

"You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under earth.  You shall not bow down to them or serve them, for I the LORD your God is a jealous God...." (Exodus 20:4,5, emphasis added; ESV)

We must not become so absorbed in historical observations that we forget the authority of the Holy Scriptures as the sole source and norm of the teachings and life of Christ's Church.

When the reign of Constantine was completed, the Church found itself in a world where the civil government had, in large part, effectively destroyed the pagan idols within the Roman Empire's territory and where the Church was no longer overtly persecuted.  Reasonably soon thereafter, the historical use of tangible images began to increase among Christians.  For example, John Chrysostom (ca. 345-407; patriarch of Constantinople: Christian Cyclopedia, p. 171) reported that Christians so mourned the death of Miletius of Antioch "...that they caused his form and image to be painted on walls and tablets, and to be engraved on chalices and rings." (quoted, IV, p. 96).  Churches began to be decorated quite magnificently during this time and "...the use of images began also in the churches themselves, not indeed for worship and adoration, but partly as historical reminders, partly for the sake of decoration.  This was begun chiefly about A.D. 380....But that images or pictures were found in churches themselves cannot be shown from their sure and genuine writings; for the forged ones we deservedly repudiate." (IV, pp. 96-97)

Chemnitz found the first trustworthy references in the Greek speaking churches of  pictures located in the churches themselves in the writings of Gregory of Nyssa.  Gregory of Nyssa (ca. 331- ca. 396) was one of the three most prominent teachers of the early Christian Church who worked in Cappadocia in the Fourth Century A.D.  He, along with Basil the Great and Gregory of Nazianzus, championed the confession of the faith of Nicaea and brought the work of Athanasius to "...a climax.  The virtual defeat of Arianism at the Second Ecumenical Council in Constantinople 381 was largely due to their efforts." (Christian Cyclopedia, p. 135, see also p. 350)  Gregory of Nyssa describes the memorials of martyrs and includes references to specific paintings of the martyr Theodore and of the history of Abraham preparing to kill Isaac with language such as "These things the painter, as though speaking in a book, depicted artistically...For also a picture, hanging silently on a wall, is accustomed to speak to us and to do much good...." (quoted IV, p.97)

Among the Latin speaking churches, Chemnitz references writings about Pontius Paulinus "...who lived after A.D. 400, that when the people who assembled on the birthday [the anniversary of a martyr's death] of blessed Felix were accustomed to feast in the church, Paulinus saw to it that the walls of the church were decorated with pictures of the Old and New Testament, in order that those who reclined at table, being occupied and looking at these, might conduct their meal more temperately."   (IV, p. 97)  Chemnitz describes other pictures concerning depictions of the Trinity, martyrs, and departed saints in those same early Latin speaking churches.

"One gathers...that later the sign of the cross was also brought into the church.  For when Olympiodorus had asked whether it would proper to decorate the church with pictures of various living things, he [Nilus (died ca. A.D.430: Lutheran Cyclopedia, p. 578)] answers that this is childish and foolish, but that in the holy place a cross is to be pictured, and the walls are to be filled with the histories of the Old and New Testament, the works of a skilful painter.  However, in those times there were only crossbeams put together in the form of a cross...for what is written...about the image of a suffering man added onto the cross, came much later..." (IV, p.99)

We should note in these observations by Chemnitz that we are encountering descriptions of paintings presenting historical events, with skillful and artistic depictions of God's reign over such events, and the steadfast faith of departed saints undergoing temptations, and adversities and persecution.

"It is a very useful observation, which teaches us much, that in those very times when the use of historical pictures began to be received and admitted also into the churches of the Christians, many learned and pious bishops at times spoke against it, fearing that worship of the pictures would follow, and preferring to approve the custom of the primitive church, which had and exercised religion without images; indeed all had then simply condemned the cult and adoration of images."  (IV, p. 99)  This should not be overlooked as we go forward in these reflections upon tangible images.

During the years following the fifth century into the seventh century, tangible images slowly but surely multiplied in the churches, beginning with only pictures but moving on to include statues, as well, but "watchful bishops resisted; however, they approved the historical use of images in such a way that they at the same time forbade and condemned their worship and adoration."  (IV, p. 102)  The struggle between a rightful historical, teaching use of the tangible images and the great temptation to attach worship and adoration to those images was a constant struggle for orthodox bishops and teachers.  Oftentimes, that struggle encountered the superstitions of the common laity who resisted mightily against any taking those superstitions away from them.

"Gregory [Gregory the Great Gregory I, ca. A.D. 540-604; called "The Great, father of medieval papacy": Christian Cyclopedia, p. 627] describes the historical use of images quite well, except that one must give thought to the fact that it is not to be supposed that the words of Scripture are to be placed before the learned, while to the unlearned, statues are to be presented in place of hearing the divine Word.  For the apostles  proclaimed the Gospel even to barbarian nations, not by means of statues, but with the living voice of the Gospel.  And whatever may be said about teaching and communicating through pictures, in no way is a picture to be compared with the Word of God  (written, preached, read, heard, and meditated upon), least of all preferred to it." (IV, p. 103)

Chemnitz argues that the argument of those, such as the Jesuits and supporters of the Council of Trent, who "philosophize on the basis of the nature and characteristics of signs, namely that a picture moves the mind more and more strongly to devotion than the divine Word, when heard and meditated upon, is by no means to be admitted.  For these things must be judged, not from the physical nature of signs, but from the command and promise of God." (IV, p. 103)  I am compelled to wonder if the modern church appears to agree more with Trent than with Chemnitz.  Perhaps, as Chemnitz suggests, (IV, p.103), we should consider the Scriptures on this point:

"When therefore the historical use of images is admitted, that opinion which either compares or prefers the use of images to the Word of God, preached and heard, must of necessity be censured. " (IV, p. 104)  The early church fathers, such as Athanasius and Eusebius, "distinctly rejected and refuted the pretext of the heathen that statues were, so to speak, the writings of the common people". (IV, p. 104)

Historically speaking, it is clear that following the time of Gregory the Great, there was an ever growing increase in the superstitious views on the use of images in the church.  There were certainly many who argued that they were not really worshiping and adoring the images themselves but the God represented by or in the images, but maintaining the distinction between a proper historical, teaching use and the adoration of the images themselves became increasingly difficult, as we will examine in the next issue in this series.  Also, "it is to be observed that a beginning was first made in the times around A.D. 690 in regard to making a picture of Christ crucified (that is, ...a figure or human form representing His humiliation, passion, and death) and placing it in the church.  For until that time only the sign of the cross had been used...." (IV. p. 106)  Three hundred years with no cross in the churches.  Then, three hundred more years with only bare wooden crosses.  It was certainly not due to a lack of artisans.

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In the next part of this series, we will look at the beginning of overt worship and adoration of images in the church, as we move into the eighth century A.D.

Fifteen Ways The World Has Changed

The Day of Rest
Biblical Teaching About Time
— An online book about rest and worship—
By Dr. Al Franzmeier

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Below are fifteen ways life in the United States—and the world—changed in the the twentieth century. It is a brief summary of the first and second chapters of this book. I do not want to suggest that it is all there is to say. The changes are only suggestive and intended to point toward where life has gone and is going. Your comments are welcome.

1. Advances in technology have changed our way of life - Our ability to communicate, share, store and retrieve data is increasing at exponential rates. Computers and the Internet are prime. Every aspect of life is now touched by them. We now have ability to communicate with one another and share data of all sorts and kinds never before known or imagined in all of human history.     
2. Communication technology has changed everything  - Our ability to communicate, share, store and retrieve data is increasing at exponential rates. Computers and the Internet are prime. Every aspect of life is now touched by them. We now have ability to communicate with one another and share data of all sorts and kinds never before known or imagined in all of human history.
   
3. We are empowered and engulfed by information - People who understand how to use and manipulate this information have power. They are able to influence and control others. However, so much information easily engulfs most people. They are left with uncertainty about what to believe and whom to trust.
4. Technological changes have increased the rich-poor gap - The new super-rich are those who provide and control the use of information technology. Examples abound. Meanwhile, those who do not understand the technology are less and less able to thrive or even survive in such a culture. The gap increases between the rich and the poor.
5. Pop-art replaced classical and folk-art - Classical and folk art, including music and graphic arts, are becoming far less significant than the ever-changing scene of pop-art, pop-music, movies and TV.
6. Clothing styles changed - Clothing reflects the emphasis upon novelty and change. People of all ages are influenced by a desire to be a part of the modern scene, to own and to wear what is new, to be accepted by the in-group.
   
7. Novelty is valued, even worshiped - Such an emphasis upon novelty presents a danger of becoming all important. Whatever is first in one’s life is that which is worshiped. Many are the new American Idols.
8. Old people, old ways are no longer trusted - Whereas other cultures, including that of the United States, formerly trusted seniors and the experience they bring, the emphasis now is upon the future. Those of the past with its outmoded thinking and ways must be rejected. Hope, promise and true value rest with young, innovative and experimental men and women who understand the new world. 
9. Traditional norms and principles are rejected - As a consequence of the emphasis upon novelty and experimentation, norms and principles handed down from the past are no longer trusted. New circumstances, new understandings, new discoveries and new ways of communicating require new norms.
10. Sexual and family mores have also changed - Changes in family and sexual mores are prime examples of the changes demanded. The definition of marriage has changed. There is now a strong push toward redefining marriage as a loving relationship between two humans, regardless of sex. Some suggest that the definition of marriage will eventually change even more than that. There are no longer any objective standards by which to decide what is right or wrong in human relationships.
11. Everything is now relative, constantly changing - In matters of right and wrong everything is open now to change, even as the world around us is constantly changing.  The emphasis upon evolution and the survival of the fittest seems to suggest that the weak, sick and feeble who have nothing more to contribute should be terminated, regardless of age.
12. Everything is now subjective; objective standards are gone - Since there are no objective standards like the Ten Commandments, etc. and since evrything is relative, we may argue that what is right for you may not be right for me. As long as you allow me to do what I want, I will not attempt to interfere with you doing what you want.
13. The supernatural origins of the Bible are rejected - Christians who once believed in the Divine authority of the Bible are left with uncertainty. The book once seen as the inspired Word of God is now viewed as a collection of writings by men influenced by the thinking and culture of their time. Little, if anything, can now be declared to be of Divine origin.
14. At the same time human intuition is lifted up as trustworthy - Since scholars have only scattered pieces of past Biblical writings—so it is claimed—they must rely upon educated guesses about what was and what was not given by God. Judgments about theological truths are now subjected to human intuitions.
15. The United States no longer has a master narrative - Since the United States is now a multi-cultural and multi-religious nation, there is no longer one story or one set of myths that unite and guide us. This is to say we have great difficulty looking back at our history in order to define ourselves as we move into the future.

As the 20th century began, advances in science, communication and transportation moved the people of the United States from a rural to an urban culture. We will never be able to return to a simpler way of life, even though many long for it.

So the question remains. Where do we go from here? The preposterous claim of this Blog and of this online book is that the Bible remains the inspired Word of God and the one and only, yes also infallible, guide to the future of life on this planet, of hope for eternity and for daily life. Readers are invited to draw their own conclusions. Watch for the next chapter.

As I said above, your comments are invited.