November 2024 – What Does This Mean?

Church Words #8: Apostolic

Encore Post: “I believe in one Holy, Christian and Apostolic Church,” we confess when we recite the Nicene Creed in worship. Most Christians understand what we mean when we say, “one Holy, Christian..,” but what do we mean by Apostolic?

As you might suspect, the word comes from the word Apostle (Greek: ἀπόστολος, someone sent out, an ambassador). Jesus appointed twelve apostles. After the Ascension, the eleven surviving apostles appointed Matthias to take the place of Judas. Jesus appeared personally to Saul of Tarsus on the road to Damascus to appoint him also as an apostle. We call the Church “Apostolic” because it is built upon the teaching of the disciples, which we have today in the books of the New Testament. So, to say the Church is Apostolic is to say that it is built upon the Bible — the foundation of the prophets and apostles, with Christ Jesus as the cornerstone. (Ephesians 2:19-20)

The Roman Catholic, Eastern Orthodox and Anglican (Episcopal) traditions see it differently. For them, the phrase means that the Church is shepherded by the spiritual descendants of the apostles. This is called apostolic succession. When a pastor or bishop is ordained, the pastors present place their hands on the candidate and bless him. This ancient tradition confirms to all present that God has set aside the man to serve as a pastor. There is an unbroken line of pastors laying hands upon new pastors stretching back to the Apostles themselves.

Since the Scriptures do not teach this concept, Lutherans do not attach any sacramental value to ordination and this laying on of hands. We continue the practice, although we do not require the presence of a Bishop to make the ordination valid. We find it to be a meaningful symbol of support from one generation of Pastors to the next and a witness to the fact of the pastor’s call.

So, when we confess that the Church is Apostolic, we commit ourselves to the Holy Scripture. We pledge to believe, teach and confess what it proclaims to us. In doing so, we remain in fellowship with the whole church of all times and places..

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Blog Post Series

Church Word #7: Congregation

Encore Post: From the very beginning of the church, Christians gathered together to read scripture, sing the praises of God, hear their pastors preach and celebrate the Lord’s Supper. This should not surprise us — Jews had been doing that for centuries — beginning sometime during the Babylonian Exile. Those gatherings became known in Greek as συναγωγή — Synagogues — meaning “to lead, gather together; assemble.” The New Testament calls these groups ἐκκλησία — churches — literally to be called up (to assemble). The Greeks used the word for civil assemblies and the calling up of militias. The word “Congregation” is the Latin translation of these words and means “to gather together.”

The church continued to worship after the pattern of the synagogue, with two exceptions — they met for worship on the Lord’s Day (Sunday) and not the Sabbath (Saturday) because it was the day on which Christ rose from the dead. They also added readings from the Gospels and letters from the Apostles and other respected leaders. These are the books that would be very quickly (for the most part) recognized as Holy Scripture along with the Old Testament.

For the first generation of Missouri Synod leaders, the distinction between the local congregation and the universal church was crucial. They used the German word Gemeinde only for a local church and the word Kirche for the universal church. They deliberately did not call their church body a church. They called it a Synode — a Synod.

Why were they so picky? Because most of the action in God’s kingdom is not done in Church Bodies, which get most of the press, but in the local congregation. They represent the universal Church, the invisible Church. In behalf of the Church, congregations baptize, teach the Word of God, celebrate the Lord’s Supper, use the Office of the Keys to forgive and retain sins and extend God’s call to men to exercise the Office of the Holy Ministry and other church workers to support it. The work of synods are done as local congregations band together to do things no one can do alone.

Congregations are much more than social clubs or private charities. They are God’s kingdom on earth, proclaiming the gospel and giving his gifts to all. In them, the lost get to meet Jesus and through the word preached by them, people are saved. So come! God is waiting to meet you — and we are too!

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Blog Post Series

Church Word #5: Evangelical

Encore Post: The phrase “Evangelical Lutheran” may sound strange to your ears. When you think of the word “Evangelical,” you think of Baptists, revivals, altar calls, accepting Jesus as your personal Savior, the rapture and many similar notions, measures and cultural traditions. Like F. C. D. Wyneken, you might think: “I don’t know whether it is of God or the Devil, but it is certainly not Lutheran!” You’d be right! This kind of evangelicalism is not Lutheran at all.

You might be surprised that Lutherans actually coined the word “Evangelical.” It comes from the New Testament Greek word: εὐαγγελίον (euangelion, evangel) It means “good message, good news” — the gospel! At first, Lutherans did not call themselves “Lutheran” at all. Their enemies made that term up to suggest that Lutherans were not catholic or orthodox, but were heretics. Lutherans wanted to be known as gospel-oriented. Their faith was founded on the teaching that salvation is by faith alone through the grace of God alone, for Christ’s sake alone. For centuries they preferred to be called Evangelical — and until the 1800s, when someone in Europe used the name Evangelical, Evangelisch, they meant Lutheran.

Like the word “Protestant,” which also used to mean Lutheran, other non-Catholics really liked the sound of the word. Many of them also cherish the gospel of salvation by the sacrificial death of Jesus on the cross. They even like the phrase: “salvation by grace or faith alone.” So, even though they believe very different things than Lutherans do, they call themselves Evangelical. Since there are a lot more Christians of this tradition than Lutherans, they are the people that come to mind when people say “Evangelical.”

Unlike the word “Protestant,” however, Lutherans refuse to give up this word, because it summarizes what we believe so well. So, you will notice, we put the word in our church names, include it in our Baptism and Confirmation services and at other times. For the Good News is that it is not God’s will that sinners like us perish forever. So in the person of Jesus Christ, our Lord, he set aside all his power and authority, was born a man in the womb of Mary, bore our sins on the cross, paid their price by his suffering and death and rose again so that our sins might be forgiven, we might rise on the last day from the grave and live with him forever. All that packed into the simple word, “Evangelical.” So we use it proudly, but add the word “Lutheran” to keep from being confused with others.

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Church Word #4: Catholic

Encore Post: “That’s Catholic!” you may hear someone say when they see a Lutheran make the sign of the cross, see a crucifix hanging in the sanctuary of a Lutheran church, a pastor wearing a clerical collar or some other traditional practice they’ve not seen Lutherans do. What they’re thinking is this means the Lutheran in question is acting like a Roman Catholic. They are often unaware that Lutherans have had these practices since the time of the Reformation or that the word catholic did not originally refer to the Christian tradition headed by the Pope. The word catholic has been used since the days of the early church to mean the whole Christian Church.

The word catholic is from the Greek word καθολικός (literally “according to the whole”) and means “universal.” So, if we wanted to be sarcastic, we could answer the objection “that’s catholic,” “Why, yes! The whole church does it!” The early church would use the phrase: “catholic church” to mean the invisible church. When someone wanted to talk about the faith of the whole church and not just a single congregation or region, they would call it the “catholic faith.”

Soon, the word was used to separate false teachings and false teachers from orthodox teachings and leaders. The true faith was called the “catholic” or “orthodox” faith. False teachings were called heresies (literally “other teachings”) and the groups that promoted it schisms (literally “divisions”) At the time of the Reformation, Luther’s opponents quickly charged him and his associates with not being “catholic” but heretical. They labeled them Lutherans as an insult (meaning followers of Luther and not Christ) and themselves as Catholic. From the very beginning, Luther and Lutheran theologians defended themselves by saying they were the true catholics, teaching the orthodox faith which was taught and practiced from the beginning. As you might guess, they did not win this argument, even though they were right.

You will occasionally run into the word in Lutheran circles, even today. You will sometimes see it in the creeds — especially the Apostles’ Creed, which reads in Latin and Greek (translated) “one holy, catholic and apostolic church.” Martin Luther changed the word in the Apostles’ Creed to “Christian” to avoid confusion. Theologians will still use the term from time to time when emphasizing that we believe and teach what the church has always believed. So, don’t panic if you are asked to confess that you believe in the catholic faith — because you do!

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Blog Post Series

Church Words #3: Communion of Saints

Encore Post: Every Sunday, we confess that we believe in the “communion of saints.” This phrase is not about the Lord’s Supper (yes, I know we sometimes call it Holy Communion !) It refers to the fellowship between members of their invisible church, both in the paradise with the Lord and with us on earth.

Theologians call Christians who have died trusting in Jesus for their salvation the Church Triumphant. They have been cleansed of their sin. God has dried every tear in their eyes. They praise the Lamb of God night and day with great joy. In Jesus, they have conquered sin, death, and the power of the devil. On the last day, God will raise them from their graves and we will join them forever at the Marriage Feast of the Lamb.

The Christians in this world, who still fight every day with the Devil and his forces, the world and its pressures to worship other gods and the old Adam, are called the Church Militant. The word is Latin for “to fight like a soldier.” When the Christian dies, he or she enters the Church Triumphant. William W. How describes the relationship between the two states of the church well in his beloved hymn, “For All the Saints:”

O blest communion, fellowship divine
We feebly struggle, they in glory shine;
Yet all are one in Thee, for all are Thine.
Alleluia! Alleluia! (TLH 463 Stanza four)

When a Christian dies and enters eternal life, they no longer are aware of this world. We do not pray for them, because they no longer need prayer. We do not pray to them, because they do not answer, nor is there anything they can do for us. We pray to the Father and the Son and sometimes the Holy Spirit. They are where help can be found.

But there is a time when we pray with them. When we gather for worship, we are not just praying with those in the room with us. We pray together with the whole church — both the Church Militant around the world of all nations, races, languages and places, with Angels and Archangels, and the Church Triumphant, the whole company of heaven. The day will soon enough come — today, tomorrow, decades from now, or at the end of time — when we will worship in the presence of God as members of the Church Triumphant. For now, we join them every time we gather to praise God. It is why theologians often call Sunday the eighth day of the week. It is a time outside of time itself in eternity, when the clock stops for us until the pastor makes the sign of the cross at the end of worship and we realize about an hour has passed in the world around us!

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Blog Post Series

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Church Words #2: Church Invisible, Visible, etc.

Encore Post: Jesus told Peter that he would “build [his] church, and the gates of hell shall not prevail against it.” (Matthew 16:18) St. Paul described this church as ” one body and … you were called to the one hope that belongs to your call — one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” (Ephesians 4:4-6) In many other places and using many metaphors, Scripture is clear that there is only one Church, and that it lasts forever. Theologians call the church catholic (the Latin word for universal — that word is for yet another post!) Another term we use for this Church is the invisible Church. St. Augustine came up with the term because we really do not know absolutely for sure who is a Christian and who is not. Only God, who can see what is in a person’s heart, knows that. Martin Luther puts it this way: “these two belong together, faith and God. That now, I say, upon which you set your heart and put your trust, is properly your god. ” (Large Catechism 1.1.3)

Yet the church does not look like it is one at all. ” Tho’ with a scornful wonder, men see her sore oppressed, by schisms rent asunder, by heresies distressed ” (The Church’s One Foundation, Stanza 3) There are thousands of denominations, theological positions, opposing camps. There are evil people who pretend to be holy in their midst. There are religions that pretend to be Christian, but in truth, are far from it. And in the hearts of every Christian living in this world, sin itself still lives and pollutes hearts and minds. We’ve met the enemy — and it is us. This is the church we can see. Theologians call it the visible church. In the visible church, both the save and the lost live together. We take people at their word when they say they believe, but there are many that are just acting. (ὑποκριτής = hypocrite = Greek word for actor)

Yet even in the visible church, signs of the true, invisible church can be seen. Where the Gospel is purely preached and the Sacraments rightly administered, there the true Church is at work. We call these the marks of the church. There Christ builds his church — on the rock of His Word and trust in it. Go where you hear his voice and you are at home — even on earth!

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

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Church Words #1: The Church

Encore Post: A little Sunday School song shows a few of the many ways we use the word church in English: “The church is not a building. The church is not a steeple. The church is not a resting place. The church is a people.” The problem, of course, is it is both. The meanings of two ancient Greek words merge together into our English term. The word church itself comes to us from the phrase κυριακός οἰκία (kuriakos oikia = the Lord’s house), used by the early church, through the Germanic, and Scandinavian languages (think kirk and kirche) and means the place where Christians gather to worship. (so… it is a building!) The other word, ἐκκλησία (ekklesia = to call together an assembly) means both a local congregation and all Christians worldwide. This is the word used for the word church in the New Testament. (so.. it is a people!)

Besides these two meanings, we use the word church for what Christian people do in this building — we talk about going to church —going to worship. There is some reason to do so. In the Smalcald Articles, Luther says:

God be praised, a seven-year-old child knows what the church is: holy believers and “the little sheep who hear the voice of their shepherd.” This is why children pray in this way, “I believe in one holy Christian church.” This holiness does not consist of surplices, tonsures, long albs, or other ceremonies of theirs that they have invented over and above the Holy Scriptures. Its holiness exists in the Word of God and true faith. — Smalcald Articles 3.12.2

Yet the main way we use the word is for the whole church in heaven and on earth. It comprises all who have ever trusted in God’s promises, especially those to save us. The first generations of Missouri Synod pastors tended to use the word kirche (church) for the invisible church (that term in another post), synode (synod) for church bodies and gemeinde (local community) for congregations. It is this church that has one Lord, one faith and one God the Father. (Ephesians 4:4-5) They are “the assembly of all believers and saints” (Augsburg Confession 1.8)

Rev. Robert E. Smith
Pastor Emeritus
Fort Wayne, Indiana

Blog Post Series

It’s barely past Halloween—Why the Christmas decorations and music?

Encore Post: We’ve been reading articles and watching spots most of my life lamenting the earliness of Christmas-ish stuff every year. It doesn’t just seem as if the pre-Christmas shopping season has gobbled-up all dates and times preceding it. The shopping season has done exactly that.

In the foggy early reaches of my growing memory, I recall days before there was a Black Friday shopping spree. The phenomenon appeared in the 1980s. I’m quite certain there was consternation in the decades before 1980 over the encroaching commercialization of Christmas. Those earlier and earlier mercantile sales dates scheduled on their way toward Black Friday weren’t welcome then either.

We Christians habitually grouse about symptoms. It’s as if symptomatic abatement cures the underlying illness. See my articles about fathers and the children’s future attendance here, here, here, and here. Christmas cheer getting sucked up before “the holidays” is a symptom, not the illness.

The illness is this: we are seeing civic festivals and pagan consumerism crossing the boundaries into the life of the church. Instead, let’s reset those boundaries and get our minds around the days of the church. Dear Christians, we are to be in the world, but not of it.

Halloween, Thanksgiving, New Year’s Eve, and New Year’s Day are not church festivals.

Halloween falls on the official church day of All Hallows Eve, October thirty-first. Lutherans more commonly celebrate Reformation Day on the same day, commemorating Martin Luther nailing his 95 theses to the door of the Wittenberg castle church, sparking the reformation.

All Saints’ Day is November First. Christians will often observe All Hallows Eve/Reformation and All Saints’ Day by shifting the former back and/or the latter forward to the nearest Sunday. Both days fall within the season of Trinity (Pentecost on the Pope’s lectionary) just ahead of the end of the church year.

Thanksgiving is the fourth Thursday of November and can fall between November twenty-second and twenty-eighth. That makes for seven variable relationships between Thanksgiving and Christmas, between twenty-seven and thirty-three days apart. 2023 will be an infrequent occasion, with Thanksgiving falling before the last Sunday of the church year. However, Thanksgiving is still always before the beginning of the new church year.

The pagan world would have us believe all of those holidays are part of the Christmas season. They are not. Those days and commemorations are not even in the same church year as the seasons of Advent of Christmas, which follow them.

The church year ends with the last Sunday of the church year and the week following it. The day can also be called Ultima Sunday, after the last syllable of a Koine Greek word, or Christ the King Sunday, commemorating Jesus’s second Advent at the end of days. The last Sunday of the church year is always the fifth Sunday before Christmas Day.

After the first two civic holidays, the church year begins on the first Sunday of Advent, always the fourth Sunday before Christmas. Advent can consist of between twenty-two and twenty-eight days. It begins between November twenty-seventh and December third. And, Advent contains three or four Wednesdays. The three Wednesdays are slightly more common, occurring in four of the seven variations, excluding Christmas Eve. Christmas Eve is a day of Advent. It is not typically celebrated as a Wednesday of Advent, when falling on Wednesday.

This means that those cute, pre-made, every-year advent calendars are seldom actually right. It’s a lot of fun to open the doors for the little prizes. But, Advent rarely has exactly twenty-four days.

Like the Advent Calendars, Christians used to decorate progressively. By adding a bit each week heading into Christmas it adds to the excitement of preparation for the incarnation of Our Lord. This is the opposite of the Christmas fatigue caused by all decorations going up the day after Halloween or Thanksgiving, before Advent even started.

The twelve days of the Christmas feast begin on December 25. They can contain two Sundays, but more commonly just one. The days of Christmas are December twenty-fifth through January fifth. On December twenty-sixth, we also celebrate the feast of St. Stephen, the first martyr. We celebrate the feast of St. John, the only apostle to die a natural death, on December twenty-seventh. December twenty-eighth marks the feast of the Holy Innocents, killed by Herod upon the magi’s visit to Bethlehem. The celebration of the Circumcision and Naming of Jesus on January first is also a named feast within the twelve days. Christmas ends on Twelfth Night, preceding the Epiphany of Our Lord. The latter of which is celebrated on January 6.

It is suitable for Christians to decorate and sing seasonal hymns beginning on Christmas Eve. In decades past, we would have it no other way. Now, it may be impossible to forego all of the civic festivities around us. But, we should at least save the bulk of our revelry for the actual celebration of the incarnation of our Lord. We should not allow the pagan world to suck all of our Christmas cheer before we’ve even begun the Christmas feast.

This year and in years to come, spend some time in thought and prayer concerning the harrowing of the End of Days, preparing our hearts in Advent, and the joyous gift of Christmas (the entire season of Christmas). There’s more to it than the Christmas shopping season. Our Lord took on human flesh, being born in the lowliest state to bear our sins and be our Savior! Beyond just thought and prayer, avail yourself of the Lord’s house, receiving His gifts of the forgiveness of sins, life, and salvation for you.

Blessèd Advent preparation!

Rev. Jason M. Kaspar
Sole Pastor
Mt. Calvary Lutheran Church & Preschool
La Grange, TX

An End and A Beginning

Encore Post: The congregations I serve uses the One-Year Lectionary, or also called the Historic Lectionary. For us, the final three weeks of the church year focus on the end of this age and the Second Coming of our Lord Jesus Christ. We hear of the coming destruction of Jerusalem, the Sheep/Goat Judgment, and the parable of the Ten Virgins. God’s holy and perfect Law is clearly seen in these lessons.

The terrible consequence of sin and unbelief are unmistakable. The unbelief of the Jews and the reliance on a power other than God will see Rome ransack Jerusalem and destroy the Temple. The goats, who found their righteousness not in faith but in themselves, enter the lake of fire prepared not for man but for the devil and his angels. And finally, unwise virgins are invited to a wedding. But when they have no oil, that is, have no faith, they are left out of the celebration.

But even more powerful in these final weeks are the mercy and grace that God has for us in His holy Gospel. While Jerusalem will be destroyed, God warns and protects His Christians. Even if one of them is caught up in the siege and destroyed in body, God delivers them through that death into eternal life. The sheep, who have faith and bear fruit by the work of the Holy Spirit, are welcomed into the heavenly kingdom. And the wise virgins, filled with faith, enter the eternal wedding feast.

We are in troublesome times, no doubt. But your God is still King. He still watches over you, provides for all your needs in body and soul, and delivers you from every evil.

Which is why we begin a new church year with the season of Advent. We prepare not only for our Lord’s birth and incarnation, but we prepare for His second advent, His second coming. We begin this new year and this waiting with His Triumphal Entry into Jerusalem during Holy Week.

Indeed, our church year begins with the account of why Jesus came in the first place: to save His people from their sins. Not with the blood of goats and bulls, but with His holy, innocent, and precious blood.

As we close one year and enter another, may you always remember your deliverance from sin, death, and the devil as your Lord, your Mighty Fortress, comes to rescue with through His death.

Rev. Brent Keller
Trinity Lutheran Church
Guttenberg, Iowa
and
St. Paul Lutheran Church
McGregor, Iowa

It is the End of the World

Encore post: Yes, we are living in the last days. All the signs of the return of Christ have been fulfilled. Jesus may return any moment now. So be ready! He is coming for you!

Now, to be fair, it has been the last days for nearly 2000 years now. The signs of the Second Advent were fulfilled before the New Testament Scriptures were written down. That is why the Apostles and every generation since their time fully expected to greet Jesus. Just like a child thinks a day lasts forever while days clip by ever faster as adults grow older, so two thousand years are to God short as the watch that ends the night before the rising sun. (2 Peter 3:8-10) Even if the end of days does not come in our day, the end of our days will come.

So, the end times are not a complicated weave of events, hidden in riddles recorded in the Book of Revelation. It is already here, ushered in when Jesus died, rose and ascended into heaven. Jesus is quite clear that “no one knows the day or hour” that he will return suddenly, like a thief in the night. It will be like the days of Noah. He doesn’t tip us off so we will remain alert, rather than relax and grow lazy.

In fact, the way Jesus tells us about that day is very simple and straightforward. He will return suddenly, accompanied by the angels and the saints. It will be sudden, complete and final. The angels gather us before the judgment throne. We are judged and the righteous live forever, the unrighteous thrown into hell with Satan and his demons.

For a Christian, this is greatly comforting. God will live with us forever. There will be no more sorrow, crying, grief and pain. Amen! Come, Lord Jesus!

Rev. Robert E. Smith

Pastor Emeritus

Fort Wayne, Indiana