March 2026 – Page 2 – What Does This Mean?

Names for the Lord’s Supper

Encore Post:

[Fifty-Nineth in a series of posts on Martin Luther’s Small Catechism]

God gives his grace to us through the means of grace — the Gospel, Baptism, the Lord’s Supper, and Absolution. The Lord’s Supper is unique because it is known by several names. Each emphasizes a different aspect of this great gift to us.

The name the Lord’s Supper reminds us that this sacrament belongs to our Lord Jesus, who instituted it and whose Body and Blood we eat with the bread and wine. The Lord’s Supper is both very simple and yet completely beyond our understanding. We trust the Lord who gives it to us and so call it his supper.

When we call the Lord’s Supper the Sacrament of the Altar, we focus on the sacrifice of Jesus. Following his command, we remember that he offered up, once and for all, the body that we eat and the blood that we drink as a sacrifice for our sins. The blessings this sacrament gives — forgiveness of sins, life, and salvation — are ours because of this sacrifice.

We speak of Holy Communion because the Lord unites us with himself and with our brothers and sisters in Christ in this meal. (1 Corinthians 10:16-17) The Lord’s Supper brings together bread with his body given for us and wine with his blood shed for us. When we eat it, we are united with him in the same way that baptism unites us with his death and resurrection. We are also brought together as one body with Christians of all times and places, and are united with them.

We call the service of worship in which the Lord’s Supper is offered the Eucharist, which is from the Greek word εὐχαριστήσας, which means thanksgiving. It refers to our thankfulness for the gift of this precious sacrament.

It is sometimes called the Mass (yes, even by Lutherans!), a name derived from the Latin words that conclude the liturgy: “Ite, missa est” (“Go, you are sent”). It reminds us we are sent by God into the world. Most frequently, however, Lutherans prefer the term Divine Service (from the German word Gottesdienst). This term reminds us that two things happen in worship. God serves us by giving us the gifts of his word and sacraments, and we serve God by returning to him our thanks and praise for his mercy.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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

Lazarus, Come Out!

Encore Post: Mary, Martha, and Lazarus were close friends of Jesus. When Jesus came to Jerusalem, He often stayed with them in their home in Bethany, a little town two miles away. So, when Lazarus fell ill, it was personal, even more so because Jesus knew his friend would die. Jesus had raised some people from the dead. Yet the resurrection of Lazarus would be one of his greatest miracles and would set in motion the events leading to his suffering, death, and resurrection.

So, two weeks before his own resurrection, Jesus went to comfort his friends. He said the words that touch a chord in our hearts even today: “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die.” (John 11:25-26) Still, he grieved for his friend. Then, even though Lazarus had been dead for four days, Jesus ordered the tomb opened and called Lazarus back from the grave.

Previously, Jesus had raised several people from the dead. The resurrection of Lazarus was different because it occurred in close proximity to the priests’ homes. The Sadducees could ignore stories about Jesus as just fairy tales when they happened in Galilee. When their neighbors actually witnessed Lazarus coming back from the dead, they could not dismiss it.

When Caiaphas, the High Priest, heard about this miracle, he said, “It is better that one man die than the people.” He was right, even though he did not know why. From this moment on, the priests and the Pharisees planned to kill Jesus and Lazarus. A week later, Jesus would ride into Jerusalem amid lambs destined for sacrifice. With his death, he destroyed death, its angel passing over us forever.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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

The Treasure of Absolution

[Fifty-Eighth in a series of posts on Martin Luther’s Small Catechism]

Encore Post: In the Lutheran faith of the Reformation, we have the Absolution*. Like nose-blindness by the baker in his kitchen, we don’t always hear it with great joy. The spoken words of forgiveness are the sweetest sound in the ears of a Christian.

* (This post was inspired by a comment from Rev. Bryan Wolfmueller at his presentation for the Lutheran Writer Round-Up at Faith Lutheran High School of Central Texas on 09 Feb 2024)

“What is confession?” Confession has two parts. First, that we confess our sins, and second, that we receive absolution, that is, forgiveness, from the pastor as from God himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven. (SC 5.1)

For the Romanists (Roman Catholics, Eastern Rite Catholics, Western Rite Orthodox, and the like), absolution exists privately. The penitent must confess. Also, there’s an exchange rate. (Contrition + Penance = a Narrow Absolution) The absolution in this exchange is only available for the specific sins confessed and only if the penance is done correctly. It’s limited. It’s uncertain.

Evangelicals (Baptists, Reformed, Anabaptists, and the like) flatly reject verbal absolution. They’ll sometimes pop off, “only God can forgive sin.” This position doesn’t stand up against scripture as cited at the end of this article. They have strong preaching and teaching of forgiveness. But there’s no actual delivery. Worse, there’s a limited forgiveness for the “saved.” The concept of “backsliding” and the practice of rebaptism flow from that limitation of God’s grace.

Episcopalians & Anglicans, who lean heavily towards Rome, have a thing like the public absolution. Their assurance of forgiveness is not an actual absolution. Without verbally forgiving sin, the certainty is taken away.

The Enthusiasts (Pentecostals, Holiness Churches, AME Churches, and the like) look inside themselves for assurance. Their certainty rests upon feeling forgiven and demonstrating a zeal in the faith. Without emotional zeal and a feeling of forgiveness, there’s only hopelessness or uncertainty. With the internal zeal, there’s just pride.

Progressive Christians (including many denominations, but encompassing the whole of the ELCA) live in a psycho-social theology. Internally, they’ll embrace a notion that I just have to “Forgive myself.” Externally, they’ll reject the details of God’s Law, citing unkindness, racism, or colonialism. For the progressive, there is a new Law with ever-changing names (Political Correctness, Progressivism, Critical Theory, Wokeness, or whatever term comes next). Forgiveness for me, but not for thee. Or, I don’t even need forgiveness. Like the medieval saintly system, the New Law accepts penance/atonement only from you. Set things right by being an ally and fighting the close-minded Christians.

Naturally, the pagans (Muslims, Jews, Mormons, Polytheists, Spiritualists, and the like) don’t get it either. They are trying to balance the scales even harder. Only Christianity features a God who comes to us. Only in the Lutheran church do we find the absolution spoken for you. Pastor speaks as he is commanded in the stead and by the command of Jesus. Yes, a man can forgive sins.

Pastor doesn’t forgive by his own power, ability, or volition. He does it in the stead and by the command of God. He’s following orders given, like a servant does. “When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; If you withhold forgiveness from any, it is withheld.’” (John 20:22-23) “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you lose on earth shall be loosed in heaven.” (Matthew 18:18)

Pastors, faithful pastors, Lutheran pastors, forgive the sins of penitent sinners. It’s an inescapable demand of their office. God has given us this gift for our certainty, confidence, and comfort.

That’s forgiveness you can hear.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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

What is Absolution?

Encore Post:

[Fifty-Seventh in a series of posts on Martin Luther’s Small Catechism]

Lutherans cherish absolution as a way that the forgiveness of sins won by Jesus on the cross is applied to Christians when they confess their sins. It is a form of preaching the Gospel that takes what God has promised to all who believe in him and announces it to specific individuals. All Christians may assure their brothers and sisters that their sins are forgiven, but ordinarily it is pastors who hear confessions of sin and pronounce forgiveness to specific individuals or congregations. This is done for the sake of good order and for the assurance of troubled souls that their sins are really forgiven. Pastors are men that God calls through a local congregation to preach the Gospel and administer the sacraments on their behalf and as an instrument of their Lord Jesus.

The form that Lutheran pastors use to absolve sins sounds odd to many Protestants and even offensive to some. Yet they do so at the command of Jesus, who instituted absolution and gave the church the power to forgive sins or retain them. (Matthew 18:18-20, John 20:21-23, 2 Corinthians 5:19-21) This power Jesus gives is called by theologians the Office of the Keys.

Confession and Absolution come in two forms: Private Confession and General Confession. Private Confession is available, especially when you commit a sin that you cannot shake, that Satan uses to accuse you, and that you feel God cannot possibly forgive. When he is ordained, a pastor promises before God that he will never reveal what is confessed to him — even to his wife. This seal of the confessional is absolute, unless the person who confesses the sin releases the pastor of the obligation. When you share the deepest of your sins, and the pastor forgives you, you can be at rest. Jesus promised you can believe this as if he himself spoke these words — because it is Jesus who is speaking through your pastor. (Luke 10:16)

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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

Why Confess Your Sins?

Encore Post:

[Fifty-Sixth in a series of posts on Martin Luther’s Small Catechism]

After the Sacrament of Holy Baptism in Luther’s Small Catechism, we find the section on Confession. Pastors get the question from time to time: “Why do we keep confessing our sins? Especially if we are baptized?” Confession is the natural extension of our Baptism because in Confession and Absolution, we are brought back to the promises of our Baptism. Think back to the 3rd and 4th parts of Baptism. While we died with Christ in baptism, we still live in the body of sinful flesh. Only when we die do we stop sinning.

Sin is a fearful thing. And continuing to sin even after our baptism can catch up to us. Continuing to sin without a sign of contrition/repentance can lead a person to walk away from their Baptismal Identity and lose their faith. Confessing our sins is needed, even after baptism, for the forgiveness of sins and strengthening of our faith.

In Confession, we hear God’s two words plainly: Law and Gospel. He is the One who has given us the Ten Commandments. He is the one who tells us that we have fallen short of his glory due to our sins. But, He is also the One who promises us that even though we are sinners, He does love us and forgives us on account of the only begotten Son. He made that clear at our Baptism, but if we don’t hear the words of absolution spoken by the Pastor in the stead and mandate of Christ, we tend to forget God’s love for us in Christ.

Some Christians say that the Pastor cannot say, “You are forgiven.” But Christ our Lord commands his apostles to speak the forgiveness of sins to those men and women who repent of their sins. Confession of sins leads us to the Gospel of Jesus Christ. Pastors are uniquely positioned to be the very people God uses to speak this truth to the repentant sinner. They are also the ones who are called to retain the sins of the unrepentant.

Our Lord searches us out and calls us to the promise He made at our Baptism again. He does not want us to forget our baptism, so he speaks tenderly the same word to us each time we come to Him to confess our sins.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Baptized into Christ’s Body

Encore Post: Fifty-Fifth in a series of posts on Martin Luther’s Small Catechism]

Baptism connects us with Christ. We are united with him in his death, and when he rose from the dead, we rose with him. That is about as personal a relationship as we can get. Yet there is more. When we are united with Christ, we are also made a part of his body, the Church. We now have brothers and sisters in Christ with whom we will live forever.

When Jesus gave his final instructions to his apostles, he commanded them to make disciples from all peoples, baptizing them and teaching them. (Matthew 28:18-20) When we were baptized, we were put into Christ’s body, one of many members. God knew we would need each other and so bound us together. (1 Corinthians 12:12-27) In this one body, we are united by the Holy Spirit. We have one Lord, one hope, one faith, and one God and Father of us all. (Ephesians 4:4-6)

For this reason, the church ordinarily baptizes new Christians, young and old, during Sunday morning worship services or the Vigil of Easter. In this way, the new Christians’ spiritual family can welcome them and rejoice with God that his child, who was once lost, has now been found and brought home to be with him and them forever.

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

Stay Calm and Remember Your Baptism

Encore Post:

[Fifty-Fourth in a series of posts on Martin Luther’s Small Catechism]

While Baptism is a one-time event, its blessings last a lifetime. Baptism is an event outside of us, observed by witnesses and recorded in books. Especially when we are baptized as children, there is no question that God loves us, that he adopted us as his children, and that we will live with him forever. When we are baptized, we realize that we are not seekers, but that God sought us and found us. We can be sure that we are saved and that we will live with God the Father, Son, and Holy Spirit forever.

In our sin-filled world, where we are at war with the world, the devil, and our flesh, life can get confusing very fast. As we are confronted with our sinful nature, we may wonder how God can love us, whether we please him, or can ever measure up to his standards. At times like these, we can remember our baptism. No matter what happens, this is the central fact of our lives. I am baptized.

St. Paul reminds us that in baptism, we are united to Christ in his death. (Romans 6:3-11) Christ bore our sins on the cross, suffered, and died to pay the full penalty we deserved for them. Because we are baptized, when he died, we died. When He rose from the dead, we rose to new life. Now we can face anything that comes our way.

Each day, we can prepare ourselves in prayer. We can make the sign of the cross, remembering that we are baptized, thank God for his mercies, and remember that nothing can separate us from the love of God in Christ Jesus our Lord. (Romans 8:37-39)

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

The Church has Always Baptized Infants

Encore Post:

[Fifty-Third in a series of posts on Martin Luther’s Small Catechism]

From the early days of the Church, she has baptized the infants and young children of believers. When the first Christians were baptized, their children, families, and whole households were included. (Acts 2:37-40, Acts 16:15, Acts 16:33, Acts 18:8, 1 Corinthians 1:16) Beginning at the latest, in the 4th Century (300-400 AD), the majority of Christians were baptized shortly after they were born. Even today, most Christians are baptized during their childhood.

The Anabaptist movement of the 16th Century (1500-1600 AD) was the first Christian tradition to challenge infant baptism. Martin Luther pointed out that the first point to make when defending baptizing children begins here. Jesus promised that he would build his Church and the gates of hell would not defeat it. (Matthew 16:18) If infant baptism was not valid, he argued, the Church would not exist in their day, and Jesus would be a false prophet. Since the Church does exist, has prospered and done the will of God to preach the Gospel, infant baptism must be valid.

As previous posts have covered, there is much more to the challenge to infant baptism by Evangelicals. Mostly it has to do with a completely different way of viewing the sacrament. There are many more arguments for infant baptism. If you wish to explore the topic further, visit the LCMS FAQ on baptism (https://www.lcms.org/about/beliefs/faqs/doctrine#baptism) and podcasts on infant baptism at Issues, Etc. (https://issuesetc.org/?ss=Infant+baptism)

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

Who Should Be Baptized?

Encore Post:

[Fifty-Second in a series of posts on Martin Luther’s Small Catechism]

At first, this seems like a strange question. Since God uses baptism to save, why not baptize everyone? In fact, the words Jesus used to institute baptism says: “Going, make disciples of all peoples, baptizing them in the name of the Father, the Son and the Holy Spirit.” (my translation of Matthew 28:19) The reason why this is an important question is that baptism is not some kind of magic spell that works as long as you do everything right. Baptism saves everyone who believes in its promises that God adopts them as his children, forgives their sins for the sake of the death and resurrection of Jesus, and saves them from sin, death, and the power of the devil. It is for everyone who is baptized in the name of the Triune God, Father, Son, and Holy Spirit.

It is at that point that Evangelicals object to the baptism of infants and young children. How can children believe if they do not understand any of this? This concern comes from a different understanding of faith than Lutherans have. We see faith as a trust in God and his promises. James tells us that the demons believe, too, and they shudder. (James 2:19) No one trusts more than little children. Jesus holds them up as examples of faith, in fact. (Mark 10:13-16, Luke 18:15-17) I’ll say more on infant baptism in a later post.

For the same reason, many Protestants urge people baptized as children to be baptized again. The first Christians to do this lived during the Reformation and were called Anabaptists, which means “baptized again.” Lutherans believe that once a person is baptized in the name of the Triune God, they do not need to be baptized again. Since God himself is the one baptizing and in it he makes us his children, sealing us with the Holy Spirit forever, we do not need to be rebaptized.

The only time Lutherans would re-baptize someone would be if their church was not Christian at all. So, when Mormons, who believe in a false god, come to faith in the real Jesus, they would be baptized. Of growing concern for us are churches, including ones that call themselves Lutheran, that baptize in names other than Father, Son, and Holy Spirit. These Christians might need to be baptized again so they can be sure it was in the name that God himself reveals to us and with which Jesus commanded us to baptize.

In short, baptism is for people who believe in what it promises — that for the sake of Jesus and his sacrifice, our sins are forgiven, we belong to him, and are sealed with the name of the one and only true God, the Father, Son, and Holy Spirit.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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

Is Baptism Necessary?

Encore Post:

[Fifty-First in a series of posts on Martin Luther’s Small Catechism]

At first, it seems like a strange question to ask — even the wrong question to ask. Since Baptism is God’s work to save us, why wouldn’t we want to be baptized? There are several reasons this issue comes up. The first arose during the Reformation. The Anabaptist movement believed that children are innocent and that God does not hold them accountable until a later age. The Augsburg Confession (Article Nine) and the Apology of the Augsburg Confession (Article Nine) firmly reject this argument (more in a later post on infant baptism).

The other reason is that in this sinful world, sometimes people die without being baptized. Lutheran theologians answer the question by saying Baptism is necessary but not absolutely necessary for salvation. Baptism is necessary because God commands us to baptize and to be baptized. (Matthew 28:18-20, Acts 2:37-38) Jesus tells us that you cannot enter the kingdom of God if you are not born of water and the Spirit. (John 3:5) Yet the Scripture is very clear that the preaching of the Gospel also is a means of grace, which creates faith (Romans 10:14-17), forgives sins, and brings everlasting life. (Romans 1:16)

So, God’s word can save, even when the opportunity for a Christian to be baptized has not come. But God is so rich in his mercy that he gives his grace over and over again, in the form of the preaching of the Gospel, the baptizing of his children, and in the Sacrament of the Lord’s Supper and in Absolution. Each means brings forgiveness of sins, life, and salvation in its own way, providing us with certainty that we are God’s own and will live with him forever. We refuse them at our own peril, for God gives them to us for our good and strengthening in the face of the assaults of the world, devil, and our sinful desires. While God requires us to do so, so they are necessary, it is more that we get to enjoy these blessings.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

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