Encore Post: Orthodox is a term that is a bit like catholicin the minds of casual Christians. We hear these terms as they are applied to identifiable sects. That identification can cause us to assume that the word itself must mean the sect.
Catholic simply means universal or whole. So, in the Sunday morning prayers, when we pray for “the whole Christian Church on earth,” we could just as well say the “Catholic Church” on earth. Our friends in the Roman Catholic sect are the most significant association with that term, applying to a specific denomination within Christianity. There are also other non-Roman Catholic denominations that identify themselves as Catholic. Rome neither holds nor exercises exclusive rights to that term, though the pope may want us to think that. Orthodox rings similarly in our ears. For those who’ve heard of the Eastern Orthodox Church, we assume those terms synonymously mean the Eastern Christian sect. That’s not exactly so.
The Eastern and Western Christians split in 1054 AD. The patriarchs of Rome and of Constantinople had a falling-out, which resulted in the split. The patriarchs of the Eastern churches sided with the patriarch of Constantinople. The Roman patriarch found himself alone, heading a large portion of Christianity. The churches we call Orthodox are from the Eastern side and those patriarchs. That time deserves its own treatment in another article or articles.
Ὀρθόδοξος (Orthodox) simply means straight teaching, opinion, or belief. For those of an etymological inclination, ὀρθῶς (orthōs) means: straight, unbent, or unwavering. And, δόξα (doksa) means: teaching, opinion, or belief. It is the foil of heterodoxy which is mingled or combined teaching.
There’s more here than simply lexical understandings. Orthodoxy in Christianity is normed by the scriptures and our teaching drawn from it. The Bible is the norm which norms our teaching. Our teaching is the norm, which is normed by the Word of God, the Bible.
There are also orthodox teachers of non-christian religions. Orthodox adherents of Judaism, who may or may not be Orthodox Jews, will want to destroy the Dome of the Rock, rebuild the Jewish Temple, and resume the O.T. sacrificial system. Orthodox Muslims are politely called “extremists.” It is orthodoxy in Islam to desire and seek the death of the infidel, all non-muslims. Orthodoxy in the Latter Day Saints requires plural marriage and the rejection of all unbelievers (Christians outside the LDS). Former mormons receive the worst fate among orthodox LDS. They are the only ones who can go to “outer darkness.”
There is also an orthodoxy in all sects of Christianity. Orthodox Lutherans, Anglicans, Baptists, and Methodists seek to maintain adherence to the teachings as we have received them. In a seeming incongruity, orthodox teachers of heterodox churches teach contrary to Christian orthodoxy and the Word of God from which it springs.
For we Lutherans, that means that we hold to our doctrines and remain in the Word of God, always ready to be corrected by the scriptures in our understanding and teachings. The five solas of the reformation (grace alone, faith alone, scripture alone, Christ alone, to the glory of God alone) constantly direct us back to the Word of God and conform our straight teaching to it.
By our Orthodoxy, we preach Christ and Him crucified.
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX
Encore Post: That does seem odd, doesn’t it? It’s most noticeable when we pray of our national and synodical presidents: Donald J. Trump and Matthew C. Harrison. In the prayer of the church, they are Donald and Matthew.
Surely, not one of us would address Pres. Trump or Pres. Harrison by their first names. Our discomfort is informed by the 4th Commandment. We are to honor those who God has placed in authority over us. It feels uncomfortable to use familiar terms with these folks.
Though the common culture around us has left formality behind in the last 30 years or so, we still rebel in the church. Especially in our southern culture, there are still vestiges for forgotten formality. Our children often learn to address Ms. or Mrs. Linda, Becky, Lori, or Mandy with a title, even when speaking their first names.
But, in the prayers, we speak differently. Taking our cues from David in the Psalms, we pray in humility before the throne of the Lord. All sinners seeking forgiveness and blessing are of the same status coram deo (before God). So, in confessing the truth about ourselves and everyone for whom we pray, we use first names.
Even POTUS and our synodical president are Donald and Matthew on Sunday morning in the prayer of the church. If we were to pray for Pope Francis, we would pray for him using his Baptismal name: Jorge. This is how we pray.
Let us lift up our voices to petition God, Our Father, through Jesus Christ, His Son.
Rev. Jason M. Kaspar Mt. Calvary Lutheran Church & Preschool La Grange, TX
Encore Post: This is the more uncomfortable part of the worthiness question. As we discussed in the last post, worthiness is receiving with faith in Jesus’s words and promise.
Again, the Small Catechism helps us identify some answers. When are we unworthy and unprepared? We are unworthy and unprepared when we do not believe Christ’s words, or doubt them, since the words “for you” require all hearts to believe (Small Catechism 6.6).
Without faith, that is “unworthily,” what does a person receive? Again, let’s look at the catechism. Why should we be concerned about receiving the Sacrament worthily? The Sacrament of the Altar is not our supper, but the Lord’s Supper, where He gives us His body and blood for the forgiveness of our sins. To eat and drink the Lord’s body and blood without trust in His words, however, is to eat and drink judgement on oneself (Small Catechism 6.6)
For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. (1 Corinthians 11:26-29)
Without faith, that is “unworthily,” what does a person receive? Judgement. That should cause us to shudder a bit. As stewards of the mysteries of God, we can harm our neighbor by inviting them to unworthily receive Jesus’s cup of blessing.
Encore Post: That’s a great question. As a young boy in Kansas and Missouri, my pastors would commune last by the hand of an elder or assistant. The first time I saw a pastor commune himself before serving the assistants, I was shocked. Since I was even more quiet and reserved in those days, I waited until the handshake line to ask why.
Pastor was always kind and offered this explanation. “The pastor serves in the stead and by the command of Christ Jesus and is a sinner in need of forgiveness, just like the people he serves. When he hears the confession and absolution, he both delivers and receives those words. The pastor preaches to edify the people of which he is one. Similarly, pastor serves the body and blood of Christ under bread and wine to the people for the forgiveness of sins, life, and salvation. It follows that he also receives this blessing from the hand of the pastor.” This restored practice replaces the innovation of pastor refraining until after someone else communes.
Having heard that, I was quickly convinced.
Digging deeper later on, I found that Dr. Luther, Dr. Chemnitz, and C. F. W. Walther (fathers of the Lutheran church) all instructed pastors to commune themselves first, and then the assistants, followed by the congregation. It is further supported by our rubrics in the Lutheran Service Book pew edition which clearly instruct the pastor and assistants to commune first. (LSB p. 164, 181, 199, 210, and 217)
Similarly, the practices of purifying the people of Israel in the wilderness on Yom Kippur, the day of atonement, were also ordered this way. Aaron, the high priest offered a sacrifice first for himself and his household. Then, he sacrificed for the holy place and the Levites. Then, the Levites would purify the people. We should not be confused about whose work these sacrifices were. Hebrews chapter 10 and 11 disabuse us of any notion that the work of the priests and/or the people earned them anything. Faith in the promises of God deliver the gifts of God to the people of God.
This by no means an indication that the pastor has a special character in himself, or that the mass is a sacrifice. Rather, his office is the one that serves. And, the Lord delivers Himself in, with, and under the elements. The assistants, even when they are ordained men, receive from the celebrant just as he does. Then, they bring the body and blood of Jesus to you in their own freshly forgiven hands. Each person receives immediately in order of proximity to the Lord’s work attaching His promised gifts to the Body and Blood, bread and wine, forgiveness from the Lord, until all have communed.
May we all confidently receive God’s loving gifts: the forgiveness of sins, life, and salvation.
Encore Post: Worthily receiving refers our state before God in receiving the Sacrament of the Altar. We are concerned about own state before the Lord and that of others in the Lord’s Supper because all who come to the altar receive the true body and true blood of our Lord, Jesus Christ.
Our first stop should be the Small Catechism. “Who receives the sacrament worthily? Fasting and bodily preparation are certainly fine outward training. But that person is truly worthy and well prepared who has faith in these words: “Given and shed for you for the forgiveness of sins.” But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words “for you” require all hearts to believe.” (Small Catechism 6.5 )
In Luther’s day, the requirements of fasting and penance before receiving the Sacrament were quite onerous. Sadly, those demands also directed our attention away from the center of God’s promise to us. His promise is the forgiveness of sins, life, and salvation. Those gifts are received worthily by faith. Trust in the words of Jesus, “Given and shed for you for the forgiveness of sins.” For those words bring the Body and Blood to us for the forgiveness of sins.
Those words are a good indicator that was or is about to be said shouldn’t be said, heard, shared, or thought about. The 8th Commandment is among the top ten commandments of the Lord. It applies to all Christians and unbelievers at all times. Yes, the 8th commandment is just as forceful as the prohibitions against murder (5th Commandment) or adultery (6th Commandment). Sadly, we Christians often grant ourselves a pass in the use of our words, thinking they can do no harm.
“I Just Thought You Should Know.” “Someone needs to hear this.” “So-and-so didn’t say I could share this, but…” “People are saying…” “I can’t say who said this, but…” The list of creative pardons from and side steps around the 8th never cease to grow. We’ll explain ourselves out from under the accusation of God’s Law as quick as a hopped-up 2JZ (ask your grandkids). These “little sins” are lower in our minds, more deserving of exception. It’s not murder after all, right?
St. Paul gives us some great framing about the severity of individual sins in his epistle to the Galatian Christians. “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” (Galatians 5:19-21) He includes sexual immorality, idolatry, jealousy, envy, and drunkenness into a single list with other sins. He’s teaching that persistence in these seemingly big or little sins will separate us from the Kingdom of God, just the same.
In his Small Catechism, Martin Luther explains the commandments in an expansive way like our Lord did. Jesus taught the disciples concerning the 5th and 6th Commandments, expanding the limits to include anger and lust under murder and adultery (Matthew 5:21-30).
The first application for us is our own tongues. We should not say or spread anything that could harm our neighbor. A simple way to think about it might be: am I authorized by the original source/subject of the information to speak? No or maybe not? Then, don’t speak of, hint at, or allude to the thing you know.
In the second case, our ears are the problem. We should not listen to anything that may not be suitably spread. Again simply, are Abigail or Thom authorized by the original source/subject of the information to speak? No or maybe not? Then, don’t listen, step away, and speak in defense of your neighbor.
Third, We can’t let our minds gossip within us either. What does that even mean? Speculating on the thoughts, motivations, or unheard words of my neighbor is just like gossiping to myself. I’m not allowed to malign my neighbor that way either, even just in my own mind.
The fourth error against the 8th commandment falls in my desire to use a town crier in a positive way. We might think to ourselves, “I don’t want to speak about this. So, I’ll tell Bjørn. He’s unable to keep his mouth shut. And, I won’t have to say it myself.” Encouraging Bjørn in his sin is still an evil thing for me to do. It can’t be made righteous.
In the Fifth case, there can be no anonymous complaints among Christians. Both Matthew 18 & the 8th Commandment forbid anonymity. We don’t get to skip past confronting those who have maligned us, or hand it off to someone else.
“Can’t I ever rat out my neighbor in Christian way?” No, but there is a Christian way to confront sin. Are you directly confronting the one sinning against you? Yes? Then within the framing of Matthew 18, we find the right way to confront sin against us.
“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” (Matthew 18:15-17)
When the sin is against you, then you should confront your neighbor and escalate in this way. The point here is not to expose our neighbor. The point is to turn then from their sin. As soon as they repent, forgiveness must follow. The discussion is also over. We don’t get to confess out neighbor’s sins. There is no room for, “Quentin apologized, but you need to know what he did to me…” Curbing our wicked tongues is prob’ly among the most difficult of Christian disciplines. It is one we need to undertake to better serve and love our neighbor.
Things We Say
The first application for us is our own tongues. We should not say or spread anything that could harm our neighbor. The commandment isn’t limited to speaking truth. Also, we are to put the best construction on everything, to protect and defend our neighbor’s good name.
Am I authorized by the original source/subject of the information to speak? To that let’s add: will sharing this information help my neighbor and improve their reputation? Usually, the answer is no. We are often aware of this.
“I’d like to tell you something. … Please don’t share this with anyone right now. … I appreciate your prayers.” That sort of framing around some personal information shared in common conversation reveals the sinful weakness within the house of Christianity. If we were any good at the eighth commandment, it would never need to be said this way. Furthermore, if we defaulted to silence rather than over-sharing, there would be no need.
Instead, we frame our sharing and request for brotherly Christian prayer with a restriction. “Don’t share this,” still, it gets out. Did you hear that concealment just now? Like a headline identifying an SUV as the cause of an accident or a handgun as the cause of a shooting, the culprit is excused. The SUV didn’t plow into a crowd. It was driven by a human acting maliciously or negligently. The gun didn’t go off on its own. A person acting negligently or maliciously pulled the trigger, firing the weapon. The same is true of the leak of a piece of private confidence.
“It gets out” means someone acting alone or with co-conspirators violated confidence. Worse, we violated God’s 8th commandment. It got out because I said it. It got out because you said it. It got out because trust and God’s Law weren’t on our hearts and lips. There is nothing that needs to be shared or said without clear permission to do so. The only information emergencies involve crimes and the police. Anything else is just evil gossip.
Things We Hear
In the second case, our ears are the problem. We should never hear anything that could harm our neighbor’s reputation. The commandment isn’t limited to hearing only the truth. We are also bound not to hear anything lacking the best construction, or leave uncharitable speaking uncontested. This requires of us a conscious response to the gossiper or concerning the gossip. A passive response isn’t adequate.
Consider these questions: Are Ainsley or Thom authorized by the original source/subject of the information to speak? Were Thom or Ainsley given a letter, but not permission to share it? Most often the case is, no. Then, don’t listen, step away, and speak in defense of your neighbor.
We aren’t granted to just wait it out. I may resolutely change the subject, and stop it from coming back up. You may condemn the gossip or contradict the poor inference. You should say, “this is gossip.” Or, “they could easily be driven by [a positive motive].” We could also physically leave the conversation. “Sorry, I can’t listen to this gossip.”
These are not options for us in fleeing from sin: Hear Ainsley out, because someone needs to know what she’s saying. Listen to what Thom says, so it can be reported back to the victim. Listen to them, but try not to pay attention. Avoid conflict by not reacting poorly to my neighbor’s obvious sin.
Why is it that we grant the sinful gossip latitude that we would never grant to someone else in another sin? Why do we compound their sinful tongues with our sinful ears and the encouragement they bring? We’re afraid of being unliked. We want to be thought of well, to the detriment of our neighbor’s good name.
We would never stand by while someone murders, harms, or expresses genuine hatred toward someone else, would we? We would never watch our friend steal a car, would we? We shouldn’t help a husband or wife create a lie to facilitate an adulterous tryst, should we? In the same way, we can’t allow gossip to enter our ears. We can’t allow it to hang in the air either.
What Will People Say?
Third, We can’t let our minds gossip within us either. What does that even mean? Speculating on the thoughts, motivations, or unheard words of my neighbor is just like gossiping to myself. I’m not allowed to malign my neighbor that way either, even just in my own mind.
When we speculate about our neighbors’ inward thoughts, we give in to the worst construction. Rather than interpreting everything in the kindest way, you choose to assume the worst reaction and respond to an unspoken, unknown deed. When I impugn my neighbors’ thoughts, I harm his good name in my mind. The commandment requires that we protect the name and reputation of our neighbor, even from ourselves.
This inward talking, concern over what people might say or think, is also a kind of idolatry. Usually, this kind of crass idolatry doesn’t even have an external god. It looks inward to the self. The imaginary opinion of our neighbor drives us in a desire to obtain or maintain respect or adoration. It’s a reflexive worship of self.
The fourth error against the 8th commandment falls in my desire to use a town crier in a positive way. We might think to ourselves, “I don’t want to speak about this. So, I’ll tell Bjørn. He’s unable to keep his mouth shut. And, I won’t have to say it myself.” Encouraging Bjørn in his sin is still an evil thing for me to do. It can’t be made righteous.
We speak at great length about how we cannot bless our neighbor’s sin into righteousness. Liberal sects calling themselves Christian publicly reject the Bible’s clear teachings on divorce, adultery, homosexuality, God’s gift of gender/sex, and the like. These attempts to bless sin reject God’s Word. The same thing applies to my neighbor’s 8th commandment sin. I can’t use his weakness to this sin against him, separating him from the Lord. This is hatred of my neighbor.
In the Fifth case, there can be no anonymous complaints among Christians. Both Matthew 18 & the 8th Commandment forbid anonymity. The sinner cannot be confronted by anyone, but the one who was maligned; just the two of you. Then, bring one or two others with you to confront your neighbor.
We don’t get to skip step one by dropping an anonymous letter in the office. We don’t get to skip step one and gossip to someone else, who will offer our anonymous complaint. Anonymity ignores Matthew 18 entirely. These sorts of discussions ought to die in the air. The letters are only fit for the rubbish heap or the fire.
How are we to speak? Can we say nothing? Let’s hear Luther’s Small Catechism again. “We should fear and love God so that we … defend [our neighbor], speak well of him, and explain everything in the kindest way.” Your neighbor’s good name is yours to defend. And, your good name is theirs.
Our Lord died to purchase forgiveness for our evil, gossiping tongues. Rise each day in that forgiveness and sin no more. Jesus was crucified for our evil ears, and the things they hear. Remember your baptism, you’re not a slave to your former sins.
Let our tongues only be used to praise God and uplift our neighbor.
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX
Bumper sticker theology always falls flat. There was a commercial on the Superb Owl* this past weekend. The HeGetsUs campaign ran an ad consisting of 12 four second images and two closing title cards. The cards read “Jesus didn’t preach hate” & “He washed feet.” With such little information contained in the ad, there is so much to unpack.
(*copyright safe term for the big game)
The promoting organization is a conservative Baptist Christian group to the best of my knowledge. The problems I see may or may not be deliberate. But that’s the dilemma with bumper sticker theology. What’s not said can be as important or more important than what is said.
Step one, let me offer a few quick impressions of the four second images. These flash by so quickly that we’re invited to make snap judgements. Some of them are nonsensical and contain no discernable conflict. I’ll ignore those. These images have an AI, hyper realistic look to them, which creates the possibility that the ghost in the machine may have added unknown or unintended details. Still, you can’t unring a bell or unsee a picture.
The second image is two men in an alley at night. The black man standing is sweaty and sort of disheveled. The Hispanic cop is washing the other man’s feet on a dairy crate. The flashing lights indicate a foot pursuit. The cop’s expression is submissive, though sour in some way. The standing man has a dominant position and expression.
The sixth image shows two women of similar age, seated abruptly on a kitchen floor. Alcohol bottles, empty and unfinished alike, surround the unkempt one. This image shows more discernable emotion than others. The unkempt lady seems to be in distress. The other woman seems to be giving comfort.
The eighth image has two women in front of a bus. This one is politically charged. The older, white woman has a look of reticent compliance, attentive to her washing task. The Hispanic woman, standing on one foot, holding a baby looks indignant and entitled. She seems to think she deserves the service.
The tenth image is emotionally charged. The backing cast is full of intensity and screaming. The Hispanic woman getting her feet washed is the only calm figure. The black woman doing the washing wears an expression of pure condescension. It’s unclear what is going on here. But the conflict is still raging.
Step two, I want to look more closely at the two images that grab the most attention with their austerity. The pregnancy clinic and the beach side bench are central to the ad. The lack of additional detail in these two images draws our attention more closely. They more quickly throw out a claim.
The fifth image shows two women in front of a pregnancy clinic that’s totally not Planned Parenthood (wink). This image is significant to the ad. It has much less going on. There are protesters and a seedy motel in the background. The younger women appears to be pregnant, with a steeled, serious expression. The older woman is focused on her washing task.
This image is the opposite of repentance. The image shows an excuse, “I didn’t really want to cause a pregnancy in that seedy motel.” It shows an unfair opposition. The protesters are just mean people, who don’t care/love enough. The morally superior woman washing the pregnant gal’s feet doesn’t seem to be doing a moral good. The clinic is a murder mill. The pregnant woman shows no indication of a change of intention.
The twelfth image is an austere beachside setting. Here a deliberately homosexual looking man gets his feet washed by an obvious clergyman. The setting invites us to see nothing but the action. A priest is symbolically baptizing sin into righteousness. This one is the most egregious of the pile.
This foot washing is an image of the failure of the progressive church. The Law condemns sin and the Gospel forgives repentant sinners. Mingling them together into an acceptance of sin as it is, destroys both the Law and the Gospel, leaving us with nothing.
Third, the title cards say, “Jesus didn’t preach hate” & “He washed feet.” This a non sequitur, the two statements don’t follow one from the other. No, Jesus didn’t preach hate. That’s not permission to love, permit, declare righteous, or embrace old sins. In addition to whipping money changers in the temple in His anger, don’t forget Jesus preaching this.
“Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household. Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it. (Matthew 10:34-39)
Faith and unbelief will clash. God wants all to come to faith. But, some will not have Him. That recalcitrant, hateful unbelief earns God’s condemnation. Preaching against sin is what love actually sounds like. “I have loved you,” says the Lord. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert.” (Malachi 1:2-3). The unbelief of Edom separated them from God.
It’s only in Jesus that we find forgiveness and redemption. He comes with forgiveness and says “go forth and sin no more.” The work of the church can only ever identify sin, condemn it, and point to Jesus for faith and forgiveness.
Something else isn’t Christianity.
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX
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 not certain.
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 do 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 particulars 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 only accepts penance/atonement by you. You have to 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 and does 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 loose 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.
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX
Moving out of the Christmas Season on January sixth, we enter into the season of Epiphany. These seasons all adjust around the moveable date of Easter. Epiphany means “revealing.” In this season we celebrate the revealing of Jesus beyond the Christmas activities. The day of Epiphany brings the magi into the picture. This is a kind of Gentile Christmas.
The season then moves through moments where Jesus and His ministry are revealed. It contains several major feasts/festivals. The Epiphany of our Lord, the Baptism of our Lord, the Transfiguration of our Lord, and a handful of minor festivals can all be within the season. Epiphany can be between 13 days, with only one Sunday, and 59 days, with seven Sundays! The common Sundays use green and the festivals use white paraments.
The three “gesima” or pre-Lent Sundays separate Transfiguration from Ash Wednesday. The Sundays are gently moving us from the mountaintop into the penitential season. Their strange names keep us counting towards Easter. Septuagesima, Sexagesima, and Quinquagesima simply mean about seventy, sixty, and fifty. Those are the estimations of days until Easter.
There is irregular historical and current practice regarding the paraments and liturgy in the gesimas. Liturgical practices range from green paraments and unrestricted liturgy to violet paraments and Lenten austerity, and all points in between. At Mt. Calvary, we observe them with green and no restrictions. Other churches may use violet, veiled crucifixes, austere liturgy, and excluded Alleluia. In Christian freedom all of these things are good practices.
(Using the Vatican II inspired three-year lectionary, The Season of Epiphany retains the three Sundays of pre-Lent).
O Lord throughout These Forty (six) Days
The penitential season of Lent runs from Ash Wednesday through Holy Saturday, covering six Sundays. Ash Wednesday can fall anywhere between February fifth and March ninth. It is always 46 days before Easter. The color of Ash Wednesday paraments are black or violet.
Generally, we say that the Sundays in Lent are not of Lent. That is to say that pious practice of Lenten fasting may exclude the Sundays. Lent is marked by austerity. The color is violet, which suggests sorrow and royalty. We exclude the Gloria in Excelsis (or hymn of praise) and alleluia throughout the season. Like the third Sunday of Advent, the forth Sunday of Lent sees a softening of our penitence. It is called Laetare, meaning rejoice. The color may shift to rose, reflecting this lighter mood.
Holy Week begins with Palm or Passion Sunday. The color is Scarlet from Sunday through Maundy or Holy Thursday. Often the altar and sanctuary are stripped at the conclusion of the Thursday service. This prepares the space for the great austerity of Good Friday. The altar remains bare and clergy may wear black. Holy Saturday remains black as well. But, the Saturday Easter Vigil begins with a bare altar and continues with white after the Easter proclamation.
The day of Easter is the moving target around which these other seasons adjust. Easter is fixed to the Sunday, after the first full moon, following the vernal equinox. This means Easter can fall anywhere from March 22nd to April 25th. This 33 day window was a solution between dissenting Early Christians celebrating on Passover, regardless of the day of the week, and those celebrating Easter on a fixed Sunday. This moveable schedule keeps us close to Passover and always on a Sunday.
The Easter Season is 40 days long, concluding with The Ascension of our Lord on the 40th day. It’s always a Thursday. We generally treat the eight days after ascension as part of Easter, though they could also be considered the days of Ascension. White is the parament color and all of our liturgical celebration returns.
The 49th day is the Eve of Pentecost. That moves us into Trinity, the season of the church.
Let us celebrate with contrition and great joy!
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX And Mission Planting Pastoral team Epiphany Lutheran Church, Bastrop, TX
Encore Post: The data is out there. The trends are known. We know before we go about our duties. We know who is likely to remain in the church. We know who is likely to return to the church. We already know.
Will the married couple remain in the church after their wedding in our building? Will the family bring their baptized child into the Lord’s house regularly? Will the catechumens remain in the church after they’re admitted to the altar? Will the new visitors become a permanent fixture here after transfer or conversion? Will the family newly invigorated by the death of a closely related blessèd saint of the Lord lose their zeal or keep it? Will the children keep coming when the duties, passions, and hormones of adolescence drag them around wildly in their own minds?
Your pastors pray the data is more dire than reality.
In each case, it boils down to habit and patterns.
Newlyweds: what is their family background? A couple from a similar upbringing: LCMS, regularly attended as a child and adolescent, and both parents brought them to church. In the same way that similar ideas about money, number of children, and chiefly if Moms and Dads were married and remain married improve the chances of a successful marriage. Those commonalities also improve the chances that these kids will be and remain in the church.
Your pastor will coach you concerning the difficulties in your future when the odds are not stacked in your favor. Only in extremely rare circumstances will he refuse marriage. He prays that the Lord will deliver you from misfortune and strife, even the foreseeable kind.
Baptized child: what’s the deal with Mom and Dad? If they are or become regular attenders, the kids will likely follow suit. If they are not, their kids will still likely follow suit. Your pastor will often baptize a child, whose future in the church is uncertain. He prays that foreseeable apostasy does not befall your house.
Catechumens: Again, what’s the deal with Mom and Dad? Here, there’s more data readily available. Did y’all attend regularly before confirmation was on the horizon? If not, there’s a mighty high chance the catechumens will peter out quickly following confirmation.
Your pastors will desperately attempt to instill new habits in the kids. He’ll impose strict attendance standards or require seemingly endless piles of sermon reports. He’s seen parents drop children off for required church attendance, while driving off themselves. He’s grieved to know the child may be lost already. He prays he’s wrong, keeps up with his efforts, and prays the Holy Spirit defeats those odds. Rarely would he withhold confirmation.
Transfers/Converts/Those motivated by a close death: Where were you before? Are you returning to lifelong patters of attendance to the Lord’s house? Or are these attempts to develop a new pattern? Those who attended before are more likely to attend again. Those who did not, are not.
Adolescents: This group gets the most attention, the most ink spilt over them, and even individualistic ministerial attention. How often have you heard of a church with a minister of newlywed Christianization, baptismal life, catechetical instruction, or newly returned Christian life instruction? Prob’ly never. But, we’ve all seen churches with a youth minster or a youth ministry team.
Sadly, that’s also an example of the poor return on those efforts. Again, data indicates that strong youth programs don’t predict strong Christian adults from within them. Worse, when those programs look distinctively different than the churches from which they spring, they serve as an offramp directly out of the church.
Can’t we beat the odds? Yes, we can. Your pastor prays that you do. He preaches, teaches, and conducts himself towards you assuming the data is wrong in your case.
As a body of believers, we have data to help direct our efforts. Children follow the patterns established by their fathers regarding church. As we discussed before, the data is stark in this regard. If we want baptized babies in church, children in church following along and learning, catechumens attending to the Lord’s house, youth who remain in or return to church, newlyweds who attend regularly and bring their babies to the font, we must have fathers to build those patterns into their children.
Your pastors already know. We pray every day that the data is wrong in your case.
Rev. Jason M. Kaspar Sole Pastor Mt. Calvary Lutheran Church & Preschool La Grange, TX
