Catechesis – What Does This Mean?

One Loaf, One Body

Encore Post: For many Christians, Holy Communion is a very personal thing. Even those who think of it as a symbol and not a sacrament cherish it. It has a way of strengthening the faith they have in Jesus. So it comes as surprise to many that the Lord’s Supper has a way of doing the same thing between Christians. St. Paul says “because there is one loaf, we, who are many, are one body.” (1 Corinthians 10:17) When we eat The bread and drink the cup, we proclaim together his death until he comes. (1 Corinthians 11:26) so, when we commune together, we are confessing that we share the same faith as well as receive the benefits of the sacrament.

This is why Confessional Lutherans practice Closed Communion. All those that share the sacrament with us are proclaiming that what we teach is what they believe. Since non-Lutherans may not believe this, we do not want them to be saying something they do not believe. It is also why we do not commune at churches whose teachings we do not believe. In addition, if a communicant does not believe they receive Christ’s body and blood with the bread and wine of the sacrament, they may not examine themselves before receiving it. In love, we ask them not to put themselves in danger of sinning against Christ when they receive it.

Because we do not want this divide to remain, we take every opportunity to study God’s word with them on subjects on which we disagree.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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Forgiveness of Sins, Life and Salvation

Encore Post: The Lord’s Supper is a great gift to us. With bread and wine, Jesus gives us his Body and Blood to eat and to drink. This gift would be precious even if that was all there was to it. But God gives us much more in this Sacrament. He meets our greatest need — to be forgiven of our sins.

The greatest disaster that comes from Adam and Eve’s disobedience is that it separated them — and us — from God. Cut off from the source of life itself, it brought death to all of us. By giving his body on the cross and shedding his blood there, he paid the price for sin, earning us the forgiveness of sins and reconciling us with God. With the reason for our eternal death removed, the seal of the grave is broken. We are saved and will live with him eternally.

In Baptism, God applies these benefits to us. Yet our sinful nature remains in us. “The old Adam is a good swimmer,” the old quip goes. (no, Martin Luther likely did not say it!) Constantly harassed by the world and its temptations, the sweet lies of Satan and the lure of our passions, we sin often. The Lord’s Supper forgives our sins and assures us of God’s love for us. It is communion with Jesus in the most intimate way. It is as the ancient liturgy for anointing the sick, “bread for the journey.”

So, we receive this precious gift often. After all, Jesus is really present there. And where he is, there we also want to be.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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The Lord’s Supper is Christ’s Supper

Encore Post: The Lord’ Supper is really very simple. At his last Passover meal, Jesus took bread, broke it, gave it to his disciples and said, “This is my body” and took a cup of wine and said “This is my blood.” When we eat this bread, we also eat his body and when we drink this wine, we drink his blood. From the day the Lord instituted this sacrament until the Reformation, all Christians believed these words do what they say. They also realized this was a mystery that human reason cannot possibly begin to understand.

Because we cannot understand how this can be true, the Reformed and Evangelical traditions believe that Jesus did not mean these words literally, but that the sacrament is a meaningful symbol that reminds us of the death of Jesus on the cross for the forgiveness of sins. They argue that a human body can only be in one place at a time. Since Jesus is now in Heaven, the literal body and blood of Jesus cannot be in the elements of Holy Communion. This way of interpreting the words of Jesus, however, relies not on Holy Scripture, but on our capability of making sense of them.

The problem with this approach is it causes all kinds of other difficulties. Human wisdom is limited because we are creatures and God is our creator and because we are sinful and God is holy. We can never know for sure that we are right when we depend upon our reason. So, Lutherans are content to use our reason to understand what God’s word says and then believe it, even when we cannot put it all together. We let the Bible be the master of our minds and not our minds the master of the Bible. (theologians call these approaches the ministerial and magisterial uses of reason) When we start to alter the meaning of Scripture based on reason, we end up with all kinds of unintended problems. For example, if Christ’s resurrected body can be in only one place at a time, Heaven, then how can he be as he promised “with us always until the end of time.” (my paraphrase of Matthew 28:20)

Since all of the passages which report the institution of the Lord’s Supper are simple reports of the historical events and none of them have poetry, teaching or preaching in them, we take them at face value. They mean exactly what they say. When Jesus says “this is my body” and “this is my blood,” we believe that is exactly what the Lord’s Supper is: Bread together with the body of Christ and Wine together with the blood of Christ. We wonder at the mystery of it all and thank God for the gift of his own flesh and blood to us, uniting us to him now and forever.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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Who is the the Lord’s Supper for?

Encore Post: Baptism is for everyone — every person of any place, color, class, race, country or age. God wants to save everyone. The Lord’s Supper, however, is for Christians only. (1 Corinthians 10:14-22) St. Paul tells us that sometimes even Christians should not receive this sacrament. (1 Corinthians 11:27-32) So… who is the supper for?

Sincere Christians have often worried much over whether they are worthy to receive the Lord’s Body and Blood. Did they sin too much? Did they forget to apologize for something or to forgive someone? Should they go to the altar or not?

Martin Luther takes this up in his Catechisms (Small Catechism 6.5, Large Catechism 7.75) “he is truly worthy and well prepared who has faith in these words: Given, and shed for you, for the remission of sins. But he that does not believe these words, or doubts, is unworthy and unfit; for the words For you require altogether believing hearts.” If you realize that you are a sinner, in need of forgiveness, believe that Jesus offers you that forgiveness with his body and blood and the bread and wine of the Supper, then it is for you.

St. Paul’s warning is for those who are sinning in the process of going to the Sacrament. If you really do not want forgiveness for some or all of your sins, watch out. You are, at best, treating trivially the very Body and Blood of your Savior, sacrificed on the cross for you. At worst, you mock the Lord’s Supper. This you would do to your peril.

This is why Christians take a moment to prepare to receive Holy Communion. Luther’s Christian Questions and Their Answers are very helpful when you do this. Remember your sins, your need for forgiveness, that Jesus desires to forgive you. Then joyfully go to the altar to receive the sacrifice he made for you, being united with him and your brothers and sisters in Christ.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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Names for the Lord’s Supper

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 in that 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 its 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 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 sister 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!), which comes from that Latin words that conclude the liturgy: “Ite, missa est” (“Go, you are sent”) It reminds us that 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, giving us his gifts of his word and sacraments and we serve God, returning to him our thanks and praise for his mercy.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

What is Absolution?

Encore Post: 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 the preaching of the Gospel, which 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 the confession of sins and pronounce the forgiveness of sins 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 a 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 comes 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 that you can believe this as if he himself spoke these words — because it is Jesus who is speaking through your pastor. (Luke 10:16)

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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Why Confess Your Sins?

Encore Post: 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 did die 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 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 plainly God’s two words: Law and Gospel. He is the One who has given us the 10 commandments. He is the one who tells 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 Pastor in the stead and mandate of Christ we tend to forget God’s love for us in Christ.

There are some Christians who 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 in the unique situation to be the very people that 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.

Rev. Jacob Hercamp

Christ Lutheran Church

Noblesville, Indiana

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Baptized into Christ’s Body

Encore Post: Baptism connects us with Christ. We are united with him in his death and when he rose from the dead, we rise 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 that 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 worship services on a Sunday morning or during the Vigil of Easter. In this way, all of the new Christian’s spiritual family can welcome them and rejoice with God that his child who once was lost has now been found and brought home to be him and them forever.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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The Church has Always Baptized Infants

Encore Post: 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, had 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 in has to do with a completely different way of viewing the sacrament. Over the next few posts, I’ll consider the other reasons why Lutherans believe God wants us to baptize infants. If you want to get a head start, please review the posts linked below.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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Continue reading The Church has Always Baptized Infants

Who Should Be Baptized?

Encore Post: 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 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 are were called Anabaptists, which means: “baptized again.” Lutherans believe that once a person is baptized in the name of the Triune God that 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 re baptized.

The only time Lutherans would re-baptize someone would be if their church was not Christian at all. So, Mormons, who believe in a false god (Their father god is a human being like us who grew to godhood. He is a separate being from his literal, physical son, Jesus and their Holy Spirit), come to faith in the real Jesus, would be baptized. Of growing concern for us are churches, including ones that call themselves Lutheran, that baptize in names other that Father, Son and Holy Spirit. These Christians might need to be baptized again so they can be sure it was in the name 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.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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