Ecclesiology – Page 2 – 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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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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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

Blog Post Series

Continue reading The Church has Always Baptized Infants

Thy Kingdom Come

Encore Post: When we pray the Lord’s Prayer we state our hope and belief that God’s Kingdom is different than the kingdoms of the world. As Jesus says to Pontius Pilate, “My Kingdom is not of this world.” But certainly it has entered into this world now and the world will see it in all its fullness when Jesus returns to judge both the living and the dead.

God’s Kingdom comes to us a couple of ways. God’s Kingdom comes to us through the Proclamation of the Word and Faith. Another way to say it is that God’s Kingdom comes to us when and where Jesus promises to be for the forgiveness of our sins in the divine service. Finally, what we see currently only by faith will be unveiled to the world, and God’s Kingdom will be fully known.

God’s Kingdom is not like the Kingdoms of the world. God’s Kingdom is a spiritual kingdom and it must be distinguished from the civil realm. God works in terms of the Gospel, that in Jesus Christ’s death on the cross atones for the sins of the world. Currently God’s Kingdom looks quite humble. Even the King rides to his throne on a donkey, not some regal warhorse. His crown in this world was one of thorns. He governs not with an iron fist, but through his ministers who are called to preach His Gospel and administer his gifts- namely Baptism, Bread and Wine, His body and Blood- to his faithful.

The civil realm as we are all able to look around works in terms of fear and power, certainly not the Gospel but rather Law. Of course, as we pray this petition we also express the desire for the Lord to bless our civil kingdoms (government) with His mercy and grace that we might live in peace. And we should obey the laws of the government as long as obeying the laws does not cause us to sin. We also acknowledge rightly that God does not intend to use the Gospel to overthrow secular government and public order. We reject that before the resurrection of the dead, saints and righteous people will possess a secular kingdom.

So, we as Christians see ourselves in two kingdoms. And we continue to pray this petition as fervently as ever in anticipation when the Lord will return to usher and reveal His Kingdom fully.

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

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Dear Children and their Dear Father

Encore Post: There is nothing subtle about little children. When loved ones come home after being away, they scream, “Daddy!” “Grandpa!” “Mommy!” “Grandma” and dash across the room to hug them. They have plenty to say, are ready to play and enjoy being with them. Martin Luther in the Small Catechism compares prayer to a child who comes to talk to his father. (Small Catechism, Lord’s Prayer, 3.1) God wants us to come to him and to ask for anything, knowing that he loves us, cares for us, wants the best for us and will answer our prayer.

In many religions, prayer is more about getting what you want from a god, an ancestor, a spirit or some other supernatural being. It is often filled with attempts to manipulate the deity and receiving the desired result. These spirits are distant, not so interested in us or fearful beings. Like the Wizard of Oz, you just don’t get near them.

Not so with our Heavenly Father. Prayer is more about our relationship with our Father, who loved us before he made the world, who made us and cares for us daily, who sent his Son to die for our sins and rise from death that we might live with him forever. He wants us to come with him, to share our lives with him and to see how he acts to provide for us. After all, Luther points out, God knows what we need before we pray. We pray so that he will be a part of our everyday lives.

In our culture, there is no problem with talking to God. It is when he talks back that they think we’re crazy. But God speaks through his word, through the events in our lives and other Christians. We see his love in what he has done and will do for us. So it is that we pray to him in many ways, from a short one-liner or making the sign of the cross, to praise of him in hymns, to the formal prayers of the divine service and other times we gather as a church to pray. When we do so, we grow closer to our father in heaven, who loves it when we come to him and share our lives with him.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

Blog Post Series

And He Shall Reign Forever and Ever

Encore Post: When Handel’s Messiah premiered in London, even the King of England attended. When the choir sang, “The Kingdom of this world is become the kingdom of our Lord and of his Christ,” King George II, moved by the music, stood and with him all the audiences from that day forward to the present — or so the legend goes. These words from Scripture set in the form of a liturgical gospel verse capture a profound truth. No matter how evil and chaotic the world looks, God’s kingdom rules the universe.

So, why does Jesus have us pray: “your kingdom come?” Luther explains that God’s kingdom comes whether or not we pray for it. But we pray that it will come to us. Jesus himself suggests this when he sums up his message: “the kingdom of heaven is here! Repent (literally: change your mind completely) and believe the good news.”

God’s kingdom comes to us in two ways. First, when God the Holy Spirit plants faith in our hearts, we believe that our sins are forgiven because of the sacrifice of Jesus on the cross. We turn away from our sins and desire to live according to his word. We do this together with all our fellow citizens of his kingdom. Our prayer is that God will give us the strength to live this way.

The second way the kingdom comes when, on the day known only by the Heavenly Father, Jesus returns with his angels to bring an end to sin, disease, grief and death, to open the graves of all people, raise them from death and bring them before his throne. On that day, all will be set right, the devil, his angels and unbelievers cast into hell and God’s children go to live with him forever. Then he will reign forever and ever.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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The Resurrection of the Body

Encore post: To the ancient Greek philosophers, and many people today, it is nonsense. (Acts 17:32) We all know what happens to the body after death. We’ve seen it on T.V. In crime shows and in horror films. Some families have the bodies of their loved ones cremated. It decays and eventually turns to dust, just as God promised Adam. (Genesis 3:19)

Yet God clearly promises this wonderful miracle. While we cannot understand how this can be true, we know that God, who is almighty and who created us and whole world, can do whatever he wants to do. (Matthew 22:23-33) The resurrection of the body is the bottom line for the Christian hope. Because Christ rose from the dead, we will rise from our graves on the last day. (1 Corinthians 15:12-58)

The resurrection teaches us a few very important things. First, the body matters. The way we talk about the death of a loved one makes it sounds like only our spirit matters. Yet God did not make us to be spirits only, but both body and spirit. Death unnaturally separates the two. But on the last day, when death is defeated, we will be restored and our bodies glorified like that of Jesus. Job’s prophecy will come true for him — and for us. (Job 19:25-27) Our bodies are good, even if the evils of this world mar them. We can accept ourselves the way he made us.

We also can live life in hope of the next. We do grieve when death separates us from loved ones. But we will see them again, quicker than we suppose. We can face down the demands of an evil world, knowing it is temporary and life eternal awaits. Best of all, we will live forever with him who bought us, shed his own blood for us and broke the power of sin and death over us. He is with us always, today and forever.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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The Forgiveness of Sins

Encore Post: King David was a prime example of someone who needed forgiveness. In one episode, he managed to shirk his duty as a commander, lust after his neighbor’s wife, use his power to rape or commit adultery with her, lie to her husband, send him on a suicide mission to murder him then marry Bathsheba to cover it up. He sinned against everyone it seems. Yet it is to God he goes for forgiveness. In the end, all sins are rebellion against God. (2 Samuel 11:1-12:25 and Psalm 51)

Forgiveness is hard to come by in this world. When we are hurt, we want to return that hurt in kind. Eastern religions like Hinduism and Buddhism have no forgiveness — you pay back the bad Karma you give with suffering in this life or nearly endless reincarnations. Mormon must cease sinning to pay for forgiveness and progress towards godhood. Pagan religions require a suitable sacrifice to an appropriate spirit.

Christianity is different. We have a loving and merciful God, who in Jesus died to pay for our forgiveness and through the Holy Spirit gives faith, the forgiveness of sins, life and salvation. The Spirit chooses to use his Church to bring this forgiveness to all. In the Church, the Gospel is preached, God adopts his children through baptism, Jesus gives his body and blood for the forgiveness of sins and he hears our confessions and absolves us of our sins by pastors he sends to do so.

So, then, the Church is not a country club, a place where only good people need apply. It is a hospital, where we who are sick can get well, taking the only medicine that can make us well. We are, after all, beggars telling other beggars where they can find bread.

Rev. Robert E. Smith

Concordia Theological Seminary

Fort Wayne, Indiana

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