[Twelfth in a series of posts on church words] Encore Post: “Holy” is one of the most common church words. It is a part of the very fabric of the English language, used often even by non-Christians. We give very little thought to the word — most often we think of it as another way of saying “Godly.” We use it to connect something to God — or as a swear word or phrase to emphasize something. So, if we think about it, the phrases “Holy God” or “Holy Trinity” seem like we’re repeating ourselves — kind of like saying “Godly God.”
The Hebrew word for holy is קָדֹושׁ (kadosh — Separate, devoted, pure). When we say God is holy, we mean he is completely separate from all things, high above all things. Theologians use it to describe all of God’s qualities (attributes) Everything about God is absolutely pure and not mixed with anything else. When it comes to talking about God’s will and actions, the word holy means God is absolutely good and without sin. Nothing impure can exist in his presence. That is why a sinful person cannot see God’s glory and live. That is why in the temple only the purified High Priest could enter the Most Holy Place (Holy of Holies) once a year and then only to bring the blood of the sacrifice that brought the people of Israel the forgiveness of sins.
Because God is holy, anything set apart for his use is called holy. The temple, the sacrifices, his people. In the New Testament, the Word of God and the Sacraments are called holy: they connect God and his people. They are Means of Grace, how God in his grace and mercy creates faith in our hearts, forgives our sins, claims us as his own children and gives us life and salvation for the sake of the atoning sacrifice of God’s son on the cross. In Baptism, Jesus makes us holy. (Ephesian 1:4, 5:27) Now we are his saints (“Holy Ones”). We are a holy nation called to proclaim his good news to the whole world.
Now God calls on us, as his holy people, to be holy as our Heavenly Father is holy and perfect. (Leviticus 19:2, Matthew 5:48) As sinners, we will not be completely holy in our lifetime, but in faith, trusting in Christ, we can begin to do good works. Because of the cross, God sees only these works and remembers our sins no more. When we die and enter Christ’s eternal presence, we will then be purged of our sins once and for all, and live as holy people in fellowship with our Holy God forever.
[Eleventh in a series of posts on church words] Confessional Lutherans have an uneasy relationship with the word “Protestant.” In 1526, with Emperor Charles V engaged in war with France and their Ottoman Turk allies. At the first Diet of Speyer, the papal princes and territories of the Holy Roman Empire agreed with their Lutheran peers to back the empire militarily in exchange for toleration and the calling of a church council in Germany. With France defeated, Charles V revoked the agreement at the Second Diet of Speyer. The Lutheran princes responded by submitting a document of protest of this action. For that reason, Lutheran princes and territories were nicknamed Protestants by their papal opponents.
Lutherans more or less rejected the term, preferring to be called, “Evangelicals.” But by the middle of the 17th century, the term was used to refer to all Christians in the West that did not accept the authority of the pope. Yet Confessional Lutherans have been unwilling to apply the term to themselves because the majority of theological traditions called Protestant deny the sacraments and their power to save and to create faith, among other things.
As we have discussed over the last seven posts, Lutherans have been drawn to various titles to describe them. Each has its charms and the ones that attract us tell us more about what the individual believe than the definition itself. Because many of these titles are claimed by other Christians, Confessional Lutherans are not entirely comfortable with any of the terms, so what do we do?
Perhaps C. F. W. Walther’s advice is best. We call ourselves Lutheran, not because we worship Luther, but because our Lutheran Confessions faithfully teach the doctrine of Holy Scripture and that all may know what we believe by reading them. It is not loving to hide what we stand for from others. Truth-in-advertising is the best policy in an age when many are looking for something enduring.
[Tenth in a series of posts on church words] 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.
[Nineth in a series of posts on church words]Encore Post: The oldest and most universal name for the Church is “Christian.” In fact, followers of Jesus were first called “Christian” by Gentiles in the city of Antioch — as recorded by St. Luke in the Book of Acts! (Acts 11:26) It was not a complement. The followers of crazy new religions were called by their founder’s name — with the -ian ending! In fact, most of them probably thought the disciples of Jesus were followers of a man named “Chrestus” — a popular name for a slave. Christians seemed to have called themselves “slaves of Jesus Christ” (that’s what the phrase translated “servants of Jesus Christ” really means!), brothers, holy ones (saints) or disciples. Eventually, the nickname stuck when it was used by Romans to charge Christians with believing in Jesus Christ. Since it was good enough for the martyrs, it was good enough for everyone!
Today we use it in a variety of ways. We use it for a follower of Christ, the religion they belong to, a behavior in keeping with the word of God, political parties and many other ways. As fine a word as it is, sometimes it can be quite useless. For example, Mormons, who believe that God was a man and that we, too, can earn god or goddess-hood, Jehovah’s Witnesses, who do not believe Jesus is God or died on the cross, and many others call themselves Christian. In fact, Social Scientists count them along with us. People who have never darkened the door of a church will count themselves as Christians, because they believe they are “good people.”
Yet we confess that we believe in the “one, holy, Christian and Apostolic Church.” For all the false claims and misleading uses of the word, we are proud to “belong to Christ.” After all, he loved us, set aside his glory, suffered and died for us, paying the price of our sins, rose again to break the seal of the grave for us and, in baptism, made us his own. So we fight for the term and gladly wear his name — the name the martyrs confessed and died to proclaim. Lord, may we follow in their train!
[Fourth in a series of posts on church words] Encore Post: “That’s Catholic!” you may hear someone say when they see a Lutheran make the sign of the cross, see a crucifix hanging in the sanctuary of a Lutheran church, a pastor wearing a clerical collar or some other traditional practice they’ve not seen Lutherans do. What they’re thinking is this means the Lutheran in question is acting like a Roman Catholic. They are often unaware that Lutherans have had these practices since the time of the Reformation or that the word catholic did not originally refer to the Christian tradition headed by the Pope. The word catholic has been used since the days of the early church to mean the whole Christian Church.
The word catholic is from the Greek word καθολικός (literally “according to the whole”) and means “universal.” So, if we wanted to be sarcastic, we could answer the objection “that’s catholic,” “Why, yes! The whole church does it!” The early church would use the phrase: “catholic church” to mean the invisible church. When someone wanted to talk about the faith of the whole church and not just a single congregation or region, they would call it the “catholic faith.”
Soon, the word was used to separate false teachings and false teachers from orthodox teachings and leaders. The true faith was called the “catholic” or “orthodox” faith. False teachings were called heresies (literally “other teachings”) and the groups that promoted it schisms (literally “divisions”) At the time of the Reformation, Luther’s opponents quickly charged him and his associates with not being “catholic” but heretical. They labeled them Lutherans as an insult (meaning followers of Luther and not Christ) and themselves as Catholic. From the very beginning, Luther and Lutheran theologians defended themselves by saying they were the true catholics, teaching the orthodox faith which was taught and practiced from the beginning. As you might guess, they did not win this argument, even though they were right.
You will occasionally run into the word in Lutheran circles, even today. You will sometimes see it in the creeds — especially the Apostles’ Creed, which reads in Latin and Greek (translated) “one holy, catholic and apostolic church.” Martin Luther changed the word in the Apostles’ Creed to “Christian” to avoid confusion. Theologians will still use the term from time to time when emphasizing that we believe and teach what the church has always believed. So, don’t panic if you are asked to confess that you believe in the catholic faith — because you do!
I recently interacted with an individual online who seemed to have a legitimate struggle with this issue as a Christian seeking to do good to their neighbor. In part, isn’t there a contradiction between our duty to serve our neighbor (the stranger) and strong immigration policy enforcement?
Applying Matt 25:31-46 to immigration policy is a misapplication of God‘s law. Jesus’ command concerning the sheep and the goats has two very important takeaways:
A) It is a command for me and a command for you. Neither of us can or should force our neighbor to follow God’s law in their individual self. We can and should certainly admonish against sin, but it is not ours to force.
B) both the sheep and the goats are mystified by their condition. The sheep are surprised that they have done well, because they only see the sin that remains in themselves, and no good works. The goats are angered, because they have justified themselves according to what they perceive as good works, which, apart from faith, are nothing.
Now, government functions exclusively in the first use of the law, the curb which forcefully constrains gross sin, under the fourth commandment. Government possesses the ability to punish and to kill. It is their duty to determine which stranger may or may not be among us. Government has a head of household responsibility over the entire household of this nation. All preventable harms and dangers are theirs to address.
A bad father, who does not make his children buckle up in the car when they refuse, is responsible under God‘s law when a crash causes a preventable broken arm.
A bad mother, who allows her children to indulge their love of sweets, well beyond the limits of good nutrition, creating a lifelong obsession with bad dietary habits, is still responsible in part for their adult obesity.
The fourth commandment duties of those in charge are not the most likable duties. They are necessary to prevent the obvious risks of blatant and preventable evil. In order for proper order to be maintained, the government must have absolute control over the border, and who does or does not enter the country.
That then brings us back to the Matthew 25 commandment. The person who is legally permissible in this nation, and under no threat of legal punishment, who has fallen on bad luck and needs our assistance, is our individual responsibility. When a stranger, sojourner, or foreigner comes to my door in need, I must help them.
When the government discovers an illegal entrant, they are responsible to extract or deport them. Both of these things are true. And neither one conflicts with the other.
Let us seek to avoid the confusion of office and vocation concerning ourselves and those whom God has placed to rule over us.
1 Kings 8, Revelation 21, Luke 19 Pastor James Peterson December 31, 2023
Grace, mercy, and peace be to you from God our Father and from our Lord and Savior Jesus Christ. Amen.
The theme is this: God will dwell with us, and we will be His people!
Will the children come home for Christmas? This is the greatest concern for many. I hope that you all have had a chance to spend time with your families this Christmas. I am more and more convinced that the reason that we feel this way is that this is exactly what happens in the Christmas story. Jesus comes to earth. Jesus is born in Bethlehem. God is with us. God dwells with His people and lives with us in the flesh.
The other question is this: Will the children come to our church? This too is the question for so many churches in our day. It is absolutely true that the persons that the world cares so little about are exactly the persons that the church cares the most about. Why do we think this way? Probably at least for some of us, we think this way because Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.” And Jesus says it more and more, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.”
Certainly, it is no stretch of the imagination to realize that God the Father has this same concern. It is as if He asks, How can my children come home to live with me forever? It is important that we spend time with our families when we are able. And it is important that children are brought to this church. But God’s will and our hope is that all of God’s children will go home to heaven with God. This is why our church exists and why we celebrate today and why we support this ministry and why we come to church and why we believe what we do- that all of God’s children will enter the kingdom of heaven.
What is heaven like? Hear the words of St. John today: Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. God the Father has a home prepared for us with plenty of room, for every soul in this room to dwell with Him and to be His people. Every Christmas gathering at its greatest moments gives us a foretaste of this. And yet every Christmas gathering is full of sinners and sometimes falls apart and sometimes makes things worse. But when God takes us home forever, all of that sin will go away, forgiven, forgotten, forever.
What is heaven like? John says, And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. Heaven is like the biggest, best, church service there ever was. Even praying in the grandest cathedrals or singing in the best choirs does not compare with the wedding feast of the Lamb in His kingdom which shall have no end.
Let us mark this 75th anniversary of Word and Sacrament, of prayer and praise, of faith and fervent love for one another now. But let this day remind us too that one day the preacher will be Jesus and not me, and there will be one flock and one shepherd, and there will be no voters’ meetings and there will be plenty of fellowship hour. There will be songs and hymns and spiritual songs. Moses himself will teach you everything you need to know about Deuteronomy and Paul will teach all the richness of Ephesians. In a word, all God’s children will go to church to hear about Jesus.
What is heaven like? Here is the promise spoken and fulfilled. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. Here is the Gospel is a nutshell. Here is the story of the Bible reduced to one sentence. That God wants to dwell with us, live with us, and be with us. God wants to be our God and He wants us to be His people. God wants us to be His children. God wants to be our heavenly Father.
This is why Jesus came to earth on Christmas. And this is why He walked with us in Galilee and Samaria and Jerusalem. This is why He died on the cross. This is why He rose from the grave. For God desired our souls to save.
This is also why He built this church and why He continues to bless us. For here He continues His work, baptizing, teaching, and administering the Sacraments for the forgiveness of sins and the salvation of our souls. His promise throughout the Scriptures remains true for us: God will dwell with us, and we will be His people. That’s the relationship we need, that God loves us dearly, and that we will live with Him forever.
What is heaven like? St. John can only describe heaven in earthly terms. And he can only use the opposite of what we know and experience. John says, He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away.” In a word, there will be no more funerals, only a wedding between Christ and His Church. In another way, there will be no more hospitals, for cancer will be healed and bones will be strong. We will be well and made new by God’s abundant grace and never-ending mercy.
For God Himself will dwell with us and we will be His people. For now, let us gather with our families each Christmas. For now, let us gather as St. John’s all our lives. For now, let us remember that God has promised that all of His children will come home to heaven. For now, let us rejoice and sing as we wait with faith toward God and fervent love toward one another.
I say to you once more, “God will dwell with you, and you will be His people!”
Sleep well, my love, When next you wake, Your eyes will see our Savior’s face. With joy, he’ll dry your every tear, And gently calm your every fear.
Sleep well, my love, Before too long, I’ll hear his call to come on home, With you and loved ones gone before We’ll see the God whom we adore.
Sleep well, my love, The Shepherd keep, Your body safe until the time When he will call us from the grave, To live with him in endless day.
Notes: Kristina Pugh Smith (1960-2022) went to sleep on Thursday evening, April 28th, 2022. Her husband and daughter had spent the day with her. She settled into a coma and her family was alerted that death was near. The next morning, they had the blessing of spending the last seven hours of her life with her. Her husband said words similar to this, along with the Nunc Dimittis that Friday morning. As morning prayer began in Kramer Chapel that day, therapeutic care was removed and hospice care began. As the seminary community prayed a prayer of commendation of the dying, she gently entered eternal life. This poem was written to capture those words a week later.
Encore Post: [Sixty-Seventh in a series of posts on Martin Luther’s Small Catechism] That seems odd, doesn’t it? It’s most noticeable when we pray for 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.
Encore Post: [Sixty-Sixth in a series of posts on Martin Luther’s Small Catechism] 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.
