The Sign of the Cross?

You may have noticed throughout your own life, your travels, and even here at Mt. Calvary, La Grange, Texas, that some people make the sign of the cross on themselves at various points in the divine service.

Now, that crotchety old German uncle who resides in back of every American Lutheran’s head may currently be screaming, “daß ist Katholisch!” (That’s Catholic). And, he was likely even more incensed last Sunday as we confessed the Athanasian Creed. That’s the one that identifies us and the Christian faith as “catholic” several times.

We do differ with the church of Rome on several key points of Christian doctrine. But, the use of words like mass or catholic are not among our differences. Those terms are not dirty words. We should not recoil from them like a vampire from sunlight.

Ignoring Uncle Helmut for a moment, let’s first talk about when we do the things we do. Making the sign of the cross has a broad range of occurrences in the divine service. If you have one handy, open your Lutheran Service Book to page 184, and follow along.

The service opens with the invocation. You’ll notice a rubric cross in the middle of “the Son.” The pastor makes to sign of the cross there. Some pastors will do it towards the congregation. More frequently, you’ll see him cross himself, facing the altar.

The next cross rubric is in the Absolution. The pastor will face the congregation to deliver the goods. He is doing the deed of forgiving sins as he is commanded to do. Again, the rubric cross stands right in the middle of “the Son.”

Even disquieted Uncle Albrecht may have noticed by now that this crossing is somehow Trinitarian. Every time the name of the Father, Son, and Holy Spirit are uttered, someone is prob’ly making the sign. But why in the world would they do that?

Baptism, it’s all about baptism. When God marked you as His own in Holy Baptism, you received the sign of the cross upon your forehead and upon your heart. He delivered the forgiveness of sins and faith to trust in His promise to you by His name, in that water, by His word, and through the Hand of the Christian who baptized you.

We will also see folks crossing at spots like: “the life of the world to come/everlasting” in the Creeds, “but deliver us from evil” in the Lord’s Prayer, “this is My Body, this is My Blood” at the consecration, and at the pax domini. These too are part of that same promise of our baptism. The promise of life everlasting and deliverance from evil are brought in Baptism and the Lord’s Supper. Through those means of grace we receive the forgiveness of sins by Jesus’ death on the cross.

Uncle Rudolph may not be keen on the idea, but it changes nothing. The sign of the cross marks our understanding and teaches us to be attentive to Jesus’ work and His gifts to us. So, please grant your Christian friends a kind opinion of their baptismal remembrances. Perhaps even consider it as part of your own piety.

Remember your baptism with the sign of Jesus’ cross.

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

Change in What Does this Mean? Blog Links

It is Spring cleaning time at our blog and so, like a good librarian, I’ve moved things around a bit. We used to use URLs (link addresses) that contained the date a post was last made public. We have removed the date from the URL. So, if you have a link to one of our posts and want to re-read it, just delete the date from it and you are good to go.

If you can’t find a post in the near future, this is likely the problem. To find one if you don’t have the link for some reason or another, you can search for it from our home page (whatdoesthismean.blog to from google or another search engine. Just search for this address in th search engine alone with a few of the words from the post title.

Thanks for understanding.

Rev. Robert E. Smith
Electronic Resources Librarian
Concordia Theological Seminary
Fort Wayne, Indiana
and
Editor
What Does This Mean? Blog

Meet Junker Jörg

In May of 1521, young knight moved into the Castle Wartburg, in a small apartment normally used to house noble prisoners. He was cared for by two young squires and was well cared for by the warden of the castle, who became his friend. From time to time, he would venture out into the town nearby. Once he went hunting with other nobles, but didn’t seem to enjoy the sport. Known as Junker Jörg, (Knight George), he was not the minor noble that he seemed. Lucas Cranach the Younger, renaissance artist, painted his portrait. He was in fact Martin Luther.

Luther lived in the Wartburg for ten months while the politics of Germany settled down in the wake of the Edict of Worms. The secret was well-kept. Even the brother of Elector Frederick, who would be Luther’s ruler in a few years, did not know the reformer was there until he visited the castle in September. Before too long, his friend knew he was alive and well. Luther wrote an amazing number of letters to support and advise them. These letters went from Luther to the Elector’s chancellor and his good friend George Spalatin, who sent them on. Without the duties of a professor, pastor and leader of a movement, Luther was able concentrate on writing and write he did. Excluding the letters, his Wartburg writings fill two full volumes of the Weimar Edition of his works.

Although he eventually became used to life in the Wartburg, Luther was not suited to life as a noble. He went from being a monastic with a frugal diet to the rich foods of the court. He got much less exercise and was cut off from the all the interaction with people. He was ill suited to that kind of life. It would be only a matter of time before he would have to return to Wittenberg publically.

The Edict of Worms

When the negotiations between the Estates of the German Nation and Luther failed to find a solution, Luther left Worms, supposedly for home, but in reality to be taken to safe keeping in the Castle Wartburg, after a staged kidnapping. To the world, it looked like someone had violated Luther’s safe conduct.

In the meantime, Emperor Charles V, announced his intent to take action against Luther and anyone who supported him. He asked for the Estates’ advice. They agreed and asked to have input into its drafting. The pope’s legate, Aleander, was given the task of drafting the document. To his distress, but likely not to his surprise, the imperial court began to make changes to the document in favor of the Emperor and at the expense of the Pope. Even though the printer had begun to set the Latin and German versions in type, the Grand Chancellor informed him it could not be published without getting the consent of the estates.

On May 21st, the Diet approved its recess, set to be on May 25th. Elector Frederick left Worms on May 23rd, complaining of gout. Before he left town, he gained the consent of the Emperor not to publish the Edict in Saxony, in effect, meaning it was not in force in his territories. After the close of the Diet, the Emperor presented the Edict to the Estates still present in Worms. Without discussion, the Elector of Brandenburg judged it approved by the Diet.

The Edict of Worms sought to enforce bull Exsurge Domine . It declared Luther an outlaw and, in effect, was an arrest warrant for him and his supporters. It authorized the seizure of their properties and forbid the printing and distribution of any of Luther’s works.

While the Edict was a powerful tool in the hands of Luther’s opponents, since it confined Luther’s movements to the territories of his supporters, it was largely worked around or ignored. It did not result in the suppression of the reformation, which continued to take root in Germany and later Scandinavia and the Baltic nations.

Does Revelation 6:2 predict the coronavirus and masks?

I have to admit that this modern prophetic interpretation caught me by surprise. I quickly found several online discussion threads, which said exactly what I was asked in the same manner.

“Now I watched when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, ‘Come!’ And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to him, and he came out conquering, and to conquer.” [Revelation 6:1-2 ESV]

Generally, these are the claims.

1 – Corona is Latin for “crown,” therefore, coronavirus = “crown” virus.

2 – A bow, toxon in Greek (τόξον), is the root of toxic in English = a toxic “fake” virus.

3 – The base of bow from tikto (τίκτω) indicates fabric, like a mask. If you want to bypass the linguistic nerd stuff, skip ahead to the *.

First, corona is Latin for “crown.” The interpretation here requires the Greek, stephanos (στέφανος), to be translated in Latin, but only Latin, and only that word. Our understanding of corona as a Latin root term is broad in application. Coronas can be the outer atmosphere of a star, a radiating architectural feature, or even just a Mexican beer. Corona is also the name of the circle of clergy singing in the ancient mass around the altar, which is the root of choir. It is also the name of a class of viruses with radiating external structures. None of those uses predict or exclude another.

Second, toxon (τόξον) is Greek for “bow.” It is not the origin of toxic. Toxicon (τοξικόν) is the poison for an arrow, bellos (βέλος), to poison a target. Toxicon passes into Latin as toxicum (poison), which gives us toxic in English. Toxon is a New Testament hapax, a word used only once. But, we find the same word used throughout the Septuagint, the 3rd century BC Old Testament Greek translation. Rarely are toxon and bellos used together. One seems to be understood by way of the other.

Third, the base of bow from tikto (τίκτω) indicates fabric like a mask. Tikto (τίκτω) is a verb meaning: to beget, give birth to, bear, produce, or generate. The root, tik (τίκ-), seems to indicate production or fabrication leading to nouns like: builder, craft, or bow. Strong’s Exhaustive Concordance was the only reference source I could find using the phrase, “’From the base of tikto; a bow (apparently as the simplest fabric) — bow.” This is mostly likely a typo or intended to be understood as formation, production, or fabrication.

This boils down to the way we look at the scriptures. In the Lutheran church, we look at the scriptures through exegesis (ex-e-JE-sus). We examine the text itself, its context in chapter, book, and the whole bible. We may also look at the historical context, if it’s useful. Most importantly, we let scripture interpret scripture.

This coronavirus application of Revelation 6:2 is process called eisegesis (ice-e-JE-sus). The method brings an idea into the scriptures, looking for a proof of it. It examines the text in isolation. And, it tends to make interpretive leaps from limited or incomplete information.

The four riders in Revelation are the first of the sets of seven expressions of tribulation indicating the triumphant return of the Lamb. It may help to think of the description in the apocalyptic literature of the Revelation of St. John like a four year-old trying to explain a trip to Disney World. With great speed, an ever-increasing intensity, the description circles back upon itself. Each telling adds to the detail of what’s already been explained. And, we get ever more confused about where we started and where we’re ending.

John starts in the divine service on Sunday morning. He tells us a fantastic description of the day to come. And he closes us out in the resurrection itself with the lamb in his Kingdom.

We gain context from the whole of what St. John is relating to us. “Then one of the elders addressed me, saying, “‘Who are these, clothed in white robes, and from where have they come?’ I said to him, ‘Sir, you know.’ And he said to me, ‘These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.’” [Revelation 7:13-14 ESV] This is happening right now! All who have died in the faith for the 2000 years since Jesus’ ascension are coming out of the great tribulation. Today is no different. Tomorrow will likely be the same.

Today is the day of salvation, and the resurrection is soon!

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

The Ascension of our Lord

Grace, mercy, and peace be to you from God our Father and from our Lord and Savior Jesus Christ. Amen.

The theme for this Ascension Day is this: I will be with you always.

When the wind blows in the night, it wakens the children. At first, sister and sister try to console one another. “It’ll be alright. It will go away soon.” But the more frightened one of the two usually won’t go back to sleep. No, the child will open the door, walk down the hallway, and knock on the door, and say, “Daddy, I’m scared.” And Dad gets up, opens the door, and holds his child. And they talk and the child gets back into bed, tucked in just right, and Dad says, “Do not be afraid, my child. I will be with you always.” Holding that promise, the frightened child goes back to sleep calmed and secure.

When a man loves a woman, he asks her on a date. And they get to know one another, spend time together, talk about their lives, and enjoy one another’s company. Inevitably, after the passage of time, the man finds that he cannot live without her. He finds that he cannot share her with any other. He loves her. And so, he heads to the jewelry store and buys a ring with all the money he has saved. And on one knee, he says to this woman, “I will be with you always.” And that is that, and they get engaged and soon to be married, and they have made promises and commitments to one another for as long as they live.

“I will be with you always.” These words cast out our fears, and these words bring us to tears. These words tell us we are never alone, and that some other person cares about us. These are not just the words of father to child or of a husband to a wife, these are the words that comfort us during our greatest sufferings and our greatest moments in life.

But even more, the God of heaven becomes man on earth, and God Himself Jesus Christ, was born of the Virgin Mary in Bethlehem. And what is the promise? God with us. Far greater than a child’s comfort in the storm or a husband’s promise to his wife, God promised to be with us, to be born like us, to grow up like us, to be baptized like us, to be tempted like us, and even to suffer like us. Through every moment, every struggle, every suffering, every sin, and every moment, our Lord God is with us. There is no other god in this world than our God and Lord.

Quite often, we want to be left alone with our sins. I certainly don’t want you to know that about me. And every time, we find ourselves alone when our loved ones die. And the devil loves to tempt us to go through life alone, to deal with our problems alone, to make us feel like we are all alone.

And this is why Jesus has established His Church, so that He can tell you as He tells you today, “I am with you always.” And this is why Jesus has established His Church, that no matter what our family life is, no matter what our social life is, no matter who is missing or who we are missing, that I will be with you always and you will be with me always, and we will be here together always.

This is why we go to church, not for ourselves, but for those around us. I will never forget Stan and Vivian, Frank and Arlene, Marion, and Wanda. These were the elderly members that showed me how to be a Christian, and they showed me how to love one another. They weren’t at church to see what they could get out of it, but to train up a child in the way he should go, and now he’s a pastor in the Lord’s Church. They reminded me often, I will be with you…when you usher, when you acolyte, when you are confirmed and when you graduate. When I got married, they came to the wedding, when my parents were divorced, it was those examples of faith who I called for help.

For this is how the church works. What good is an eye if it has no ear? What good is a foot if it has no leg? What good is a heart if there is no head? Our Lord has knit us together as one body. If one part is missing, then the whole body suffers. If one part is sick, then the whole body is sick. If one part is alone, then it must be rejoined. The last words of Jesus must be the first words of His Church. “I will be with you always.”

This is important for me to say, for this is what my vows have said and this is what the Lord has commanded: I will be with you always. And this is important for you to say, to one another as often as you need, I will be with you always.

But I suppose this only goes so far. What if we can’t stand each other? What if we don’t care about one another? What if we are afraid or alone and unable to be comforted? What if we want to be the Church, but we just don’t know how?

Jesus Christ, risen from the dead, promises you this: I will be with you always. And we may ask, But how is Jesus with us always, even now, even today? Jesus has told us. By baptizing and teaching. These are the ways that He is with us, by making us part of the family, part of the body, part of the Church. By teaching us like a father with his child in the darkness of the night. By telling us His promises more than once because maybe we didn’t hear it the first time. By explaining to us how much He loves us and how much He suffered for us.

When we were baptized, our Lord said unto us, “I will be with you always.” When we are taught the Scriptures and have learned what they say, then we can be sure and certain, that the Lord will be with you always. This is why we always say the salutation in every one of our services. I tell you, “The Lord be with you,” and He is. And you tell me, “And also with you.” And thus we are the Church together, walking together, believing together, never alone and never afraid of whatever the world may throw at us.

This promise of Christmas begun at the Incarnation is the final promise of our Lord when He ascended. His whole life declares to us that He is with us. And He has shown us how He is with us, in His Word and His Sacraments. This means even today, we have the Lord in our midst, not as a thought, but in His own Body and Blood. We have the Lord with us always because Jesus has promised it to be so.

What is true for us now, what is true in this world, will be true for us then, will be true in the world to come, that the Lord our God is with us, even to the end of the age, and ever and ever. Amen.

Rev. James Peterson
First Lutheran Church
Phillipsburg, Kansas

New Regular Blog Author: Rev. James Peterson

I’m delighted to introduce our newest regular author, Rev. James Peterson. You can learn more about him at his bio page: https://whatdoesthismean.blog/meet-rev-james-peterson/ It may be a little while before his first post appears, but I thought I’d announce his coming so you all can watch for it.

Rev. Robert E. Smith

Nicene Creed: Dealing with the Docetists

As I said in the previous post there were people already during the days of John the Apostle claiming that Jesus did not really come in the flesh. They are called Docetists. There were two different camps under this umbrella term. In one camp, Marcionism, Jesus was considered to be so divine that there was no way He could have had a human body. His body was a phantasm or something more like a celestial substance. It could not be human flesh.

Under the same name but coming from a different angle were those people who believed that Jesus was a man and that Christ was a complete separate entity. Christ entered Jesus body at the baptism at the Jordan river and subsequently left Jesus’s body at the cross. In both instances you see the problem, neither camp had a scriptural and orthodox view of Jesus. Both groups attempted to use their own reason to make sense of God becoming man. However, we cannot comprehend the mystery that is the Incarnation of the Son of God.

Docetism was soundly rejected at the Council of Nicaea in 325 AD. The Creed does not try to explain but rather goes into why the Incarnation took place. The Son of God became man for us and our salvation.

Without God becoming Man, and I mean fully man, there would be no salvation for humanity. Church Father Athanasius put it concerning the Incarnation and our salvation: “That which was not assumed is not redeemed.” Jesus had to be fully man or else His sacrifice for us at the cross would be for not. Jesus had to be fully man if we are to have forgiveness of sins and everlasting life with Him in His Kingdom.

With Docetism’s insistence that Jesus was not fully man, they remove the one thing that brings peace the troubled conscience. We could not say that, “God died for me.” We could not say, “This is Jesus’ blood, given and shed for you for the forgiveness of sins.” The teachings of Docetism are contrary to Scripture. Even Jesus confronts the heresy when He says after He rose from the dead and ate the fish in front of His disciples.

However, Satan still is able to twist and prod people to believe the wrong thing about Jesus. But thanks be to God that the Apostles and defenders of the faith like Athanasius during the days of the Council of Nicaea stood steadfast in the proclamation of Scripture, soundly rejecting the false teaching of Docetism, confessing what Scripture says about the Incarnation of the Word of God and why He came in the flesh.

Rev. Jacob Hercamp
St. Peter’s Lutheran Church
La Grange, MO

Nicene Creed: Dealing with the Arians

Had there not been controversies surrounding the Person of Jesus Christ, we likely would not have the Nicene Creed or the Athanasian Creed, for that matter. However, we see that already that even in the time of the Apostles, there were misunderstandings about Jesus that led the church to believe in a Jesus that was different from the Scriptural Witness. John, in his Epistles writes of some people who denied Jesus having come in the flesh and others denied Jesus was the Son of God.

As I said in the very first post about the Nicene Creed, The Apostles’ Creed, though correct, could be said by many of these types of people. Words and meaning could be manipulated leading many astray. This became very apparent in the days of Arius, who held to a view that Jesus was a creature and not the “very God of very God, begotten, not made, being one substance with the Father.”

There needed to be a preciseness concerning the words chosen to confess the Scriptural understanding of the Lord Jesus. They had to stay with what Scripture said about Him, or utilize words that conveyed the same meaning. To combat against Arius’ teaching and a host of other’s the Orthodox Christian church fathers went on to write the 2nd article in such a way that would not allow for a follower of Arius to confess it. Arius and his followers would say Jesus a son of God, made but not begotten. Arius would say, “There was a time when the Son was not.” The argument came from Proverbs 8, where personified Wisdom speaks, “The Lord possessed me at the beginning of his work, the first of his acts of old.” That sounds as if Wisdom is a created being, being the first thing created. The problem with this approach is that we should never take one verse of Scripture and interpret it without looking at other verses concerning the same idea. John, for instance, in the first chapter of His Gospel says, “In the beginning was the Word and the Word was with God and the Word was God.” Jesus, also in the Gospel of John says, “Before Abraham was I am.”

The great church Father Athanasius took great pains to defend the Orthodox and Scriptural position of the Lord Jesus Christ being the very Son of God as well as the Son of Mary. Athanasius and his fellow brothers in arms utilized the word homoousias (same substance with the Father) against what Arius liked (homoiousias, similar substance, but not the same substance). The term homoousias is not found in the Scriptures but it conveys the point of Jesus’ eternality with the Father as presented to us in John 1, for instance.

The 2nd Article of the Creed then lays down the line of the position of the Orthodox and Scriptural confession and says to the followers of Arius, “You cannot confess a different view of the relationship between the Son and Father, and call yourself Orthodox.”

Rev. Jacob Hercamp
St. Peter’s Lutheran Church
La Grange, MO

The Father’s Love, the Son’s Love and Our Love

Sermon on John 15:9-17
Sixth Sunday of Easter
Our Hope Lutheran Church
9 May 2021

Text: “I loved you the same way the Father has loved me. Stay in my love. When you guard my commandments, you will stay in my love, just as I have guarded my Father’s commandments and stay in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. My commandment is that you love one another the same way that I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends when you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.” (my translation)

Intro: Alleluia! Christ is risen!

Grace, Mercy and Peace be to you from God our Father and our Lord Jesus Christ, who by his death has destroyed death and by his rising opened the kingdom of heaven to all believers.

Today we thank God for our mothers, who bore us, gave birth to us and who raised us. We thank God also for aunts, sisters, and grandmothers, babysitters, teachers, and teachers of the faith. They chose to love us and care for us and gave their lives for us so that we might live. They reflect the love that God has for us in very real ways.

The love of the Father and the Son is the source of Christ’s love for us.
1. The Father loves the Son and declares that he is the beloved Son.
1. He sends his Son into the world to redeem us.
1. Because the Father love the Son, the Son loves us and lays down his life for us.
Stay in God’s love.
1. Like a mother’s love, God’s love for us even before we were born.
1. It is an unconditional love; God loves us no matter what we do or what happens.
1. Because God loves us, we have nothing to fear.
We often love ourselves more than we love others.
1. We look out for ourselves first.
1. We offer our love with strings attached.
1. We wonder if will take advantage of us if we love them.
1. We can only truly love when we stay in God’s love.
Jesus’ love is the greatest of all; He laid down His live for His friends.
1. We were doomed to die eternally for our sins.
1. Jesus died in our place, breaking its power over us.
1. Because He loves us, we are free to love others.
1. On the last day, His love will change everything forever.