"Lord, remember Your children who call upon you." Amen

UNDERSTANDING OUR FAITH- SPEAKING THE TRUTH IN LOVE

Encouragement to an active Christian life is clearly a part of Christian teaching drawn from the Bible. Fruits of faith in Christ are evidence of the work of the Spirit in the heart of the Christian. It is as impossible for the Christian to say, " I choose not to bring forth fruit," as it would be for an apple tree not to bear apples. But everything in its proper order!

What has become the primary focus in the "evangelical world," today is the promotion of the "Christian life." Fine, except that the emphasis on the Christian life with the evident de-emphasis of Law and Gospel preaching has engendered subtle work righteousness. It has created an emotionalism and enthusiasm that measures holiness by deeds while showing disrespect for doctrine - Bible teaching. "Deeds, not creeds" is the rallying cry as efforts are made to promote what is perceived to be a more genuine Christianity. The emphasis today is on what one has done or should do, rather than what Christ has done for us and is still doing for us!

For our part, as children of the Reformation we begin with substance, with doctrine. Of doctrine Luther said, "It is true, where doctrine is not right, it is impossible for life to be right and good; for life is fathered and fashioned by doctrine" (WLS, Vol.1, Para.1229, page 417). Not any doctrine, but that which is set forth in, and drawn from the Scripture.

Absolutely, faith is to be lived. Christianity is not merely a "condition." Genuine faith is not sterile. Christianity cannot be real or faith genuinely fruitful without the Word of God, from which true doctrine is drawn. Again Luther said, "Everything depends on doctrine. Where doctrine is right, everything is right . . . Where doctrine is not right, everything is vain" (Para. 1226, page 416). Thus a blessing of the Reformation was a return to an appreciation of Bible doctrine. From the doctrine of the Law we gain an understanding of sin. For by the Law sin and its consequence are known. The substance of the doctrine of the Gospel is the message of forgiveness and salvation through Jesus Christ. Through the Gospel alone is the saving grace of God known for the instruction and comfort of the troubled sinner. The doctrine of justification is the foundation of the Christian hope in that God the Father has in Christ justified, that is declared the world not guilty, for which reason all who believe in Christ, by the power of the Spirit (Doctrine of Conversion) have eternal life. Without preaching of the doctrine of justification any encouragement to fruits is simply veiled work-righteousness. The denial or compromise of the doctrine of justification undermines the doctrine of salvation by grace through faith in Jesus Christ (Ephesians 2:8).

It is God's promise that when all the doctrines of Scripture from the doctrine of inspiration, to the doctrine of salvation and the doctrine of the last times, and every other doctrine of Scripture is taught as our Lord has revealed it, fruits will follow. On the other hand it is equally true that where the emphasis is on fruits without doctrine there will be neither truth nor fruits of the Spirit.

The strength of historic Lutheran theology lies in the fact that the doctrine set forth in the Church and its confessions is Scripture and only Scripture. It was long ago that this promise was spen, " I solemnly promise before Almighty God that all my teachings shall be in conformity with His Word, and with the aforementioned confessions" (Those of the Bo of Concord of 1580) (Krauth, Conservative Reformation, page 165). That confession is no longer spen without reservation in the church in which C. P. Krauth was considered a respected champion of conservative Lutheran theology over a century ago. The Lutheran Church of which he was part has moved consistently further away from sound doctrine of Scripture. One may say, "But he lived over 100 years ago, and we are entering a new millennium." To that we answer, "True, but God's Word does not change!"

God's Word, the Bible, is still the source of our doctrine and our confession of faith today. Unfortunately, the public press usually headlines reference to the ELCA with "Lutherans . . . decide . . declare. . . join. . . etc." While it is not as much a lack of honesty as it is a lack of understanding, the fact is that the ELCA does not speak for all Lutherans any more than the Church of the Lutheran Confession which still treasures the heritage of the Reformation speaks for all Lutherans!

In a day when there is little tolerance for sound doctrine (2 Timothy 4:1), and until the Lord comes, "Give attention to . . . doctrine" (1 Timothy 4:13). The fruits in the Christian's life and the fruit of eternal salvation in Christ will follow.

UNDERSTANDING OUR FAITH: BAPTISM

This Sacrament, or sacred act, instituted by our Lord Himself (Matthew 28:19,20) is described in the inspired Word of God as " a washing of regeneration and renewing of the Holy Ghost" (Titus 3:5). It is a miracle of grace. In Matthew 28 we have the commission given to the Church to "teach (make disciples of) all nations (by) baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things, whatsoever I have commanded you."

We conclude that a valid Baptism is in the name of the Triune God, and is to be done with water. The essentials of baptism are the Word and the water. The mode or manner of baptism is nowhere commanded in Scripture. Therefore whether the water is applied through pouring, sprinkling, or immersion is immaterial. Interestingly in Mark 7:3,4 the word "baptize" is used in reference to the "washing" of cups, vessels, tables (couches), etc.

Since the time of the early Church infants have been baptized. Among others, Origen who died in 254 said, "The Church has received from the Apostles the tradition (command) to baptize also little children." The decree of the Council of Carthage (418) in very sharp words declared. "Whoever denies that newly born children are to be baptized, let him be anathema." St. Augustine said that the custom of baptizing infants "stems from the Holy Apostles"(Quotes from "The Abiding Word", CPH, 1947, page 397). The Apostles received their instruction from the Lord Jesus. Indeed, our Lord Himself became indignant when the disciples attempted to turn away infants (Luke 18:15) from Jesus. They had been brought to Jesus that He should touch them and bless them. Whereas at that time they brought little children to receive the divine blessing through the physical touch of Jesus, our little children are "touched" and blessed by Him through this Sacrament, which He has instituted. The miracle of Baptism is a miracle of grace.

While the early church clearly practiced infant baptism, our practice of infant baptism is not based on the authority of the fathers but the teaching of Scripture. We baptize infants because

1. They are part of the nation (Matthew 28:19).

2. They have sin (Psalm 51:5, John 3:6, Romans 5:12) .

3. They are in need of forgiveness (John 3:5)

4. They can have faith (Matthew 18:6, Mark 10:15)

The context clearly shows that at Pentecost children were included when the Lord said through the Apostle, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children . . ." (Mark 2:38,39).

We have the witness of Scripture that infants are to be baptized. Thereby the Lord in His grace miraculously creates faith through the Word of Baptism. Indeed how the Spirit accomplishes this is beyond us, but so then is the fact of the creation of the world through the Word, the doctrine of the Trinity, the doctrine of the miraculous conception, and the virgin birth of Jesus. It is of God. God does not tell us to understand how or even why, but simply to believe His Word! That is enough for us. At the same time we have the witness of Scripture that adults who can be instructed as infants cannot, are instructed and then baptized (Acts 8:29-38).

UNDERSTANDING OUR FAITH:

Last week we spe of the institution of baptism and why we baptize infants. We saw from Scripture also that adults are instructed before they are baptized.

There is no blessing in the simple act of baptism. They who would turn baptism into a good work or meritorious deed on man's part are abusing this wonderful gift of God. Further, they who proceed to neglect the education of their children in the Word of God after the child's baptism are also abusing baptism, to say nothing of the terrible abuse of the child! The Lord has instructed that the baptized be taught His Word. Through the instruction in the Word of God the baptized grows in understanding as well as in faith in the Lord Jesus Christ.

To understand the blessing of this Sacrament, we remember that it is a "means of grace." Through the Gospel Word the Spirit transmits to the baptized and credits to our account all that our Lord Jesus Christ accomplished for us at the cross. Without Christ there would be no meaning to Baptism. Without the means of grace, there would be no vehicle to make what Jesus accomplished our own. This is why we appreciate the means of grace in Word and Sacrament.

The Word of Baptism, the Gospel, creates faith, faith which in turn believes the words and promises of God. Scripture says of Baptism, "Be baptized . . . for the remission of sins . . ." (Acts 2:38), and again, "Arise and be baptized and wash away thy sins" (Acts 22:16). Baptism works a change. "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:27). Baptism makes us partakers of the death and ultimately the resurrection victory of Christ over devil and death. "Know ye not that so many as were baptized into Jesus Christ were baptized into His death" (Romans 6:3)? Baptism gives eternal salvation. Again Scripture is clear, "Baptism doth also now save us" (1 Peter 3:21). Every blessing of baptism is always connected to Christ. It is not faith in baptism that saves for it is faith in Christ alone that saves! But baptism is a means through which the Spirit of God makes the blessings promised our own! Since we cannot instruct infants as we can instruct adults, the Lord has instituted this sacrament as a means through which the Spirit works in their heart because He desires the forgiveness and salvation of little children no less than others.

For the Christian the blessings of baptism are precious. Because of the weakness of our own flesh we daily need the reassurance that our baptism gives: (According to His mercy He saved us) " But after that the kindness and love of God our Savior toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Savior; That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying . . ."(Titus :4-8)

Finally we remember that Scripture says in Mark 16, "He that believes and is baptized shall be saved . . ." That is God's promise which makes glad the heart of each believer. But what about those who are not baptized? Scripture does not give us the answer to that. Since Scripture is silent so also must we be. Since salvation is by grace through faith in Jesus Christ, we are confident of the salvation of all who confess Christ. "He that believeth not shall be damned," is the conclusion of Mark 16:16 A confessor of Jesus Christ will not neglect baptism. Yet such as would refuse baptism place themselves under the indictment of the last half of Mark 16:16. If God Himself takes one in death before baptism that is His doing, and we bow to His will. On the other hand for peace of heart and mind Christian parents will not want to neglect the baptism of their children and subject themselves to the nagging question, "What happens to the unbaptized?"

UNDERSTANDING OUR FAITH:

As we come to the celebration of the Reformation, we hear much of Martin Luther. Martin Luther was God's "tool" in the Reformation of the Church. There had been many men before Luther who had dared to take on the establishment of the papacy. Some attacked the pope. Some attacked the wealth and politics of the Catholic Church. Some to on the life style of the papacy and the church. While many attacked the false doctrine and practice of Rome, the concern about the doctrine of Rome was Luther's concentration. Thus while the others prepared the way, it was Luther through whom the Lord chose to bring about the Reformation of the church.

The Reformation, which we celebrate, had three principles: "Scripture alone, Grace alone, Faith alone." When Luther posted the 95 theses on the church door it was not his intent to leave the Roman church. He was calling for discussion of doctrine. It was Luther's desire to bring the church back to the proclamation of the apostolic doctrine of which Jesus Christ, not the papacy, is the foundation and the chief cornerstone.

Today the church that was spawned by the Reformation and which holds the Lutheran name is in a very disturbing slide. The majority of Lutherans has or is forsaking the three principles mentioned above as well as the Lutheran Confessions recorded in the Bo of Concord of 1580. We must state clearly and emphatically that something or some church is not Lutheran because it says it is. The fact is that if what is taught is not SCRIPTURE it is not Lutheran. Compromise of the truth of Scripture was abhorrent to Luther. Frankly he would have a difficult time recognizing the Lutheran Church today.

Some have mistakenly suggested that Lutherans worship Luther. Nothing is further from the truth. Luther as a self described "maggot sack" is not worthy of worship. To worship him would be idolatry. Yet we show Martin Luther respect for his steadfastness to the truth as well as for the legacy that he has left us. We thank God for having raised up a man such as Luther at a critical time in the life of the church. To respect our "fathers" and to follow their faith is Scriptural. The Bible says, " Remember them which have the rule over you, who have spen unto you the word of God: whose faith follow, considering the end of their conversation [manner of life]" (Hebrews 13:7). Our faith is not in the fathers. But neither can we ignore the fathers whose personal struggle led them into Scripture from which they set forth the truths of God. Their teaching is to be measured and adjudged in the light of Scripture. When it has been found in accord with Scripture we dare not reject them. Jesus said to His disciples, " Whoever despises you, despises me, and whoever despises Me despises Him Who sent me"( Luke 10:16). We thank our gracious God in Christ Jesus for the Truth of the Word, which embodies the message of salvation by grace through faith in Christ Jesus. We thank God for the strength He gave Luther to see the truth, and to stand up for it against great odds. We thank God for Luther. Today the danger is not that Lutherans will worship Luther. The greater danger is that Lutherans will forsake the doctrines of Scripture for which he and others were willing to die!

UNDERSTANDING OUR FAITH:

"LORD, GIVE US SUCH A FAITH AS THIS!" The work and teaching of Martin Luther did not meet with universal appreciation. Indeed many rejected the teaching set forth in the Reformation, even as today. But Luther's concern for the pure Gospel touched other hearts. Many were freed from the burden of seeking their salvation in their own efforts. Many were comforted in knowing and believing that Christ Jesus the Savior, the Son of God, bore the price of redemption. He bore it in His own body. It is amazing that to this day this simple truth meets with so much opposition. But we say thanks to God who gives us the victory through our Lord Jesus Christ, and with Paul, "I thank God through Jesus Christ my Lord" (Romans 7:25).

During and after the Reformation many were willing to give up their life to hold fast the teachings of Scripture and the pure Gospel. One who did was a man little known to us. His name was Patrick Hamilton. Born in 1504, he was of royal blood. He was acquainted with the writings of Luther as they were smuggled into Scotland. The introduction of Luther's writings was so great that in 1525 Parliament forbid their distribution. But the acts of Parliament could not stop God's Truth. Because Patrick was not bashful to confess the Scripture he was called a heretic by the archbishop. He fled to Wittenberg in 1527 and became a student of Luther.

Patrick Hamilton confessed that Jesus Christ was the only Savior of the world. Against advice of friends he returned to Scotland in 1527. There he proclaimed, " To believe the Gospel is this: That Christ is the Savior of the world. Christ is our Savior. Christ bought us with His blood. Christ washed us with His blood. Christ offered Himself for us. Christ bore our sins on His back." He set forth a preaching, which one said had never been heard in "the countryside before."

The archbishop was determined to stop the "Lutheran heresy" promoted by Hamilton. On February 27, 1528, he was apprehended and made a prisoner in the castle. At his trial this verdict was given: " We have found this same Patrick Hamilton, many ways infamed(sic) with heresy, disputing, holding, and maintaining diverse heresies of Martin Luther and his followers, repugnant to our faith, and which are already condemned by general councils and most famous universities . . . and therefore do judge and pronounce him to delivered over to the secular power, to be punished, and his goods confiscated."

The verdict was read in the church of St. Andrew in February 1528, not quite 11 years after the posting of the 95 theses in October of 1517.

Carrying the Bible, Patrick Hamilton, 24 years of age and recently married was led to a stake before the college of St. Salvator. He was burned to death, in a slow and agonizing death over the period of 6 hours. One who witnessed the death wrote, " But in all his cruel pains (he) offended them never in word and sign; but continually prayed for them, and gave thanks again unto God which made him worthy to suffer for His name." Thus ended the life of the first Lutheran preacher and martyr in Scotland.

"A final action in this life, was for Hamilton to raise three fingers of his burning hand and repeat: 'How long, Lord shall darkness overwhelm this realm? How long wilt Thou suffer this tyranny of men?' Then like Stephen, he cried out, ' Lord Jesus receive my spirit.' On the footpath, just outside the gate of St. Salvator's College, two letters 'PH' still signify the exact spot where Patrick died in the testimony of the Gospel."

Aware of his impending death, Patrick Hamilton said to onloers, "As to my confession I will not deny it for awe of your fire, for my confession and belief is in Jesus Christ … I will rather be content that my body burn in this fire for the confession of my faith in Christ than my soul should burn in the fire of Hell for denying the same."

(Much of this article is taken from Patrick Hamilton- Luther's Ambassador to the Scots. It was written by Rev. Bruce Adams and distributed through the Lutheran Laymen's League of North Adelaide, South Australia.

Our hearts are stirred by the boldness of those of whom we are the heirs. Our hearts are thankful to the Lord for the blessed Gospel, and for the power of the Word to stir hearts to confess His name. At the same time we are profoundly troubled at the ease with which so many within Lutheranism are willing to deny Christ, and His Word, and who have so little respect for the sacrifices that were made so that we might enjoy the pure Gospel and rejoice in the joy of a full and free salvation in Jesus. We lament indifference within our own fellowship when it arises. We have not yet resisted unto blood, as did our fathers, and more importantly our Lord Jesus Christ. May God the Spirit give us a renewed love for the Truth, and strengthen us for the fight. Above all may the Holy Spirit give us a simple childlike faith in Jesus, the Word made flesh, so that we might be more ready to give up our life of ease than to barter away our salvation on the altar of indifference and a vapid religiousness.

UNDERSTANDING OUR FAITH:

The Sunday after Thanksgiving introduces the season of Advent, a season of preparation for the celebration of the birth in the flesh of our Lord Jesus Christ. As we leave the old church year we are reminded of the passing of time. Each minute that passes adds up to hours, hours to days, days to months, months to years. Each step in that progression brings us closer to the end of life personally and of the world in which we live. This is truly a despairing progression except that as the old church year ends we enter into Advent and a new beginning. In each new beginning we are reminded of the truth that the Christian is closer to the entrance into eternal life, the ultimate blessing for all those who believe in the Lord Jesus Christ. This calms our fears.

This writer knows from personal experience because he was on the receiving end of the professor's rebuke. As the student was watching the clock in class instead of listening to the lecture, the professor said nothing. He just pulled out a placard from under the lecture table and held it up before the class. It said simply, "Time will pass! Will you?"

That statement has a spiritual application. Time will pass. It is passing. We too will pass - from time to eternity. So the question really is, "Where will we spend eternity when time is passed?"

That is not a question that we can dismiss lightly. It is not one to put off until tomorrow. Tomorrow is guaranteed to nobody on this earth. We need to consider the question so that day by day we might be assured of the answer. The answer is that "He that believes and is baptized shall be saved; he that believeth not shall be damned" (Mark 16:16). The believer in Jesus Christ will be saved. The believer in Jesus Christ is one who los honestly at his life past and says, "I have sinned." He who despairs over his sin need not despair over his future. In the confidence of faith he says, "God be merciful to me a sinner" (Luke 18:13), and believes that God will show mercy because of and for the sake of the Lord Jesus "Who became sin for us that we might be made the righteousness of God in Him" (2 Corinthians 5:21). For all such as believe there is no fear in the passing of time, for the passing of time is but the element through which we pass "into the everlasting kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:11). So this Advent season is for the faithful Christian a mini-celebration as we anticipate the greater, namely, the Advent of our Lord Jesus to take His children Home. Christmas itself is not only a time of celebration of what is past when Christ came to dwell among us, but a celebration of what is and shall be when believers in Jesus shall go where He is!

But let each ask himself- "How have I spent the past church year?" Has it been one of indifference, neglect, and spiritual self-abuse? If so, there is still time - time to repent and time to start anew, time to study and be refreshed and grow in faith in the Lord Jesus. As class time passes and a test is failed, the test can still be made up. When the time of life passes there is no making up. Let this Advent season approaching be a reminder to us all of the yearning that the Lord has for each of us. The Lord speaks through the writer to the Hebrews telling us of the blessing as well as of the loss should we not heed His yearning call. This call is no better manifest than through the fulfillment of the divine promise, the birth of our Savior.

"Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do away err in their heart; and they have not known my ways. So I sware in my wrath, they shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; While it is said, today if ye will hear his voice, harden not your hearts, as in the provocation" (Hebrews 3:7-15).

UNDERSTANDING OUR FAITH:

As you read this it is just a few weeks until Christmas. You have been, or will be busy, increasingly so, preparing for Christmas. So how is your preparation proceeding? And what direction is it taking?

Some years ago we found this unidentified quote. "There are really two Christmases. The one is the Christmas which praises God for sending His Son into the world to save us from sin and to give us (eternal) life through faith in Him." The divine record testifies to the reality of the Heavenly Father's love in promising a Savior from sin. It witnesses to the fact that the Father nurtured His promise through the centuries. This in itself was no small expression of love because the people so often rejected Him. But He who is not willing that any should perish was not dissuaded. He is faithful! He sent and called John the Baptist to go before Jesus to call people to repentance. When the fullness of time was come God sent forth His Son. The eternal Son of God to human flesh and blood, yet without sin. He was conceived of the Holy Ghost and born of the Virgin Mary. In a manger the shepherds found Him as it was announced to them. Finally at the divinely appointed time the Lord Jesus died upon the cross. From the first prophecy in Genesis 3:15 through the birth of Jesus to the cross upon which He died, the message is one of God's faithfulness and love for all people. It reassures and comforts all who believe in the Savior Jesus Christ Who atoned for our sin. For such it is the message of life.

True preparation for Christmas is not stressful. It costs nothing of a material nature. True preparation for Christmas is this simply that we repent of our sins and rejoice in the redemption that is in Christ Jesus. This is one Christmas.

"The other Christmas is the nation-wide carnival that comes at the end of December, the Christmas of Santa Claus, which confesses no faith at all and in which any unbeliever or infidel can join without prejudice to his private beliefs or unbeliefs." It is the Christmas the preparation of which is hyping the sale of goods, and the emotion of which is determined by the welfare of the economy when it is over. It is the time of parties and festivities which when it all is said and done makes us yearn from exhaustion for the end of the season. Christians much to their dismay get caught up in the tidal wave of this carnival too. If you don't believe it, just ask yourself how you respond when someone asks, "Well, are you ready for Christmas?"

The Lord's Supper, so called because our Lord instituted it, is also known as the Sacrament of the Altar because it is received at the altar. It is also known as Holy Communion. Communion is a compound word which means "in common with" or "union with." It is a communion as described in 1 Corinthians 10:16, " The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" In a mysterious way there is a union between the wine and the blood of Christ, and the bread and the body of Christ. This is a miracle. This passage declares that the body and blood of Christ are really present in the Sacrament. It is a commentary on our Savior's words of institution. He bre the bread and gave it to his disciples saying, "This IS my body. . ." He gave them the cup to drink and said, "This cup IS the new testament in my blood." Scripture teaches then what we call the REAL PRESENCE. This we believe though we cannot either understand it or explain it other than to say this is what our Lord said, and this is the way it is! It is a matter of faith. Unless one believes the words of our Lord concerning the REAL PRESENCE he receives the sacrament to his judgment. Scripture says, "Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and the blood of the Lord (1 Corinthians 11:27). " He that eats and drinks unworthily eats and drinks damnation (judgment) to himself, not discerning the Lord's body." (11:29).

For whom then did the Lord institute this wonderful supper of salvation? Not for perfect people, but for sinners. But what kind of sinners? Penitent sinners. A penitent sinner is one who recognizes the reality of sin in his life, confesses his sin, believes in the Lord Jesus Christ for the forgiveness of sins, and believes that in the Sacrament there is forgiveness of sins, life and salvation. The Sacrament of the Altar is a means of grace through which the Lord gives us the blessings which He won for us on the cross. The forgiveness pronounced through the sacrament is no greater than that which is spen in the Word itself as it is preached or pronounced in the absolution on Sunday. The blessing of the Sacrament lies in the fact that it conveys in a very personal and most intimate fashion the forgiveness which comforts the heart. It is as if the Lord called each communicant by name and said, "Thy sins be forgiven thee." For that reason the Christian will want to receive the sacrament often and not neglect it. He will enjoy it in communion with his fellow believers.

UNDERSTANDING OUR FAITH:

When our Lord instituted the Sacrament He declared that in, with ,and under the bread and wine the communicant receives the real body and blood of the Lord Jesus (Real Presence). Through this means of grace the penitent sinner receives the forgiveness of sins. That is the primary purpose for this sacrament. We appreciate the thought of Luther that where there is forgiveness of sins, there is also life and salvation. As the communicant attends the sacrament he also shows his appreciation for this means of grace. Our Lord said through the Apostle: "As often as ye eat this bread and drink this cup, ye do show the Lord's death until he comes" (1 Corinthians 11:26). In other words, faithful attendance at the sacrament witnesses to our faith and our appreciation for the suffering and death of the Lord Jesus Christ. That then leads us to ask a question: "What is the individual who treats the sacrament lightly or who attends it infrequently, if at all, showing?" We are not speaking of those who on occasion are not able to attend, but of those who don't?

So how often should one come to the Sacrament? The answer is that Scripture does not give us a number. Our answer is that he should come as often as he feels the need, bearing in mind also the words of our Savior, "This do in remembrance of me."

Martin Luther asked in the Christian Questions about one who "feels no hunger and thirst for the Sacrament." He answered that one should investigate whether he still has flesh and blood and then believe what Scripture says about it. He should recognize that sin is still in the world, and that he will have the devil constantly about him. Surely one who recognizes his own sin, and who feels the need of forgiveness and who feels the need to be strengthened against the devil will want to come to the Sacrament often. He will want to witness to his faith and his thankfulness for the blessings of this Sacrament and the love of God.

How often should the church offer communion? Again, there is no answer in the Bible. It is up to our sanctified judgment. Typically we have had communion ever Sunday and on Good Friday and New Year's Eve. Some of our churches have it twice a month or oftener.

"We know from history that the early Christians had daily communion; also in the post-apostolic days for several centuries the daily, or almost daily, use of the Sacrament is often mentioned. During the 5th century it became customary to attend communion only rarely. . .The Pope made a law (Council of Trent) for all church members to commune once annually. While Luther objected to the all legalistic methods, he emphasized that Christians should be diligently taught and admonished to come to the Lord's Supper frequently; and he warned against the great danger of neglecting or despising the Holy Supper" ( The Abiding Word, CPH, page 1947, page 441).

The Apology of the Augsburg Confession says in Article 24, " At the outset we must again make the preliminary statement that we do not abolish the Mass, but religiously maintain and defend it. For among us masses are celebrated every Lord's Day and on other festivals in which the Sacrament is offered to those who wish to use it. . ." The Augsburg Confession, article 24 says, " Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to those that have need of consolation . . . Now, forasmuch as the Mass is such a giving of the Sacrament we hold one communion every holy day. . .

The Church in our day need not have communion as often as at the time of the Reformation. We are free. But the confessions do show us the respect, which this blessed means of grace held in the church of the Reformation. At the same time the confessions warn against the abuse of the Sacrament.

Likely there was concern that "too much" Lord's Supper would make it commonplace and thus lead to disrespect of it. Possibly there was the concern that people would compare their Christianity to others, and think themselves better Christians because they went oftener. That would indeed be an abuse of the Sacrament, and also endanger souls. Another reason may have been the horribly misguided idea that the service is too long during the Lord's Supper and that some who do not plan to attend would stay away from the service. However, we prefer to believe that where Christians recognize that they daily sin much, and with believing hearts desire this very personal assurance of forgiveness from the Lord, and where they respect the command and invitation of God they will not abuse the sacrament. Surely we cannot hear too much Gospel or gather around the Means of Grace too often.

In our society there is a secondary (The first is the blessing we receive) advantage to having the sacrament oftener simply because we are a mobile society. There may be a Sunday when one cannot be at the Sacrament because one is traveling; possibly one is ill or has to work. That means that such a one will have opportunity to come to the Sacrament without having to wait a month. Of course one can always ask the pastor for private communion, which he is happy to give in such cases. But there is a blessing in coming within the fellowship of the congregation whenever that is possible.

We should indeed be concerned that no one abuses the sacrament by believing that he is better because he attends often than his fellow member. We should also guard against letting the Sacrament become "commonplace" in our heart and mind. If that is a temptation, nevertheless there is a greater concern. It is not that some will come too often and thus abuse it, but that there are those who having the opportunity to attend the sacrament nevertheless abuse it and their own souls by neglect and indifference toward this gift from God.

The Lord invites us, "Come unto me all ye that labor and are heavy laden, and I will give you rest" (Matthew 11:28). This promised rest come to us through the means of grace in sacramental word and spen word. May we appreciate it and receive with believing hearts.

UNDERSTANDING OUR FAITH:

What used to be common practice in the Lutheran Church in years past has become a practice that is now a doctrine, which confessional Lutherans have to defend. With the casting aside, or at very least a compromising of the fellowship principle of Scripture as outlined in 1 Corinthians 1:10 and Romans 16:17,18 the practice of "close" communion is now an archaic practice. Public opinion and compromise has replaced Scripture as the determining factor. "Open" communion, which operates on the principle of "ya'll come," has replaced the principle of unity of faith and confession as an operating principle. In our congregation and throughout the Church of the Lutheran Confession is still practiced what the confessional Lutheran Church of years past practiced. That of course, in itself, does not make the practice correct. However, we believe that the practice was and is firmly based on Scripture.

Whereas Jesus has told the Church, "Go ye therefore, and teach all nations, baptizing them . . ." (Matthew 28:19), He has not told the Church to go out and commune the world. When He instituted the Lord's Supper, He instituted it within the intimate circle of His disciples. The Lord's Supper is just that, His Supper, not ours. We do not have the right to change what is His as though we know better than He who gave it.

The practice of "close" (some call it "closed") is not a judgment on the heart or the salvation of people who are denied the Lord's Supper at our altar. But it is practiced for compelling reasons. First of all, Scripture teaches it. Secondly, the Sacrament instituted for blessing ( Forgiveness of sins and eternal life) and the comfort of the penitent sinner can be received to one's judgment (1 Corinthians 11:29). Thirdly, inherent in the word "communion" is the expression of oneness. This oneness is recognized, not by the faith of the heart, but by the confession of the mouth. We have to assume that people who belong to a given church or church body believe and confess what that church teaches or they would not be part of it. If the public confession of that church is not in keeping with Scripture and we believe ours is, it is dishonest to suggest that we are in "communion" when we are not. Again, our practice is not a matter of judging heart; it is a matter of honesty.

The 1943 edition of the catechism which we use (The old LC-MS catechism, 1943) asks: To whom must the Lord's Supper be denied? It answers, " The Lord's Supper must be denied -

This practice of the old LC-MS was also the practice of other Lutherans who now make up the ELCA. We have not invented a new doctrine or practice, but have maintained the old! The practice of "close" communion is an exercise of evangelical love and concern for the Truth as well as for the communicant.

We can understand why lay-people of other churches may have a difficult time understanding our practice. If the teachers and pastors of the church have lost the fellowship principle it follows that the people will not understand it.

We suspect that much of the misunderstanding of the practice of close communion is based in a lack of understanding of the Sacrament itself. The Sacrament of the Lord's body and blood was given by the Lord for the strengthening of faith and for the assurance of divine forgiveness. The body of Christ, given for you" and the blood of Christ "shed for you" in, with, and under the bread and wine is a seal of our Lord to us. In other words, in the sacrament it is not we who are doing anything but receiving. It is the Lord who is giving. The blessings of the sacrament come to us not because of merit on our part - if we had such merit we would not need it- but because God is gracious and merciful, compassionate and forgiving.

And just because He wants us to derive the blessing inherent in it, He Himself gives the warning, " He that eats and drinks unworthily, eats and drinks damnation (Judgment) to himself, not discerning the Lord's body" (1 Corinthians 11:29). A faithful pastor cannot in good conscience give the sacrament to someone whom he does not know, and thus be a purveyor of possible judgment to the communicant. (If there are members who have spen all the correct words and publicly confessed agreement with the congregation before the altar, he will receive them to communion. If one comes as a hypocrite, God is His judge. The pastor and the congregation are absolved of the "blood" of such a person). Further, since communing together is a witness of the unity of faith and understanding, a pastor cannot distribute the sacrament to some whose public confession and faith he does not know. Further, he must also be concerned lest he offend fellow confessing Christians through indiscriminate distribution of the sacrament. Surely the easy thing would to be to adopt "open" communion." Then fewer visitors to the service might be unhappy and more might be inclined to come back again. But the easy way is not always the right way. Furthermore, the confessional Lutheran pastor has to live with his conscience and answer before God for his actions. Where that conscience is bound by God's Word, "open" communion is not an option.

We are always ready to show and explain our practice to such as ask. But please do not expect that a faithful pastor or congregation will bend the Word. However we also believe in the power of the Word. We believe that when people who earnestly desire the sacrament carefully think about the sacrament as well as what Scripture says about it both with respect to its blessing and its judgment they will agree, however grudgingly it may be, that the practice of "close" is the Scripture way because it is the Lord's way. If we strip away all personal opinions and simply let our practice reflect what God speaks in His Word, blessing will follow.

Upon the dedication of Shepherd of the Valley Lutheran Church, Weslaco, Texas

A church building be it a humble chapel or a grand cathedral is simply a building of wood, stone and mortar. The organ and the furnishings are not different in a chapel than in a cathedral, except that those of a cathedral may be more elegant.

Dedication is not the dedication of a monument to any person or self. We do not dedicate a church to be a social club. No politician shall ever search for votes within our walls or from the pulpit of our church. Among us the dedication of a church building is the consecrating or setting apart of the building for sacred use. What is dedicated is dedicated to the glory of God, who has called us individually to faith in Christ Jesus, and who has brought the assembly of believers in Christ together in one place. To dedicate a church to the glory of God is an implicit and explicit expression that within its walls God's Word shall be preached. His name shall be hallowed. How? By teaching the Word of God in its truth and purity. Within the walls of a church dedicated to the glory of God we will preach Law. The preaching of the Law is enjoined upon the Church in order that the sins of the flesh may be exposed. Within these walls the predominant preaching shall be the Gospel, for the Gospel is the healing balm for sinners as it is the pronouncement of forgiveness and eternal life through faith in Christ Jesus alone. Sinners troubled by their sin and seeking release from their guilt should find in a church dedicated to the Lord God and His service, peace of mind and hope of heaven. God is where His word is and the sacraments administered according to the divine institution. They who enter a church dedicated to the service of the Lord should know that they have been in the presence of God. A church dedicated to the glory of God will be a place within which the Gospel is taught so that unbelievers may be converted, and believers in Christ may be strengthened. It is a place within which they who gather will mutually confess their sins, receive the absolution of the Lord, and reflect this divine love in their relationship with all people.

Where the Word of God is taught in its truth and purity there God is pleased to dwell. He tells us in Exodus 20:24, " In every place where I record my name, I will come to you and I will bless you." A Christian church dedicated to the glory of the Lord is a place to which God's people will come in confidence, as the hymn writer wrote:

And seek deliverance there. (Lutheran Hymnal 636)

The dedication of a building, however, is quite meaningless if the people who make up the congregation are not first dedicated in their heart to love the Truth as it has been taught, and to serve the Lord in the spirit of faith and holiness. The apostle Paul wrote by inspiration concerning the Corinthian Christians who had opened their hearts with a liberal outpouring of gifts for the Christians in Macedonia. He tells us how the Corinthians "first gave themselves to the Lord. . ." (2 Corinthians 8:5). What a beautiful example of dedication! As the Lord has redeemed us from sin and given us an inheritance with the saints, He has set us aside as individuals calling us "temples of the living God" (2 Corinthians 6:16) He says, " I will dwell in them and walk among them. I will be their God, and they shall be my people." Blessing rests upon such as are dedicated to the Lord and who worship in a building dedicated to the glory of God.

The hymn verse applies whether speaking of our heart or a building dedicated to the praise of the Father, and of the Son, and of the Holy Ghost. We pray:

And we as living temples Thine. (LH- 637)

The word "grace" is a charming word. It has a pleasant ring to it. There is a hymn in our Lutheran Hymnal that begins: "Grace! 'tis a charming sound, harmonious to the ear. . ." But what does it mean, and what is its significance?

Words change over time. They take on different meanings to different people depending upon their understanding and the circumstances. Today grace means many different things. Grace is a female name. It may be used to describe elegance or dignity, or even movement. It is used to describe a period of time following a due date- a grace period. One could fall into another's "bad grace." A little closer to the spiritual, it may even refer to prayer as to say "grace."

The definition that elicits the first line of the song quoted above is that which is near and dear to the Christian heart. The Christian recognizes grace as the "unmerited favor and love of God." Grace is "undeserved love!" Grace comes from God the Father because "God is love." It is shown to sinful man who by reason of sin deserves divine wrath and everlasting punishment. Yet God is gracious, and manifests grace to sinful man, not because man deserves, but because God is good!

The apostle Paul described himself as "chief of sinners" (1 Timothy 1:15). One reason for that personal assessment was that fact that "I persecuted the church of God" (1 Corinthians 15:9). Paul was undeserving of anything but divine wrath and judgment. "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. . . when we were enemies, we were reconciled to God through the death of His Son. . . (Romans 5:8,10). That is grace! Paul further rejoiced in the undeserved love of God toward him as he testified that "the grace of our Lord was exceedingly abundant" (1 Timothy 1: 14) toward him. Paul testified to this abundant grace in the beautiful words of Ephesians 2: 8: " For by grace you have been saved through faith, and that not of ourselves, it is the gift of God, not of works lest anyone should boast." Paul was saved! He had a future. In heaven. With the Father. Forever. Not by works or personal merit. Not by infused grace! By grace, pure and simple. The sinner is saved by grace alone through faith alone! Period. Scripture says, " And if by grace, then it is no longer of works; otherwise grace is no longer grace; but if it is of works, it is no longer of grace; otherwise work is no more work" (Romans 11:6).

Life itself is a time of grace, a time of God's undeserved love toward us in every way. Life is a time of undeserved love for it is the time during which the Father in heaven would bring us to faith, that faith which apprehends the grace of God. God showed His grace to all in the person of Jesus Christ. He calls all through the means of grace- the Gospel in Word and Sacrament in order that "faith which comes by hearing" may be created in the heart, for without faith in Christ it is not possible to enter into eternal life. Salvation by grace through faith in Jesus Christ is the bottom stone of Christian teaching! Listen carefully when you hear, "Grace be unto you and peace from God our Father and the Lord Jesus Christ" (1 Thessalonians 1:1).

"What shall we say then? Shall we continue in sin that grace may abound?" (Romans 6:1), Paul asks. He answers his own question: "Certainly not" ( 6:2)! By God's grace we are saved through faith. Not to sin but to live to God's glory in this life, until the grace of God is fully appreciated in heaven, forever.

UNDERSTANDING OUR FAITH:

The word "righteousness" is an important word in Scripture. The word righteousness is used over three hundred times in the Bible. It was the misunderstanding of this word that kept Martin Luther enslaved, and fearful for many years.

There is a righteousness which is of the Law. The Apostle Paul recorded these words of the Spirit of God, "Moses writes about the righteousness which is of the Law, 'The man who does those things, shall live by them'"( Romans 10:5). God demands righteousness but the accomplishment of righteousness which is of the Law is beyond the ability of man. Paul wrote again, "If there had been a law given which could have given life, truly righteousness would have been of the Law. But the Scripture has confined all under sin" (Galatians 3 :21,22). Consequently, the Apostle, writing the Word of the Lord, said, "Israel, pursuing the Law of righteousness, has not attained to the law of righteousness" (Romans 9:31). Mankind, "dead in trespasses and sins" (Ephesians 2:1) cannot attain righteousness unto salvation through the righteousness of the Law because man cannot by his own actions, merit, or pursuit attain the perfection that the divine 1aw demands.

That is why penitent Christians appreciate the blessing that is ours through " The Lord our Righteousness" (Jeremiah 33:16). Christ is the "end of the Law for righteousness to everyone that believes" (Romans 10:4). The Lord Jesus fulfilled all things for us. Perfectly. His righteousness is imputed (credited) to the account of the sinner who believes in Christ. The Father who " reconciled the world unto Himself" (2 Corinthians 5:19) by the death of His Son los upon the believer in Christ as righteous. "For He made Him (Jesus) who knew no sin to be sin for us, that we might be made the righteousness of God in Him" (2 Corinthians 5:21). Jesus died for all people. But they who reject Jesus or who believe in their own meritorious deeds remain in their condition of unrighteousness. The righteousness, which counts before God unto salvation, is that which He gives to the sinner, and which is apprehended through faith. This righteousness is not a demand upon us but a gift to us. Luther said, "Christ is known only through teaching and the external Word. Therefore the Gospel is, as it were, the vehicle which brings Christ with His righteousness and all gifts to us," (WLS, page 1229,Vol III). Until Luther understood that righteousness is a gift of God through faith to all who believe he says, he "hated" righteousness. It frightened him.

How beautiful is the righteousness of Christ. We sing therefore, "Jesus, Thy blood and righteousness My beauty are, my glorious dress; Midst flaming worlds, in these arrayed, with joy shall I lift up my head" (LH 371). And again in hymn 370, "My hope is built on nothing less than Jesus' blood and righteousness . . ." On the day of judgment the believer will not hold before God as reason to enter heaven his own works and righteousness, but the righteousness of Christ.

Those, whose righteousness is in Christ, are not, nevertheless, excused from pursuing a life of righteousness. Scripture exhorts the Christian to present himself " to God as being alive from the dead, and your members as instruments of righteousness to God, for sin shall not have dominion over you, for you are not under the Law but under grace" (Romans 6:13,14). They who are righteous unto salvation through faith in Christ have not been released from the condemnation of the law in order that they might live the life of sin and unrighteousness. The believer in Christ does not attain in this life the righteous life as much as he desires and pursues it. He is still in the flesh a sinner. Nevertheless he pursues a life that reflects righteousness with a new attitude. Luther said, " Ah, how large a part of righteousness it is to want to be righteous" (WLS, page1233,Vol. III). To put it simply, they who trust in Christ and His righteousness will want to live as instruments of righteousness to the glory of God who has clothed them freely in the righteousness of Christ unto salvation. How beautiful is the gift of righteousness in Christ!

UNDERSTANDING OUR FAITH:

Pollute: "To make foul or unclean; soil, taint; to corrupt or defile; make morally unclean; to profane, desecrate." Such is the definition in the dictionary. Pollution then is the end result. We are very conscious in our day of environmental pollution. But there is another pollution, an even more deadly one, about which Scripture speaks.

When sin entered into the world through Adam and Eve mankind was then and there fouled, corrupted, made unclean. Man no longer measured up to the standard of divine. Sin had rendered him unacceptable to God, for holiness and sin cannot exist together. The result of man's sin was that he was condemned to everlasting condemnation.

Something had to change if man would be returned to the good graces of the offended Father in heaven. Something had to change if man would live eternally in heaven and not die eternally in hell. The Lord God to this matter into his own hands, because He is gracious. God who could not and would not justify sin determined then already in the Garden of Eden to justify the sinner! God did for man what man could not do for himself.

The common and wrong idea is that man can make amends to God by an act of justifying himself. This happens in various ways. One may think that by comparison he is not as bad a sinner as others. It is a strange notion that somehow the Heavenly Father will receive into heaven those who are not as bad as others. It is also eternally fatal! God does not ask us to compare ourselves to others. He asks us to compare ourselves to Him. By the divine standard we are all miserable failures. Others hope to justify themselves by their own works, their good intentions, or their good effort.

Scripture tells us however, "Whoever shall keep the whole law and yet offend in one point, he is guilty of all" (James 2:10). God demands total perfection. "By the deeds of the law no flesh shall be justified in His sight" (Romans 3:20). Man is justified without the deeds of the law. That is clear as one reads Romans 3:28.

Yet there is hope for the sinner. Though "all have sinned and come short of the glory of God" (Romans 3:23), they are "justified freely by his [God's] grace through the redemption that is in Christ Jesus" (Romans 3:24). Grace, undeserved love, moved God to justify the sinner. God has declared the sinner righteous and holy, but note, not apart from Christ Jesus, but in Christ Jesus. Jesus Who kept the Law perfectly and thus fulfilled it for us nevertheless to the sins of the world upon Himself. Bearing the sin of the world He suffered and died in the place of the sinner. He paid the debt the sinner owed. The Heavenly Father accepted the merit and work of Jesus as the payment for the sins of the world. What is paid is no longer demanded. God declared the world just in His sight, again, not apart from Christ, but in Christ!

But then why are not all saved eternally. Because the declaratory act of the Heavenly Father is assimilated through faith. Scripture says, "Therefore we conclude that a man is justified by faith without the deeds of the law" (Romans 3:28). Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1). The work of redemption itself has been accomplished. The declaration of God upon the world has been made. But it cannot help and benefit one unless it is believed. They who reject Christ or what He has done are still in debt. This is the tragedy of all tragedies. On the other hand, they who believe in Jesus can be at ease for they shall stand before the Heavenly Father on judgment day clothed in robes of Christ's righteousness.

Such faith in Christ is saving faith. Faith which assimilates the blessings of Christ's redemption is a fruit of the Gospel, the Means of Grace. Through the Gospel, the Spirit of God works faith, which says, "I believe." Scripture tells us that "whoever believes in Him (Jesus) should not perish, but have eternal life" (John 3:15).

"Justification by grace, through faith," is the chief teaching in the Christian church. Martin Luther called the doctrine of justification the "head and cornerstone" that builds, preserves and defends the church. That church is a blessing, which proclaims Christ. Blessed are they who believe in Christ for they shall see life.

UNDERSTANDING OUR FAITH:

We pray in the Lord's Prayer, "Lead us not into temptation." Immediately we are confronted with the need to understand something of Bible interpretation. It is an essential necessity to understand that the Bible does not contradict itself. God is the Author of the Bible and He cannot contradict Himself. So the prayer we pray is not a suggestion that God would tempt us to sin. Scripture interprets itself. It tells us in the bo of James, "Let no man say when he is tempted, I am tempted of God: For God cannot be tempted with evil, neither tempts He any man; but every man is tempted when he is drawn away of his own lust and enticed" (James 1:13). In other words, no one can excuse evil by saying, "God made me do it."

Scripture says, "Out of the heart proceeds evil thoughts, murders adulteries, fornications, thefts, false witness, blasphemies" (Matthew15:19). When Christians pray to the Heavenly Father, "Lead us not into temptation," they are praying that the Lord would protect them from temptation, give them good judgment to recognize temptation, and the strength to resist the temptation. Scripture tells us, "The Lord is faithful, who shall stablish you and keep you from evil" (2 Thessalonians 3:3). But how does the Lord "stablish" or strengthen us against evil? He has done so by giving us His Word. With instruction from the Word we can recognize evil when we see it. With the Word as our shield (Ephesians 6) we can resist the temptation. With the Word of God we can send the devil fleeing. Three times in His first confrontation with the devil, Jesus used the Word. Each time that He was tempted He said, "It is written" (Matthew 4). The Word of God is both our shield and our weapon against temptation. "And take . . . the sword of the Spirit which is the Word of God" (Ephesians 6: 17).

Since the initial fall man has by reason of his sinful flesh fallen again and again. But as there is less and less respect for the Word of God in our day, sin increases and becomes a pleasure to be pursued rather than an offense to be avoided, and when committed, a cause for which to repent. It is a contradiction in our life that, hardly is the prayer for protection against temptation off our lips, than we often flirt with the very temptations from which we ask the Lord to protect us.

The honest Christian will acknowledge his sin and thank the Lord that "Jesus was in all points tempted as we are, yet without sin" (Hebrews 4:15). These clear words, incomprehensible in their depth, are words of comfort, because they tell us that Jesus was indeed innocent and completely free of any evil in thought or deed. He was therefore the perfect and sufficient payment for sin when He died on the cross. Now, most thankfully, when we fall we can go to the Father and find forgiveness for our sin because Jesus has already paid the price. This in turn will make our prayer, "Lead us not into temptation" the more earnest.

To avoid the temptations that are all too ready to play on our own sinful flesh, we will want to avoid as much as is possible those situations and places where temptation lies lurking. We are in the world and interact with many people by necessity, but we will want to be careful about the friends we pick, the entertainment we choose, and the activities in which we engage. Surely we will also want to be the kind of people others can choose as friends without fear of being tempted to sin and evil. Therefore "Be sober, be vigilant; because your adversary, the devil, as a roaring lion walks about seeking whom he may devour; whom resist steadfast in the faith" (1 Peter 5:8,9).

UNDERSTANDING OUR FAITH:

Palm Sunday is the last Sunday in Lent. It introduces the Passion week which consists of Maundy Thursday and Good Friday. The week is concluded with the celebration of our Savior's resurrection from the dead. On Palm Sunday Jesus, who humbled Himself, that is made no show of His equality with God, came into Jerusalem on a lowly beast of burden. He was greeted with palm branches and hosannas. The entrance into Jerusalem in this manner was a fulfillment of Old Testament prophecy in Zechariah 9. Christ came as the King He was though in lowliness, not as an earthly king to satisfy the dreams of men. He came as the King whose kingdom is spiritual and Whose scepter is peace. He brought His royal rule of peace to all in the world who, feeling the burden of their sin, find their forgiveness and eternal hope in Him.

Palm Sunday was observed in the Greek Church as early as the 4th century and in the Western Church since the 7th century or earlier. Greek and Roman churches held a procession on that day. The members carried branches which had been previously blessed. During the Middle Ages a live donkey, beautifully decorated and carrying a priest with a consecrated host and the Bo of the Gospel, headed the procession. In England Palm Sunday was formerly celebrated with much ceremony, but during the reign of Edward VI the blessing and procession of palms was discontinued in the churches of England.

Many rites that are not with us today were conducted on this day throughout its history. In the Lutheran Church Palm Sunday became a traditional day upon which confirmation was observed. The result was that the real significance of this day was lost upon many.

On the first Palm Sunday the people sang hosanna to the Lord. No doubt there were many sincere expressions of praise. But the reality is that many who sang hosanna were among those who by the end of the week were crying for Jesus to be crucified. In other words, they became caught up in the emotion of the moment on Palm Sunday, an emotion that soon wore off. It is an easy thing to become emotional about Jesus. But emotion lacks substance if it is an emotion not grounded on a firm foundation. The Lord does not desire mere emotion but is pleased with an abiding faith anchored in His sacrificial atonement. Such faith prevails through the peaks and valleys of life. Such faith is not swayed by the opinion of the moment. It is not embarrassed by the lowliness of the Savior. Rather it rejoices in His lowliness believing that in His lowliness the believer in Christ is exalted to heaven. That is good reason to sing "Hosanna" and to pursue a life that gives supports the word of praise. Faith, "steady as she goes," los unto Jesus the Author and Finisher of our faith, Who shall return in glory to take His people home.

UNDERSTANDING OUR FAITH:

Easter! It is the oldest of Christian festivals. It is the most joyous for those who are well grounded in the knowledge of Christ. The early Christians were often in sadness because they were persecuted and in danger of their life; but on Easter day they lifted up their heads; their hearts were filled with joy. They embraced each other, crying out to one another: "The Lord is risen!" " He is risen indeed." This is the most glorious news contained in the entire Gospel. Jesus who died and paid the debt demanded by the Law, restored life by His resurrection. He lives to die no more and has become "the Author of salvation unto all them that obey Him" (Hebrews 5:9).

Martin Luther wrote on the wall of his room "He lives! He lives!" to remind himself daily that Jesus the promised Messiah came and fulfilled the will of His Father. He suffered and died, but lives as our Savior, King, and Advocate with the Father. When the morning sun was rising and chasing away the shadows of night, Jesus rose from the dead and chased away the shadows of death. He promises in His Word, "Because I live, ye shall live also" (John14:19).

Christ's resurrection, itself an attested historical event, is conclusive evidence that God has reconciled the world unto Himself. It is the foundation of the Church, the life and breath of each believing heart that pilgrims through this life, but yearns for something better. "Here we have no continuing city, but we seek the one to come" (Hebrews 13:14). That is the Christian faith. The event of Easter makes it real, and guarantees that the believer in Jesus shall come to the better one. Human existence is in reality one long procession to the cemetery. That is reality. But for those who are alive in Christ the procession is but a rite of passage for Jesus says, " He that lives and believes in Me shall never die" (John 11:26).

Atonement, redemption, forgiveness, pardon, justification, reconciliation, salvation - these are all-important words in Scripture. The discerning Christian will recognize that they all have to do with the subject of eternal salvation. Each of these words in its own way is part of a mosaic which we know as the Gospel. The Gospel is the gracious power of God through which sinners are made saints by the working of the Holy Spirit. It is the power of God unto salvation. The Gospel is the message of God's undeserved love, commonly known as grace.

But it is the will of our heavenly Father Who has saved us by the merit of Christ Jesus, that while we live here on earth, we live the salvation life, a life of sanctification. Sanctification in its wide sense includes the entire work of the Holy Spirit from the creation of faith to perseverance in faith to good works which proceed from faith to the impartation of the end result of redemption, namely, eternal salvation.

In the narrow sense, the word describes the work of the Spirit so that one can now overcome sin and produce good works. Having been "made clean" because of the Gospel-word, Christ's disciples "will bear much fruit" (John 15). While our salvation is complete, sanctification in the narrow sense is an on-going exercise. Through daily repentance we drown the old Adam with all his sins and evil lusts that again the new man manifest in God pleasing works might come forth. "This is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor . . .that no one should take advantage of and defraud his brother" (1 Thessalonians 4). Because of our sinful flesh, which still clings to us, we need the daily assurance of God's grace in order that the sanctified life might manifest itself in love toward God and our neighbor. A sanctified life is not a fruit of a "good" seed within us, but is the fruit of God's love toward us and active in us. We read, "Be kind to one another, tenderhearted, forgiving one another, just as God in Christ also forgave you" (Ephesians 4:32). Why should the Christian desire to do good works? Not for one's own benefit or glory! Scripture says, "Let your light so shine before men that they may see your good works and glorify your Father in heaven (Matthew 5:16). Repenting of our sin daily, and being assured of salvation by the perfection of Christ, may we press on daily in pursuit of that which serves God and our neighbor. To that end may the Word of God dwell in each of us richly.

UNDERSTANDING OUR FAITH:

"Sing praise to the Lord, You saints of His, and give thanks at the remembrance of His holy name" (Psalm 30:4).

"To the saints who are in Ephesus, and faithful in Christ Jesus" (Ephesians 1:1).

"To me, who am least of all the saints. . ." (Ephesians 3:8).

"Greet every saint in Christ Jesus. . ." (Philippians 4:21).

What do we note about the above passages? Saints are being addressed. They are all alive. Addressing them as saints was not a posthumous designation given to those who earned such status by a life of good works. The believers who have been called to their eternal home are indeed saints but the designation is not reserved for those who have died. The saints were the shopkeepers, the farmers, the father, and mother, and their children, men and women of high degree and of low degree- all who trust in the Lord Jesus Christ.

In the Hebrew and in the Greek there are various words that are translated "saint" in our Bible. They have different shades of meaning in the literal sense, but basically designate the pious, the called out ones, the separate or the holy ones.

But how do people of sin attain such a grand designation? They are not called saints because they are without sin or have earned that name. Sin still clings to the living saints such as were addressed in the passages above. Saints are sinners who have been called out of darkness to the light. All those addressed as saints are common ordinary people who have attained sainthood though a foreign holiness, namely that of the Lord Jesus Christ. Christ's blood has cleansed the sinner. Through faith the sinner assimilates the perfection of Christ. They who are saints have been called to that blessed status through the Gospel. The Heavenly Father los upon the one who believes in Jesus as holy. Believers in Christ confess, "Jesus, Thy blood and righteousness, my beauty are my glorious dress. . ."

Surely this is a mystery of divine proportions that believers are "sinner-saints." We are sinners by reason of our flesh; we are saints, and should see ourselves as such, in the sight of God who remembers our sin no more for the sake of Jesus Christ Who bore our sins on the cross. "But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:11). The name "saint" and all the blessings associated with it are ours. The credit and the glory is God's. A saint has not earned the blessed status of sainthood, but he will pray the Holy Spirit to give him the appreciation and the strength to reflect his heavenly status while he awaits the call to join the saints in heaven. "Therefore Saint (Your name), "Love the Lord. . . For the Lord preserves the faithful. . .... Be of good courage, And He shall strengthen your heart, All you who hope in the Lord" (Psalm 31:23).

UNDERSTANDING OUR FAITH:

Ordination to the ministry by the laying on of hands and prayer is not a divine ordinance. However, while it is not commanded in Scripture, it is mentioned as having been practiced. 1 Timothy 4 speaks of the "laying on of hands of the presbytery" (An assembly of elders). Ordination does not confer any special character upon the individual. Ordination does not make the pastor. A candidate for the ministry is not the pastor of a congregation by the ordination, but by the call and its acceptance. Further, when he is no longer serving a congregation he is no longer a pastor in the real sense of the word. He who has no sheep to tend is no shepherd.

The Lord has given the Gospel and the administration (Ministry of the Keys) of it to the Church, not to a special class of people. In the exercise of the Keys the Christian congregation calls a man to serve as pastor of that flock. His is a divine call because it comes from Christians to whom the Lord has given the authority to call a shepherd to function in its behalf. It is a matter of divine will, and orderliness.

The ordination of a candidate into the ministry out of seminary is the public declaration of the church that he is prepared and fit to take on the responsibilities of a pastor in the congregation. The Church lays hands upon him and implores the Holy Spirit to bless him with wisdom and faithfulness for the task of shepherding the flock. The Smalcald Articles say, "Formerly the people elected pastors and bishops. Then came a bishop, either of that church or a neighboring one, who confirmed the one elected by the laying on of hands; and ordination was nothing else than such a ratification." "Bishop," by the way, means "overseer." The office of bishop today has in many circles become some hierarchical office created by the church. Timothy and Titus speak of the qualifications of a "bishop." The description clearly defines the activities of that one whom we call pastor. The Smalcald Articles say again, " The true Church certainly has the right to elect and ordain ministers since it alone has the priesthood."

Our Lord Jesus Christ through the Apostle Peter told the believers that they are "a royal priesthood" (1 Peter 2:9). That means that all Christians have the right to speak the Gospel, the essence of which is the pronouncement of forgiveness in the Lord Jesus Christ. While not any member of the "royal priesthood," should serve as pastor (shepherd) or bishop (overseer) in the congregation and serve in the public ministry unless he is properly called, the fact is that the word of forgiveness is not more effective because it comes from the mouth of someone who is ordained. God's Word is God's Word and accomplishes what He pleases regardless from whose mouth the Word comes! The voice of authority in the Church is that of the Lord Jesus, and not of men. We bow before no man as though he is higher than another in the kingdom of God. We do respect those who bring us the Word of God faithfully for they lead us to bow before the Lord. We respect those who are elected as pastors by the congregation, not because they are more noble Christians or indelibly impressed, but because the Lord has instructed us to remember them who bring us the Word of God. Ordination and installation of the pastor into the public ministry does not create an "upper class Christian citizen" to which all unordained and uninstalled are second class by comparison! We ordain and install simply because it is good order in the church, and in order to seek divine blessing upon the pastor-elect as he takes on his responsibility which is to take heed to the flock, "Among which the Holy Spirit has made you overseers, to shepherd the church of God which He has purchased with His own blood" (Act 20: 28)

UNDERSTANDING OUR FAITH:

The dictionary defines worship as "performance of devotional acts in honor of a deity, as a church service; the act of paying divine honors to the Supreme Being or other divine power; religious exercises."

Everyone is of course free in this land to worship "a deity" or the "Supreme Being" of his choice. Nevertheless, Christian worship is worship and prayer addressed, not to a nameless deity or Supreme Being, but to the Triune God. Our Lord said, "I am the Lord; My glory will I not give to another, Neither my praise to graven images" (Isaiah 42:8). This Old Testament expression of God is verified by what He said in Matthew 4:10, "Thou shalt worship the Lord Thy God and Him only shalt thou serve." The Apostle John wrote the word of the Lord, "All men should honor the Son even as they honor the Father. He that honors not the Son honors not the Father who has sent Him" (John 5:23).

For that reason Christians will want to worship and pray to, not a nameless, faceless god of many names, but the Triune God who has revealed Himself in the Scriptures as the one and only true God. We do not expect that everyone will agree with us. But we will not deny our Lord or our faith to satisfy the whims of society, or to accommodate the winds of change, even as we expect others will do not want to deny their deity.

Our worship service is built around the Word of God, and is addressed to the Holy Trinity. Our liturgy begins in the name of the Father and of the Son, and of the Holy Ghost. The elements of our worship are in praise of the Trinity. Our prayers are addressed to the Triune God. The service closes with benediction to the glory of the Father and the Son and the Holy Ghost.

In the religious milieu in which we live in this world it is a matter of confession that we worship the Triune God and Him alone. It is also a matter of confessional principle not to participate in worship or religious exercise with those whose god is not the Triune God, or whose confession is that every god is the same as every other god. To stand on our confessional principles is a right afforded us under the constitution of our country. More importantly, it is a conviction based upon the Holy Word of God.

Witness to the truth and to the God of our salvation, as well as concern for souls who do not know the Triune God demands that we confess God honestly in our preaching, in our prayers, and in our life.

The Psalmist said, "Let the words of my mouth and the meditations of my heart, be acceptable in Thy sight, O Lord. . ." (Psalm19: 14). A Christian cannot be true to that prayer and engage in worship or prayer that allows that prayer to any god is God-pleasing, so long as it is prayer and is done sincerely.

This is not a popular position in our day. The popular notion is that it makes no difference whom one worships or to whom one prays. An old preacher in Chicago in the 1940's put this to the test. He said, "I have invited some of them to carry out their statement that there are no differences, and prove their sincerity by coming over and joining my church. But they invariably back away. They say we are all aiming at the same thing, but I cannot get them to aim with my shotgun."

These convictions we hold, not because we are against prayer. We are for it. Our Father has commanded us to pray. We hold these convictions, not because we want to put God out of the lives of people, but because we want to lead them to the God of Scripture. We hold these convictions because living the truth witnesses God's love to our neighbor.

We hold these convictions because they are taught us from God through His Word. God Who speaks in His Word is He Who sent His Son to take away our sin through the suffering and death of Jesus on the cross. This is the God who brought forth from the dead the Lord Jesus Christ that we might be assured of our reconciliation with Him. It is He who says that He is pleased with prayer offered in the name of Jesus. This is the God Whose return we await when He comes with all His holy angels to take His children home to heaven.

We worship Him, and pray to Him alone because we cannot do otherwise. We do so also because we do not want by our silence or our actions to give a false witness, which misleads people. Our call is to lead people to Jesus Christ their Savior. We pray the Heavenly Father to give us the strength to worship in spirit and in truth. We pray to Him for the salvation of all.

UNDERSTANDING OUR FAITH:

In the Lutheran Church we have traditionally celebrated Ascension and Pentecost together with the festivals of Christmas and Easter. We like to believe that Pentecost is still celebrated in most Lutheran Churches for greater reason than that it falls on a Sunday. However, Ascension has become what might be termed a stepchild. Traditionally it has been observed with a worship service on Thursday. Unfortunately, not much is made any longer of this festival that occurs on the 40th day after Easter.

Sadly, much of the church has moved on to other things it feels more important. Social activities, social causes, political agendas, politically correct causes and many other such things which the church and society feel are more in tune with the times have removed from the consciousness the significance of Ascension, to say nothing of the things of God Himself.

Even if Ascension Day is not celebrated with a worship service, as Christians we want to pause to think about what it means. We confess in the Creed: "He ascended into heaven, and sits at the right hand of God the Father Almighty." Jesus was born into the world in lowliness as a child of flesh and blood. He left the throne of the Father to dwell among men as Man. He suffered for our transgressions and was buried. He rose again on the third day and restored life. Now that the work of redemption was complete and sealed, He ascended into heaven and entered into the glory of His Father, which He had with the Father from eternity. "He that descended is the same also that ascended up far above all heavens" (Ephesians 4:10). He ascended to the right hand of the Father whereby He rules over all things with power and majesty, also according to His human nature. He did not ascend to a place of honor, but to an exercise of authority! All things have been put under His feet. God the Father "Gave Him to be head over all things to the Church, which is His body. . ." (Ephesians 1:20-23).

What an experience was afforded the disciples as Jesus led them to Bethany, spe to them, and as He spe was received up out of their sight. The last view that the disciples had of their Savior and Master was He with His hands lifted in blessing upon them. No wonder that they sat there with their mouth agape loing up into the heavens as He went.

He is ascended but yet is present. There is no place in heaven or one earth where God’s right hand is not present. There is no place where Jesus our Savior is not present. Reason cannot comprehend what faith knows! He has not left us! Our Savior Jesus Christ, the "one Mediator between God and man"(1 Timothy 2:5) ever lives to make intercession for us before the Father (Romans 8:34, Hebrews 7:25). Jesus Who prayed His Father that those who are His may be with Him where He is (John 17:24) has gone to His Father’s house where there are many mansions, there to prepare a place for His children. And then He says "And if I go to prepare a place for you, I will come again and receive you to Myself, that where I am there you may be also" John 14:3). And it will happen. The angel told the disciples on the mount of ascension, "This same Jesus, Who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven" (Acts1:11).

What precious promises belong to believers in Christ! What a moment to which to lo forward when Jesus comes to take His children home!

In the trials and sorrows of life, when devil, world, and flesh make our life difficult, they who believe in Jesus have a secure anchor in Jesus Who died in our place to take away our sin. He rose again to restore us to life, and ascended to prepare a place for us with Him where He is. In the meantime we have His promise that He will not leave us nor forsake us but will accompany us through life. The wordling without Christ will never understand it. We will be eternally grateful. It is a matter of faith. "Beloved, now we are the children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is" (1 John 3:2).

UNDERSTANDING OUR FAITH:

Fifty days after Easter is Pentecost. The world does not celebrate Pentecost. It has already defiled the two main festivals in the Christian Church, Christmas and Easter. It does not recognize Pentecost because it does not know what to "do" with the third Person of the Trinity, the Holy Ghost, or as Scripture also calls Him the Holy Spirit. Thankfully, the festival of Pentecost belongs to the church alone.

Pentecost is one of the two earliest festivals of the church. The Hebrews observed the day as a day of thanksgiving for the completed harvest. Later they celebrated it also as the anniversary of the giving of the Law on Mount Sinai. Pentecost was 50 days after the beginning of Passover. It was also called the Feast of Harvest or the Feast of Weeks. Pentecost itself was one day. This explains the reference in Acts 2:1, " Now when the day of Pentecost had fully come. . ." and why they "were all gathered with one accord in one place." The Lord utilized this day to fulfill His promise of sending "another Comforter." The Spirit of God descended in a miraculous manner upon the disciples. They shared the Word of God. Note the stirring sermon of the Apostle Peter in Acts 2. Through the Word, the Spirit in turn won the hearts of many people so that they were added to the Church. For Christians the day of Pentecost is observed as a commemoration of the "birthday" of the New Testament Christian Church.

The day is also known as "Whitsunday" (White Sunday). The name was derived from the custom of the early church of having candidates for holy baptism dress in white garments.

What most people remember about this day is that it is the day that the disciples spe in foreign tongues. This was not "gibberish" but recognizable tongues as is evident from Acts. This was accompanied by the sound of wind, and tongues that to on the resemblance of fire and hovered over the disciples. This was indeed spectacular. However, nothing should distract from the fact that the important thing that occurred on that day was the preaching!

By the power of the Word of God hearts were pricked, led to repentance, and comforted. The third Person of the Trinity works through the Word. There are many blessings that attach themselves to us through the Spirit of God. By the Spirit of God we attain understanding of the true God. He calls us out of the darkness of unbelief into the light of faith. He creates the faith that leads us to confess the Word, trust in Jesus Christ, and in Him assimilate the forgiveness of sins as well as the confident hope of life and salvation. The Spirit is the "Lord and Giver of life. . . Who proceeds from the Father and the Son, Who with the Father and the Son is worshipped and glorified, Who spake by the prophets. . ."

All are truly baptized with the Spirit who confess the name of the Lord Jesus Christ as Lord and Savior, for no one can call Jesus Lord but by the Holy Ghost (1 Corinthians 12:3). They shall be saved (Acts 2:21). Praise God the Father, God the Son, and God the Holy Ghost!

UNDERSTANDING OUR FAITH:

Scripture tells us, "Judge not that you be not judged" Matthew 7:1). The context in Matthew tells us that we will be judged by the same judgment with which we judge. We are to take the plank out of our own eye before we try to take the speck out of our neighbor's. This passage in its context was spen to those who self-righteously sat in judgment of others. That context must be remembered so that we do not fall into false interpretation.

This is a favorite passage of those who not knowing the context, or having forgot it, sugg