Penalty: Intentional Grounding

Well now, that's interesting. I'm reading in the Ancient Christian Devotional: A Year of Weekly Readings, the free book I got along with my subscription to the Ancient Christian Commentary on Scripture series and I come upon this commentary about the Gospel from St. Matthew 16:13-20. And here we have this little reading on the meaning of "Upon this Rock." Here's what the "church father" says:

"This is not the property of Peter alone, but it came about one behalf of every human being. Having said that his confession is a rock, he stated that upon this rock I will build my church. This means he will build his church upon this came confession and faith." (p. 197)

And I thought, Hmmm, well, what do you know, here's an early father asserting against the sway of Roman Catholic argument (you know, that the rock is Peter himself, the Pope, or at least, Peter as he confesses Christ).

In fact, there are a number of somewhat similar quotations, in Augustine, Ambrose, Bede, and others. Well, sort of. Their references are a bit different, in that they tend also to reference Peter's apostolic authority. This particular one, in contrast, seems not only anti-papistic, but a bit anticlerical.

What I find interesting about this quote is its author: Theodore of Mopsuestia. Theodore was condemned by the Fifth Ecumenical Council of A.D. 553. Now it's true that he was not condemned for his views about St. Matthew 16; no, it was for being a Nestorian, and that, after he was dead. And it's also true that of all the Ecumenical Councils, the 5th was the weakest, being quite politically motivated under the Emperor Justinian, with Monophysite fingerprints all over it. Still, the claim that Theodore of Mopsuestia is a representative "church father" is dubious at best. He was condemned, for crying out loud.

This series is published by InterVarsity Press, and has a gaggle of Lutherans on the editorial board. Methinks they might have done a bit more homework before letting this one out.

And in case anyone's wondering, the Lutheran Confessions call the "rock" the ministry of Peter; which is sort of like saying "the confessing Peter."

At any rate, this referee calls a foul against the editors of the series.

The Grammarian, VII

I think we need to adopt a new rule: After seven prominent uses, any shortcut you use to speak theologically must give way to another way of saying the same. Clichés are the cheap way out.

To be sure, sometimes slogans can be helpful, in other contexts. But in theology, clichés gloss over the word of the Living God. This is bad, and it must stop.

I might put up with your talk about law and Gospel once or twice. That's it. Now find a different way to say it, will you? And not like some less inventive minds who have already found a different way: they have even shortened the shortcut to law/gospel, which when spoken aloud sounds like they've developed a new word: lawgospel. They'll speak of lawgospel preaching, and lawgospel sermons. Uggh . . .

Or justification by faith. Oh, do you like that one? Fine, I believe in it too. Now go find another way to say it, if you please. Luther did, you know. Just where in the small catechism does he ever say justification by faith, even once?

Or word and sacrament. Or Bible and Confessions. Or Scripture alone.

Or catholicity.

Or catechesis.

Or incarnational (often badly misused).

Or orthodox.

Or priesthood of all believers.

Or confessional (this ought to be a reference to a room where confessions are heard).

Or how about this one, by no means a shortcut, but used as often: "by the power of God working through the Gospel." I have a particular distaste for this. It's as though some canon lawyer went through the lines of your sermon looking for places to plant that phrase, thinking it would keep the devil away.

Imagine what life would have been like had Jesus used clichés. Oh wait, don't imagine that, it'd be sacrilege. Speaking of Jesus' preaching, if you're a preacher who finds preaching a difficult chore, I recommend you spend more time immersed in the kind of speach He uses, and the language of the Psalter, and of all the Sacred Scriptures. And then go and read some of the Fathers. No clichés there either.

Just stop with them. The Bible has no use for clichés, and neither should your hearers.

The Holy Hand Grenade of Antioch

Monty Python cracks me up, though I haven't quite figured out why. The troupe makes fun of everybody under the sun, maybe that's why. Even, dare I say it, folks like me who love the KJV. But never take yourself too seriously, that's the word to the wise for today . . .

King Arthur [holding the Holy Hand Grenade of Antioch]: How does it... um... how does it work?

Sir Lancelot: I know not, my liege.

King Arthur: Consult the Book of Armaments.

Brother Maynard: Armaments, chapter two, verses nine through twenty-one.

Cleric: [reading] And Saint Attila raised the hand grenade up on high, saying, "O Lord, bless this thy hand grenade, that with it thou mayst blow thine enemies to tiny bits, in thy mercy." And the Lord did grin. And the people did feast upon the lambs and sloths, and carp and anchovies, and orangutans and breakfast cereals, and fruit-bats and large chu...

Brother Maynard: Skip a bit, Brother...

Cleric: And the Lord spake, saying, "First shalt thou take out the Holy Pin. Then shalt thou count to three, no more, no less. Three shall be the number thou shalt count, and the number of the counting shall be three. Four shalt thou not count, neither count thou two, excepting that thou then proceed to three. Five is right out. Once the number three, being the third number, be reached, then lobbest thou thy Holy Hand Grenade of Antioch towards thy foe, who, being naughty in my sight, shall snuff it."

Brother Maynard: Amen.

All: Amen.

King Arthur: Right. One... two... five.

Galahad: Three, sir.

King Arthur: Three.

Octoberfest!

In case you missed it in an earlier post, Octoberfest is nearing:

Announcing the Twelfth Annual Octoberfest Seminar and Liturgical Conference at St. Paul’s Evangelical-Lutheran Church, Kewanee, Illinois, beginning Sunday, October 7^th at 5 pm until midafternoon on Monday. The Conference theme is “In Remembrance of Me: Who's Doing the Remembering?” This year we are pleased to welcome as our guest the Reverend Chaplain Jonathan E. Shaw, S.T.M., a highly decorated Lieutenant Colonel in the US Army, having served in theaters and posts around the world; including Korea, Nicaragua, Iraq, Germany, and other places. He is currently stationed at the Chief of Chaplains’ office in Washington, D.C. He has also served as chairman of the Board for Congregational Services of the Lutheran Church—Missouri Synod. Chaplain Shaw has been an associate editor of Gottesdienst since its inception in 1992. His popular Sabre of Boldness column is featured in every issue.

Chaplain Shaw will examine the words of Institution, looking especially at the background of the Hebrew Scriptures and the concept of remembrance.

New this year: on the following day (Tuesday), a liturgical seminar is planned for anyone interested in participating in a roundtable discussion seeking uniformity in our worship practices. Informed Lutheran clergy are particularly invited to provide input and exchange of ideas.

For more information or to register for either or both events, log on at www.liturgyseminar.blogspot.com or send us a note in the enclosed envelope.

Schedule of events

Sunday, October 7

5 pm Autumn Choral vespers, anticipating the Festival of Harvest

6 pm Annual bratwurst banquet

Monday, October 8 (Octoberfest Seminar)

9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass: Festival of Harvest

11:00 a.m.-3:15 p.m. Seminar

Tuesday, October 9 (Liturgical Seminar)

9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass

11:00 a.m.-3:15 p.m. Seminar

$25 per person (students $15) $40 per couple--includes Sunday banquet and Monday continental and luncheon; no charge for children with parents. The Tuesday seminar alone is free (but a donation would be nice).

To register, go to www.liturgyseminar.blogspot.com and find the registration information in the sidebar; there’s even an option to do it all online, including payment.

Musings on the Pharisee and the Publican

The Luke 18 story of the Pharisee and the Publican (Trinity XI) is pretty straightforward; yet it is perhaps one of the easiest Gospels to ignore, especially by religious men.

Who is a religious man? The faith we confess requires of us that we behave decently, uprighly, and soberly; and these are outward things. Behavior is an outward thing, and thus we are in danger whenever we consider the works we have done. What's so bad about the Pharisee and his religion? See, he prays, he fasts, he gives! He considers the works he has done. Such wonderful marks of a religious man, a man who knows himself to be serious about his religion. And see what he says, God, I thank thee . . . He even thanks God for all that he is; certainly better than the publican. Yet he is cast aside in the judgment: he did not go to his house justified. Why? Because he had no need of repentance. He was a religious man. Beware of the works you do; for though you surely ought to do them, as soon as you have done them, they can become a cause of stumbling.

Now what of the publican? His works were not in view here. He seemingly did not belong in the temple. He was a thief, a selfish, evil man. He was not a religious man. See how ashamed he was; couldn't even lift up his eyes.

But this is according to Psalm 131: My heart is not haughty nor mine eyes lofty.

And his prayer made all the difference: Kyrie eleison! Lord, be merciful to me, a sinner. He called upon One who alone is righteous, and truly religious. And for this he went home justified.

The old liturgical practice of beating the breast thrice during the Agnus Dei ought always to call this parable to mind: "O Christ, Thou Lamb of God, that takest away the [here strike the breast] sin of the world, have mercy upon us. [3x]"

True humility does not consist in acting humble; how easy it is to misunderstand this. For by the folly of the fallen mind it all becomes so much pretense and empty show, whether to your neighbors, to yourself, or even to your God. What, did you think He would be impressed?

Behold the worst kind of sin: not thievery, false witness, or adultery (as bad as these are); rather, the worst kind is that against which Jesus spoke most often: hypocrisy. Outward righteousness and inward pride. Outward humility and inward haughtiness. Did you think no one would notice? Oh, perhaps no one will, except the omniscient One. He notices, and sends home the Pharisee unjustified.

Let every soul repent; become like the publican! What? you might say, become a thief or a knave? No, friend, you don't need to become like that, you already are: for to be sinful is already to steal from God the honor due Him alone. Rather, it means to repent (daily) of what you are; to beat the breast in token of unworthiness; to plead for mercy, to Him who alone is able to give it, since He has purchased it by His own blood. How excellent is the poor, shameful, begging publican! He goes home justified. What could be better than that?

The Grammarian, VI

The Lucan account of Jesus and the Ten Lepers is coming up a couple of times within the next few months, first on a Sunday in two or three weeks, and second on Thanksgiving (in the historic pericopes). One element of this account in St. Luke 17:11-17 which ought never be overlooked is the crafty use of pronouns by the evangelist. To wit, this part, in which I have highlighted the pronouns to which I am referring:

"And one of [the lepers], when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine?"

It has always amazed me that so many English translations supply the word "Jesus'" in place of that pronoun "his." Evidently they figured, that's what is intended here. But that's not what it says. The KJV and others, to their credit, leave it as is; which means that if one pays careful attention, he sees that the referent of "his" is "God," viz., "with a loud voice glorified God, and fell down on his face at his feet, giving him thanks." And this, in turn, gives us insight into Jesus' response to this man: "There are not found that returned to give glory to God, save this stranger." While the other nine may have thought they glorified God in another way, likely the errant way given them by the priests to whom they went (Jesus' sworn enemies), Jesus Himself makes it clear that they did not, in fact do so. Only the one who returned and gave thanks at Jesus' feet. Our helpful evangelist has also deftly informed us that this Jesus, at whose feet the man fell, is God.

Camels? in Illinois?

Today was a day for shut-in visits, among other things. This means plenty of driving on the Illinois state roads. Toward the end of the day, as I came toward the little town of Avon, I happened to see some animals in a farmyard to my left, and had to do a double-take. Camels? Are those camels? But . . . in Illinois? Holy cow, I thought, as I continued in to the village and up toward the nursing home. I made a mental note that I'd have to pull over on my way back out of town and check this out. So after my visit I did just that. I came upon the farm, now on my right, and slowed down a bit to gaze in semi-disbelief. I pulled over and got out. There in the pen were four real live camels, and this was not a zoo. How cool is that, I thought. And then, as I ambled toward the fence, they casually noticed me, and one of them--the white one--turned and strolled over toward me to check me out. I thought, hmmm, do camels bite? I don't think so, but . . . And he seemed to want to have a brainwave connection with me, as he eyed me up and down a bit. Then he poked his nose between the bars of the fence, so I petted him on it, as I struck up a little conversation with him. What a nice camel you are, such a sweetie, so gentle, why you wouldn't hurt a soul, would you.

I drove off with a smile and thought, now that's a decent ending to a long day. Camels. How about that . . .

A Time to Dance

Late at night, lingering by the phone, and unwilling to turn in just yet, though it was getting late, at last I got a call from my son Peter, who has happily informed me that a lovely diamond ring, according to his well-laid plans for the night, now adorns the finger of his even lovelier sweetheart Megan. For the second time I rejoice at the godsend of the finding a mate for a one of my six sons.

Though most certainly man that is born of woman is of few days and full of trouble, and life in a fallen world is bound to have sorrows, yet we also find by the mysterious and wonderful mercy of God a bit of happiness here and there; yea, sometimes even great and abiding happiness; and I am happy this day! O rejoice with me, all you who love life, and share with me in this vicarious moment of happiness for a young couple full of love and expectation. Count it as a foretaste of heavenly beatitude.

The Online Liturgy Seminar and Octoberfest

In the upcoming issue of Gottesdienst, I'm going to have a review of Piepkorn's The Conduct of the Service, as well as promoting our upcoming Octoberfest. Octoberfest details are also below. We're tacking on another day this year, for a Liturgy Seminar. This is primarily for interested clergy, but of course anyone may attend.

I'm proposing that in preparation for this seminar, or even if you'd only like to participate online, you consult Piepkorn, and go to my new blog dedicated to this purpose alone. It's called "Liturgy Seminar" and may be accessed here. What we’re offering this October will be a seminar in the sense of a graduate classroom seminar. Give and take; round-table discussion. Encouragement, discussion, and debate, with an aim toward uniformity. Anyone who wants to come will be encouraged to do a little advance preparation and study of the book.

We can do preliminary internet conversing about it on this blog, and perhaps even arrange for the proposition of theses for discussion by any pastor in attendance, or even if you can’t come to the seminar.

So go ahead, check it out: click here. Meanwhile, here’s the Octoberfest info:

Announcing the Twelfth Annual Octoberfest Seminar and Liturgical Conference at St. Paul’s Evangelical-Lutheran Church, Kewanee, Illinois, beginning Sunday, October 7^th at 5 pm until midafternoon on Monday. The Conference theme is “Eyewitnesses of His Majesty.” This year we are pleased to welcome as our guest the Reverend Chaplain Jonathan E. Shaw, S.T.M., a highly decorated Lieutenant Colonel in the US Army, having served in Korea, Nicaragua, Iraq, and Germany. He is currently stationed at the Chief of Chaplains’ office in Washington, D.C. He has also served as chairman of the Board for Congregational Services of the Lutheran Church—Missouri Synod. Chaplain Shaw has been an associate editor of Gottesdienst since its inception in 1992. His popular Sabre of Boldness column is featured in every issue.

Chaplain Shaw will examine the Biblical record of Jesus’ ministry, toward an understanding of these foundational Scriptural accounts as the historically verifiable origin and basis of the Christian Church’s sacred Liturgy.

New this year: on the following day (Tuesday), a liturgical seminar is planned for anyone interested in participating in a roundtable discussion seeking uniformity in our worship practices. Informed Lutheran clergy are particularly invited to provide input and exchange of ideas.

For more information or to register for either or both events, log on at www.liturgyseminar.blogspot.com or send us a note in the enclosed envelope.

Schedule of events

Sunday, October 7

5 pm Autumn Choral vespers, anticipating the Festival of Harvest

6 pm Annual bratwurst banquet

Monday, October 8 (Octoberfest Seminar)

9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass: Festival of Harvest

11:00 a.m.-3:15 p.m. Seminar

Tuesday, October 9 (Liturgical Seminar)

9:00-9:30 a.m. Registration

9:30 a.m. Holy Mass

11:00 a.m.-3:15 p.m. Seminar

$25 per person (students $15) $40 per couple--includes Sunday banquet and Monday continental and luncheon; no charge for children with parents. The Tuesday seminar alone is free (but a donation would be nice).

To register, go to www.liturgyseminar.blogspot.com and find the registration information in the sidebar; there’s even an option to do it all online, including payment.

The Beat-nik

If this is a midlife crisis resolved, I'd say mine is pretty harmless, as midlife crises go. I have recently taken on a new little hobby: drumming. Actually that isn't new; I used to play the drums a bit in junior high school, back in the stone age (or, more accurately, the rock age); but I had to give it up if I wanted to sing in the choir, so my drumming desire never came to fruition. I even knew a drummer in college, but never took it up again myself, never even thought much about it. But when I heard last summer that the Kewanee Community Band needed a drummer, I thought, Hey, maybe I could do that. So I took the dive, and this summer started showing up at rehearsals. What fun. I've been playing the snare drum for some Sousa marches--the old stuff I learned decades ago came back to me really quickly--and now, I even get to sit behind a drum set for some of the music.

Not sure what it is about drumming that pulls my chain, but this really is fun. Our next event is this Thursday in Kewanee Veterens' Park, 6 pm.

And hey, I can even come up with a good pastoral side to doing this too. Let's call it community involvement. Yeah, that's it: Drum evangelism . . .

Musings on the Unjust Steward

The parable of the shrewd steward is an intriguing Gospel. Jesus uses the example of a steward who, accused of mishandling his master's goods, seemingly sets about to mishandle them some more, in order to gain for himself a place to stay when his time of stewardship comes to an end. And this steward is commended by the master and by Jesus. What are we to make of this? Several observations are in order.

First, it's likely that the steward has full authority to do what he did--authorize the lessening of the debt in order to get payment at once--and in so doing, to make friends with his master's debtors. Second, it's also likely that in doing so he actually became a good steward in a way; that is, by this shrewd move he helped out his master who, we can surmise, might otherwise never have been paid. Third, I think it's helpful to note that the measures of oil owed are reduced from 100 to 50, which is the number of Pentecost, i.e., the number of the Spirit. Oil is used in connection with Baptism; not only so, but Baptism is the washing of regeneration in the Holy Spirit. Moreover, the measures of wheat are reduced to 80, and as wheat is pressed into service to make bread, and is not earthly bread best used to make heavenly Bread? Therefore we, receiving the new Bread (the number 8 signifies newness, being the first of a new week) which is Christ, at length (that is, in tenfold multiplication) shall receive the fruition of the glorious Godhead.

What, then, is the message of the unjust steward? At least this much: that the things on this earth are put to best use when they are pressed into service for use in the Holy Sacraments. Not only so, but even the finances of the people of God are put to best use when they are pressed into service for the purchase and use of these Things. For, as it is said, "you can't take it with you."

For the mystery of the grace of God is this, that although it certainly does not in any way depend on the merit or works of men, yet there is this wonderful mercy whereby nevertheless God takes our worthless works and pours His life into them, as the Psalmist declares: establish Thou the works of our hands. And this is most manifestly so in Christ, for by His holy incarnation, He takes upon Himself the very flesh which we have despoiled, purifies it by His merit, and offers it in sacrifice for the sin of the world. And this, then, is what we preach in the churches, whereby men hear, believe, and are saved.

Therefore take what you have, and used it shrewdly, that, when you fail, they may receive you into eternal habitations. Who, then are "they"? Angels, archangels, and all the company of heaven. The best use of earth's resources is what transpires in the churches, in the preaching of the Gospel and the administration of the Blessed Sacraments.