May 2013 Newsletter Article

Soli Deo Gloria 

Our churches are falsely accused of abolishing the Mass.  The Mass is held among us and celebrated with the highest reverence.  Nearly all the usual ceremonies are also preserved, except that the parts sung in Latin are interspersed here and there with German hymns.  These have been added to teach people.  For ceremonies are needed for this reason alone, that the uneducated be taught what they need to know about Christ .  

–Article XXIV, Augsburg Confession (1530)

People, whether old or new to the Lutheran tradition, have noticed a striking similarity between Lutheran and Roman Catholic worship.  Roman Catholics have often said, “Hey!  Your worship service is just like ours, only a little different.”  Lutherans reply in kind and the observations are correct.  They are so, because of our common Christian history.           

Like most things, Christian worship was not created in a vacuum or ex nihilo (from nothing).  Its earliest basic form was shaped from the Jewish prayers and liturgy of the synagogue.  The two halves of our Sunday morning service are naturally rooted in the Judaism of Christ and the apostles.  The first half of our service or “Liturgy of the Word” is modeled on the synagogue sabbath service.

Prayers accompanied readings from the prophets and from the Torah (Gen-Deut), which were then expounded upon by a Rabbi (Lk 4:16-21).  In Christian worship the Gospels replaced the Torah as the chief reading after which came the sermon or homily.  The second half of our Sunday service, “the Liturgy of the Meal” is rooted in the Jewish Passover. 

As time passed, two “rites” or ordos (orders) for worship emerged in the Church.  The Eastern Rite (Byzantine Empire-Greek Christianity), which takes at least a good three hours to celebrate, is still celebrated by Eastern Orthodox churches to this day.  One piece of which we have in our Lutheran Book of Worship is the hymn, “Let All Mortal Flesh Keep Silence” (LBW 198).  It comes from the Divine Liturgy of St. James, which some scholars date as early as 60AD.

The Western Rite (Roman Empire-Latin Christianity) also developed an order of worship. Lutherans coming from this Western tradition continued to use this order that had been in place for centuries prior to the Reformation with some changes.  Luther tweaked “the Mass” to fit the evangelical theology of the Reformation so that the clear proclamation of the work of Christ could shine through more brilliantly.  

The continuity of worship Luther and the Reformers saw as an important way not only for the congregation to worship, but also for people to hear, learn, and remember all that Christ has done for them, because in the liturgy we are constantly surrounded by His holy Word to and for us. 

•   In the name of the Father and of the Son and of the Holy Spirit. (Matthew 18:20; 28:19)
•   If we say we have no sin… (1John 1:8; John 20:23)
•   Lord, have mercy… (Matthew 17:15)
•   Glory to God in the Highest… (Luke 2:14) OR  This is the Feast...Worthy is Christ the Lamb who was slain… (Revelation 5:12, 13)
•   The Peace of the Lord be with you… (John 20:21)
•   Alleluia!  Lord to whom shall we go… (John 6:68)
•   Holy, Holy, Holy Lord... (Isaiah 6:3) + Hosannah in the Highest... (Mark 11:9-10)
•   On the night in which He was betrayed…(1 Corinthians 11:23f) 
•   Lamb of God you take away the sin of the world…(John 1:29)
•   The Lord bless you and keep you… (Numbers 6:24-26)
•   In the name of the Father and of the Son and of the Holy Spirit.  (Matthew 28:19)  

As these are spoken and sung the Bible becomes a life-giving part of who we are, forming us in His image according to His Word. (Eph 4:24)

+ Pastor Ian Wolfe    

Our New Pastor Dresses Funny Pt. 2 (Bulletin Article 3)

Since we’re already talking about clothing and clergy garb, might as well keep going in that direction.  This next one you are all likely familiar with as it has been a common vestment for the last 40 years within Lutheranism: the alb.  Though its history is much much older as it was worn from the earliest days until the 11^th century, when the surplice began to be used more.  The word “alb” itself comes to us from the Latin albus meaning “white.”  Albino is probably the closest English word that we have with the same root.  Thus an alb is literally “a white robe.”  Yet symbolically and Biblically speaking, this “whiteness” means the purity, light, and glory of the resurrected Christ.  

We may think of the alb then in terms of Galatians 3:27, For as many of you as were baptized into Christ have put on Christ.  It is for this reason that the alb derives from the baptismal garment as a sign that we have been clothed in the purity, righteousness, and eternal life of Christ.  The alb is not restricted to clergy, but because of its connection to baptism it is the common garment of all Christians.  Assisting ministers, acolytes, choristers, and anyone else who helps out in the liturgical service of the church may wear an alb.  I would add that it might even be most fitting if all who served on Sunday wore an alb to show that we are all made one in Christ by our baptism into His death and resurrection.  For it is our common baptism into His life by which we are even made able to stand and read lessons, offer prayers, and serve the most sacred gift of His body and blood.  At worship individuality fades away (John 3:30) as His Body, the Church, gathers together as one to pray the liturgy (literally liturgy means “a common act”).  That reality can be made clearer by use of wearing a common garment and apparently an alb is what awaits us all in the Resurrection:  

Behold a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!”  These are the ones coming out of the great tribulation.  They have washed their robes and made them white in the blood of the Lamb.   —Revelation 7:9-10, 14         

Our New Pastor Dresses Funny Pt. 1 (Bulletin Article 2)

As you may remember so many months ago I arrived here to RLC in the middle of the penitential and somber season of Lent.  At our mid-week services and for Holy Week services I wore what was referred to by some as a “black dress.”  Unfortunately, I didn’t have pumps to go with it.  It’s hard to see but that clergy garment is what I’m wearing in this picture.  It is called a cassock and derives from the Middle French word casaque, meaning a “long coat”.  It is traditionally adorned by 33 buttons in a single column, one for each year of Jesus’ life on earth.  In both the West and the East the cassock was the daily “street” clothes of clergy for centuries.  

Lutheran pastors serving in British colonies here on American shores continued to wear such distinctive clergy coats with tab (white) collars.  With the expansion westward and the nature of life on the frontier these became less frequent among clergy.  But at the turn of the 20^th century Lutheran pastors rejoined clergy of other denominations in wearing black or dark suits with clergy rabat or black shirt and clerical collar.  Up until the 1970’s the common Sunday morning worship attire for Lutheran clergy of all stripes was cassock, surplice (white over-garment), and stole.  For those who have been at RLC during that time you likely have pictures of your former pastors dressed in such attire.  I know I saw one of them on a YouTube clip of the ground breaking ceremony of the original church building.  With the cultural changes of the 1970’s Sunday morning vestments changed as well and became what is currently in use today alb and stole with or without chasuble (all of which I will talk more about in more of these notes). 

Given the historical significance of the cassock and its more solemn and formal look it continues to be retained in use by Lutheran clergy today.  If and when you might see myself or other Lutheran clergy wearing the cassock, it would likely be when leading the daily prayer offices (Matins, Vespers, and Compline- LBW pages 131-167), funerals, or during Lent and Holy Week.  As with all types of clothing, the old styles always come back in fashion maybe they will among clergy as well and you’ll see more cassocks.  I’m just praying the neon colored clothes and zebra print pants of the 80’s stay dormant for a very very long time.         

Our New Pastor is Really Weird (Bulletin Article 1)

Having been here 8 weeks now you likely already know that your new pastor is a little bit weird.  He wears weird clothes.  He talks weird.  He tries to be funny, but often fails.  He makes weird psuedo-Vulcan Star Trek hand gestures.  He likes weird music.  He walks weird and then seems to always forget where he is, stopping mid-stride.  He does things some have never seen before and says things others have never heard before.  In other words he’s an all around weird guy.  So much so he reminds me of a typical joke from the old Johnny Carson Tonight Show, “Our new pastor is so weird.”  To which the audience asks, “HOW WEIRD IS HE??”  Johnny responding to the begged question, “so weird he’s writing something in the bulletin to talk about exactly how weird he is!”  Even weirder, he’s doing it in the third-person.   

Trying to own my weirdness and explain myself in a little bit better and regular way, I thought including something in the bulletin weekly might help get to know me.  I also wanted to share with you why I speak, walk, sing, and gesture as I do.  That is the main purpose of these little notes.  It’s one way to help me seem less strange and know that the things I do, I do out of love for our Lord Jesus and His church.  They are practices and disciplines in my life and worship of God, Father, Son, and Holy Spirit, firmly rooted in our Lutheran heritage and identity.  They are faithful Christian practices that I have found right and salutary in my own walk with the Lord and in leading the faithful in worshiping Him in Spirit and in Truth.  They remind me to worship not just with mere words, but with my whole person, body and soul.  They are reminders of who Whose I am and in Whose most holy presence we gather.  

Having a new pastor is always a difficult transition to make, because it is a reminder that what had been is in someway gone.  It is another reminder of that grief.  Because like people, no two pastors are the same in any way shape or form.  The new one will be weird compared to what came before.  For each pastor is different, with different gifts, different passions, and different styles.  Like a pair of shoes, it takes time for the new “weirdness” to wear off and become comfortable.  I hope these little notes will aid in that, but I can’t promise that at the end of them I’ll be any less weird.

Weekly Bulletin Articles

I've been including during the weekly bulletin of the parish a series of articles about the liturgical pieces of worship.  They've been lighthearted in trying to explain why I dress the way I do for Sunday and why these things are important.  I thought maybe some of you might be interested in reading these as I help to explain to my parish the traditions of the Church.  Remember these are included in our bulletin so I have a space limit of about 3 paragraphs and can not delve as deeply into things that I normally would.  Hope you enjoy them.  

Loving One's Enemies

Love your enemies and pray for those who persecute you.  (Matthew 5:44)

In times of peace and comfort these words from Jesus in the Sermon on the Mount are difficult to comprehend.  Enemies are enemies for a reason.  How are we to “love” them?  Jesus’ words are even more burdensome when we find ourselves in the midst of conflict and distress.  It is hard to keep these words when an enemy is merely hypothetical or distant.  It is even harder when an enemy is near so close that they strike us and those whom we love.  Jesus’ words are seemingly unintelligible when enemies violently disturb the ordinary peace of daily life.  

How can we keep these words when anger, hatred, fear, and vengeance scream so loudly inside of us?  What does it even mean to love someone who has broken the fragile reality of our safety?  What does Jesus even ask of us in such a time?  Our English language fails us at this point for we only have one word for love.  Greek, the original language of the New Testament, has several and Jesus is intentional in his selection of words.  Jesus knows the reality of human relationships and the brokenness that wages within and among humanity.  He is not telling us to ignore or wash over that brokenness.  He asks of His disciples a love which acknowledges that an enemy is still an enemy and not a friend.  

So what then does it mean to love your enemies?   Here Jesus’ word for love is the same one He uses to speak of His own love towards us: a love of service and sacrifice.  It is a love that honors the dignity of all who are made in the image of God. A love that finds it’s fullest expression in the cross.  This is St. Paul’s example of loving one’s enemy, “God shows his love for us in that while we were still sinners, Christ died for us.  For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.” (Romans 5:8,10).  The love, which brings about our peace and forgiveness is what Jesus calls us to show our enemies.  He does not call us to forget evil deeds, nor excuse them, nor not see that enemies are brought to justice, but rather with His peace in us, extend and offer the same saving forgiveness to them in time.  As He taught us to pray, “forgive us our sins as we forgive those who have sinned against us.” 

Though anger towards those who attacked Boston is natural in the wake of our grief, that anger cannot lead us to forget that even our enemies are ones for whom Christ has died.  We cannot comprehend what they have done.  We only know that their actions have hurt us.  But we of faith also know that the light shines in the darkness and the darkness cannot overtake Him.  Therefore, all that is left for us to do is to pray.  To pray for them, for those whom they have harmed and for those who are working to bring their evil deeds to an end.  To pray for our enemies and in time and by grace offer forgiveness, for the sake of Christ who has forgiven us.  For only by looking to His life can Jesus’ words make any sense.  In Him we see that the love He calls us to give is always cruciform.   

May the peace of God which surpasses all understanding guard our hearts and minds in Christ Jesus our Lord.

Christmas 1C Homily–Luke 2:41-52

In the name of the Father and of the Son and of the Holy Spirit.  Amen.  

This morning in our Gospel lesson we hear for the first time in Luke Jesus speak.  And unlike the other gospels His first words do not come at the beginning of His public ministry, but rather as an adolescent Jewish boy attending the feast of the Passover in Jerusalem.  We see not only an early glimpse of Christ, but also of the religious care and devotion of his parents Mary and Joseph.  As Luke describes, the holy family went every year to offer sacrifice and celebrate the salvation of Israel.  At 12, Jesus stands on the cusp of being a child and on the verge of becoming a man in the eyes of Judaism.  And in preparation for that day, when He will take upon Himself the obligations of the Law, Mary and Joseph have taught him the prayers, the language of the faith, to keep the holy feasts and the stories of Israel’s triumphs and failings in the Scriptures.  In fact they have done such a good job teaching Jesus that the teachers are amazed by Him, His ability to ask questions and answer those posed to Him.  

  Now we may easily say, “well of course He amazed the rabbi’s with His understanding, He’s Jesus.  He knows everything!”  But to do so, inherently conflicts with what we celebrated just a few days ago, the incarnation of God, His descending from heaven to enter humanity as a human.  For though He is perfectly human, without sin, He is still as we all are limited by the constraints of the flesh, especially limited further by being only 12.  Though God, He is circumcised on the 8^th day in keeping with the covenant.  Though God, He still needs to learn His Bible, remember the prayers, learn the covenants, and worship the Lord in His temple.  Though God, He still needs religious education from His parents, to which we must give great credit to Mary and Joseph.  It is their own faithfulness which informed and now shines through their boy.  Though God, He still only has the capacity of a human brain.  This is the radical mystery that is Christ in His two natures, fully God and yet fully man.  Both of which are brought forward in our lesson today, which brings us to those first words uttered by Jesus. 

Why are you looking for me?  Did you not know that it is necessary (in the Greek, imperative) for me to be in my Father’s house?  Gazing at His mother Mary, worried sick with anxiety about His missing, He reveals to her a realization that she likely knew, but had yet to this point heard Him utter.  That He, though her Son born by her with the tears of joy to accompany it, is also the Son of another.  One can almost feel the tension in that moment, when Jesus reminds her that He is also the Son of the heavenly Father.  In the jarring of His being lost, she is jarred again by the reminder that He is not completely and totally her’s, but rather He belongs to God.  A haunting reminder of the glorious words from Gabriel that He is the Lord’s and not only hers.  It is this which she treasures in her heart, meditating on what that might truly mean all the while looking into the eyes of her son she has born, nurtured, and raised.  Though she takes him home to Nazareth He will be forever bound to and about the house of His Father. 

Where Matthew, Mark, and John begin with Jesus preaching after the arrival of the Baptism, Luke begins His gospel in the same place that He will end it: the Father’s House.  As it was necessary for Jesus to be in the Temple, so too will it be for those who come after Him.  Hear Luke’s final words, And [the disciples] worshiped [Jesus] and returned to Jerusalem with great joy, and were continually in the temple blessing God.  As Jesus in His adolescence and throughout His entire life will be about the Father’s business and the Father’s house, so too are those who dare to come after Him, those whom He will call brothers, those who pick up His cross and follow.  In this the Christian life and we as Christians are given insight both from our Lord and the holy apostles what our lives are to be about and grounded in; The Father’s house.  

We at times delude even ourselves that we think the Father’s house unimportant or in someway not necessary for ourselves and our lives as Christians.  We have all likely heard someone say, “well I don’t need Church.”  To which we must respond with a loud “bull.”  For if it was necessary for Jesus, the Son of God to be in the temple praising His Father.  And if the apostles themselves were continually there blessing God for the sending of Christ, so too do we need to find ourselves in the house of the Father.  To be in this temple, this sanctuary of the most High, hearing His word proclaimed, receiving His Sacrament, and offering up our hymns, prayers, and praise to the eternal God.  For through Christ, we are made to be like him a son of God in the flesh.  And here he calls us to be about the things of His life and of His Word, casting off the ways of sin and the flesh to take up the joyous life that is ours in the Spirit.  For we come to this temple to encounter the living God and be transformed by Him through the power of His Word and the glory of His Sacrament.  Because of this and all that God does for us in this place, we should find ourselves like our Lord lost in the mystery and worship of the Father's house, continually blessing God for all that He has done for us. 

Amen.