This is worth the quick read.
Do you think that pretty soon the "cutting edge" congregations in our midst will signing up for Gottesdienst conferences? What is real is the doctrine of the blessed Apostles, the very Body and Blood of Christ in the Sacrament and the pure preaching of the Gospel from the pulpit, sans power point, dramas, dancing girls, drum set and the like.
HT: Shawn from Hamel
01 August 2013
27 July 2013
Lost Pastors can be Found
If your parish is vacant, don't be afraid to look here - http://www.lostpastors.org . There are shepherds waiting to serve.
23 June 2013
A Shoulder Set Upon the Plowshare of the Cross
To be a disciple of Christ Jesus is to take up the Cross and follow after Him, through death and the grave, into the resurrection and the life everlasting. Those who have set their shoulder to that plowshare, dare not look back, but are called to set their face like flint upon Christ the Crucified. We should not suppose that it is easy to persevere, nor that our progress will always be apparent. The Christian life is one of suffering, before we enter into glory; for it is through many trials and tribulations that we enter the Kingdom of God. And while that is the case for every disciple of the Lord Jesus, is it especially so for the pastors of His Church on earth.
This week, in particular, exemplifies the Cross that is laid upon those men who are called and ordained to preach the Word of Christ and to confess His holy name in the face of sin and death. The prophets, apostles, martyrs, and saints who are remembered in these coming days provide a sober and serious warning to all those who follow after Christ in the Office of the Holy Ministry; but so are they also an encouragement to faith and faithfulness. We are surrounded by so great a cloud of witnesses, in order that our eyes might be lifted up unto Christ, the Author and Perfecter of our faith, who for the joy set before Him endured the Cross, despising the shame, and has sat down at the right hand of the throne of God. As we are called to die with Him, and for His sake and for the Gospel, so are we raised with Him to live forever in the presence of God the Father.
On Monday the 24th, we celebrate the Nativity of St. John the Baptist. He wasn't born to die in quite the same way that Jesus was, but his entire life was pointed toward that Lamb of God, who takes upon Himself the sins of the world and bears them away in His own body to the Cross. So, like the Prophets before him and the holy Apostles who follow after, St. John the Baptist also suffers the Cross in his own flesh, that his very body and life might also proclaim the Savior who is sacrificed for our transgressions and raised for our justification. Already as we sing and confess the Benedictus with Zacharias, we know that his holy child, St. John, the Prophet of the Most High, will be imprisoned for his faithful witness and finally beheaded (as we'll commemorate in a few months on August the 29th). Yet, his miraculous birth and his martyr's death proclaim not only Christ and His Cross, but also the dying and rising and new birth of Holy Baptism; even as King Herod perceives the resurrection of St. John in the life of Christ Jesus!
On Tuesday the 25th, we commemorate the Presentation of the Augsburg Confession, and we give thanks for the preaching of the Holy Gospel throughout the centuries to the present day. It is not exactly the case that Luther and Melanchthon and the other reformers were martyred in the same way that St. John the Baptist was, but they were persecuted by church and state, and they surely suffered for their faithful preaching and confession. Luther himself could not even be present at Augsburg for the reading of the great Confession, recognized by all as a public testimony of his teaching. Luther's life was under the Cross, even until his death. So, too, in our own day, the confession of the Gospel still brings wrath and woe on every hand — not only by the world, but by those who consider themselves to be the Church, who suppose that by their violence they are serving God. The promise of suffering should by no means dissuade us, but the example of those who have fearlessly faced the fire should steel us for the fight unto the end.
On Wednesday the 26th, we commemorate the Prophet Jeremiah, whose prophetic preaching of the Word of the Lord brought him grief and heartache. Indeed, the suffering of his life was as much a part of his preaching as anything he said, anticipating the Cross and Passion of the Lord Himself, whose Word he proclaimed. For Christ Jesus would take upon Himself the wrath of God that Jeremiah preached against Jerusalem, so that His people would be recalled from the exile of sin and death, and granted peace and rest in the Kingdom of God. Accordingly, poor Jeremiah not only suffered at the hands of the people to whom he preached, but then he also suffered together with them in the deportation to Egypt.
On Thursday the 27th, we commemorate St. Cyril of Alexandria, one of the most significant of the early church fathers, who vigorously defended the deity of Christ and the unity of His Person against the heretic Nestorious and others who were determined to divide and detract from the one Lord Jesus Christ. Nestorian sympathizers, both ancient and modern, have done their best to villify St. Cyril, as though his politics and personality (good, bad, or otherwise) had any bearing on the faithfulness and truth of his confession. In recent generations, Roman theologians have betrayed the weakness of their western christology by defending Nestorious as far as they dare against that "old meany," St. Cyril. But such detractors are nothing new. On the occasion of his death, someone wrote to a friend concerning St. Cyril:
"At last with a final struggle the villian has passed away. His departure delights the survivors, but possibly disheartens the dead; there is some fear that under the provocation of his comapny they may send him back again to us. Care must therefore be taken to order the guild of undertakers to place a very big and heavy stone on his grave to stop him coming back here" (quoted by Norman Russell in Cyril of Alexandria, p. 3).
A big heavy stone did not prevent the Resurrection of our Lord Jesus Christ; nor would it mean anything to the resurrection and the life that He, our Savior, has bestowed upon His servant Cyril — not any longer in Egypt, to be sure, but in the true and everlasting Canaan. So shall it also be for us, when our Baptism into Christ, the crucified God-Man, is completed in our death from this vale of tears, and we finally cross that great Jordan River into the promised land of peace and rest. In the meantime, we should fully expect to be ridiculed and villified for our faithfulness; and of course, to whatever extent the old Adam in us emerges with the faults and failings of our mortal flesh, our enemies will delight to hold those weaknesses against both us and our doctrine. God prevent us from falling into such temptations, which risk the reputation of the Gospel itself, especially if we are called and ordained to preach that Holy Gospel in its truth and purity. For our own sins, let us daily repent and do better. But for our brothers in the Ministry of Christ, who also bear the burdens of the flesh, let us defend them for the sake of their faithful preaching, and cover them with love for the sake of their Office. Even if some of them do happen to be unpleasant fellows and recalcitrant rascals, the measure of the truth is still the truth itself and neither politics nor personality.
On Friday the 28th, we commemorate St. Irenaeus of Lyons, of such tremendous importance to the history of the Christian faith and doctrine. He may not have been a martyr himself, but he was a friend of martyrs. To begin with, he became the new bishop of Lyons, upon returning from Rome, because his predecessor had been martyred while he was away. In his opposition to the rampant gnostic heresies of his day, he emphasized the goodness and the significance of creation, including the Christian's body, which shall be raised from death to the life everlasting. It is in that confidence of the resurrection, the surety of which is bodily received in the Holy Communion, that St. Irenaeus and his friends and colleagues and parishioners faced the constant real threat of martyrdom. It is in that same holy faith and certain confidence that we teach and confess the truth of Christ, come hell or high water against us.
Finally, on Saturday the 29th of June, we celebrate the great Feast of St. Peter and St. Paul, the Apostles, one of the oldest festivals in the history of the Church. We remember and give thanks unto God, that the denier of Christ was restored to faith and discipleship, and that the terrible persecutor of Christians was called to repentance and converted to the very faith he once tried to destroy, and that these two men were sent by Christ as His Apostles to the world. In that apostleship, St. Peter learned by experience the Cross of Christ, the Son of the Living God, and St. Paul likewise learned what he would suffer for the Name of the Lord. By the grace of God, by His Word and Spirit, both men rejoiced to be counted worthy to share the sufferings of the Lord Jesus Christ. They bore in their own bodies the marks of His Cross, for the benefit of those to whom they were sent to preach. When it came down to it, each of them was put to death for his faithful witness; and in that, death itself became a witness of the Gospel (a martyrdom). Even now, by the inspired record of their preaching and teaching in the New Testament, they continue to serve and support the one, holy, catholic and apostolic Church.
Whatever our own respective vocations may be, whether we are called to preach or to listen, or wherever we are called upon to confess the Gospel in our lives, let us not lose heart. Though we are being put to death all day long for the name of Christ, our faith and hope in Him shall not be disappointed. If there is anything to be gained by compromise, it shall be lost before too long, and gone forever; but whatever we lose for the sake of the Gospel, even if it be our very lives, we shall have gained a hundredfold in the everlasting Kingdom of our God and Father, through our Lord Jesus Christ.
For those who are called and sent to preach, it is most likely that suffering of one sort or another will come, but it is also most important that the Word be taught and the Gospel preached with all clarity and consistency. We may die for it, but by that proclamation shall we and our hearers be saved. Glory be to the Father and to the Son and to the Holy Spirit, now and forever. Amen.
This week, in particular, exemplifies the Cross that is laid upon those men who are called and ordained to preach the Word of Christ and to confess His holy name in the face of sin and death. The prophets, apostles, martyrs, and saints who are remembered in these coming days provide a sober and serious warning to all those who follow after Christ in the Office of the Holy Ministry; but so are they also an encouragement to faith and faithfulness. We are surrounded by so great a cloud of witnesses, in order that our eyes might be lifted up unto Christ, the Author and Perfecter of our faith, who for the joy set before Him endured the Cross, despising the shame, and has sat down at the right hand of the throne of God. As we are called to die with Him, and for His sake and for the Gospel, so are we raised with Him to live forever in the presence of God the Father.
On Monday the 24th, we celebrate the Nativity of St. John the Baptist. He wasn't born to die in quite the same way that Jesus was, but his entire life was pointed toward that Lamb of God, who takes upon Himself the sins of the world and bears them away in His own body to the Cross. So, like the Prophets before him and the holy Apostles who follow after, St. John the Baptist also suffers the Cross in his own flesh, that his very body and life might also proclaim the Savior who is sacrificed for our transgressions and raised for our justification. Already as we sing and confess the Benedictus with Zacharias, we know that his holy child, St. John, the Prophet of the Most High, will be imprisoned for his faithful witness and finally beheaded (as we'll commemorate in a few months on August the 29th). Yet, his miraculous birth and his martyr's death proclaim not only Christ and His Cross, but also the dying and rising and new birth of Holy Baptism; even as King Herod perceives the resurrection of St. John in the life of Christ Jesus!
On Tuesday the 25th, we commemorate the Presentation of the Augsburg Confession, and we give thanks for the preaching of the Holy Gospel throughout the centuries to the present day. It is not exactly the case that Luther and Melanchthon and the other reformers were martyred in the same way that St. John the Baptist was, but they were persecuted by church and state, and they surely suffered for their faithful preaching and confession. Luther himself could not even be present at Augsburg for the reading of the great Confession, recognized by all as a public testimony of his teaching. Luther's life was under the Cross, even until his death. So, too, in our own day, the confession of the Gospel still brings wrath and woe on every hand — not only by the world, but by those who consider themselves to be the Church, who suppose that by their violence they are serving God. The promise of suffering should by no means dissuade us, but the example of those who have fearlessly faced the fire should steel us for the fight unto the end.
On Wednesday the 26th, we commemorate the Prophet Jeremiah, whose prophetic preaching of the Word of the Lord brought him grief and heartache. Indeed, the suffering of his life was as much a part of his preaching as anything he said, anticipating the Cross and Passion of the Lord Himself, whose Word he proclaimed. For Christ Jesus would take upon Himself the wrath of God that Jeremiah preached against Jerusalem, so that His people would be recalled from the exile of sin and death, and granted peace and rest in the Kingdom of God. Accordingly, poor Jeremiah not only suffered at the hands of the people to whom he preached, but then he also suffered together with them in the deportation to Egypt.
On Thursday the 27th, we commemorate St. Cyril of Alexandria, one of the most significant of the early church fathers, who vigorously defended the deity of Christ and the unity of His Person against the heretic Nestorious and others who were determined to divide and detract from the one Lord Jesus Christ. Nestorian sympathizers, both ancient and modern, have done their best to villify St. Cyril, as though his politics and personality (good, bad, or otherwise) had any bearing on the faithfulness and truth of his confession. In recent generations, Roman theologians have betrayed the weakness of their western christology by defending Nestorious as far as they dare against that "old meany," St. Cyril. But such detractors are nothing new. On the occasion of his death, someone wrote to a friend concerning St. Cyril:
"At last with a final struggle the villian has passed away. His departure delights the survivors, but possibly disheartens the dead; there is some fear that under the provocation of his comapny they may send him back again to us. Care must therefore be taken to order the guild of undertakers to place a very big and heavy stone on his grave to stop him coming back here" (quoted by Norman Russell in Cyril of Alexandria, p. 3).
A big heavy stone did not prevent the Resurrection of our Lord Jesus Christ; nor would it mean anything to the resurrection and the life that He, our Savior, has bestowed upon His servant Cyril — not any longer in Egypt, to be sure, but in the true and everlasting Canaan. So shall it also be for us, when our Baptism into Christ, the crucified God-Man, is completed in our death from this vale of tears, and we finally cross that great Jordan River into the promised land of peace and rest. In the meantime, we should fully expect to be ridiculed and villified for our faithfulness; and of course, to whatever extent the old Adam in us emerges with the faults and failings of our mortal flesh, our enemies will delight to hold those weaknesses against both us and our doctrine. God prevent us from falling into such temptations, which risk the reputation of the Gospel itself, especially if we are called and ordained to preach that Holy Gospel in its truth and purity. For our own sins, let us daily repent and do better. But for our brothers in the Ministry of Christ, who also bear the burdens of the flesh, let us defend them for the sake of their faithful preaching, and cover them with love for the sake of their Office. Even if some of them do happen to be unpleasant fellows and recalcitrant rascals, the measure of the truth is still the truth itself and neither politics nor personality.
On Friday the 28th, we commemorate St. Irenaeus of Lyons, of such tremendous importance to the history of the Christian faith and doctrine. He may not have been a martyr himself, but he was a friend of martyrs. To begin with, he became the new bishop of Lyons, upon returning from Rome, because his predecessor had been martyred while he was away. In his opposition to the rampant gnostic heresies of his day, he emphasized the goodness and the significance of creation, including the Christian's body, which shall be raised from death to the life everlasting. It is in that confidence of the resurrection, the surety of which is bodily received in the Holy Communion, that St. Irenaeus and his friends and colleagues and parishioners faced the constant real threat of martyrdom. It is in that same holy faith and certain confidence that we teach and confess the truth of Christ, come hell or high water against us.
Finally, on Saturday the 29th of June, we celebrate the great Feast of St. Peter and St. Paul, the Apostles, one of the oldest festivals in the history of the Church. We remember and give thanks unto God, that the denier of Christ was restored to faith and discipleship, and that the terrible persecutor of Christians was called to repentance and converted to the very faith he once tried to destroy, and that these two men were sent by Christ as His Apostles to the world. In that apostleship, St. Peter learned by experience the Cross of Christ, the Son of the Living God, and St. Paul likewise learned what he would suffer for the Name of the Lord. By the grace of God, by His Word and Spirit, both men rejoiced to be counted worthy to share the sufferings of the Lord Jesus Christ. They bore in their own bodies the marks of His Cross, for the benefit of those to whom they were sent to preach. When it came down to it, each of them was put to death for his faithful witness; and in that, death itself became a witness of the Gospel (a martyrdom). Even now, by the inspired record of their preaching and teaching in the New Testament, they continue to serve and support the one, holy, catholic and apostolic Church.
Whatever our own respective vocations may be, whether we are called to preach or to listen, or wherever we are called upon to confess the Gospel in our lives, let us not lose heart. Though we are being put to death all day long for the name of Christ, our faith and hope in Him shall not be disappointed. If there is anything to be gained by compromise, it shall be lost before too long, and gone forever; but whatever we lose for the sake of the Gospel, even if it be our very lives, we shall have gained a hundredfold in the everlasting Kingdom of our God and Father, through our Lord Jesus Christ.
For those who are called and sent to preach, it is most likely that suffering of one sort or another will come, but it is also most important that the Word be taught and the Gospel preached with all clarity and consistency. We may die for it, but by that proclamation shall we and our hearers be saved. Glory be to the Father and to the Son and to the Holy Spirit, now and forever. Amen.
Spiritual Fathers
For anyone who is interested, my new book on the doctrine of the Ministry, Spiritual Fathers, is now available. See this web page for more information.
19 June 2013
Lutheran Marriage Initiative
I commend this new site to you Lutheran Marriage Initiative. Pastor Robert Baker is sure to bring the goods in his new venture. The introduction gives you a taste of what is to come.
16 May 2013
Semper Virgo, Clauso Utero and the Womb of the Church
I wrote a paper some years ago for a pastor's conference entitled: "Semper Virgo, Clauso Utero and the Womb of the Church." Some pastors were a bit suspect of it. Some even were a bit threatened, I think; after all, their entire ministries they'd taught, "Why, of COURSE Christ had natural brothers and sisters." They had assumed we DON'T confess the Semper Virgo (much less the Clauso Utero!) and suddenly, my paper put that in question. By the end of it, I think I had succeeded, if not in convincing, at least in casting these articles in a Gospel light. It's not about Mary or virginity but about CHRIST and His Gospel. One pastor even said, "If this is so much about the Gospel - as it seems from your paper - why AREN'T we teaching it?" I thought that was an excellent question.
Anyway, for anyone interested, here is a link to my paper from a few years back.
https://docs.google.com/file/d/0B3IN794DL7y9dWdkUWtXZFNhOTQ/edit?usp=sharing
Anyway, for anyone interested, here is a link to my paper from a few years back.
https://docs.google.com/file/d/0B3IN794DL7y9dWdkUWtXZFNhOTQ/edit?usp=sharing
07 May 2013
Saved Again - in Matins
Maybe something like that has happened to you. Maybe not. It’s a shame that I must admit that I can all too easily mouth off words before God without even paying attention to them! That’s not what our Lord is teaching when He commands us to pray. Rather, as our children beseech their dear earthly parents for the things they desperately want or desperately think they need, so our Father in heaven wants us coming before Him not simply mumbling words even we don’t care to hear, but in and through them learning to truly grab hold of our heavenly Father’s ears as His dear children. We have a wonderful privilege, after all. Who else can climb into the lap of the God of all creation and be confident of being heard but those who have been given His Name in baptism, who are called by the Gospel and enlightened with His Gifts working a true and genuine faith in His Mercy for Christ’s sake?
Today in chapel, I explained prayer to the children, since this is the week of Rogate Sunday, rogate being the plural command, “Pray, y’all!” Did I mention I live in Mississippi? After having talked to them about the genuine praying they do when begging Mom and Dad to go to the movies or McDonald’s or Disney World, I said that God sincerely wants to hear their eager and heartfelt prayers in Jesus’ Name. The words He gives form our lips, but He also wants them to form our hearts and minds; to have their way with us, not just vocally but all the way through. That’s why Luther said the Lord’s Prayer is so easy to speak but harder to actually pray!
Prayer is a school, of sorts, and today in Matins was no different for me. My mind wandered, but as is often the case, there are moments when the Lord brings me back. Suddenly I am aware of what I am praying and why! There are a couple of moments in the prayer service called Matins that do this for me. I call them my Sgt. Phil Esterhaus moments, but since most of you probably don’t remember that character from the groundbreaking ‘80’s television series, Hill Street Blues, I also call them my Bilbo Baggins moments, since at least I hope that Peter Jackson has made Tolkien’s characters and world familiar with most modern readers.
In Hill Street Blues, the character of Sgt. Esterhaus, played by Michael Conrad, used to say right before sending “the troops” out to their street patrols, “Hey, let’s be careful out there.” A good reminder to anyone walking or driving a beat! And if an 80’s cop show is too far removed for you, Frodo Baggins quotes an old saying of his uncle Bilbo’s to Sam in the movie, The Lord of the Rings. I don’t have the book here in my study at church (I know, heresy!), but I believe it’s somewhere in chapter three of that book. Anyway, Frodo says to Sam, quoting Bilbo, “It's a dangerous business, Frodo, going out your door. You step onto the road, and if you don't keep your feet, there's no knowing where you might be swept off to.” Indeed!
There are multiple points, really, where Matins “wakes me up.” These include the opening versicles’ “make haste, O God, to deliver me; make haste to help me, O Lord” from Psalm 51. You don’t pray that way unless “the streets” are dangerous! I also am minded of this in the Te Deum’s “when You had overcome the sharpness of death.” I think of the wages of sin and my own death one day, but also of the countless daggers, spears and sword points the devil has aimed against us every moment, as Luther says in the Large Catechism. But today, as I drifted off somewhere other than where my mouth was, it was the following that brought me back . . .
“We therefore pray You to help Your servants, whom You have redeemed with Your precious blood. Make them to be numbered with your saints in glory everlasting.”
Why do we pray that? Because if HE doesn’t make it so it shall not be done, and we are constantly beset by our enemies who don’t want it to be so; the world, the devil and our own sinful flesh, which do not want us to hallow God’s Name or let His kingdom come.
My daily distractions are often interrupted also by the Te Deum’s “O Lord, save Your people and bless Your heritage. Govern them and lift them up forever.” I can’t tell you how many of God’s dear ones entrusted to my care come flooding to my mind when these words, coming out of my mouth and the children’s, strike my ears and rouse me from my daydream. The dear parents who struggle so against this world’s pressures, wanting to be faithful and getting – like me – too often distracted. The children, facing so much, needing more of what Christ has for them, not less. Precious and beloved members of my congregation whom I haven’t seen in awhile. Those dealing with illnesses, difficulties, family and marital issues, personal wars which God would so love to help them with. Myself and my wife and family. Those who stand firmly in the glad receiving of the Word of Truth, and those I can see perhaps drifting away from it.
You know about your life flashing before your eyes in an instant? Often, that’s what happens to me in Matins, as I suddenly am grabbed by the reality of that for which the Church is praying. By the end of Matins, I am usually back from whatever mental trip I have taken and praying the Collect for Grace with something approximating sincerity. “Defend us . . . with Your mighty power and grant that this day we fall into no sin” (Didn’t we just pray that? Oh, yeah, it was in the Te Deum! Thanks to repetition, even guys like me EVENTUALLY get it!) . . . “Neither run into any kind of danger, but that all our doings, being ordered by your governance, may be righteous in your sight; through Jesus Christ, Your Son, our Lord . . .”
As Bilbo said, “It’s a dangerous business, going out your door” each day. “If you don’t keep your feet” – or your wits about you – your heart and mind clinging to the Word of Christ’s Truth, in particular His precious and saving Gospel – “there’s no knowing where you might be swept off to!” So, Luther tells us that if we could see how many are the armaments that Satan aims against us and the ones we love, we’d be eager to go the Sacrament, where the Liturgy teaches us to pray and pay attention and live from the Table Christ has set for us in the presence of our enemies.
I am still learning to pray and believe. I am like Frodo and the liturgy of the King, whether in prayer offices or the Mass, or simply in my daily devotions with the Word, well, the King’s liturgy is like the Tolkien character, Strider/Aragorn, who in The Fellowship of the Ring asks Frodo: “Are you frightened?” Frodo says, “Yes,” to which Aragorn replies: “Not nearly frightened enough. I know what hunts you.”
In the services we pray I am reminded of who hunts us, but more so, of the befriending of the Rightful King and the Table-guests He has made us. By Him Who died and rose and now gives us the right to appear before His throne of Grace in His Name, calling on our Dear Father like the co-heirs and dear children we are, we are bold – not just to ask for the help we need, but to live, confident that we have it in the One Who has given us His Son, and that Son Who - seated now at the right hand of the Father - has given us His Spirit and His Name! That means a lot! Sometimes, God even wakes me from my walking, talking, rote prayer-slumber to make sure I believe it. Then, fully armored and knowing He will be the One to make it so, we go forth with His Benediction thinking: “Hey, let’s be careful out there.” Because it’s dangerous business, but He is in the business of bringing us safely through - as well as making sure our prayers are heard and ever-so pleasing to Him, not because we're as attentive as we should be, but because He is when we aren't, and has given us His Son!
Pastor Rick Sawyer + Good Shepherd + Brandon, MS
29 April 2013
The Catholic Consensus of the Church
I've recently made passing reference to the "catholic consensus of the Church," but without offering any specific definition of what I mean by that, and without indicating what the "content" of that "catholic consensus" might include. A brother in Christ has helpfully prompted me to give some further thought to this, and to comment on it.
In part, I have not been more specific regarding the "catholic consensus of the Church," because it seems to me that the contours of what that comprises continue to grow and develop in the actual life of the Church. Even so, what I do have in mind, especially, is that we (pastors and congregations of the Church catholic) ought to begin with what we have received from the saints who have gone before us, and that we should then proceed to live and to pray, to serve and assist one another, in continuity with both the past and the present communion of the Church. Some aspects of that catholic tradition would be more obvious than others, at least in my view, such as following the Church Year, adhering to the basic Ordo of the Mass, using a Chalice for the Holy Communion, confessing the ecumenical Creeds, using clerical vestments in the celebration of the Liturgy, and so forth. Although such things are, in one sense, "adiaphora," forsaking them for some novel alternatives would not be without significance to the confession and life of the Church.
The "catholic consensus" becomes more "narrow," if that isn't a self-contradiction in terms, within the particular "families" and "jurisdictions" of the Church on earth. Here what I have in mind are such things as our Lutheran heritage and identity, which would include the Catechisms and hymns of Luther, for example; and then also the particular "synods" or territories of the Lutheran communion (albeit that "Lutheran" has become a more ambiguous and amorphous term in the course of generations; I use it positively here).
I don't believe that it contradicts catholicity for there to be different "local customs, traditions, and practices," from one place to another; but I would assert and maintain that the defining locus for those differences belongs, not to each individual congregation or parish (although each place, as each pastor, will have its own personality), but to the larger fellowship of congregations within a geographical proximity to one another. This is where I struggle for a greater clarity in my own perspective and thinking, and yearn for clarity and consistency, as well, in the life of the Church at large. In contrast to the past, modern transportation and communication have, on the one hand, given us a global community, while, on the other hand, they often separate us from those who are, in fact, our real "neighbors" (those whom God has placed right next to us).
Within our Synod, our Districts, and our Circuits, for example, my sense is that many, if not most, of our congregations tend to live as islands unto themselves, and that our pastors (myself included) have as much or more interaction with our self-determined online circles of like minds and kindred spirits, than active fraternal conversation, camaraderie, and consensus with those who are closest to us in the particular "loci" where God has actually stationed us. So, I would offer that the current pattern of doing things, and the current "status quo," is certainly not "the catholic consensus of the Church."
In part, I have not been more specific regarding the "catholic consensus of the Church," because it seems to me that the contours of what that comprises continue to grow and develop in the actual life of the Church. Even so, what I do have in mind, especially, is that we (pastors and congregations of the Church catholic) ought to begin with what we have received from the saints who have gone before us, and that we should then proceed to live and to pray, to serve and assist one another, in continuity with both the past and the present communion of the Church. Some aspects of that catholic tradition would be more obvious than others, at least in my view, such as following the Church Year, adhering to the basic Ordo of the Mass, using a Chalice for the Holy Communion, confessing the ecumenical Creeds, using clerical vestments in the celebration of the Liturgy, and so forth. Although such things are, in one sense, "adiaphora," forsaking them for some novel alternatives would not be without significance to the confession and life of the Church.
The "catholic consensus" becomes more "narrow," if that isn't a self-contradiction in terms, within the particular "families" and "jurisdictions" of the Church on earth. Here what I have in mind are such things as our Lutheran heritage and identity, which would include the Catechisms and hymns of Luther, for example; and then also the particular "synods" or territories of the Lutheran communion (albeit that "Lutheran" has become a more ambiguous and amorphous term in the course of generations; I use it positively here).
I don't believe that it contradicts catholicity for there to be different "local customs, traditions, and practices," from one place to another; but I would assert and maintain that the defining locus for those differences belongs, not to each individual congregation or parish (although each place, as each pastor, will have its own personality), but to the larger fellowship of congregations within a geographical proximity to one another. This is where I struggle for a greater clarity in my own perspective and thinking, and yearn for clarity and consistency, as well, in the life of the Church at large. In contrast to the past, modern transportation and communication have, on the one hand, given us a global community, while, on the other hand, they often separate us from those who are, in fact, our real "neighbors" (those whom God has placed right next to us).
Within our Synod, our Districts, and our Circuits, for example, my sense is that many, if not most, of our congregations tend to live as islands unto themselves, and that our pastors (myself included) have as much or more interaction with our self-determined online circles of like minds and kindred spirits, than active fraternal conversation, camaraderie, and consensus with those who are closest to us in the particular "loci" where God has actually stationed us. So, I would offer that the current pattern of doing things, and the current "status quo," is certainly not "the catholic consensus of the Church."
23 April 2013
ACELC Free Conference on Worship
The papers presented at the ACELC Free Conference, "Christ For Us: The Divine Service," and six of the sermons that were preached at the daily prayer offices during the conference, are now available online at the ACELC website.
In addition to my own paper, in which I attempted to address my assigned topic, namely, to represent and defend a "High Church" attitude and approach to the Liturgy and worship, I would call special attention to the papers by Pr. Rick Sawyer and Pr. Bryan Wolfmueller, and to the sermons by Pr. Scott Porath and Pr. Carl Roth. I don't highlight these several contributions to make light of the others, but simply to say that I found these to be especially helpful. I appreciated the contributions made by my colleagues, Pr. Philip Hale and Pr. David Langewisch, and I thank them for the opportunity to engage in dialogue, discussion, and debate. I thought the preaching throughout the week was really quite good.
Kudos to the ACELC for organizing and sponsoring a great conference, and to the pastor and people of Trinity, Austin, for their gracious hospitality and their excellent hosting of the conference. Well done, one and all! I was impressed with the tenor of the gathering, and with the way that everything aimed at promoting and facilitating theological conversation. It was an encouragement to the rigorous engagement of the Scriptures and the Confessions, in a way that is often hailed but seldom found.
Of course, it added tremendously to my enjoyment of the conference, that my daughter and son-in-law, and three of my grandchildren, were in attendance. Can't beat that with a stick! But, in addition to the conference itself and my soak-it-up-while-you-can family time, I especially treasure the opportunity provided to share the mutual conversation and consolation of the brethren. I was reminded, again, as I have been in the past, of what a blessing and a benefit that is, and I am truly grateful to have received that good gift of God this past week.
In addition to my own paper, in which I attempted to address my assigned topic, namely, to represent and defend a "High Church" attitude and approach to the Liturgy and worship, I would call special attention to the papers by Pr. Rick Sawyer and Pr. Bryan Wolfmueller, and to the sermons by Pr. Scott Porath and Pr. Carl Roth. I don't highlight these several contributions to make light of the others, but simply to say that I found these to be especially helpful. I appreciated the contributions made by my colleagues, Pr. Philip Hale and Pr. David Langewisch, and I thank them for the opportunity to engage in dialogue, discussion, and debate. I thought the preaching throughout the week was really quite good.
Kudos to the ACELC for organizing and sponsoring a great conference, and to the pastor and people of Trinity, Austin, for their gracious hospitality and their excellent hosting of the conference. Well done, one and all! I was impressed with the tenor of the gathering, and with the way that everything aimed at promoting and facilitating theological conversation. It was an encouragement to the rigorous engagement of the Scriptures and the Confessions, in a way that is often hailed but seldom found.
Of course, it added tremendously to my enjoyment of the conference, that my daughter and son-in-law, and three of my grandchildren, were in attendance. Can't beat that with a stick! But, in addition to the conference itself and my soak-it-up-while-you-can family time, I especially treasure the opportunity provided to share the mutual conversation and consolation of the brethren. I was reminded, again, as I have been in the past, of what a blessing and a benefit that is, and I am truly grateful to have received that good gift of God this past week.
22 April 2013
Those Who Believed Had All Things in Common
Here is Part XI of my ACELC free conference paper (16 April 2013). It is one of the sections that I omitted in my presentation of the paper, because of time constraints. The entire paper will be made available on the ACELC website.
The Lutherans of the Sixteenth and Seventeenth Centuries regulated the practices of the churches within each territory, in the interest of a unified confession of the faith they held in common. We in our day could, and should, learn something from them.
There does not need to be, nor could there be, a “lock-step uniformity” in all ceremonies. However, a unity and harmony and consistency of practice, as belonging to our confession of fellowship in the Gospel, is desirable and would be edifying. That was true at the time of the Reformation, and it is not less so in this modern age of internet communications and rapid mobility!
As Luther and others often cited, it is appropriate that we Christians should have common rites and ceremonies for the administration of the Sacraments, since we have the Sacraments themselves in common. Indeed, we have one Lord, one faith, one Holy Baptism, one God and Father of all. We are called, gathered, enlightened, and sanctified by one and the same Holy Spirit, and we all partake of one Holy Communion. We are all one Body in Christ Jesus, because we all eat of the one Bread, which is His Body; so do we all drink of the one Cup, which is the New Testament in His Blood. As our fellowship is found in the Sacrament, it is appropriate that our celebration of the Supper be similar.
The regulating of adiaphorous rubrics, rites, and ceremonies within the good order of the Church’s fellowship, within a particular jurisdiction of the Church’s life on earth, is not contrary to the Gospel, but serves the confession and catechesis of the Gospel within the Church’s catholicity of faith and love. Such commonly agreed-upon rubrics, coupled with the supervision of an overseer, or “bishop,” provides for a common practice from place to place, and from week to week, while it also allows room for genuine pastoral care of the Church in each time and place.
This approach to the life of the Church, as a fellowship of congregations in the unity of the faith, is beneficial, not only to the mutual relationships of the congregations with one another, but also to the life of each congregation, and to the relationship of pastors and people within each congregation.
Pastors benefit from the use of what has been received and adopted in common. Especially because it is the case that pastoral piety, in both large and small ways, is never simply personal or private, but is public, “political,” and pedagogical. The people learn from their pastor’s practice. They also pick up on discrepancies between his preaching and his practice (as in his handling of the Sacrament).
Parishioners benefit, too, when pastors use the common rites and ceremonies of the Church, rather than inventing their own practices, or else importing practices from outside of the Lutheran Church. Wilhelm Löhe advised, for example, that a layperson should be able to discern where there is Lutheran doctrine and Lutheran worship, by comparing what the pastor preaches and teaches with the Small Catechism, and by comparing what the pastor says and does in the Divine Service with the rubrics, rites, and ceremonies of the Lutheran Liturgy. In any event, the people of God should not be asked or expected to pray and confess words which they have never seen before, and which they will most likely never see again. How shall they give their “Amen” to such things, without even knowing where they came from? Of course, they listen attentively to the sermon, which they haven’t heard ahead of time; but they are not asked to pray and confess the sermon, nor to give their “Amen” to it, without first being given an adequate opportunity to follow it through and to consider it against the Scriptures.
The Lutherans of the Sixteenth and Seventeenth Centuries regulated the practices of the churches within each territory, in the interest of a unified confession of the faith they held in common. We in our day could, and should, learn something from them.
There does not need to be, nor could there be, a “lock-step uniformity” in all ceremonies. However, a unity and harmony and consistency of practice, as belonging to our confession of fellowship in the Gospel, is desirable and would be edifying. That was true at the time of the Reformation, and it is not less so in this modern age of internet communications and rapid mobility!
As Luther and others often cited, it is appropriate that we Christians should have common rites and ceremonies for the administration of the Sacraments, since we have the Sacraments themselves in common. Indeed, we have one Lord, one faith, one Holy Baptism, one God and Father of all. We are called, gathered, enlightened, and sanctified by one and the same Holy Spirit, and we all partake of one Holy Communion. We are all one Body in Christ Jesus, because we all eat of the one Bread, which is His Body; so do we all drink of the one Cup, which is the New Testament in His Blood. As our fellowship is found in the Sacrament, it is appropriate that our celebration of the Supper be similar.
The regulating of adiaphorous rubrics, rites, and ceremonies within the good order of the Church’s fellowship, within a particular jurisdiction of the Church’s life on earth, is not contrary to the Gospel, but serves the confession and catechesis of the Gospel within the Church’s catholicity of faith and love. Such commonly agreed-upon rubrics, coupled with the supervision of an overseer, or “bishop,” provides for a common practice from place to place, and from week to week, while it also allows room for genuine pastoral care of the Church in each time and place.
This approach to the life of the Church, as a fellowship of congregations in the unity of the faith, is beneficial, not only to the mutual relationships of the congregations with one another, but also to the life of each congregation, and to the relationship of pastors and people within each congregation.
Pastors benefit from the use of what has been received and adopted in common. Especially because it is the case that pastoral piety, in both large and small ways, is never simply personal or private, but is public, “political,” and pedagogical. The people learn from their pastor’s practice. They also pick up on discrepancies between his preaching and his practice (as in his handling of the Sacrament).
Parishioners benefit, too, when pastors use the common rites and ceremonies of the Church, rather than inventing their own practices, or else importing practices from outside of the Lutheran Church. Wilhelm Löhe advised, for example, that a layperson should be able to discern where there is Lutheran doctrine and Lutheran worship, by comparing what the pastor preaches and teaches with the Small Catechism, and by comparing what the pastor says and does in the Divine Service with the rubrics, rites, and ceremonies of the Lutheran Liturgy. In any event, the people of God should not be asked or expected to pray and confess words which they have never seen before, and which they will most likely never see again. How shall they give their “Amen” to such things, without even knowing where they came from? Of course, they listen attentively to the sermon, which they haven’t heard ahead of time; but they are not asked to pray and confess the sermon, nor to give their “Amen” to it, without first being given an adequate opportunity to follow it through and to consider it against the Scriptures.
19 April 2013
The Sacred Tradition of Christ in His Church
Here is Part III of my ACELC free conference paper (16 April 2013).
The entire paper will be made available on the ACELC website.
It is with His own Institution of the Holy Supper that our Lord Jesus Christ establishes the Ministry of this Sacrament for the Life of His Church. His divine command, “Do This in remembrance of Me,” is the power and authority by which the pastor acts in the place of Christ; so that each celebration of the Holy Communion, even to the close of the age, is not the pastor’s supper, but the Lord’s Supper.
Therefore, the “remembrance” of Jesus, here, is not simply (nor primarily) our recalling of the past, but it is first of all His own active remembering of us in love, and so also the Father’s remembering of Him on our behalf. And then, for us, it is not only an intellectual and emotional “remembering,” but a bodily receiving and trusting of Christ, who gives Himself bodily to us, by and with His Word.
There, on the Altar, is the Lamb upon His Throne in the midst of His Church on earth. And where He is, there is heaven, and all the company of heaven: The angels and archangels, the twenty-four elders and the four living creatures, the saints and martyrs of all the ages, are gathered together around Him at the Altar of His Church on earth. For it is there that the crucified and risen Lord Jesus reveals and gives Himself to His disciples in the Breaking of the Bread. Right there is the Gospel: in the Flesh.
So it is that everything else — in the Liturgy, in the Church’s worship, and throughout the Christian faith and life — everything else leads to and from this central high point, that is, to Christ Jesus at His Altar, to His Body and His Blood, which are given and poured out for us Christians to eat and to drink.
Catechesis aims, not only at making disciples of Jesus, but at bringing them to His Holy Sacrament, to eat and to drink His Body and His Blood in repentant faith. It brings them to and from the waters of Holy Baptism, to the Altar of the Holy Communion. Not only to begin with, to get them going on the way, but catechesis continues in pastoral care, whereby the Lord our Shepherd leads His lambs and sheep beside the still waters, and through the green pastures, to the Feast at His Table in His House.
The pastoral care of ongoing catechesis and discipleship, which is rooted in the ongoing significance of Holy Baptism, is also continued in the regular practice of Individual Confession and Absolution; so that the baptized faithful are regularly brought to the Holy Communion, by the Spirit through the Gospel, in the holiness, righteousness, and worthiness of faith in the forgiveness of Christ Jesus.
It ought to be noted that pastoral care is the context in which the Sacrament is administered; and that the administration of the Sacrament, itself, is a fundamental aspect and exercise of pastoral care for the Church. The catholic practice of closed Communion also belongs to this context of pastoral care.
Preaching, likewise, always aims at bringing the disciples of Christ Jesus to and from His Supper. Liturgically speaking, the Sermon has for its primary task the bringing of the people from the Lectern to the Altar, from the Word to the Word-made-Flesh, by proclaiming His death “until He comes.” By the same token, the right administration of this Holy Sacrament, in accordance with the Gospel, includes and requires ongoing catechesis and the preaching of the Cross and Resurrection of Christ (which is the preaching of repentance for the forgiveness of sins in His Name). To be specific, the pastoral care that brings people to the Supper, also belongs to the right administration of the Supper.
“Word and Sacrament” is not simply a cliché, nor a “short list” of necessary parts to be performed. Indeed, the means of grace are not “parts” and “pieces” for us to put together like some kind of puzzle, but they are the means by which the Lord Himself lays hold of us in love, and puts us back together. His Word and Sacrament are the heart and soul of the Liturgy, as well as its flesh and blood. For these are His good gifts, and His good works, which He gives and does for us by the Ministry of the Gospel.
As we then live and worship the Lord by faith in His Ministry of the Gospel, by receiving His good gifts at His Altar, our Christian faith and life is characterized by thanksgiving (eucharistia), which culminates in the celebration of the Holy Communion: as Christ Himself gave thanks at His Supper. From there, His Cup of Thanksgiving “runneth over” into the Christian life of love within the world.
Love for the neighbor is the fruit of Christ’s Love for the Christian in the Holy Communion. That is the priestly vocation of all the baptized faithful, as they live to and from the Lord’s Altar, into the world wherever God has stationed them. In the Divine Service, they stand in faith before the Father in Christ, hearing His Word and receiving His Gifts with prayer, praise, and thanksgiving. So do they offer up themselves, their bodies and their lives, to serve their neighbors as Christ has served them.
This Divine Service is the sacred Tradition of the Church — the seat of true catholicity — namely, Christ in His “Word and Sacrament,” as the Lord’s Supper and its administration are handed over. For Christ is the Head of His Church, and He is actively present with all of His speaking and doing and giving, within each congregation, wherever He gathers disciples, “in His Name,” by and for the preaching of His Gospel and the administration of His Sacraments in accordance with His Gospel.
It is the Tradition that begins on the night when He is “betrayed,” or, better to say, “handed over.” Judas betrays Him, that is true, but it is the Father, first of all, who hands over His Son to the Cross. And the Son of God hands Himself over: To His voluntary suffering and death, yes, but so also to His Church, to His disciples as the first communicants, and to His Apostles as the first ministers of His Gospel. The Apostles, in turn, hand over the same Lord Jesus Christ to the Church that comes after them, in the preaching of His Cross and Resurrection, and in the distribution of His Body and Blood.
The Divine Service is not a malleable tool in our hands, to be “used” by us to achieve some purpose (no matter how noble, sincere, or well-intentioned the purpose may be). It is, rather, a sacred Tradition of the Lord, to be received from Him, and to be handed over faithfully to His Church, by His grace.
The entire paper will be made available on the ACELC website.
It is with His own Institution of the Holy Supper that our Lord Jesus Christ establishes the Ministry of this Sacrament for the Life of His Church. His divine command, “Do This in remembrance of Me,” is the power and authority by which the pastor acts in the place of Christ; so that each celebration of the Holy Communion, even to the close of the age, is not the pastor’s supper, but the Lord’s Supper.
Therefore, the “remembrance” of Jesus, here, is not simply (nor primarily) our recalling of the past, but it is first of all His own active remembering of us in love, and so also the Father’s remembering of Him on our behalf. And then, for us, it is not only an intellectual and emotional “remembering,” but a bodily receiving and trusting of Christ, who gives Himself bodily to us, by and with His Word.
There, on the Altar, is the Lamb upon His Throne in the midst of His Church on earth. And where He is, there is heaven, and all the company of heaven: The angels and archangels, the twenty-four elders and the four living creatures, the saints and martyrs of all the ages, are gathered together around Him at the Altar of His Church on earth. For it is there that the crucified and risen Lord Jesus reveals and gives Himself to His disciples in the Breaking of the Bread. Right there is the Gospel: in the Flesh.
So it is that everything else — in the Liturgy, in the Church’s worship, and throughout the Christian faith and life — everything else leads to and from this central high point, that is, to Christ Jesus at His Altar, to His Body and His Blood, which are given and poured out for us Christians to eat and to drink.
Catechesis aims, not only at making disciples of Jesus, but at bringing them to His Holy Sacrament, to eat and to drink His Body and His Blood in repentant faith. It brings them to and from the waters of Holy Baptism, to the Altar of the Holy Communion. Not only to begin with, to get them going on the way, but catechesis continues in pastoral care, whereby the Lord our Shepherd leads His lambs and sheep beside the still waters, and through the green pastures, to the Feast at His Table in His House.
The pastoral care of ongoing catechesis and discipleship, which is rooted in the ongoing significance of Holy Baptism, is also continued in the regular practice of Individual Confession and Absolution; so that the baptized faithful are regularly brought to the Holy Communion, by the Spirit through the Gospel, in the holiness, righteousness, and worthiness of faith in the forgiveness of Christ Jesus.
It ought to be noted that pastoral care is the context in which the Sacrament is administered; and that the administration of the Sacrament, itself, is a fundamental aspect and exercise of pastoral care for the Church. The catholic practice of closed Communion also belongs to this context of pastoral care.
Preaching, likewise, always aims at bringing the disciples of Christ Jesus to and from His Supper. Liturgically speaking, the Sermon has for its primary task the bringing of the people from the Lectern to the Altar, from the Word to the Word-made-Flesh, by proclaiming His death “until He comes.” By the same token, the right administration of this Holy Sacrament, in accordance with the Gospel, includes and requires ongoing catechesis and the preaching of the Cross and Resurrection of Christ (which is the preaching of repentance for the forgiveness of sins in His Name). To be specific, the pastoral care that brings people to the Supper, also belongs to the right administration of the Supper.
“Word and Sacrament” is not simply a cliché, nor a “short list” of necessary parts to be performed. Indeed, the means of grace are not “parts” and “pieces” for us to put together like some kind of puzzle, but they are the means by which the Lord Himself lays hold of us in love, and puts us back together. His Word and Sacrament are the heart and soul of the Liturgy, as well as its flesh and blood. For these are His good gifts, and His good works, which He gives and does for us by the Ministry of the Gospel.
As we then live and worship the Lord by faith in His Ministry of the Gospel, by receiving His good gifts at His Altar, our Christian faith and life is characterized by thanksgiving (eucharistia), which culminates in the celebration of the Holy Communion: as Christ Himself gave thanks at His Supper. From there, His Cup of Thanksgiving “runneth over” into the Christian life of love within the world.
Love for the neighbor is the fruit of Christ’s Love for the Christian in the Holy Communion. That is the priestly vocation of all the baptized faithful, as they live to and from the Lord’s Altar, into the world wherever God has stationed them. In the Divine Service, they stand in faith before the Father in Christ, hearing His Word and receiving His Gifts with prayer, praise, and thanksgiving. So do they offer up themselves, their bodies and their lives, to serve their neighbors as Christ has served them.
This Divine Service is the sacred Tradition of the Church — the seat of true catholicity — namely, Christ in His “Word and Sacrament,” as the Lord’s Supper and its administration are handed over. For Christ is the Head of His Church, and He is actively present with all of His speaking and doing and giving, within each congregation, wherever He gathers disciples, “in His Name,” by and for the preaching of His Gospel and the administration of His Sacraments in accordance with His Gospel.
It is the Tradition that begins on the night when He is “betrayed,” or, better to say, “handed over.” Judas betrays Him, that is true, but it is the Father, first of all, who hands over His Son to the Cross. And the Son of God hands Himself over: To His voluntary suffering and death, yes, but so also to His Church, to His disciples as the first communicants, and to His Apostles as the first ministers of His Gospel. The Apostles, in turn, hand over the same Lord Jesus Christ to the Church that comes after them, in the preaching of His Cross and Resurrection, and in the distribution of His Body and Blood.
The Divine Service is not a malleable tool in our hands, to be “used” by us to achieve some purpose (no matter how noble, sincere, or well-intentioned the purpose may be). It is, rather, a sacred Tradition of the Lord, to be received from Him, and to be handed over faithfully to His Church, by His grace.
20 February 2013
2nd Amendment, Gun Free Zones, Carry permits & The Church
Congress, the media, State Legislatures, Face book, and nearly every other social media source is alive with the conversation, debate, antagonism about, Guns, Gun owners rights, and the 2nd Amendment both of the American Constitution's Bill of rights and the same at State levels. With all of this "noise" coming from all directions, has the Church made any kind of a statement, should she, and what should that be?
I must admit that I am not a proponent of "Gun Free Zones" anywhere, and that includes the Church and her worship space. I am a proponent of swift and severe punishment of those who commit crimes/acts of violence with firearms of any sort. I will not quote statistics nor do I like to listen to them for "figures lie and lairs figure" has always been a mantra for me ever since my college days and my entry into the world of high finance a.k.a. the stock market and trading.
I know of a fellow pastor whose congregation warned him the day he came into town that he had better carry a firearm because during certain times of the year, wild game ran through the streets and you would need it for self-defense. What is the view of your brothers about "pistol packing preachers"? Should there be the ability to protect the flock should a violent person enter the sanctuary or should that just be a case of "turn the other cheek" give them what they want and continue to worship. Of course, the question of personal protect or that of a pastor's family is very different.
Just yesterday, a story broke on Fox News about a Muslim in New Jersey who had murdered two Coptic Christian men who had recently emigrated to the USA from Egypt. They were beheaded and had their hands cut off. Definitely a ritual type of killing. This is not going to be an isolated incident, not with the American people blind to this religion of the devil that is propped up as a "peaceful" religion. There are Muslim worship centers near most larger towns and the radicalization of American Muslims is growing rapidly. (No, I am not paranoid or a conspiracy guy)
What should or shouldn't a pastor do to possibly prepare for such an occurrence? Tough for me, former Marine Infantry, to not think about what could happen and think about ways to prevent or contain such a horrid situation just like Sandy Hook, or Aurora. I look forward to your sage advice and emotional responses.
Subscribe to:
Posts (Atom)
Posts
