Marching for Life with the Common Service

I attended the 2013 March for Life and was glad to walk with fellow Missourians and thousands of others on the National Mall, up Constitution Avenue, past the Capitol to finish at the Supreme Court Building.  Between the Capitol and the Supreme Court the LCMS folks gathered prayed the Our Father and for the end to the legalized murder of unborn children in this land.  The LCMS Life Conference, held in conjunction with the March, was worth the price of admission.  I hope it is held again and that thousands more LCMS people attend.  One presenter exhorted us to encourage all District Presidents to be present next year and to lead a delegation from their district.  Huzzah to that!

Of particular note was the Divine Service prior to the March for Life.  Presided by Father Christopher Esget of Immanuel Church, Alexandria, Virginia with sermon preached by our Synodical President, the Mass was joyous and yet somber.  We Missourians present were not there on a junket funded by the Synod’s bank, (Full Disclosure:  I recently became a “Partner in Ministry” with LCEF, which I guess is what one becomes when they sell their home, move into a parsonage and have to park their money somewhere) but rather to speak, confess, march and pray for those who cannot speak for themselves and to mourn the 55 million children legally killed in the womb since Roe v. Wade and Doe v. Bolton in 1973.  I must confess I had a sense of mourning and grief as I arrived in the Federal City.  I would think any pastor having done a decent amount of time in the Holy Office can rejoice in those lives saved through his ministrations, but also mourn over those lives taken despite his every effort.  All pastors need to repent of when we kept our mouths shut, when we did not open our mouths for the dumb and for those appointed to die or when our words were so convoluted that we hurt more than helped. 

So the Common Service (Divine Service III LSB) was a welcome gift.  Even though it was conducted in the ballroom of a hotel, one could close their eyes and consider that they were home.   Such is the strength of the Common Service.  Father Esget was Eucharistically vested, President Harrison was in cope, the Day of Saint Paul’s Conversion was observed, the Gospel Preached, the prayers were prayed and the Sacred Body and Precious Blood of Jesus were given for us poor sinners.  I was graciously asked by Father McClean, also of Immanuel Church, to assist in consuming the Holy Body and Blood and was given food and drink of life even more.  It was needed.  How thankful I am for Fathers Esget, McClean and Harrison and for their ministrations to those gathered, it steeled me for the March for Life, knowing that I, a poor sinner was cleansed of my wickedness and can speak with a forgiven voice for Life – Christ. 

How thankful I am for the Common Service.  Arriving a day before the March, I went to the National Mall to see my Uncle’s name on the Vietnam Memorial.  PFC Dennis L. Harmon, USMC, was killed in action 21 July, 1966 at Quang Tri Province, Vietnam.  I have his copy of The Lutheran Hymnal in my study, given to him on the day of his confirmation just a few years before his death.  He knew and prayed the Common Service, as do the children and grandchildren of his sister – Missourians, just like him.  So praying the Common Service, no real frills or extras added, Lutheran hymnody, Christ preached, Christ delivered, calmed me as my mind was filled with thoughts of the unborn killed, an uncle killed so long ago and my own gross sins.  The Common Service unites me to my uncle as it unites my mother, siblings, children, nieces and nephew to me in a way that is beyond our shared bloodline, but rather in a way that is of Christ, His Church and His Father.  It settles my soul.  If I am willing to listen, its familiar harmony brings me to the rest that has been enjoyed by so many for Sunday after Sunday and will in the future.  The retention (and re-introduction where necessary) of the Common Service in 21^st century Lutheranism following its near destruction in Lutheran Book of Worship/Lutheran Worship era will be a laudable and needed help toward true unity in practice within Missouri, if we all are willing to listen.

Forbid them not?

A brief history is required before the question is posed for discussion.

About five years ago I began going to one of the Bethesda homes in our area and having a weekly service with the residents. The residents of this home are for the most part fairly low functioning with the exception of two residents who speak a bit, one more than the other. Those two had at some point in time and in some manner been catechized and are communicants. One of them had resided at Watertown for a long time and thus received very regular catachesis.

These visits to the home were not usually marked by great attention on the behalf of the residents and those who worked there were oft times in pursuit of one resident or another.

Three years ago they all began to come to the church on Thursday afternoons for the service. They would walk or be wheeled in and sit in the front pews of the sanctuary. I would vest, light the candles and use an abbreviated liturgy for the service. (Invocation, confession and absolution, readings, Apostles creed, homily, Lord's prayer, words of institution, holy communion, prayer of thanksgiving, benediction and an opening and closing hymn-the same each week)

They paid attention, they were for the most part quiet. There were reactions to the Word, to the singing, to their presence at the Lord's table. They were different. Most notably, the one resident whom I Baptized was more expressive during his time at the rail. They continue to come every Thursday and on most Sundays to the Divine service as well. Three of the women who work with these residents have been catechized and have joined the Church as well.

So now to my question. Two of them are communicants and four are not. Bethesda has some catechetical materials but they are not practical for those who do not communicate. I believe that by the demonstrated change from being at the home to being in the house of the Lord, from being inattentive to paying attention, this is reflective of a change wrought by God in them and they have been prepared over these years to receive the Lord's Supper.

I am interested in your ideas and opinions. I will say that there is not the time and/or proper manner to teach them more or to examine them. I also have one little girl who is very handicapped and unable to speak whose parents bring her faithfully to church. Her siblings all commune except for the 6 year old who will soon. I believe I should be communing this 12 year old girl with handicaps as well. What say you brothers?

Speaker Pelosi Invokes St. Joseph

Today the Church honors St. Joseph, who is not only the patron saint of workers, but is also the stepfather and guardian of our Lord Jesus Christ and the protector and husband of His blessed mother. When the corrupt government of St. Joseph's day was committing infanticide and sought to remove Jesus from the public life of the people - St. Joseph expatriated his family in order to protect them from the murderous Herod and his henchpersons.

Madame Speaker was recently admonished by another Joseph (known to the world as Benedict) for her advocacy of infanticide. She is on record of supporting the use of public monies for infanticide - presumably in the very bill she is praying to St. Joseph for help in passing it.

Today is St. Joseph's feast, but it is also the season of Lent. I would urge Mrs. Pelosi to repent and become a protector and defender of children, as St. Joseph was to his holy Stepchild.

--- Rev. Larry Beane

On Fasting

Here's a little something I wrote up for our congregation. Rev. David Petersen's recent church newsletter article on the same topic helped me think through some of this (especially under point #1):

The Christian is invited to and expected to fast. Although Christians typically fast on certain days throughout the year--except during the Easter season--Lent is an especially appropriate season to practice fasting. Fasting is a bodily exercise of self-control and repentance, both themes of the Lenten season.

Christians do not fast just to “give something up.” Fasting is not a punishment or a kind of religious masochism. Instead, we fast for two general reasons: 1) to increase the joy of the festive seasons, such as Easter, and 2) to train our souls to be self-controlled.

Firstly, fasting enhances the rhythms of life. When you fast during solemn times, the joy of festivity is enhanced. Small servings of potatoes and vegetables during Lent makes the lamb and pies of Easter taste richer and sweeter. By engaging the body in the mood of the season, the experiences of restraint and of plenty are heightened. Fasting joins your body to what is happening with your spirit.

Secondly, fasting trains your soul. That isn’t a typo. It should not seem odd that bodily exercise ends up training your soul, for your soul is the center and source of your desires. When you intentionally deprive your soul of what it wants, it has to get by without. When you want supper but don’t eat it, not only your belly, but your soul also learns temperance and resiliency. Fasting trains not only your body, but also your self-control.

Why is that important? Your desires, uncontrolled, give in to temptation. They lead you into sin. Uncontrolled desires make idols of what your soul wants: desiring excess food is gluttony; desiring extravagant clothing or cars or décor is greed; desiring a man or woman outside of marriage is adultery. Desiring anything outside of God’s order makes you an idolater.

Fasting is like working out. It is spiritual exercise. As jogging or lifting weights conditions your body, fasting conditions your soul.

So how should you fast? Like exercise, start with a routine you can handle. If you have never fasted before, don’t try to give up food for a whole day. But, on the other hand, make it noticeable. Everyone should be able to give up dessert and second helpings. For moderate fasting, eat smaller portions at each meal. To step it up a bit, replace two meals each with a small snack, and, for the third meal, eat only about half of what you normally would.

Can’t do it every day? Fast on Wednesdays and Fridays, the days Christians traditionally fasted throughout the year.

Want to fast in a specific way to address your particular weaknesses and temptations? Think about what tempts you, and limit your exposure. If shopping is your weakness, no shopping sprees or comfort purchases during Lent. Too much time wasted on the internet, or visiting sites you shouldn’t be? Only use it at work or when someone else is with you. If you need encouragement, counsel, or more ideas talk with your pastor.

Fasting makes you more conscious of your desires. Even as you try to control them, they will seem enhanced, simply because you’re thinking about them. As you become more aware of temptations and sinful desires, confess them. Confess them in your prayers, confess them in preparation for the Divine Service, and confess them to your pastor. Then receive the absolution of Christ, and His life and Spirit to encourage and refresh you on your spiritual journey.

Note: Sundays are never fast days, so go ahead and enjoy the good gifts of creation to their fullest on these days! Also, expectant or nursing mothers, children, and the ill are never expected to fast from food, but to provide the nourishment their bodies need.

Caesar Passes a Healthcare Bill that Includes Funding for Abortion: On the Night Before Christmas

The healthcare bill of the United States of America will apparently include taxpayer funding for abortion. Even more demonic is that this is passed on the day of Christmas Eve, the eve of the Nativity of our Lord. These events certain press us to study the doctrine of the two kingdoms and to apply law and gospel accordingly. May we not be guilty of what some accused Lutherans of during World War II. While we live in the end times (Hebrews 1), we are called to speak up for those who cannot speak for themselves and help and befriend our neighbor in every bodily need.

Thumbs

Our Lord Jesus Christ was incarnate by the Holy Ghost of the Virgin Mary. He was conceived in her and was carried by her til the day of His birth. He was made man, and man has thumbs, two of them. The pic above is the left thumb (and hand) of my unborn child, taken today. It is of great joy that we can see such things, and know that it was our Lord and God who came down and looked just like this in His mother. Small, humbling Himself to be helpless, a pound or so at 5 months since He was conceived in her womb, with thumbs that would eventually break bread that was His very Body and later hold fast to His cross, and then be still in death, only to break bread again on the day of His rising.

Our Lord and God Christ is Wonderful, that is His Name (Isaiah 9:6). The wonder of a thumb up made me rejoice in this all the more today, that He came like this for us all, even for the child with a thumb up today.

And it made me a bit sad too, that there are those who would tear apart a child the size of my own, a child the size that our Lord Christ was. Some do it for expediency, some do it because they are forced to by evil men, some do it because they are evil and some/most commit the act for money. The thumbs of these children are sent off with the medical waste to be burned; what sadness.

But Christ is all joy, the Word made flesh will one day make all of that come to an end when He comes to judge the earth. Rachel weeps even now, but she will be comforted when our Lord God comes with all His might to put a stop all the evil of men and gather together the sheep of His right hand; His right hand with a thumb on it, just like yours, just like my child's.

All joy that He came to be with us, in the womb of His mother, like us. He, flesh and blood, like us, ascended to His Father's right hand preparing the way for us, and for all who believe. And we will see Him, flesh and blood, and on the day of his coming, we will be like Him.

Lord Jesus, do not tarry. Come quickly.

Living together and maybe to old to change, is there any grace?

So a man and a woman have been living together for many years now. Both have been married before, widowed and divorced. At the time, there was no desire to get married again and so on goes the story about moving in and co-habiting. There is still no desire or willingness on behalf of one of the partners to marry and the other, although they would be fine with marriage, is very apprehensive to bring it up while at the same time does not want to end this lengthy relationship that is "loving" and "faithful".

So, one day, one of the partners comes to church, encouraged by the pastor to come, welcomed with open arms, no ones really knows of the situation, and of course a fine sermon is preached. At the conclusion of the service the person leaves and does not return. The pastor calls upon them and inquirers as to why they have not come back and how might he be help you. He is told amidst manifold tears and a contrite heart, "how can I come and hear of Jesus forgiveness when I know that I am going to go right back home to my sinful relationship?"

This is not an uncommon scenario as there are many elderly who co-habit, and although a reasoned excuse, they would lose medical and other benefits if they married. Others are like the couple mentioned above. They have lived together for many years, even from middle age and economics was not the factor although it might be a contributor now.

The easy answer is, "just get married", or "live on your own until you marry" yet these are long term, albeit sinful, but committed relationships. Of course they should be encouraged and welcomed into the Church, catechized if possible but they would not be welcomed to the Sacrament until the living arrangement had changed, right.

We all have sins that we commit over and over no matter how many times we have confessed them to God. We might even go to private confession to confess them and still we commit them again. We might be "trapped" in some circumstance that just brings us right back to that sin again and we cannot leave that situation now or maybe ever.

What counsel would you give someone who was in this "living together" situation who desired to come to hear God's Word but was so crushed by the law that they were paralyzed to receive the Gospel? What would you say to them knowing that for the forseeable future if not forever they would not be able to change their living situation? I struggle finding the right words, not because I doubt that their sin is forgiven, not because I doubt in Christ's compassion and mercy or God's grace, not because I doubt the sincere contrition of their heart, I just don't seem to be able to phrase this properly to be of good encouragement and comfort to them.

I would appreciate some wisdom here from some of you who have actually dealt with this not just encountered it. Thank you.

The Use and Misuse of Luther in Contemporary Debates on Homosexuality: A Look at Two Theologians

The Use and Misuse of Luther in Contemporary Debates on Homosexuality: A Look at
Two Theologians
a paper by Prof. John T. Pless

Article about ELS and ELCA from Mankato Free Press

http://www.mankato-freepress.com/local/local_story_237211220.html

Dr. Dean Wenthe on ELCA

Rev. Matt Harrison on Recent ELCA Decisions

http://steadfastlutherans.org/blog/?p=6683

Lutheran Church-Canada Statement on ELCA Action

Lutheran Church–Canada News


A statement from Lutheran Church–Canada

Ordination of Homosexuals in the Lutheran Church



AUGUST 21, 2009 - In Minneapolis this afternoon, the Evangelical Lutheran Church in America adopted a resolution to allow for the ordination of those in committed, monogamous, same-sex relationships. The vote was 559 in favour, 451 against. The following statement was prepared at the request of President Robert Bugbee of Lutheran Church–Canada by Dr. Edward Kettner, professor at Concordia Lutheran Seminary, Edmonton.

As the Evangelical Lutheran Church in America (ELCA) at its current convention has approved the ordination of people in “committed same-sex relationships,” it needs to be noted that the ELCA does not represent all Lutherans in the United States or North America. In its actions the ELCA is going against, not just the history of the Christian Church and against the practices of the covenant religion of Israel as expressed in the Old Testament (First Testament), but against the Bible, which the Christian Church has always recognized as the very Word of God itself. The traditional Christian understanding continues to be held by The Lutheran Church–Missouri Synod (LCMS) in the United States and by Lutheran Church–Canada (LCC) in Canada, as well as by a number of smaller conservative bodies in both countries.

Background

For more than two hundred years much of Christendom has come to reject the previously universal recognition of the Bible as the Word of God written. By using methods of scriptural interpretation which see the Bible as a human book, a record of human response to the idea of God, rather than as God’s declaration of Himself, His nature, and His activities to the world, parts of the church on earth now look at Scripture with what is called a “hermeneutic [biblical interpretation] of suspicion” rather than the traditional hermeneutic of trust.

Under this new method of interpretation, words which previously were seen as the authoritative Word of God revealed through His apostles and prophets are now viewed as words composed by men seeking to maintain their power over others. In this understanding, the words of Scripture regarding marriage, which declare it to be the union of man and woman, and ideally one man and one woman in a lifelong union, are replaced by a preference for talking about “intimacy,” and commitment between two people that may not always include marriage in the traditional sense, or even, in recent years, a relationship between a male and a female.

Behind this change lurks an understanding of “freedom” which is in fact license, which flies against God’s clear word in Genesis 1 and 2 and restated by Christ in Matthew 19:3-6. Since a pastor is one who is to have a good reputation among Christians and before the world, for the church to ordain people who clearly flout the Word of God in their actions throws both the Word of God and the office of the Holy Ministry into contempt, and gives the rest of the world an excuse to continue in its sin.

LCC and Homosexuality

Lutheran Church–Canada desires to reach out with the Gospel to everyone, including the homosexual, to provide real healing of the person, so that their lives may begin to reflect the holiness God desires of all of His people. Those who may have such inclinations and who struggle against them are welcome in our churches, will receive forgiveness of their sins, and may serve in the office of ministry. Those who flout the clear Word of God, refuse to call sin what it is, and who seek to justify their behaviour, disqualify themselves from the office and indeed put their eternal salvation in jeopardy.

We recognize that our view is decidedly counter-cultural, but we know that we must continue to maintain the clear teaching of the Scriptures. We regret the decision of the ELCA, which, even by its own admission in its resolutions at this convention, goes against everything the Scriptures clearly teach and which the church has confirmed over the last 2000 years and even before.


More information:
Ian Adnams
Director of Communications
Lutheran Church–Canada
communications@lutheranchurch.ca
204-895-3433 ext 2224

The upcoming ELCA convention

I wrote this for the "From the Pastor's Desk" column in the upcoming issue of my parish's monthly newsletter (for Redeemer Lutheran in Scottsdale, AZ, and Sun of Righteousness Lutheran in Queen Creek, AZ). Friends have suggested that I give it a wider exposure, so I am posting it here too. - DJW

_________________________________________

The 2009 national convention of the Evangelical Lutheran Church in America is set to begin in just a few days. Because of the similarity in names, this church body is sometimes confused with ours – the Evangelical Lutheran Synod. But the contrast between these two bodies is much more significant than a mere difference between the words “Church” and “Synod.”

For many decades now, the ELCA, and its predecessor bodies, have been thoroughly infected by a “historical-critical” approach toward Sacred Scripture. It is impossible to find a seminary professor in the ELCA who believes and teaches that the Scriptures are supernaturally inspired by God in such a way that they are completely true and accurate in everything they say. This loss of faith in Biblical authority has had predictable results. Women are ordained as pastors, contrary to 1 Timothy 2:11-12 (and other pertinent passages). Church fellowship has been established with liberal Reformed churches and other non-Lutheran bodies, contrary to Romans 16:17 (and other pertinent passages). At this year’s convention, the most controversial matter that will be debated is the ELCA’s policy regarding the moral standards for its clergy, specifically whether men and women who are living in homosexual relationships will be considered to be fit for a call to the pastoral ministry. The official policy of the ELCA currently forbids this, but to an increasing extent this policy is being ignored by ELCA bishops. A measure will be placed before the convention in a few days that, if adopted, would remove the hypocrisy, and put the ELCA officially on record as being in favor of allowing practicing homosexuals and lesbians to serve as pastors.

Regardless of how this vote goes, it is very likely that the discussions and actions of the ELCA convention will be widely reported by the news media. Friends who are not familiar with the “alphabet soup” of Lutheran synods in America, and who know that we are “Lutherans” of some kind, may think that these news reports pertain to the church body to which we belong. We should therefore be ready to respond, in a three-fold manner.

First, be prepared to explain that our church body, the ELS, is not the same as the ELCA, and also that our church body is not in fellowship with the ELCA, because of the serious differences in doctrine and practice that exist between us. On the issue of homosexuality, the public teaching of the ELS is as follows:

We confess that Scripture condemns homosexuality and extra-marital relations (fornication and adultery) as sin. Nevertheless, when an individual caught up in such sins truly repents, the forgiveness of the Gospel is to be fully applied. We confess that the divine institution of marriage is to be heterosexual, in which, according to God's design, a man and a woman may enjoy a life-long companionship in mutual love. We teach on the basis of Holy Scripture that marriage is the only proper context for the expression of sexual intimacy and for the procreation of children. See Rom. 1:26-27, 1 Cor. 6:9, 18 and 7:2-9, John 4:17-18, 1 John 1:9, Gen. 1:27-28 and 2:18-24, Matt. 19:4-6.

Second, if you are approached by ELCA friends who are fed up and offended by what their church body is now teaching in regard to these matters, and who are ready to depart from their church because of this, assure them that they would be able to find a spiritual home at Redeemer or Sun of Righteousness, where their traditional Lutheran beliefs and values are still honored. Invite them to get in touch with me if they want to find out more about our congregation and synod.

And third, also make sure that people know that individuals who may struggle with temptations toward same-sex attraction, but who know in their conscience that this kind of attraction is wrong and contrary to God’s will, are likewise welcome in our midst. As Christians who admit that we are all sinners, and who struggle with a wide array of inner weaknesses, we will welcome as our companions on the journey of repentance and faith those who may struggle also with this sort of problem. Jesus established his church as a community of healing and a beacon of hope for lost humanity. With the Lord’s help we will not take the easy way out, and get ourselves “off the hook” from our calling to be the body of Christ in a fallen and hostile world, by approving what God condemns, or by ignoring the inner trials of those who need our help in their difficult walk of faith. We will, in keeping with our official ELS statement, fully apply the Gospel to all those who repent of their sins – sins of thought, word, and deed – even as we rejoice to know that the Gospel of our Savior is continuously applied to us when we repent of our transgressions.

I was raised in a predecessor body of the ELCA. It gives me no pleasure at all to take note of the serious theological and moral problems that are inwardly destroying that church body. But in the midst of this sadness, we can all be thankful that God has preserved for us a congregation where his unchanging law is still acknowledged, and is preached to us in such a way as to call us to repentance when we violate God’s will. And we can also be profoundly thankful that God has preserved for us a congregation where his unchanging Gospel is still acknowledged, and is applied to us in sermon and Sacrament in such a way as to lift us up into the joy of eternal fellowship with our loving Savior Jesus Christ.

Restore the One Who Is Sick

(I am posting the following with permission from the person referred.)

A couple weeks ago while counseling a parishioner, she mentioned that she had been suffering from an ailment for a number of months. She mentioned it mostly in conjunction with the other difficulties she was experiencing, that they exacerbated each other.

Our session ended with the order of Individual Confession and Absolution. At the end of the ritual, where the absolution is pronounced, I also anointed her with oil and announced to her the passage from James 5, that if anyone is sick, "he must call the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him." A few days later she told me that by the next morning she had been healed of her ailment.

The greater miracle here, of course, is the forgiveness of sins, as we rightly and readily confess. But it also reminded me of the intimate connection between the forgiveness of sins and all the other works of God. We confess this in the catechism, that where there is forgiveness of sins, there is also life and salvation. Life and salvation includes the healing of the body.

So what is to prevent us from praying for bodily healing, when the Scriptures command it? We know the warnings: we do not want to get caught up in signs and wonders, distracting us from the essence of Christ's ministry, the forgiveness of sins. Or perhaps we have even been told that after the time of the apostles these kinds of miracles cease. This latter argument I have never found convincing from the Bible passages quoted in its support. Yet we surely do not want to be distracted from the essential ministry of Christ, caught up instead with speculation about miracles which would divert our attention from the things above back to the things of this world.

Such prayers for healing, it seems, need to be made in the context of the absolution and the Office of the Keys. Not only in their context, but subordinate to them. This is also part of what James says: if anyone is sick he calls for prayer, and his sins will be forgiven.

Yet prayers to be healed should also be made in earnest, not out of a theology of glory that sees healing tied to a level of faith, piety, or spirituality, but because healing is tied to forgiveness. Healing of our bodies will occur, sooner or later. Healing is tied to the forgiveness of sins. We are commanded to pray for it.

Finally, that the healing occurred quietly, almost unnoticed until after the fact, also points to the primacy of the forgiveness of sins. We both knew her sins were forgiven as soon as I spoke the words of Our Lord. But even she didn't realize she was healed until some hours later, perhaps even some hours later than the healing actually occurred. It could never be proven that the healing occurred by the word of God. And that is how it should be, for healing, like forgiveness, is assured through faith in the promise of Christ, not by some amazing sign that accompanies it, or a scientifically observable chain of events.

Work, Play, Worship

Note: I posted this over at my blog. A commentator suggested that I repost it here to widen the discussion.

"Most middle class Americans tend to worship their work, to work at their play, and to play at their worship. As a result, their meanings and values are distorted. Their relationships disintegrate faster than they can keep them in repair and their lifestyles resemble a cast of characters in search of a plot." (Gordon Dahl. Work, Play, and Play in a Leisure-Oriented Society. Minneapolis: Augsburg-Fortress, 1972.)

Economist Gordon Dahl was describing the disorder in middle class American society back in 1972, my sophomore year in high school. It still holds today. I've used the "work, play, worship" trichotomy myself on many occasions, most recently at the Higher Things Sola - San Antonio conference where I exhorted the kids to "work at work, play at play, and worship at worship."

I like the phrase - it's catchy, tidy, memorable. Like so many categorical distinctions, it sounds profound and everyone nods their heads. But what exactly does this mean? And do I really believe it? (Speaking to high school youth is always a good test of whether or not you believe what you are saying.)

I'm having second thoughts. It's time for a reality check.

I certainly think it's important to keep work, play, and worship distinct in our minds, but I don't think they can be so neatly divided as three separate boxes in our lives. As we Lutherans like to say, "Distinguish but don't divide." The problem with Dahl's distinctions is that the verbs and the nouns, which are the same words and make for a clever cliche, don't have the same connotations and denotations. The nouns work, play, and worship denote spheres of activity; the verbs denote the activities themselves with their various connotations.

The sphere of work is where we earn our living. Play is where we recreate and relax. Worship is where we engage God and God engages us in a particular way. However the verbs work, play, and worship are not so easily confined to their noun boxes.

Here's what I mean. I work at play. I work at my scuba diving, not only for the sake of safety, but also for the sake of enjoyment. I work at my wood craft. It's even called woodworking and you do it in a workshop at a workbench. When I used to downhill ski, I worked at that too and did a lot of working out at the gym in order to enhance my skiing. I know guys who work on their cars, their dirt bikes, their Harleys, all for the sake of play. Any play worth engaging seriously calls for some serious work.

I play at work. I daydream. I write blogs. I skim books. I play with words. Creativity is a form of play; ask any artist or musician. Poetry is playing with words. God's work of creation is very playful. Consider the clownfish or the peacock. Look at the absurd lion fish and the gaudy parrot and tell me God isn't playing around. Look at what He came up with when He played in mud! Even manual labor has an element of play. When I worked in the seminary bookstore, we used to have collating contests. When I worked in a lab, we used to drop things in liquid nitrogen and then toss them out the window. We'd blow things up for fun. Some experiments were "just playing around," which occasionally led to discoveries. Work without play is called drudgery or better slavery.

What about worship? Worship involves receiving - hearing, eating, drinking - passively being given to. It also involves prayer, praise, thanksgiving, hearing, thinking, confessing, which are all work in some sense. Try singing one of those Reformation rousers and tell me worship isn't work. I broke a sweat by stanza eight of Salvation Unto Us Has Come this past week and it wasn't from the Texas heat. I Bind Unto Myself burns about 100 calories per measure. Look at all the preparation that goes into presiding well. It isn't easy making it look easy. Let's talk organ practice, choir practice, acolyte training, ushers. OK, let's not talk about ushers. Yes, I know that "Gottesdienst" is God's service, at least sacramentally speaking, but God works in, with, and under instrumental means, and He presses those means to work in His service.

Can one also play at worship? I think so. Well, the organist plays the organ and all the music. The preacher plays with words. I occasionally play with harmony when singing a hymn. Our problem is that we have a distorted and narrow view of play. We think play means being silly or childish or simply amusing oneself. Play can also mean recreation, and there is nothing more recreating than our being new creations in Christ in worship.

One definition of the verb "to play" really stands out when it comes to worship: to move about freely. Now there's a good definition of "liturgical worship." To move about freely within the fixed boundaries (fences) of the tradition. If there is going to be relaxed dignity in our services, we need to see the liturgy as a "playground" where the children of God are free to play in God's presence, respecting the boundaries but also enjoying the freedoms.

I'm starting to think that worship involves work and play and offers them up for divine service, just as we offer the gifts of bread and wine for God to give us Christ's body and blood. Yes, God provided our daily bread too, but we also worked for it. And if there is one thing that characterizes a marriage feast, it's a sense of play. Worship takes elements of work and play and lifts them up, consecrates them for holy use.

As long as I'm at it, what's wrong with worshipping at work and play? Aren't all things consecrated by the Word of God and prayer? Aren't we supposed to pray without ceasing? There is a liturgy of life beyond the benediction, and it embraces our work and play as praise to God who has redeemed the world. Isn't our priestly life a lifting up of our work and play, an offering of our bodies as living sacrifices that are holy and acceptable to God through the mercies of Jesus' atoning sacrifice? Play and work that do not worship are forms of idolatry.

The problem with rigid categories is that they tend to become a law unto themselves, defeating their purpose of clarity . Work that is nothing but pure work is sheer drudgery. Play that is all play is empty amusement. And worship without elements of work and play would be like a Zen Buddhist meditating on nothing.

I think a more apt metaphor would be the juggler who keeps a toaster, a bowling ball, and a chain saw in motion at the same time. He treats each thing for what it properly is, but keeps all three working together at the same time. Work, play, worship - all in motion around the Christ-center in one sanctified life.

So I guess you might say, we work, play and worship at our work, play, and worship. Holy juggling.

The Pastor vs. The Clinical Ethicist

So one of the faithful is near death.

He has had complications following treatment for cancer and has been on a ventilator for 7 months or so. He was in rehab and was finally being weaned off the vent, but on Monday he developed an infection and went into kidney failure; along with very low blood pressure. He is now in the ICU on the vent, dialysis, medication to keep his blood pressure up and continued antibiotics to fight the infection.

Today the physicians told the family that there was nothing more that could be done....and that it would probably be a good thing to make him more "comfortable". They were told that an increased dosage of the morphine he was already on for pain would most likely counteract the blood pressure medication and as a result he could die comfortably within 1-2 hours. None of the other treatments would be removed mind you, but comfort would be given. So the pastor was called...please come as soon as you can.

This faithful man was the chairman of our parish's Lutherans for Life group. He is a man of life and having spoken about such things with him, I knew that this was no road that he would want his family to go down, but rather he would continue to live as he had for all these months, in real suffering, but also in real hope. His wife and children are faithful Christians, members of our parish together. His dear wife particularly was troubled by all of this talk from the drs., and wanted to hear from the pastor, but most importantly from the Word what should be done. There was a crisis of faith. So I stated that by no means would we do anything to hasten his death, rather we would put the comforting words of Christ into his ears. We discussed the suffering of our Lord, and the sanctified suffering of those who bear the cross as Christians. Also that the 5th commandment holds. They heard the Word of God and were happy to be freed from the foothold of Satan who would plague them with guilt over wanting it "all to be over with and his suffering to end." And as his wife even said, "I am tempted to want them to do this, so I won't have to keep on coming to these places and see this all." She knew the temptation and fought it; the temptation to live for herself, instead of living in faithfulness to her Lord and her husband. So at the end of a long conversation there was really no decision to be made, he would live with what they were giving him until the Lord would have His way.

So one of the nurses was in the room listening to much of this, and the man's wife told her that they were to continue all the current treatments but were not to increase the morphine because as she said, "We don't believe in euthanasia." The nurse's reply was, "Our clinical ethicist is on the floor and I know that he would be willing to speak with you." Now mind you I dress the part of the preacher, but what the preacher had told the family and what the family had seen as the way obviously did not resinate with this nurse. So she went to get him. And we braced ourselves for what he would say, more out of curiosity more than anything else I think. With one of the children saying something like, this should be interesting.

So in walks the guy, sits down, gives his first name only (what exactly his credentials are to be a clinical ethicist no one knows) and basically attempts to convince the family, in my presence mind you, of the need to "figure out what the goal here is. Is it to simply keep him alive as long as we can, or is it to make him comfortable?" I was waiting for some ethics to start coming out of his mouth but got no such thing. Again the dear wife, "We do not believe in euthanasia." Defensiveness from the clinical ethicist, "no, no that is not what I'm saying. We wouldn't remove any other of the medications or devices, but make him comfortable, that comfort might result in his death, yes if the blood pressure goes down." Again, this comfortable business. I was waiting for him to bring something up about letting him go to a better place or some such thing, but he basically gave the apologia for comfort over suffering, stating that the death might be painful and difficult without the increased medication. Really, death is difficult and painful, who knew? So the wife excused him, we made up our minds thank you.

So he left, having brought no real ethics to bear, because he came empty handed with no word of Christ, no guidance from the scriptures. No words like

"For as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God." Romans 8:14-19

"Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you. Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. To Him be the glory and the dominion forever and ever. Amen." 1 Peter 5:6-10

Then He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels. St. Luke 9:23-26

Jesus really means this business of bearing the cross, of denying the self of following him in suffering with the promises of resurrection and glory to come. We want to avoid this reality, and in doing so we are very tempted to avoid the glory of the cross itself, that God has done His greatest work in the suffering of His Son. The cross, it is His glory, it is our life. The promises that He gives through the Apostles are real too, of eternal glory of suffering a little while and receiving His gifts, real.

That it why it was with such joy that we prayed the Commendation of the Dying. Reading St. Matthew's Passion to a dying man, and to his family and telling him that because of Christ's suffering, of the fact that the Father forsook His Son, he was not forsaken in that room, nor would he ever be. That he was baptized into that one death, that his sins were truly atoned for and forgiven; that he was free from them and from death itself. And then to read St. John's account of the resurrection, "go to My brethren and say to them, ‘I am ascending to My Father and your Father, and to My God and your God.’” Telling him that Christ has been raised that He is now at the Father's right hand, the one mediator who has destroyed death, who has prepared a place for him and will take him to his side with all the saints. And then the fulness of his baptism into Christ's death and resurrection to come, his own resurrection on the last day. That he has a true Father in heaven, because he has all that the Son is and has through Holy Baptism. All of this is the real comfort, not some drug, these Words. And I got to rejoice in the faithfulness of these people, commending their husband and father completely to the Lord knowing what he would face, but that he would face it with clarity of mind and they with clarity of conscience.

Talking to a brother pastor this evening, he said it was his experience all to often that the decision for "comfort" has won out, and that usually the decision is made well before he arrives at the hospital by relatives that are not among the faithful. I am wondering what you brethren think about all of this. Of course this isn't the first time I have had to deal with such things, it is the first time the clinical ethicist has shown up. Clinical ethicists called in when the family's pastor is present? Bizarre. But I am guessing that the clinical ethicist and the nurse and whoever else thought that the family and the pastor were really the bizarre ones.

It is one of those where the funeral sermon is going to write itself.

Pr. BT Ball+