Wednesday, November 21, 2007
Isaiah Advent
Our congregation will be reading through the Book of Isaiah this Advent, using this schedule. It is my hope to regularly publish reflections on this blog that will coincide with the chapters being read.
Monday, November 19, 2007
Advent Reflections
I never know quite what to do with Advent except embrace it in all its fullness.
Joseph Bottum, in this month's journal First Things, laments that pre-Christmas and Christmas have overtaken any meaningful celebration of the Season of Advent. I think he is on to something, especially when I see Christmas stuff being put up before the end of October.
On the other side of the spectrum, Lutheran pastor Ray Gottschling suggests that all the "Christmas excess" that precedes December 25th is, in fact, appropriate. He sees it as the world's longing for the Promised Messiah in the only way it knows how. I think he is on to something too.
Personally, I love Advent. Perhaps it is because lighting our home Advent wreathe candles as darkness descends before dinner is over reminds me of the heart of our faith: Christ Jesus, the true Light of the World, has indeed come into this world's darkness and has overcome it (cf. John 1:5). Truthfully, I don't know if this is told best by simple Advent celebrations with a candle a week or by a Clark-Griswold-style Christmas light display the day after Thanksgiving. Perhaps both.
Sometime before December 2nd my Advent devotions will be available online. This year we're reading through Isaiah.
Joseph Bottum, in this month's journal First Things, laments that pre-Christmas and Christmas have overtaken any meaningful celebration of the Season of Advent. I think he is on to something, especially when I see Christmas stuff being put up before the end of October.
On the other side of the spectrum, Lutheran pastor Ray Gottschling suggests that all the "Christmas excess" that precedes December 25th is, in fact, appropriate. He sees it as the world's longing for the Promised Messiah in the only way it knows how. I think he is on to something too.
Personally, I love Advent. Perhaps it is because lighting our home Advent wreathe candles as darkness descends before dinner is over reminds me of the heart of our faith: Christ Jesus, the true Light of the World, has indeed come into this world's darkness and has overcome it (cf. John 1:5). Truthfully, I don't know if this is told best by simple Advent celebrations with a candle a week or by a Clark-Griswold-style Christmas light display the day after Thanksgiving. Perhaps both.
Sometime before December 2nd my Advent devotions will be available online. This year we're reading through Isaiah.
Friday, November 16, 2007
How Good It Is to Dwell in Unity (Psalm 133:1)
I had the honor and pleasure of participating with several other clergy and residents of a local nursing home in the re-dedication of their chapel following several months of renovations.
We all showed up representing our various denominations. The Lutherans wore albs and green stoles (symbolic of growth and faith and the color of the "time after Pentecost"). The United Methodists wore albs and red stoles (symbolic of the gift of the Holy Spirit, the color worn at ordinations). A United Brethren minister wore a black academic gown with a white stole. Two other clergy did not wear robes. I counted at least four denominations present. We were quite the motley crew. Did I mentioned that the order of service was from the Anglican Book of Common Prayer?
As we rededicated the chapel, I thought of the first verse of Psalm 133: How very good and pleasant it is when kindred live together in unity! I think the verb in the Hebrew for dwell is in the infinitive, more like: How very good and pleasant when brothers and sisters are living together in unity. This dwelling is present and ongoing and--in this case--an honor to be a part of.
If it is in the liturgy that heaven kisses earth, then what wonder of wonders happened this morning.
We all showed up representing our various denominations. The Lutherans wore albs and green stoles (symbolic of growth and faith and the color of the "time after Pentecost"). The United Methodists wore albs and red stoles (symbolic of the gift of the Holy Spirit, the color worn at ordinations). A United Brethren minister wore a black academic gown with a white stole. Two other clergy did not wear robes. I counted at least four denominations present. We were quite the motley crew. Did I mentioned that the order of service was from the Anglican Book of Common Prayer?
As we rededicated the chapel, I thought of the first verse of Psalm 133: How very good and pleasant it is when kindred live together in unity! I think the verb in the Hebrew for dwell is in the infinitive, more like: How very good and pleasant when brothers and sisters are living together in unity. This dwelling is present and ongoing and--in this case--an honor to be a part of.
If it is in the liturgy that heaven kisses earth, then what wonder of wonders happened this morning.
Saturday, November 10, 2007
Our Comprehension of Holiness
I think our culture has a holiness problem.
One of the central facets of what it means to be holy is to be "set apart." I my estimation, however, we have a lot trouble believing that anything could or should be wholly holy, that is, wholly set apart for God, wholly consecrated for God.
One of our local retirement homes is undergoing some extensive renovations. Other pastors and I (as well as, I imagine, quite a few residents) were horrified when what was the chapel, a place "set apart" for God and for worship of God, was quickly turned into a rec room, complete with pool table, computer, board games, etc. [To be fair, this turned out to be temporary, but that was not clear when renovations began.]
But the renovations were not the problem. The problem preceded the renovations and follows them, even as the chapel is rededicated. You see, before it was a rec room, because of its central location, it was also the default empty wheelchair garage. From a practical standpoint, this is understandable: it is in a central location; many residents temporarily need wheelchairs from time to time. From a theological standpoint, it speaks to our problem with holiness. "No space should we be wholly holy" we declare with our actions.
Fortunately we have a God who takes up residence, takes up space in this world in the flesh of Jesus of Nazareth. Fortunately he continues his "taking up space" through the Holy Spirit in the Church, of which he is the head. The central question for us is: Do we believe this? Do we buy it?
It is my estimation that we cannot even truly begin to sing, "Take my life and let it be, consecrated Lord to thee" if we cannot set apart simple spaces and times exclusively for God.
One of the central facets of what it means to be holy is to be "set apart." I my estimation, however, we have a lot trouble believing that anything could or should be wholly holy, that is, wholly set apart for God, wholly consecrated for God.
One of our local retirement homes is undergoing some extensive renovations. Other pastors and I (as well as, I imagine, quite a few residents) were horrified when what was the chapel, a place "set apart" for God and for worship of God, was quickly turned into a rec room, complete with pool table, computer, board games, etc. [To be fair, this turned out to be temporary, but that was not clear when renovations began.]
But the renovations were not the problem. The problem preceded the renovations and follows them, even as the chapel is rededicated. You see, before it was a rec room, because of its central location, it was also the default empty wheelchair garage. From a practical standpoint, this is understandable: it is in a central location; many residents temporarily need wheelchairs from time to time. From a theological standpoint, it speaks to our problem with holiness. "No space should we be wholly holy" we declare with our actions.
Fortunately we have a God who takes up residence, takes up space in this world in the flesh of Jesus of Nazareth. Fortunately he continues his "taking up space" through the Holy Spirit in the Church, of which he is the head. The central question for us is: Do we believe this? Do we buy it?
It is my estimation that we cannot even truly begin to sing, "Take my life and let it be, consecrated Lord to thee" if we cannot set apart simple spaces and times exclusively for God.
Thursday, November 8, 2007
Isaiah Advent
This a sneak preview of sorts. For our congregation's Advent and Christmas devotional guide this year we will be reading through the Book of the Prophet Isaiah in Advent. Isaiah is a favorite in the lectionary for Advent; readings from Isaiah appear 7 out of the 12 Sundays in the three-year lectionary cycle. It is my hope that as we read through Isaiah together that we discover Christ anew.
However, Isaiah is not easy going. Even St. Augustine struggled with understanding this outstanding book. And yet it bears for us the Christ as does the manger, as Luther would say.
A program for reading through Isaiah during Advent may be found through the title link above.
However, Isaiah is not easy going. Even St. Augustine struggled with understanding this outstanding book. And yet it bears for us the Christ as does the manger, as Luther would say.
A program for reading through Isaiah during Advent may be found through the title link above.
Spirit Clothing: 2 Chronicles 24:20
For my morning prayers I have been reading through the Books of Chronicles. It is a part of the Bible I have not sufficiently dwelt in before. Sometimes surprising things happen when we abide in the Scriptures.
The other day I was struck by 2 Chronicles 24:20: Then the spirit of God took possession of Zechariah son of the priest Jehoiad. The Hebrew (lavesh) captures it a bit more fully: Then the Spirit of God (ruach elohim) clothed Zechariah son of the priest Jehoiad. Ponder for a moment the great magnificence, the awesome privilege of being clothed with the very Spirit, the ruach of God. It is almost impossible to comprehend.
And yet this is nearly exactly what we confess about Holy Baptism. In Baptism we are clothed with Christ (Galatians 3:27). What dignity! What honor!
The other day I was struck by 2 Chronicles 24:20: Then the spirit of God took possession of Zechariah son of the priest Jehoiad. The Hebrew (lavesh) captures it a bit more fully: Then the Spirit of God (ruach elohim) clothed Zechariah son of the priest Jehoiad. Ponder for a moment the great magnificence, the awesome privilege of being clothed with the very Spirit, the ruach of God. It is almost impossible to comprehend.
And yet this is nearly exactly what we confess about Holy Baptism. In Baptism we are clothed with Christ (Galatians 3:27). What dignity! What honor!
Parts of the Holy Communion Liturgy - Preparation
The patterns of the structure of our worship are deeply important for a number of reasons. Our rituals not only honor God and show our obedience to what God has given us, they also form us into the kind of people God intends us to be. In a series of articles we will be looking at the structure and various parts of Holy Communion and what they mean.
In the order in which we move from the beginning to end of the Holy Communion liturgy, the parts are the Dialog, the Proper Preface, the Sanctus (the “Holy, Holy, Holy”), the Eucharistic Prayer (including the Words of Institution), the Epiclesis (the prayer for the Holy Spirit), the Memorial Acclamation, the “Amen,” the Lord’s Prayer, the Fracture and Distribution.
PEACE
Before we begin, however, it is worthwhile to look at the parts of the liturgy that prepare us for Holy Communion, that serve as our “entrance” into that portion of the service. In a certain sense, the entire service is "preparation" for this Holy Meal. From practices such as fasting and reconciliation with our Brothers and Sisters in Christ to the confession of sins to the hearing of God's Word, we are in a sense always "getting ready" to share this meal.
We are most immediately prepared for Holy Communion by sharing the Peace of the Lord (which is more than just a polite handshake; it is a time for “making right” with our neighbors before we go to the Altar of God (cf. Matthew 5:23-24)) and the collection of gifts, the Offering. Both are connected deeply to the meaning and heart of Holy Communion. If we confess the reality of the one Body and dare to eat of the same Body of our Lord, it is appropriate that we “make things right” with our Brothers and Sisters in Christ. The sharing of the Peace is not a substitute for the hard work of reconciliation, but the beginning of it.
OFFERING
So too with the offering. We bring not only our money forward, returning it to God, but also the gifts of bread and wine. As we bring forward our gifts, we are reminded of our own sheer poverty in light of God’s generosity. We realize that all we have is God’s sheer gift. We realize that God has provided even the bread and the wine from his good creation. We realize how deeply poor we are and how deeply rich God is toward us. Reconciled through the sharing of the Peace and humbled in the collection of the Offering, we dare to celebrate the mystery* of Holy Communion.
*In the Christian West, Holy Communion is described as a "sacrament"; in the Christian East the sacraments are named "mysteries" (from the Greek mysterion).
In the order in which we move from the beginning to end of the Holy Communion liturgy, the parts are the Dialog, the Proper Preface, the Sanctus (the “Holy, Holy, Holy”), the Eucharistic Prayer (including the Words of Institution), the Epiclesis (the prayer for the Holy Spirit), the Memorial Acclamation, the “Amen,” the Lord’s Prayer, the Fracture and Distribution.
PEACE
Before we begin, however, it is worthwhile to look at the parts of the liturgy that prepare us for Holy Communion, that serve as our “entrance” into that portion of the service. In a certain sense, the entire service is "preparation" for this Holy Meal. From practices such as fasting and reconciliation with our Brothers and Sisters in Christ to the confession of sins to the hearing of God's Word, we are in a sense always "getting ready" to share this meal.
We are most immediately prepared for Holy Communion by sharing the Peace of the Lord (which is more than just a polite handshake; it is a time for “making right” with our neighbors before we go to the Altar of God (cf. Matthew 5:23-24)) and the collection of gifts, the Offering. Both are connected deeply to the meaning and heart of Holy Communion. If we confess the reality of the one Body and dare to eat of the same Body of our Lord, it is appropriate that we “make things right” with our Brothers and Sisters in Christ. The sharing of the Peace is not a substitute for the hard work of reconciliation, but the beginning of it.
OFFERING
So too with the offering. We bring not only our money forward, returning it to God, but also the gifts of bread and wine. As we bring forward our gifts, we are reminded of our own sheer poverty in light of God’s generosity. We realize that all we have is God’s sheer gift. We realize that God has provided even the bread and the wine from his good creation. We realize how deeply poor we are and how deeply rich God is toward us. Reconciled through the sharing of the Peace and humbled in the collection of the Offering, we dare to celebrate the mystery* of Holy Communion.
*In the Christian West, Holy Communion is described as a "sacrament"; in the Christian East the sacraments are named "mysteries" (from the Greek mysterion).
Altar as Table
The article below originally appeared in our congregation's monthly newsletter as part of our movement to a freestanding altar.
Over the last several months, the worship and music committee has been discussing moving the altar out from the wall, that is, making it a freestanding altar. In October they shared their recommendation with the congregational council and it was approved. In practical terms, what this will mean is that the presiding minister will stand behind the altar and face the congregation throughout the whole celebration of Holy Communion. No firm timetable has been established yet for this project. Some minor woodworking needs to be done beforehand.
This, of course, is no small news because the altar is one of the main focal points of our gathering for worship as the church. It is the place, in the intimate meal of Holy Communion, where God and his people meet. This movement to a freestanding altar allows us think more deeply about what the altar is and what Holy Communion is about.
What do we mean when use the word “altar”? “Altar” usually refers to the table upon which Holy Communion is celebrated. In fact, the chief function of the altar (some would say the only function) is as the place of the meal of Holy Communion. Some also think of the rear wall of the chancel as the altar; others see the whole chancel space (the front part of the worship space) as the altar. When we speak of moving to a freestanding altar, we are speaking of the altar table itself.
Moving to a freestanding altar emphasizes at least two things about Holy Communion. First, it emphasis that the Eucharist is a meal that we share and the altar is a table around which the faithful gather to celebrate that meal. Just as at meals at tables in our homes, as the church we also gather around the table of our Lord. This helps us understand more deeply and concretely that Holy Communion is in fact a meal. Indeed, it is the best meal, for at this table we are given the Bread of Life himself.
Second, moving to a freestanding altar emphasizes that the celebration of Holy Communion is a celebration of the whole church. A pastor properly presides at all celebration of Holy Communion, but the whole church, pastor and people together, celebrates Holy Communion. This is highlighted in the dialog, the exchange with which we begin Holy Communion: “The Lord be with you.” If there is no one to say, “And also with you” back to the pastor, Holy Communion does not happen. In other words, as the pastor faces the congregation, we are reminded that the whole church celebrates this meal that we share.
Over the last several months, the worship and music committee has been discussing moving the altar out from the wall, that is, making it a freestanding altar. In October they shared their recommendation with the congregational council and it was approved. In practical terms, what this will mean is that the presiding minister will stand behind the altar and face the congregation throughout the whole celebration of Holy Communion. No firm timetable has been established yet for this project. Some minor woodworking needs to be done beforehand.
This, of course, is no small news because the altar is one of the main focal points of our gathering for worship as the church. It is the place, in the intimate meal of Holy Communion, where God and his people meet. This movement to a freestanding altar allows us think more deeply about what the altar is and what Holy Communion is about.
What do we mean when use the word “altar”? “Altar” usually refers to the table upon which Holy Communion is celebrated. In fact, the chief function of the altar (some would say the only function) is as the place of the meal of Holy Communion. Some also think of the rear wall of the chancel as the altar; others see the whole chancel space (the front part of the worship space) as the altar. When we speak of moving to a freestanding altar, we are speaking of the altar table itself.
Moving to a freestanding altar emphasizes at least two things about Holy Communion. First, it emphasis that the Eucharist is a meal that we share and the altar is a table around which the faithful gather to celebrate that meal. Just as at meals at tables in our homes, as the church we also gather around the table of our Lord. This helps us understand more deeply and concretely that Holy Communion is in fact a meal. Indeed, it is the best meal, for at this table we are given the Bread of Life himself.
Second, moving to a freestanding altar emphasizes that the celebration of Holy Communion is a celebration of the whole church. A pastor properly presides at all celebration of Holy Communion, but the whole church, pastor and people together, celebrates Holy Communion. This is highlighted in the dialog, the exchange with which we begin Holy Communion: “The Lord be with you.” If there is no one to say, “And also with you” back to the pastor, Holy Communion does not happen. In other words, as the pastor faces the congregation, we are reminded that the whole church celebrates this meal that we share.
Pfatteicher Weighs In
Phillip Pfatteicher has written a thoughtful article on Daily Prayer from LBW to ELW. He laments many of the changes in the ELW daily prayer services, particularly as they part with the history and tradition of the church.
A larger concern, I think, is how few Lutheran congregations pray the office daily.
A larger concern, I think, is how few Lutheran congregations pray the office daily.
Lord, Teach Us To Pray (Luke 11:1)
I was recently reading an essay from my theology professor, "Theology of Ministry and Pastoral Spirituality: An Introduction" (David S. Yeago). In it he writes:
The bottom line here is: the pastor needs to be a teacher of prayer. For prayer is the heart of the life of heaven, which is communion with God in Christ. The Seminary may or may not be much help to you here, but the need is urgent: we need pastors who can teach people to pray....
The ordination rite reminds us that pastors will give an account for their ministry on the lsat day. It is very unlikely that God will ask: How many programs did you institute? How big was your church and what was its budget? Given what we know about God, it seems much more likely that he will ask: How did you feed my people? Did you bring my Son into their midst? Did you teach them to pray?
This essay, combined with the lectionary readings contrasting the prayer of the tax collector and the Pharisee in Luke (18:9-14) and my re-reading of the giving of the Lord's Prayer in Luke 11, prompted by the plea of the disciples, "Lord, teach us to pray, as John taught his disciples" have all prompted me to think deeply about how I am engaged (or not) in the ministry of teaching people to pray.
The bottom line here is: the pastor needs to be a teacher of prayer. For prayer is the heart of the life of heaven, which is communion with God in Christ. The Seminary may or may not be much help to you here, but the need is urgent: we need pastors who can teach people to pray....
The ordination rite reminds us that pastors will give an account for their ministry on the lsat day. It is very unlikely that God will ask: How many programs did you institute? How big was your church and what was its budget? Given what we know about God, it seems much more likely that he will ask: How did you feed my people? Did you bring my Son into their midst? Did you teach them to pray?
This essay, combined with the lectionary readings contrasting the prayer of the tax collector and the Pharisee in Luke (18:9-14) and my re-reading of the giving of the Lord's Prayer in Luke 11, prompted by the plea of the disciples, "Lord, teach us to pray, as John taught his disciples" have all prompted me to think deeply about how I am engaged (or not) in the ministry of teaching people to pray.
Blogging Angst
A recent article in Christianity Today (see title link above) spoke of the number of people who have quit blogging after their initial zealous attempts. When I began this blog, a friend of mine warned me that he was having a hard time keeping up with his.
I remember reading something about blogs as feeding our narcissistic tendencies toward endless autobiography and I think that is an appropriate assessment of what is out there in terms of blogs, myspace and facebook pages. There does come a point of humility, however, when we realize that we don't have all that much interesting to say.
Frankly, I'm undecided about continuing blogging as an expression of ministry. I created three other blogs: one with the hope of posting sermons (which I'm not convinced yet is the best idea), one as a series of reflections on Holy Communion (that I'm woefully behind on), one as a forum for critique and appreciation of the new Evangelical Lutheran Worship hymnal. And then there is this one, which I update far less that I'd like.
So, fellow bloggers and readers, what do you say? [I've modified my settings to allow comments.]
I remember reading something about blogs as feeding our narcissistic tendencies toward endless autobiography and I think that is an appropriate assessment of what is out there in terms of blogs, myspace and facebook pages. There does come a point of humility, however, when we realize that we don't have all that much interesting to say.
Frankly, I'm undecided about continuing blogging as an expression of ministry. I created three other blogs: one with the hope of posting sermons (which I'm not convinced yet is the best idea), one as a series of reflections on Holy Communion (that I'm woefully behind on), one as a forum for critique and appreciation of the new Evangelical Lutheran Worship hymnal. And then there is this one, which I update far less that I'd like.
So, fellow bloggers and readers, what do you say? [I've modified my settings to allow comments.]
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