Liturgical

In this previously unpublished paper, Lutheran writer Dr Gene Veith, identifies the source of confusion in the contemporary church over the roles of pastors and laypeople. In many modern churches, the pastor acts more like a CEO of a company, supervising and managing the church, while the lay people fulfil all or most of the ministry activities. This disordering of roles within such churches stems from an ‘anti-church’ movement, which espouses ideas such as ‘everyone a minister’, and which ultimately leads to the belief that there is no need for pastors. This is evident in both the activities of ‘mega churches’ and in the increase in house or home churches.

Veith argues that at its heart, this mistaken belief stems at least in part from an improper understanding of the ‘priesthood of all believers’, and that the church could benefit from a better understanding of the doctrine of vocation, which rightly identifies and values the office of the holy ministry and the vocations of all believers.

This extract is taken from a longer paper. Readers are encouraged to download and read the full paper via the link at the end of this article.

In this short article, Rev. WM Cwirla, Pastor Emeritus in the Lutheran Church - Missouri Synod, explains the practice of private confession and absolution. It is provided as written, including references to the American church.

There is a quiet reformation going on in many Lutheran congregations. It is nothing less than a return to the Reformation understanding of repentance, forgiveness, and the Holy Ministry. People are coming individually to their pastor to confess their sins and receive the forgiveness that Jesus died to win for them. Pastors are seeking fellow pastors to serve as father confessors. Catechumens, both young and old, are coming to their pastors for private confession before they are admitted to the Lord's Supper. Some congregations have scheduled hours specifically for private confession. The confessional chair, largely absent from American Lutheranism, is once again appearing in Lutheran chancels. What's going on here? We have many questions.

In this article, Rev. Dr. Michael Lockwood asks, “What does it mean to be liturgical?” He examines liturgy in the Old and New Testament, in Luther and the Confessions, and the connection between liturgy and the mission of the gospel.

In addition to identifying as biblical, confessional, and missional, Lutheran Mission – Australia also describes itself as liturgical. So what exactly does that mean?

When many people hear the word liturgical, they think primarily of adherence to certain human traditions. This may include chanting, wearing robes, singing hymns in a classical musical style, or using scripted prayers and responses, with little room for free prayer or spontaneity. While the content of such worship is usually biblical in nature, these outward forms by themselves do not guarantee that a church is biblical, confessional, or missional. 

Instead of focusing on such outward forms, this article will focus on what lies at the heart of the best Christian worship practices. It will do so by defining the liturgy of Christ’s church in way that is biblical, confessional, and missional. A church that is liturgical in that sense is one that is focused on the Lord Jesus Christ, and his work of cleansing us from our sins and ushering us into the presence of God so that we can receive his gifts and blessings.

In this article from the journal: The Baptismal Moment, (reproduced in Logia, Eastertide 2014, Volume XXIII, Number 2), Pastor William Cwirla explores the significance of baptism from a Lutheran perspective.

“Baptism is not simply a once-and-done event of the past, much less a symbolic ritual act on the part of man for Martin Luther, and for Lutherans holding to the catechism. In the Large Catechism, Luther wrote of the proper use of Holy Baptism over and against the trials and tribulations of the believer in this oft-quoted sentence: “To appreciate and use Baptism aright, we must draw strength and comfort from it when our sins or conscience oppress us, and we must retort, ‘But I am baptized!’ [Ich bin dennoch getauft.] And if I am baptized, I have the promise that I shall be saved and have eternal life, both in soul and body” (LC IV, 44; Tappert, 442). Luther’s great dennoch against the accusations of the law and the pangs of conscience against our sin is faith’s claim to the promise of forgiveness, life, and salvation in baptism. For Luther, and for Lutherans holding to the catechism, baptism is not simply a once-and-done event of the past, much less a symbolic ritual act on the part of man, but a present activity of God bestowing a present identity on the believer with saving consequences for the future.”