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.

Dr Harold Ristau, pastor and author, has served in ministry and mission in widely varied contexts, and taught in seminaries in Canada and Africa. He holds an MA in Political Science from the University of Waterloo (1996), and a PhD in Religious Studies from McGill University (2007). During Lent, we shared an article from Dr Ristau on Fasting and Feasting, based on one of his books, When You Fast: The Sacramental Character of Fasting. His other works include Spiritual Warfare: For the Care of Souls, At Peace with War, My First Exorcism - My First Exorcism: What the Devil Taught a Lutheran Pastor about Counter-Cultural Spirituality, a novel and a bilingual children’s book.

In this article we learn more about Dr Ristau’s journey, the new challenge he has embarked on, and his reflections on theological education.

In this article drawn from Chapter 10 of his book God’s Word: A Guide to Holy Scripture, Dr John Kleinig explores the healing power of God’s word.

“He sent his word and healed them, and delivered them from destruction” Psalm 107:20

We all know how words can heal, words that are wise and kind, apt and helpful. That is most evident when they address what we think and feel about ourselves, and how we relate to others and how they relate to us. The words of a good counsellor can mend a broken heart and heal a broken relationship. Just as nasty words damage people badly, wise words can heal the worst hurts.

The power of words to wound and heal is explored at some length and in considerable detail in the book of Proverbs, the book that teaches the wisdom that comes from God for those who respect him and his provision for all people on earth.

Deaconess Kathleen Mills shares her reflection on the role of women in the body of Christ.

What is the church? What is my place in it? How do I know where I belong? These questions are common, and answers can vary by denomination, and even by congregation. It can be hard to “find one’s place” in the world, and the same holds true in the body of Christ. Paul tells us in  
1 Corinthians, “Now you are the body of Christ and individually members of it.”  Chapter 12 is a beautiful and often quoted section of Scripture, defining how all of us are working together as one body. Different parts have different functions, but we all have the same goal. It’s amazing – and sometimes maddening, because we aren’t told by Paul or any other passage which part of the body we are!  Am I a foot or a hand? An ear or a mouth? Who knows, I might be the pinky toe! 

I find this lesson of the body of Christ particularly useful when I think of my role in the Church as a woman. I think sometimes it can feel a bit like we are “pinky toes” – that we are unnoticed, unappreciated, or unsure of whether our lives make a difference to the Church. Scripture gives me no specific directive to tell me I’m a hand or a foot, it only tells me that I’m part of the body. The joy and the reality of this passage is that being part of the body is enough. ALL the parts are needed. The truth is that the body isn’t thinking about which part I am the way I think about it. How often do you stop to consider how your ring finger functions as a member of your body? Do you give thought to your right kidney? Paul says that even parts of the body that seem weak are indispensable.  

How has God used the women he created to reveal the message of salvation? Where do we see the parts of the body of Christ, completing the functions for which they are made? The question of my role in the church is really the question, “can God use me?” He promises that he can, and he does. He has given me the testimony in Scripture of faithful women who have gone before me to show that he redeems us all, and then uses us all to accomplish his purposes. Here are just a handful of body parts that come to mind. 

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.”

Like guilt, the presence or absence of anger is an important index of spiritual health. While guilt has to do with the evil we do against others, anger is aroused by the evil which is done to us. While unforgiven guilt undermines our faith in Christ and our assurance of salvation, unforgiving anger destroys love and disrupts the flow of divine life in a Christian community. Both open our hearts to the attacks of the devil.

In an article was first published on Logia Forum 33:2 (Epiphany 2024), John W. Kleinig challenges Christians to learn from their anger and deal with it in a God-honouring way.

Drawing on the work of theologian Hemann Sasse and Timothy Wengert's A Formula for Parish Practice, Merv Wagner reflects on the great ages of the church as times when people had to contend against false teaching and clearly confess true doctrine for salvation's sake.

This series of essays examines the question of women’s ordination from the perspective of the Christian confession of faith, especially as it pertains to the Apostles’ Creed. It grew out of a theological dialogue between the Lutheran Church in Korea (LCK) and The Lutheran Church—Missouri Synod (LCMS) in January 2023 and is now being made available for further study and discussion, with thanks to the LCMS.

Pastor Matt Anker, President of Lutheran Mission - Australia, answers the question, 'Should every theological assertion be accepted or rejected on the basis of the answer to the question, ‘What does this have to do with the good news of the gospel?’