Worship and Outreach – In Mt. Horeb, Wisconsin

“I suppose you’re doing ___________ worship.”

In the summer of 2013, a group of about 25 Christians met in a renovated storefront space in a strip mall in Mt. Horeb, Wisconsin, for the very first time. They called themselves “Good News Lutheran Church.” Most of them had previously been members at the WELS church in nearby Verona. For the first year that they gathered on Sunday, the pastor from Verona, Nathan Strutz, would also lead the service in Mt. Horeb. Eventually I was called to serve as the first full time pastor of Good News and arrived in Mt. Horeb in the summer of 2014.

Not long after I arrived in Mt. Horeb, a man I had met and crossed paths with a few times found out that I was the pastor at that new church that was meeting in the strip mall. After a few polite questions about how things were going at our church, he commented, “I would imagine you’re doing _______________ worship over there, huh?”

The specific adjective he used in front of “worship” doesn’t matter a great deal. Much more important were the logical dots he was connecting in his mind. We were a new, i.e. small, church. We wanted to, i.e. needed to, get bigger. We wanted to reach the individuals and families in our community who weren’t currently attending one of the six churches that already existed in our town. Therefore, it stood to reason that __________________ worship would be the key to reaching them.

Again, the specific adjective he used is beside the point. In the nine years that have followed since hearing that comment, I’ve talked to many unchurched people in our community. I’ve had those unchurched people ask a variety of questions about our church. Those questions have ranged from the deep and theological to the superficial and mundane. Sometimes I’m amazed by things that are on people’s minds as they contemplate going to church. It’s often things you would never think of as being important.

I’d be lying if I said that no one has ever asked about our style of worship. But I’m confident I could count on one hand the number of times that specific question has been asked. When it has been, it usually involved someone who had recently moved to town, who had previously had an active relationship with a church in their previous community, and who was looking for a church in our town that was similar.

However, that’s a rare profile in Mt. Horeb. The much more common profile goes something like this: A person had some sort of religious upbringing as a child, likely Mainline Protestant or Roman Catholic. When they graduated high school and moved away from home, they lost their connection to a church. At the same time, they were likely attending a large, public university where they were exposed to strong influences of secularism. When they entered the workforce, they lived in a fairly urban setting, likely Madison. At some point they met someone and got married. Eventually they had kids. When those kids approached school age, they started looking for a smaller, quieter community with good schools to buy their first home in and continue to raise their family.

So by the time they settle in Mt. Horeb, it has likely been well over a decade since they had an active relationship with a church. The weight of parental responsibility may mean that they are open to the idea of going back. But because of everything they’ve seen, heard, and experienced in the meantime, they also need to sort through with their adult minds some of the things they had been taught and believed when they were children.

What caused them to drift away—and what will convince them to come back—has very little to do with any particular style of worship.

In other words, what caused them to drift away from church in the first place—and what will convince them to come back to church—has very little to do with any particular style of worship. You can fill in the blank however you want. Traditional worship. Contemporary worship. Formal worship. Casual worship. Structured worship. Spontaneous worship. Praise band worship. Polka band worship (yes, we have that in Wisconsin). It wouldn’t really make a difference. I would say, if anything, people seem to desire something that feels at least somewhat familiar to what they experienced when they were young.

If not, then…?

So if worship style doesn’t seem to play a huge role in helping us reach people and grow as a church, what does?

A bit more about our community…

The most recent demographic information for our community indicated that the average household income was north of $80,000/year. Your typical home prices range from $250,000-$400,000. Both the unemployment rate and the poverty levels are below 2%. More than 80% of households in Mt. Horeb have both a mom and a dad who tuck the kids in at night. In other words, life in Mt. Horeb seems to be pretty good, at least outwardly.

But even before the pandemic, mental health struggles among young people were a major focus of attention within the community, and for good reason. A string of suicides and attempted suicides among students suggest that all is not as well as the demographics seem to indicate. Young people aren’t the only ones who seem to have something missing in their lives. Adults may not be losing sleep over where they stand with God or where they are going to spend their eternity. But they do seem to be obsessed with demonstrating that they are worthy of the approval of their peers. There always seems to be some new moral/political cause that people want everyone to know where they stand on.

So if people in this upper middle class, suburban, family-oriented community are going to consider giving church a shot, it’s not likely because they feel as though they have the “Jesus thing” all figured out but are looking for help in making some incremental improvements on the more incidental aspects of life. Instead, it’s because they have the incidentals (job, education, career, etc.) pretty well figured out, but have been living with the results of the “Jesus thing” being entirely absent.

Lutheran worship has a weekly structure and an annual rhythm whose entire goal is to point people to Jesus.

As I get to know them and have conversations with them, it would seem completely unnatural to try to convince them to come based on any one facet or characteristic of our worship style. But it’s entirely natural to assure them that the approval, identity, peace, and hope that seems to be missing in their lives can all be found in Jesus. It’s entirely natural to talk about how Lutheran worship has a weekly structure and an annual rhythm whose entire goal is to point people to Jesus. It’s made me grateful to know that is one thing we can offer our community as well as any church in the world. When we were a new church of fewer than 30 people, there wasn’t a ton we could do in worship. We could, however, deliver Christ and all of the blessings he brings with him.

A bit more about our community…

For as long as I’ve been in Mt. Horeb, the contentious political issues that tend to trend on Twitter and soak up the airtime on cable news seem to keep popping up at the local level as well. Everything from climate change to immigration to school bathroom policies to pandemic policies to race relations has been a source of debate in our community. In a small town, the sides get drawn up pretty quickly. It’s often challenging to avoid getting caught on one side of the debate or the other. Everyone seems to want to weigh in, including Christians and Christian churches.

As a result, people often make assumptions about the political party or platform each church supports, including ours. While doing some canvassing one time, I ended up knocking on the door of our local representative in the Wisconsin State Assembly. We had a very nice conversation overall. But at one point she made the interesting observation that she assumed I wouldn’t be the biggest fan of hers as a politician because I was a religious person.

Living in such a politically charged climate has made it entirely natural to emphasize with people the difference between the church’s mission of winning souls for Christ’s kingdom and winning political battles. It’s been eye-opening—and door-opening—to share with people that the main message of our church is not a political position. In the past three years especially, I’ve found it natural and beneficial to be able to say (repeatedly): I’m not here to change your views about politics, and I’m not here to change your views about public health. When politics seems to dominate the conversation 24/7, it’s a relief for people to know that there’s at least 1 of the 168 hours of a week where the topic of conversation is something else (and far more important).

One last thing about our community…

Our community is situated in a county that was by far the most restrictive in our state and among the most restrictive areas in the country. Public schools in our county kept their doors closed for nearly a full year after the pandemic hit, much to the dismay of many parents. During that same time, online learning gave parents a fuller and sometimes surprising glimpse of what their children had been getting taught when they sent them off to school each day. Many companies kept their doors closed and their workers at home. Many churches didn’t have in person services indoors for well over a year. In other words, it’s an area where people seemed ready to go “all in” on all things online. As a result, it’s an area where many people have seen firsthand the detrimental results of doing so.

The good news is delivered by fully embodied persons to other fully embodied persons in fully embodied ways.

As a result, it’s been very natural to share with people how the good news at the heart of our weekly services is not just content we want them to passively or even virtually consume. Instead, it’s a message that is delivered by fully embodied persons to other fully embodied persons in fully embodied ways. It’s offered a natural talking point for why we opened our doors as soon as we could in 2020 rather than keeping them closed. It’s been natural to share how we hope that our services are places where the whole family shares and receives the gospel together, where we want parents to hear what we are teaching their kids about Jesus, and in fact where we want parents to be the ones telling them about Jesus through their active participation in the service.

Like just about every other church in the world, we started live streaming our services during the pandemic. We’re still doing that, but we try to communicate in both subtle and not-so-subtle ways that, even though we’re happy people can be “flies on the wall” watching from their home, we’d really love it if they were with us in the room.

Emphasize the difference between the church’s mission of winning souls for Christ’s kingdom and winning political battles.

How we fill in the blank

So while there doesn’t seem to be a pressing need to focus on the specific style of our services, there have been plenty of opportunities to share with people the substance of our services. They are Christ-centered and gospel-focused. They aim to effect change in the heart rather than in the ballot box. They engage the whole person, not just the mind. They are communal rather than individual.

None of that probably comes as a surprise. None of that is probably any different from the way any of our churches would describe their services. Maybe you’re wondering about the specifics.

I’m not sure how I’d fill in the blank with the word that best describes our style of worship. I’ve had people describe it as much more modern/contemporary than the traditional style they grew up with. I’ve had people describe it as much more traditional/structured than the casual style they experienced somewhere else.

I don’t think I’ve made many decisions about worship in an attempt to have any of those adjectives fit our style of worship. Perhaps the ways in which our worship might be the most different from what you’d experience in your typical WELS church could be described with words like “simple” and “stable.” In a church where most people don’t have much of a WELS background and where all kinds of families with young children are learning to worship together, I’ve found that simple and stable are huge blessings. We do quite a few things seasonally. We use orders of service seasonally. We often use seasonal opening or closing hymns. We’ll use the same psalm refrain seasonally while speaking responsively the verses of the Psalm of the Day in between. Overall, our repertoire of core hymns is quite small (~125). The different settings of the service that we use is even smaller (two with seasonal variety, especially during the festival half of the Church Year). Simplicity and stability continue to pay dividends. It’s a great joy to see new worshipers get familiar with our service quickly. It’s a great joy to hear children who can’t read yet belting out the simple melodies and texts they hear week after week.

Simple and stable are huge blessings.

Other than that, it’s pretty standard fare—prepared and delivered as well as we possibly can. Yes, it’s printed in the service folder so that people can follow along easily. But when we first started, it was pretty much what you’d find in the red hymnal. Now it’s pretty much what you find in the blue hymnal.

However you might describe our worship, it served us well while we were a group of 30 gathering in a strip mall. It had evolved and expanded a bit by the time we were a group of 80 gathering in our second temporary location: the basement of a multi-tenant office building. And during all that time while we gathered in those temporary spaces with cobbled together chancel furnishings and audio equipment and hand-me-down paraments and banners, it was also preparing us for services in a space that’s actually designed for the very things we’ve been doing all along.

Whether in a strip mall, a bank building basement, or a newly constructed sanctuary, whether the specific style of worship was everyone’s favorite never seemed to matter a great deal. What mattered is that they knew it. What mattered is that they could do it. What mattered is that their kids had something they knew and could do as well. And at the end of the day, they decided to come (and decided to stay) for much different reasons.

(For additional photos of the new church, see 119a. Supplemental Photos at worship.welsrc.net/download-worship/worship-the-lord-worship-and-outreach.)

By Jonathan Bauer

Pastor Bauer graduated from Wisconsin Lutheran Seminary in 2008. His first call was to Emmanuel Lutheran in Tempe, AZ. In 2014 he accepted the call to Good News in Mount Horeb, WI, a mission church that recently completed its first building project. Jon serves on WELS Commission on Congregational Counseling and the Institute for Worship and Outreach. He served on the Executive Committee of the WELS Hymnal Project. His keynote address from the recent leadership conference contains some thoughts that are complementary to this article and is available at vimeo.com/801975492.

 


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Preach the Word – Insights from Being Open to Feedback

Preaching with Outsiders in Mind

Insights from Being Open to Feedback

Editor’s note: This issue concludes our series on preaching with those outside our church membership in mind. Since 2011 Pastor Caleb Kurbis has served at Living Savior Lutheran Church in Asheville and Hendersonville, NC. Living Savior has two locations as one church in the Blue Ridge Mountains of Western North Carolina. In this mission setting there is never a shortage of opportunities to interact with numerous Sunday visitors and other outsiders. Living Savior’s ministry context includes a majority of members who have never been Lutheran in a region that is less and less Christian with hardly any Lutheran presence.

Introductory thoughts from Pastor Caleb Kurbis

“Pastor, did you know that A.I. could write your sermons for you?”

I had to smile and nod a bit even if my poker face hid the fact that it sounded stupid. Then again, should we be surprised when technology starts to do things that we thought were off the table? I guess I should be thankful that this kind 20-something didn’t tell me this on a Sunday morning. I could have inferred more: “Hey Pastor, maybe you should have artificial intelligence write your sermons.” (Or maybe he was saying that? Shoot!)

“Pastor, did you know that A.I. could write your sermons for you?”

If you want a rabbit hole, search “A.I. and sermon writing.” You’ll find everything from interesting to entertaining to absurd. We could enter some key words, the proper for the day, and some sources. Then we could read through to double check for heresy. Voila! And all that time saved could go toward more ministry and reaching more people. Right? Ha! Of course not. We would miss the benefits of wrestling with the Word. Worse yet, A.I. can’t process the people we’re thinking about and the souls sitting in God’s house. And what about the conversations we’ve had with prosects, considerations for reaching the searching, and wrestling with nuances for those who aren’t only new to our church but even new to the faith?

This series is about preaching with outreach and outsiders in mind. It probably goes without saying, but these articles on reaching the unchurched have some basic assumptions.

  • We want to preach to outsiders and the unchurched.
  • We are doing what we can to reach the unchurched to bring them closer to the Word.
  • We recognize that worship, although maybe trending less today than with previous generations, is a great avenue to bring people closer to the Word and to God’s people.
  • We want to make sure that they get “every good and perfect gift from above” as we ask God to help us communicate his truths clearly.

That last point is the basis for much struggle for me personally. Over the last couple of years, I have grown to feel dumber and dumber as I wrestle with this question: “Am I sure that these people, especially new people, are hearing what I want them to hear?” That’s not intended to sow self-doubt in every corner. It’s intended to encourage double-checking the sermon preparation and communication process. The more I think, the more I wrestle. And the more I wrestle, the more it makes me want to talk with people and work on the “stuff” that makes a sermon.

Am I sure that these people are hearing what I want them to hear?

Four ideas to help connect what we say with what they hear

  1. Speaking of “stuff,” there was a young couple with two little kids who wanted to talk about “church stuff” as they just started attending Living Savior. He was Catholic before he became “close to nothing.” She described herself as having an “eclectic denominational path.” It was the season of Easter. They kindly emailed a question ahead of time. “We heard you say that we have this ‘life’ right now and not just eventually in heaven. That doesn’t make sense. And this world? Ugh! We may have missed something. Can you please explain?”

Thank the Lord for people who ask. (And imagine the many who don’t!) I looked back at my sermon on Revelation 21. I was trying to make the point that this vision of heaven is not only for the future; the life found in and through the Lamb belongs to us right now. But what questions would newbies ask? My sermon draft might say “life” after hours of work. But do I think deeply enough about the questions they (might) have? The more we ask about what specific people might think, the better we become at speaking clearly. And whether we know or think that we know or don’t know at all, it’s always helpful to ask. If we ask what someone thinks about a challenging subject in our sermon, would they refuse to answer? Who says they have to be members of our church? I was once encouraged by a wiser, older pastor to ask for feedback from outsiders in order to make my sermons better for outsiders. That starts with me seeking them out. Whether they become prospects is irrelevant for my feedback goal. Then again, we may be given the blessing of new people who will ask us on their own. “Can you please explain?”

  1. I’m kind of a fast talker. I’ve slowed down over the years, but I need more work. Especially when I talk with sooomme of myyyy olllder suuuthrrn’ fooolks. Okay, not that bad. (Or fake!) But I remember many years ago when a very intelligent and emotionally sharp woman in my church told me, “You’ve been thinking about this a lot! Can you give us a little more time to think about it too?”

I had just preached on Luke 15 in the middle of Lent. Does it get any better? The challenge isn’t finding meat in that text. Rather, the challenge is to select and prepare small, choice cuts in a way that’s easy for God’s people to savor and digest. It seems that my sermon came across more as force-feeding. Yikes! She was right. Add that to the reasons that we pray with Luther, “… if you had left it all to me, I would have ruined it long ago” (Luther’s Sacristy Prayer). It gets better (read worse).

There was already an appointment on my calendar that week to grab coffee with a prospect that I had been working on for a long time. The conversation eventually got to the sermon the Sunday before. He said, “I need to go back and listen again.” The translation in my head sounded like this: That is a really nice way of validating what that lady said. You’ve got some work to do.

It reminds me of what a good pastor friend once said. “We slave over our sermon all week. Every sentence, logical structure, and sound. But the people? They have one second to get a thought, or they don’t.” Add to that listeners who don’t know context or terminology or Bible history or inside jokes or Lutheran-ese, etc.

Think about how new listeners process deep content, logical leaps, and a speedy pace. When we slave over what to say, we need to remember that how we say it happens quickly to the ear. That doesn’t just mean that we need to slow down. That leads to other questions. If I heard this for the first time, would I get it? If I summarized my last several paragraphs with one sentence each, is the logic simple and clear? What would I change if I had to explain this to a child?

We need not shy away or be distracted from saying the simple things.

  1. A young man in his early 30s had been an atheist. Now he’s more of an agnostic. He said that he relates to the Stoics quite a bit. He doesn’t want to come to church quite yet because he doesn’t know much. He doesn’t want to sit there and have things sail over his head even though he is intelligent. I assume that you, like me, start thinking about how simple and clear the gospel is and how hard we work (and we must) to keep it simple.

Our professors encouraged a serious and robust devotional life. One professor at the Seminary said, “If you don’t have a personal devotion first thing on Sunday morning, what are you doing? Truly, what are you doing?” True, wise, instructive, and beneficial. But one Sunday hit me upside the head.

The sermon was done. First things first, a devotion from Our Worth to Him by Mark Paustian.1 The one on Easter. He notes that maybe on Easter we could avoid getting into all the apologetical tidbits of the resurrection and simply focus on the true blessings and eternal benefits of Easter for God’s people. In short, it’s okay and maybe even often preferred to say the simple truths. It hit me because I read these words on the Third Sunday in Easter, and I had erred in the other direction.

Of course, Prof. Paustian isn’t suggesting an either/or scenario all the time. Anyone who has heard him speak or read his writing has witnessed the benefit of weaving together both clear biblical truth and apologetics. It is an art worth aspiring to. Rather, when it comes to the truths that matter most, we need not shy away or be distracted from saying the simple things.

It shouldn’t go without saying that simplifying our preaching is not just for newbies but also for those who have been in church almost every Sunday for their entire lives. (On this point Nathan Nass’s Preach the Word series is worth rereading.2)

We need to say the simple thing as clearly as possible. Of course, we want to give our people meat. We also want them to have milk. But nothing says we can’t communicate steak-like truths in a milky way. Truths that are out of this world can be shared on a rudimentary level. Sharing the simple truths leads to deeper applications. In other words, think not either/or but both/and. It will benefit regular members and certainly also outsiders.

Some further questions pertain to resources. What devotional resources do you use? How do you view yourself as a listener to the author/speaker? What resonates with you? Maybe you prefer deeper devotionals like The Daily Exercise of Piety by Johann Gerhard. Or maybe you like what fellow brothers write in NPH’s Meditations. Or you’ve found treasure in Paustian’s Our Worth to Him. What is there in the simplicity of our devotional resources and lives that can easily translate into our sermon preparation and even our preaching?

  1. I recently got back into officiating high school basketball. No, I don’t like getting yelled at and called names for fun, although there is something to be said for testing the thickness of our pastoral skin in some ways. But this outlet and pathway for connecting in my community can get serious. The supervisor provides critique. And it’s really interesting seeing how people receive it, or not. The supervisor confided in me about pushback from someone by saying, “Reffing is very subjective. Subjectivity is personal. So, people either take it personally or they improve.” Would you agree that preaching is highly subjective? Do we welcome constructive criticism to improve? Or do we take it personally or avoid it altogether?

A member in my church works in an economic realm of our world that is way beyond me. He works with elite people who exhibit the highest levels of professionalism. But you wouldn’t know if you met him because he’s a very gracious man. Years ago, he asked me who I’m trying to reach with my sermons. I said they’re for everyone. I waited, knowing he had more to share. He asked, “Pastor, do you pursue constructive criticism on your sermons?” I told him that I have a couple of guys whose feedback I seek. And sometimes I’ll hand members an anonymous feedback form. Notice he asked if I pursued it, and not just received it. Why? We’re always improving.

I don’t know of any line of work or any craft where someone can improve significantly without some form of criticism. That’s true for this man’s line of work with upper-crust business folks. That’s true for some bumpkin preacher in the mountains of Western North Carolina. And that’s true for you. Of course, the fact that you’re still reading this is one clear indication that you know this. Even so, when it comes to preaching with outreach and outsiders in mind, isn’t it worth pursuing feedback from fellow preachers and others whom we trust?

I wonder what it would be like if we started asking each other some of the following questions. If you brought your unchurched neighbor to my church, what is there about my recent sermons that I should keep doing? What would need improvement? Can you read/listen to/watch a couple of my latest sermons through the perspective of first-time guest and let me know what was clear, confusing, churchy, and/or comforting?

Don’t be afraid of criticism and feedback for the goal of improvement. In fact, be concerned if you resist it.

Applying the Word to people who are veterans and to those who are new or outsiders is worth our best efforts. We deeply desire for their hearts to gain clear insights from the Word. That’s not something A.I. can produce, much less bless. But that is certainly the area code where God works blessings and will produce growth for our good and for our people. He has and he will!

Don’t be afraid of criticism and feedback … be concerned if you resist it.

Timeless Reminders

Editor’s note: This issue’s timeless reminder comes Rev. Tom Jeske’s introductory article in Preach the Word: 8:1.

I like the advice of a classmate who endured a rough chapter of ministry. When I asked him how it was going, he said “Nothing I can’t handle with a good night’s sleep… and some devotion time in the morning.”

Lutheran Preacher, start your day by reading the Scripture! Set your alarm. Get by yourself. Graze like a sheep in the pasture of the Word. You can’t preach to anyone else if you are gasping for air. I try to read four chapters a day. I don’t always make it. (Especially for you younger pastors: Did you know that if you discipline yourself to read four chapters a day, you read through the whole Bible every year?) Isn’t that a worthy and reachable goal? No one has to be a great scholar or have outstanding gifts to do this. You put yourself before the living words of the Holy One of Israel. How can something not happen to you?

After I finish reading, then I pray. We all know that prayer is not a Means of Grace. First the preacher listens, then the preacher speaks. I made a little pattern to help me. Of course it’s not original with me—just ask Peter the Barber. And yes, I can actually pray without it. But I’m a person who easily loses his concentration. This little outline helps me in a way that I suppose is akin to how journaling helps some people think. I list four matters on my conscience and confess them. I list four specific gifts for which to thank God. I make myself write down ten names or initials. The last section is a hodgepodge of hopes, dreams, needs, and half-baked ideas. Brother, you do it your way and improve on my idea. But hear Luther:

“Whenever I happen to be prevented by the press of duties from observing my hour of [Word and] prayer, the entire day is bad for me. Prayer helps very much and gives us a cheerful heart, not on account of any merit in the work, but because we have spoken with God and found everything to be in order.”

You know that by “prayer” he meant “Word and prayer.” Preacher, your morning Word and prayer will serve you well as you present devotions in meetings of every type, hospital visits, confirmation Bible classes, unexpected phone counseling, difficult face-to-face conversations, and finding the love to make outreach a part of your week.

The best part of a morning devotion is the sweet experience of a clear conscience. “Let the morning bring me word of your unfailing love,” (Ps 143). Battered and fearful hearts know no finer way to spend time. Perhaps the second-greatest benefit of a morning devotion is its cumulative value for your preaching. Your preparation, your product, and your confidence to step before God’s people to preach are going to grow steadily.

Written by Joel Russow


1 online.nph.net/our-worth-to-him-devotions-for-christian-worship.html
2 Vol. 23 at worship.welsrc.net


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Worship and Outreach – In Salt Lake City

St. Francis on being a winsome witness: “Preach the gospel at all times. Use words if necessary.”1

We know it’s difficult for people to walk into a church for the first time. Many have wounds from another Christian or church. Many have heard that “the church” is at least complicit, if not one of the great offenders, in this world’s evils. “The church” has a history of judgers, haters, chauvinists who are intolerant, and holding back progress.

Anyone who walks in the door on Sunday is a miracle and answer to prayer. We’ve got a little over an hour to love them in the very best way we can.

One miracle is Darrel. I know what I want for him. I want this Sunday morning to open the possibility of another story for Darrel, so much bigger than whatever the world has preached. I want his life to be interrupted—he’s going to be in the presence of God and among divine things. I want him to notice that the front entrance and landscaping are nicer and newer than he expected, a good first impression. I want him to be welcomed at the door with a smile and an easy conversation. Then to be handed a worship folder by someone who is obviously glad he’s here. I want him to be taken aback by the beauty and arrangement of the sanctuary, a space different than he’s used to. I want him to wonder about things: what is that for, how many kids does this church have, will I be able to follow along? But not too many questions. I want him to see the pastor reverence the altar and realize he takes this time very seriously but then to hear a warm greeting from him. I want the bulletin to strike him as simple and attractive and the opening hymn to speak clearly and be sung well enough for him to join in. I want him to hear God named, to be a bit shaken by a confessing of sins and then a touch jarred by the absolution. I want him to wonder about that good news. I want him to sense that this is something the pastor lives for. I want him to recognize he was made for this—to be in communion with God, being filled by the Lord and saying back, “I love you too.”

I want him to not be able to leave without understanding the subject—verb—object combinations that save and define us: Jesus loves you. God forgives you. He has mercy on us. He takes away the sin of the world. He lives and reigns, now and forever. His body is given for you. He shines his face on you and blesses and keeps you. No sacrificing to appease. No bargaining for favor. And what that enlivens us to: we praise and bless and glorify God, proclaiming his death until he comes again.

I want to see Darrel with those people who can talk to anyone, and I want six other people to smile at him. I want Darrel to feel like this is a community where he could belong, and this place could be a home for his soul. In other words, I want Darrel to hear the gospel in words and see it in the love of saints. I want him to come back. Who doesn’t?

Pastoral and practical questions then. What has Darrel really been thinking? Where does this most likely fail? What can I make happen and what will I fight for? Darrel did actually visit us, invited by a friend. He described himself as an atheist, formerly a zealous Mormon missionary. I asked him about visiting our congregation. I share his thoughts below.

Liturgy as Outreach in Salt Lake City

Prince of Peace was planted in Salt Lake City fifty years ago. Today the neighborhood is roughly 50% LDS. Our property is literally adjacent to a Mormon church building. We need a liquor license hanging on the wall in order to have wine at Holy Communion. Many go to churches here that include Jesus’ name but have never prayed the Our Father out loud with others.

Whether they know it or not (and some do), they’re looking for freedom.

I suspect that you know the challenges of speaking the gospel to a Mormon. For example, they use the same words with different meanings. They judge truth by inner witness of the Spirit, a “burning in the bosom.” Many American Christians are looking for something similar. More than once a visitor from a non-denominational background has said, “I felt the Spirit here today.” They’ve been taught to look for a sensation in order to know the Spirit is at work—that feeling authenticates a “real worship experience.”2

Here’s Paul, formerly LDS, later in the worship band at a Reformed community church, and now worshiping with us:

“Years ago we attended one of the services. It was my first time in a liturgical service. I remember being kinda weirded out that everyone was reading out loud in unison. I told Emma, “Seems a little cultish.” Ha! The things we’ve been taught formed in us an expectation that liturgical worship is inferior, that such people must have a dead faith because there aren’t shouts of amen, crying, or swaying back and forth with hands raised in an emotional frenzy of enthusiastic piety.”

Mormons and Evangelicals both attack the means of grace. So what’s the best way to love these restless souls? They’re not visiting for a “spiritual moment” or for moralistic preaching; they’ve had those things in spades. Whether they know it or not (and some do), they’re looking for freedom. You know how soul-stirring it is to watch the gospel find the cracks and work its way in! God be praised.

The liturgy of our divine service is a strong witness; it’s noticeably different than LDS or Evangelical worship, distinctly Christian and Christ-centered. If you’ve come from legalism, Lutheran worship is an escape from the treadmill, for your joy. Everything commanded is done. Enjoy your forgiveness! If you’re used to a service inherited from revivalism where the climax is commitment or decision or testimony, Lutheran worship shocks you with a different telos: it’s all gift! Jesus is here for you, not potentially, but really, already. If you have no worship background, you experience the gospel, historical connection, transcendence, and community—each of which could be an article unto itself.3

Jon Bauer concluded an insightful article in this publication with these lines that are so worth repeating: More than anything else, liturgical Lutheran worship is designed to proclaim the gospel. Our rites tell the basic gospel story weekly. […] Our heritage of hymns aim gospel truths and gospel events squarely at people’s hearts by setting them to poetry and music. Lutheran worship brims with the gospel.4 Lutheran worship preaches the gospel at all times, using words.

Lutheran worship is an escape from the treadmill.

Paul again, who thought our worship “a little cultish” at first:

As the Lord has drawn us in, some of the things that rubbed us the wrong way or that we were weirded out by have become the most precious. A big one is the confession absolution. I was really thrown off by this at first. But as we’ve grown in understanding, it’s become so beautifully comforting. Another topic is the primary direction in worship—from God to us. The main thing isn’t what we do. No, we come in need of being served. We come empty and Christ fills us through the word and sacrament. It’s so different from what we’ve known, upside down. So rich and full and right.5

“It’s so different from what we’ve known, upside down.”

Belonging

Consider some thoughts on two things that are rather universal and work toward what I want for Darrel. These things are part of putting flesh on Christ’s love and preaching the gospel, with and without words: belonging and being real.

Somewhere I heard James K.A. Smith say that in seeking to reach out you may be answering questions that people aren’t asking.6 For example, you speak about the significance life has in Christ, but unbelievers may believe they already have a life of significance and meaning. Maybe they’re involved in a political ideology or social cause; they’re making a difference. They’re not looking for more significance. But ask if they ever feel alone, unloved, or anxious. While not our most unique and important gifts as Lutherans, a sense of belonging and being real seem to resonate with the actual life questions of the guests we’re trying to love.7

It’s hard for someone to visit worship for the first time. We all know this, but it bears emphasizing: a culture of hospitality is love. It is Christlike. It is the gospel preached without words, and it must be part of our culture if we don’t want to hinder our outreach.

I promised the real Darrel’s thoughts. He shared this with me about his first visit:

The liturgy is certainly something I wasn’t familiar with, but it was easy enough for me to feel comfortable with it.

For confession and absolution, I stood out of respect, but I did not participate. I felt as a non-believer at the time it would have been disingenuous. But I remember this being in large part the first e-mail I wrote to you because I felt it very bold to forgive sins in God’s name.

I most remember how everyone went out of their way to make me feel welcome, even though at the time I had no intention of joining.

But he came back. He felt welcomed—even though a bit jarred by the absolution. He had no intention of joining, but the Lord had other intentions. Darrel became part of our liturgical life together first, then a few rounds of BIC. He was baptized and confirmed two years ago and now serves the Lord here in a number of ways.8 He wrote:

The liturgy is awesome because it isn’t what I can do for God; it’s about what he does for me.

Hooked by the gospel, Darrel belongs to our Lord and to us.

Being real

Many visitors come skeptical. Younger people, especially, can smell hypocrisy a mile away. It’s important for us to be real, to be authentic.9 Mitch and Alyssa migrated out of Mormonism and are in BIC with my associate. They came to us after they had vetted us by watching online services. Unsure of the liturgical service, they still ended up visiting, they said, because the preaching is about Christ and what he has done. They added, “It’s obvious you mean it.” It’s one of the greatest compliments I’ve ever had as a preacher. It’s as the pastor’s wife always says: “preach from your heart.”

Younger people can smell hypocrisy a mile away.

It’s a reminder that the office of the ministry is not incidental to worship or outreach, but integral. The Lord has chosen this earthen vessel with his particular gifts and personality to deliver God’s gifts. Those reading this have, like me, failed in more ways than we can know. There’s no excuse for laziness. But lest we despair, the Lord picks us and lets us participate in his gathering. And love covers over a multitude of sins. One of the harshest criticisms I ever heard of ministry was from another pastor’s wife: “You preachers are good at preaching it. You’ve gotta work on believing it’s for you too.” The pastor must love the worship, convinced and confident that the Spirit is alive and present and touching lives. Take in the gifts, preacher. Be taken by the gospel.10

I’m not making suggestions in what follows. I just want to give you a sense of Sunday morning at Prince of Peace.

We have a paschal candle, hymnals, and vested acolytes. Some people have coffee mugs in the pews. I often use humor in a sermon to connect with God’s people. I wear a clerical collar. A modern ensemble sometimes leads the singing. We carry a crucifix in procession for select services. Our average age in worship is 35. We celebrate the Sacrament every Sunday. We invite anyone to come forward and receive a blessing if they’re not a member. We can go weeks in a row without a visitor but also had a service once with at least one Muslim family, one Mormon family, several Hindu families, plus Pentecostal and Evangelical families (all part of our school ministry).

I expect that much of the above has neither drawn people in nor pushed them away. I’m grateful to be at a season in life where I’m not interested in criticizing my brothers in ministry. I’m well aware of my weaknesses and share my story knowing that some details might not seem useful for you. What I can say is that this is me honestly trying to serve these people in the best way I can. I hope that our practices make people ask a good question: why do we do that? If they don’t ask, I find ways to explore the question anyway. One member said this about being real: “If our service is too far ‘high church’ or too far ‘casual entertainment,’ most people are probably going miss the message.” Different may be good; inauthentic isn’t.

One more joy of the liturgy is that bodies move. In contrast to worship as a cerebral exercise, a Bible study, or a concert hall, liturgy is multiple modes of participation: sitting, standing, folding hands, coming forward, eating, singing, speaking. These, too, are worship. God chose to redeem us through the incarnation of Christ. He is incarnate to redeem not only my thinking but also the hands I fold and the backside that sits in the pew. Salvation is not an idea ‘out there’—it is Christ, really here among us and in us, his body. A couple in their early 80s were recently confirmed, and the woman hugged me on the way out of church. She said, “You told us we’re the body of Christ, and I think that calls for a hug.” More profound than she realizes. In any case, liturgy encourages bodily worship.

Joel Oesch wrote: “As the Age of Excarnation continues to hypnotize us with shiny new toys and grand promises of pixel-induced bliss, the Christian confession can offer a narrative on human identity that actually addresses the whole person. Our neighbors are not simply minds. They are much more than complicated computers that produce outputs.”11

There’s much here to sort through philosophically and theologically. But this seems easy enough: liturgical worship is in touch with who we really are as the human beings God designed, body and soul. It’s purposefully a rather formal way of worship, but it’s real things, real people, real presence for people who are bombarded with virtual “realities.” It is a habit that forms us, consciously or unconsciously or both.

Loving them in the best way

I know what I want for a visitor. I can’t do the whole list. I wish I were more consistent. I complain about some things and I still do them. I pray it’s something like golf—one good shot might be enough to bring you back. Can I make sure something on that list of what I want for Darrel happens? Obviously.

Make liturgy live. Enjoy it. Jesus is there!

Do I have any tips for you? I’ll share with you what mentors have been saying to me for decades. Make liturgy live. Enjoy it. Jesus is there! If worship has become dull, consider your sacristy prayers. Do the old exercise of sitting in the sanctuary on Saturday night and imagining the struggles of the people who will be there in the morning. Have accessible worship folders, comfortable singing, and strong preaching.

“Preach the gospel. Use words if necessary.” One of the best intersections of outreach and worship is a Sunday morning where we do both.

By Tyler Peil

Tyler Peil is one of the pastors at Prince of Peace in Salt Lake City, Utah. He serves the Nebraska District as secretary and the WELS Commission on Evangelism as an Everyone Outreach coordinator. He was a member of the new hymnal project’s Scripture Committee.


1 If St. Francis actually said it.
2 Lutheran pastors know about the spirit of the enthusiasts, but I didn’t see the worship connection so clearly before reading Bryan Wolfmueller’s Has American Christianity Failed?
3 Of course, it takes time to grab all of that, as most good things do. I’ve seen it sometimes play out this way: confusion, boredom, curiosity, appreciation.
4 Worship the Lord #106, January 2021.
5 Paul and his wife Emma were confirmed in the Lutheran faith this year, and their three boys were baptized into Christ.
6 Most of his presentations and writing are insightful for a pastor trying to reach this culture with Christ. He’s a Christian philosopher who clearly puts his finger on the zeitgeist.
7 These don’t supersede the richest gifts: full strength gospel, Scripture alone, Christ at the center, sacraments, honesty, history as the holy, apostolic Church, pastoral care, etc.
8 I’m not making an absolute statement here, but I’ve noticed that most often those who are first part of worship regularly and have been loved and found friends here (they belong) are less likely to trail off after confirmation. It’s okay if BIC isn’t immediate; formation in faith and discipleship is more than handing over data, even if that data is the Word of God. Liturgy forms a rhythm of life in Christ—Jesus words, baptismal life, repentance, absolution, prayer, vocation, etc.
9 Jon Bauer referenced this in the article mentioned in endnote 4. Check out Barna polls as well.
10 I’m afraid some Sundays I’ve exuded all the joy of a flight attendant rushing through the safety demonstration for the third time today. It’s definitely possible to see liturgy as something to be used instead of something alive by its content. Lord, have mercy.
11 “Embodied Living in the Age of Excarnation” at www.cuw.edu.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Preach the Word – Insights from a Pastor Reaching Unexpected Prospects

Preaching with Outsiders in Mind

Insights from a Pastor Reaching Unexpected Prospects

Editor’s note: This issue continues our series on preaching with those outside our church membership in mind. It provides insights from Pastor Ben Kuerth, from Divine Savior in Doral, Fla., a northwest suburb of Miami. Prior to his ministry in Florida, Kuerth started a mission church, Victory of the Lamb in Franklin, Wis., where he served for twelve years.

Divine Savior operates an academy with 1,150 students and a special needs school with 40 students. A unique challenge is preaching to 65 WELS called workers who are mostly from the Midwest while also connecting with many who have never heard the pure gospel. Doral is home to immigrants from Venezuela, Colombia, most of South America, and many other countries since those who want to do business in South or Latin America have offices in Miami. This presents opportunities to share the gospel with souls who have little Bible background and for whom English is often not their native language.

Ideas from Pastor Ben Kuerth

Four examples or thoughts on how outsiders have impacted your preaching preparation:

The first three examples are of people in suburban Wisconsin—one from the early days of renting a Polish beer hall, one from our days in a movie theater, and one from our new ministry center. The last example is from Florida.

A tough father. He did MMA fighting at a local gym—not a big guy, yet wiry and tough. I sat next to him at the closing picnic for our soccer Bible camp which his daughter had attended. I invited him to church. He smirked and said, “Nah, church is for wimps.” I ended up daring him to come to church for the sake of his daughter and prove to her that he was a tougher and better man than Jesus. He said, “Okay, you’re on!” To my surprise, he actually came that Sunday . . . and faithfully almost every Sunday after that. Baptizing him and his daughter was a special moment. He thanked me for making church feel like a place where guys like him who were rough around the edges could come and not feel weirded out. He helped me realize that a lot of guys deep down are craving someone to call them out and call them to something more, Someone bigger.

A lot of guys deep down are craving someone to call them out and call them to Someone bigger.

A tearful mother. One night the phone rang. The woman was in tears because her son had committed suicide the day before. The reason she called me was because three years earlier I had knocked on her door while canvassing and invited her to church. She never came. What I didn’t know is that she had been watching our services online for years. Even though I barely knew her, she knew me and considered me her pastor. On the phone she told me the previous night she had watched one of our services on repeat over and over from 2:00 to 4:00 a.m. God’s Word was the only thing that soothed her broken heart. She reminds me of something now whenever I see the camera at the back of church: somewhere at the other end of that camera lens’s tunnel is someone else just like her—a soul hungry for what only God’s Word can give, someone who at some point will likely look to me as their pastor.

She had been watching our services online for years.

A trembling woman. One Sunday I noticed a car I didn’t recognize. It was parked some distance from the doors of our ministry center. For 15 minutes it just sat there. No one got out. Worship was about to start. But I felt I needed to go out there. I introduced myself and said, “Can I walk you in?” The woman in the car was trembling. She said she’d been battling depression. She had prayed to God for a sign—either to get out and actually go inside or to go away for good. She had recently considered ending her life. She then said something I’ll never forget: “I came here thinking maybe I’ll first give church one last shot.” I think of her often on Sunday mornings even now as I pray, “Lord, help me today to speak and act as if someone here is giving church one last shot.” This has had a lasting impact on me.

A grieving son. Recently in Doral I’m grateful for Bruno who has started bringing his two daughters to church. A few years ago, his dad died of cancer, and it was brutal for him to watch. How his dad faced death without hope did a number on him. During the pandemic he began seeking God, thinking that there must be more than this material world. Thoughtfully he wondered, “There has to be a God since I have this desire to be a good person and want to make the world a better place.” So out of the blue, he came to our church. From his home office he can look out his window and see our “Divine Savior” sign—a sign from God he now calls it! I can still see Bruno leaning in, intensely listening as I preached that first Sunday. Over a strong cup of Colombian coffee two days later, Bruno shared what had hooked him: “It’s like you were saying, ‘Let’s get back to the basics . . . but in a good way.’” My sermon that previous Sunday was nothing special—except for the simple, clear law and gospel with Jesus at the center. But, of course, (silly me) that’s exactly why it was so special for him! God brought Bruno into my life at just the right time when I needed to be reminded that I don’t need to carry the burden of always being super creative or needing to come up with “new-to-me” content. What people need, more than anything, is the clear, Christ-centered truths of the Bible communicated simply and sincerely. That is sorely lacking in so many South Florida churches. Is it also by you?

I don’t need to carry the burden of always being super creative or needing to come up with “new-to-me” content.

Three encouragements to preachers for keeping outsiders in mind in sermon preparation:

  1. Clear beats clever. Sometimes I try and get too clever, and I end up confusing people. Clear and clever? That’s great when you can pull it off. Sometimes the occasion calls for it, perhaps. But if you’re trying to communicate with people whose first language is something other than English, or with people who are brand new to Christianity (or both!), being clear is the vital task. The more people I meet from other countries, the more I’m starting to realize this.
  2. “There’s a soul at the end of that tunnel.” I tell myself this whenever I look into the livestream camera lens. There are potential pitfalls to preaching when you’re aware of people “eavesdropping” anonymously from anywhere in the world. Yet over and over, for years now, I’ve met or interacted with people who’ve reached out to me as their pastor even though I had no clue I was pastoring them. This is simply because someone invited them to watch online, linked them to a particular message, or they stumbled onto our website where at some point the Spirit prompted them to take a next step. So, keep them in mind. Consider greeting those who are worshiping online. Invite them to reach out to you if and when they’re ready. Simply acknowledge their “presence” with gratitude whether or not you know if anyone is actually out there watching. With archived services and messages online, it’s virtually guaranteed that someone will be eventually. It’s also a great way to establish a culture that communicates, “We are a church that is always expecting guests.”
  3. Imagine someone present in person or online who is giving church one last shot. Between people disillusioned with some church experience and those doing the trendy thing of “deconstructing” their faith, this is a huge segment of people. When you prepare for a service imagining that such people will be present, it changes how you plan to greet people in the parking lot, host the service, conduct the liturgy, and communicate during the sermon. At least it has for me.

Consider greeting those who are worshiping online . . . to establish a culture that communicates, “We are a church that is always expecting guests.”

Two sermon excerpts of preaching with outsiders in mind:

Here is an excerpt from Pastor Kuerth’s sermon on 2 Thessalonians 1:3-10. You will hear his theme “Only Jesus Provides Eternal Home Security” echoing in the excerpt below.

The Thessalonians knew that ultimately only Jesus provides eternal home security. They knew that only in Jesus would they be kept safe from God’s judgment against sin. How about you?

There is a danger today, I think, that we would be so lulled into a false sense of earthly security that we forget about our real need for Jesus and his saving grace. There is a danger today facing everyone in Doral that if we just have enough money, or toys, or technology . . . and that if our earthly lives and houses feel safe . . . and we have the sense that we’re in control and if we keep our lives so busy that we don’t even really think about death or God’s judgment or wrath . . . then everything must be okay, and we just assume we’ll be safe forever and ever. There is a danger today specifically for Christians too that we would compromise the convictions of our faith and the teachings of the Bible in order not to experience conflict with the world. There is a danger that we would make our own personal comfort a higher priority than taking up our cross and following Jesus no matter the cost rather than be made fun of by our friends who don’t believe what we do.

But no matter what the cost, no matter how heavy the cross we have to carry in life or how much conflict we face, to those who cling to Jesus, he promises relief. Paul says, “He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well.” This is why the Christian church is the only place where you are perfectly safe. You’re safe here not because this earthly building is built impossibly strong. You’re safe here not because nothing bad could ever happen here. You’re safe here because only Jesus Christ provides eternal home security. Like Paul told the Thessalonians, “This includes you, because you believed our testimony to you.” . . .

Everything Jesus accomplished as the stand-in for sinful humanity, he did for you. When he died on the cross, those were your sins he was paying for. When he rose from the dead, that was your victory over the grave that he won. When he comes back in glory, he will come to bring you safely home and glorify you with him forever. It’s something we can look forward to. Only Jesus provides eternal home security until the day he says, “Welcome home.” Then we will be forever safe from all violence, selfishness, exploitation, and greed. Then we will be forever safe from all the consequences of sin and from endless ruin itself.

Here is an excerpt from Pastor Kuerth’s sermon on Matthew 1:18-25 with the theme, “Jesus Gives Us What We Need.”

So how could (Joseph) be sure (of what the angel told him and if he was equipped for the task of raising and protecting the Son of God)? Because he simply took God at his word. He went all in trusting God’s Word instead of his initial feelings. There’s a great lesson for us. That’s why months later Joseph followed through and named that little boy Jesus. Even after he had time to think things through, he was still sure. Even after the emotional high of a personal visit by an angel had long worn off, Joseph kept hanging on to God’s Word. He knew that God was with him.

And you can be sure of that too, no matter what you’re going through right now and no matter what surprises you will find in the future. For even though life often takes us by surprise, nothing takes God by surprise, and his presence in your life means you have nothing to fear. In our world there are lots of uncertain things. Pop up ads promise you too-good-to-be-true deals if you just click on them right now. Weather predictions are sometimes right and often not. The stock market is volatile and not even the experts seem to know whether it’ll go up or down. You might not be sure what the next year is going to hold for you and your family. You might not always be sure where you’re going to find the courage to deal with the different people and situations you face.

But you can be sure of Jesus. You can be sure he came to pay for your sins as the only one perfectly qualified to do so because he is both fully God and fully human. You can be sure that he lives to take you to be with him forever heaven. You can be sure that Jesus is your Savior God who is with you as you go forward into the future. Because he is Immanuel.

One preaching resource (besides the Bible and Confessions) in your library and why you have found it valuable:

I need to talk through the ideas in my head with others in order to sift out the wheat from the chaff, so for years now the most helpful resource in preaching preparation has been to meet regularly with other pastors to share key insights, applications, and ministry stories of the real people we’re thinking of as we prepare a sermon on the same text. I feel blessed to get to do that via Zoom with other Divine Savior campus pastors as part of our multi-site ministry.

A preaching book that I regularly consult is Stories with Intent by Klyne Snodgrass. Prof. Paul Wendland suggested this in a satellite summer quarter class on preaching parables. The book provides useful insights into story structure, historical context and interpretation, and relevant modern applications. I’ve realized that I could improve how I tell stories, so the book has been a help in thinking through the ways Jesus used stories.

Timeless Reminders

Editor’s note: This issue’s timeless reminder comes from Prof. Emeritus James Westendorf’s article, “Passionate Preaching for Impassioned Preachers.” You can read Prof. Westendorf’s article in its entirety in Preach the Word 4:1.

Know Your Text. Often when you go up to a person you didn’t know very well before and start asking him questions about himself, rather than simply listening to what other people have to say about him, you find out some very interesting things. You may get to know the person so well that you want to introduce him to your friends. The same thing can happen with texts. You begin a dialogue with a text, asking questions of it and listening for its unique answers, given in a way that perhaps no other text can give, and you start getting excited. The conviction begins to grow in mind and heart, “Wow, this text has some amazing things to say, and it says them so marvelously. I can’t wait to introduce it to my people next Sunday.”

Know Your Pulpit. The sermon is our chance to tell others what we have seen and heard from the mouth of God himself. I wonder with what feeling Philip spoke the words to Nathanael, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph”? I don’t think those words were said matter-of-factly because what they revealed was so mindboggling and amazing. You are in the same situation when you preach, only you don’t have to find the people first. They have come to you! Don’t hide the excitement. Let the enthusiasm that is in your heart show!

Know Your People. The impassioned preacher is not just a visiting pastor, he is also a listening one. He does the hard work of actually paying attention to what his people are saying. He makes mental notes of the fears, disappointments, doubts, and hopes which his parishioners describe. . . . When he is in the pulpit, all those conversations come flooding back into his memory. In his voice can be heard his unrestrained joy that says, “Boy, do I have something wonderful to tell you.”

Know Yourself. I’m sure you have been told more than once in your career, “Preach every sermon and apply every text to yourself before you take it to your people.” When that is done faithfully and regularly, the enthusiasm to share grows. . . . There are no magical formulas and no artificial contrivances that can keep the fires burning and the juices flowing, but that doesn’t mean there are no solutions to the absence of passion in our hearts and in our sermons. You are regularly working with the Spirit’s own instrument. Let it have free course in your heart. The passion will be there; passionate sermons will be the result. You and your people will reap the benefits.

Written by Joel Russow


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Worship and Outreach – In Suburban Metro Atlanta

I often describe Covington as “Metro Atlanta meeting Old South.” It’s a place where you’re either from here and you remember when the six-lane highway was a dirt road, or you moved out from Atlanta to here because it’s cheaper and you might even be able to have a yard. When I got here 20 years ago, it was one of the fastest growing counties in the state. Countless subdivisions were being cut out of the forest and farm fields, and the neighborhoods were quickly making the county more diverse. Covington is in the heart of the Bible Belt, and those from here remember getting picked up by the buses on Sunday morning and going to the Baptist or Methodist or Pentecostal churches regularly, but then fading away. When Abiding Grace started, we were worshiping next door to one of the longest running annual camp meetings in the nation (think tent revival), a staple to the community since 1828. If you were used to church, you were used to a Spirit-led, Bible-based, fire-and-brimstone worship that lasted all day. But most had walked away from that scene years earlier. Then you add so many start-up churches following the population boom that the county had to make rules about how long they’d allow a church to rent space in their schools.

I’m giving you this background because I’ve been asked to describe worship and outreach in my setting, so it might be helpful to know that setting at least a little. Although, truth be told, worship and outreach are simpler than we usually make them out to be, so the truths we’ve experienced here will likely have application to just about any setting.

So, what does worship look like at Abiding Grace, and how does that work for outreach? Here are some ways our worship has been described.

“Very Traditional” and “Kinda Contemporary”

I know these two are usually seen as opposite ends of the spectrum, but it really depends on where you’re coming from. We use the Western Rite (the hymnal liturgy) and aren’t afraid to have regular variety in the parts of our service, alternating several settings for the Kyrie, Gloria, Gospel Acclamation, etc. We’ll occasionally use gathering rites and our choir tries to present various styles of music to carry the message. We include a children’s sermon in each service and write a local Prayer of the Church, often borrowing sections from those provided in the hymnal resources but including special petitions about what’s going on in the community and in the lives of our members and prospects.

I appreciate the clarity with which grace is proclaimed throughout our liturgy.

Different

This is probably the most common response I get when I show up on the doorstep of the first-time visitor and give them my standard line: “We’re so glad you came to worship with us. I know that sometimes when people worship with us for the first time, it’s exactly what they were expecting. But for others, it’s totally different. So, I just wanted to see if you had any questions about our worship and find out what you thought about it.” More often than not, they cut me off before I get to end of my spiel and tell me it was totally different. That’s when we get to talk about why different is a good thing. After all, they aren’t connected to whatever church they used to be going to, probably for a reason. Would we want to be exactly the same?

We get to talk about why different is a good thing.

But it’s more than that. Church is a different place from the world around us. Our message is fundamentally different from society’s and from most of the churches in our county. Several years ago, after a lesson of Bible Information Class, a retired prison guard pulled me to the side and told me with tears in his eyes that he had been going to church and been around God’s Word for more than 70 years and until that night, he had never understood grace. He wasn’t the first or last person to make a statement like that. I’m constantly amazed at how amazing grace is to those who have grown up with the “obedience” understanding of religion that is so prevalent in churches that claim to preach the Word. Hearing that makes me appreciate the clarity with which grace is proclaimed throughout our liturgy, from the reminder of the gift of Baptism in the Invocation to the power of the Absolution, to the thrill of the Supper and the peace of the Benediction. That’s a good different from worship that is all about me and my response.

When visitors see something different than what they are used to, I hope they ask why. In fact, that was one of the key principles our building committee kept in mind as we worked to design our church building. We didn’t want it to look like everything else in the community. We wanted people to notice that we were different, that we took God’s message for us seriously, that we had a big God and a God of love. In a county full of white clapboard churches with the narrow steeple or movie-theater looking contemporary structures, the powerful stone exterior and stately belltower proclaim that we worship a powerful God that is worthy of reverence, and the stained-glass windows and open doors proclaim that he is a God of love.

So, yes, I’m okay that we are “different.” But that’s not all. Our worship has been described as…

Accessible

We understand that what we do is unfamiliar to some, so we strive to make it accessible. That meant, from early on, printing everything in the bulletin so that it was easy to follow along for those who were new to our worship and for those parents who had simultaneous kid responsibilities. They didn’t need to turn pages in the hymnal and switch sources.

In BIC people are regularly encouraged to ask about whatever they don’t understand in worship.

That means explaining church-speak whenever possible. We regularly put notes in the margins of the bulletin describing why we do what we do and explaining the parts of our service and how they communicate the gospel and tie us to the Holy Christian Church. In Bible Information Class people are regularly encouraged to ask about whatever they don’t understand in worship. I often tell them that everything in worship is designed to communicate the good news of Jesus and his love for us. I’ll say, “If we do something and you don’t know why, it’s not doing that. Please ask. Then either I’ll be able to explain it, and every time you see it from here on out you’ll be reminded of God’s love for you. Or I won’t be able to explain it, and we’ll need to rethink why we do it or if we should.”

The repetition the liturgy provides helps make what we do here quickly comfortable, even as the texts and applications of the Proper change. Our sermons strive to consider the biblically illiterate, explaining our references and including them in the audience. We want to help them realize this is a great place to grow in that knowledge of the Word. We invite the children up for children’s sermons and give them opportunities to serve in the service. Even in our announcements we make sure not to use shorthand (explaining WELS or LWMS every time they are mentioned), encourage all to be involved, and thank the guests for coming.

We want them to know that they are coming to something that is worthwhile, so our worship is also…

Transcendent

In the first year of our work, I remember a pivotal moment in our history. It was a statement made by a lady who had grown up in a Muslim home but had taken us up on a canvassing invitation. Long story short, she was baptized and confirmed and then accepted an invitation to come to our planning meeting for this young church. We had been worshiping weekly from the very beginning of the mission work in Covington, so we were having a meeting about how we worshiped, about what we needed to change to reach the unchurched in our area. We also wanted to maintain our Lutheran heritage and doctrine as we were reaching out to a community who most often responded to our name with the question “What’s a Lutheran?” Several of our mostly white core group were there and a couple of our new confirmands, one black and one Hispanic, to give us the “outsider’s view.” We were talking about the music in worship and lamenting that our music was foreign to the ears of those who didn’t grow up Lutheran (which was more than 99 percent of our target area, really!). People were throwing ideas around about finding what music we should use and how we could sound like what was familiar to our community. One lady said we could grab some of the Christian songs from the radio and play them. The people in our community would recognize them at least. That’s when Najia said it, “I don’t think we need to do that. It’s okay for it not to sound like what’s on the radio when I come to church. It’s church. It’s supposed to be different from what I hear day in and day out. I hear what I hear every day. When I come to church, I want to hear what I need to hear. Church is supposed to be special.”

Plus, the message is different. Our hymns proclaim the greatness of God, not our obedience. The robe, the candles, the acolyte, and banners all have something to say, and a big part of that message is that God is God. He is worthy of our respect and honor, fear and reverence. “Since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe” (Hebrews 12:28).

“It’s church. It’s supposed to be different from what I hear day in and day out.”

Yet even though our worship strives for transcendence, we pray it is not aloof, cold, or detached. It is our goal that worship is also…

Authentic

It’s worship. It is real people coming before God because he is worth something to them. It is a conversation between sinners and a holy God. Satan wants to make it a show, a “going through the motions.” The sameness of liturgical worship makes that a real temptation. The business side of church makes it possible for people to see our outreach in that way too.

A story.

Melvin was a prospect for years. He was always friendly, so I kept coming back and showing up at his door for another conversation. He regularly told me he’d come to church…sometime. And then he didn’t. This went on for years. Then Bill showed up (remember the septuagenarian prison guard above?). I’ll tell it from Melvin’s point of view. I just heard him tell the story again because every time I bring a new vicar to introduce him to Melvin and Melvin’s bed-ridden son, Melvin tells the story about how he got connected to Abiding Grace.

“This guy was bugging me for years. Every time he showed up, I told him ‘Yeah I probably should get back to church.’ Every time I told him, ‘I’ll show up one of these days,’ and then Sunday would come, and I just didn’t. Then he sent the closer. That’s what I call Bill, because well, I couldn’t not come when Bill invited me. I figured Pastor had to do that stuff. He was the pastor, but then Bill shows up and tells me how good it is to go to church there and I told him I’d come, so I just had to. I thought it would be just one time and I’d be able to say I did it.”

The robe, the candles, the acolyte, and banners all have something to say.

The best part is when Melvin talks about what he thought about worship. “Now, don’t get me wrong. It was weird, but Bill seemed to like it and I realized that everything was based on God’s Word, so I came back, and before you know it, I’m in the class and then I’m a member.”

Did you notice what he noticed about worship? It was weird, but Bill, this real man, this “good guy,” was into it. It was real people worshiping a real God using their own gifts, not someone else’s. I guarantee you that on the Sunday he came, the choir wasn’t perfect. The piano had a wrong note or two, and I’m sure I tripped over a word more than once. But it was real. The pattern of the church year, the familiarity of the liturgy, the gifts of God’s people allowed us to worship.

Going along with that, worship at Abiding Grace is…

Flexible

Like I’ve said before, we use the liturgy. We preach on the church year. We make use of many of the resources in the hymnal, we follow the rites and rubrics suggested. Unless we don’t. For a reason.

When we were still in the middle school cafeteria, Linda came to worship with us. We had been visiting her for a while and had great conversations. Then, she promised to come worship with us. This was going to be great. Then she showed up. She worshiped. We talked about it. It was great. She came the next Sunday. Then she didn’t. She missed a couple in a row, so I went to talk to her. She told me she really liked that we were so focused on the Bible and enjoyed worship, it was the kind she had grown up with—but she just can’t do it. The standing and sitting doesn’t work for her. Last Sunday she had grabbed onto the folding chair in front of her to help her up, and she stumbled and almost fell. She wouldn’t have been able to handle that, so she was done. I told her she didn’t have to stand when everyone else did. She told me that would make her stand out and embarrass her. I told her if she came back, we’d stay seated the whole service. She said okay, thinking she was calling my bluff. I emailed my council the heads-up and they said, “Go for it.” So for the next month we didn’t stand for the Invocation or the Gospel or the Creed or the Prayer of the Church. The congregation was happy to help make her feel comfortable. Since then, we’ve brought back standing for the Gospel and the Creed—with Linda’s okay.

Worship is the family of faith being the family of faith. It’s more than you can get from a screen at home, even though that is a nice option to have when necessary. Worship is more than receiving a message or hearing great music. Worship is the family of faith being the family of faith, and that is attractive to those who need a family of faith. In other words, that’s attractive to everyone. Study after study, anecdote after anecdote, social media site after social media site show that we long for connections. We are wired for it. That’s what God said was “not good” about the first perfect human created. He was missing connection. He needed connection. So do we. What suburbanites in the Southeast and people everywhere need is the “gathering together” the writer to the Hebrews tells us not to give up (Hebrews 12:25). Our neighbors can find from other sources more entertainment value than we can provide. They can find plenty of talking heads to tell them they are giving them God’s Word. What they need, and deep down they know it, is a connection with God and his people rooted in and flowing from God’s love for us all.

May God use our congregations, and each of us as individuals, to give people exactly what they need. And may he bless all our efforts to connect with our neighbors and our communities.

By Jonathan E. Scharf

Pastor Scharf serves Abiding Grace in Covington, GA. He is also Circuit Pastor of the Peachtree Circuit and chairman of the following: the seminary’s governing board, the Cottonbelt Conference’s Program Committee, the South Atlantic District’s Commission on Evangelism. He is an advisor for the Synod’s Commission on Congregational Counseling. He was a member of the new hymnal project’s Scripture Committee (lectionary). He has been privileged to serve many new Christians (an average of 25 adult confirmations per year since 2011) in an area where Lutheran worship is rare.


The Service: Settings 2 and 3

Instrumental parts and more for both modern ensemble and brass/timpani are now available from the Musician’s Resource (top right on NPH’s home page). Find these by selecting “Setting Two” or “Setting Three” from the Rites dropdown. For more information, including comments on why Musician’s Resource content isn’t coming at a faster pace, see the Hymnal Highlights from September 30 and October 14 (welscongregationalservices.net/hymnal-introduction-resources). September 30 also includes links to Google lectionary calendars.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Preach the Word – Insights from Multiple Ministry Settings

Preaching with Outsiders in Mind

Insights from Multiple Ministry Settings

Editor’s note: This issue continues our series on preaching with those outside our church membership in mind. This issue provides insights from Pastor Tom Engelbrecht, who has served in multiple ministry settings: six years at a mission restart called Amazing Grace in South Beloit, IL, then six years as assimilation pastor at Christ in Pewaukee, WI, a large congregation, where he also was involved in starting a second site. He currently serves at Christ Our Redeemer, Aurora, CO, which is a small to medium sized congregation with a Lutheran Elementary School. Pastor Engelbrecht is married to Jackie and together they have four children.

Ideas from Pastor Tom Engelbrecht

Four examples or thoughts on how outsiders have impacted your preaching preparation:

  • A caution to remain clearly biblical. I’ve always wondered, as have most pastors, I think: What would happen if you interviewed the members in my congregation on basic points of doctrine? How would that go? I try to keep that in mind when preparing sermons—perhaps many of the “insiders” are kind of “outsiders.” Because of that, my first example of an “outsider” impacting my preaching isn’t an outsider at all. I was at a large congregation and asked a retired pastor to offer feedback on a particular sermon that I knew I had tried to gear toward outsiders. He said something to the effect of “It didn’t sound very Lutheran.” I remember I had intentionally tried to avoid jargon and technical words. I wanted to be as simple and clear as possible. To this day, I’m not entirely sure if the pastor’s observation was positive or negative, but it sticks in my mind as a caution to remain clearly biblical (Lutheran) in my attempts to reach outsiders where they are at.

What would happen if you interviewed the members in my congregation on basic points of doctrine?

  • Specific law fully, yet wisely. I was preaching at the brand-new second site of our large church. We were trying to reach out to the families who sent their kids to the public school in which we were worshiping. There were about thirty people in attendance, and a couple of the families were from the school. I remember making a law application that had to do with online pornography. Following the service, one of the women, who was there with her 11-year-old son, said that she didn’t expect that her son would be exposed to talk about pornography at church. They didn’t return. I don’t think I would have preached the sermon any differently if given a second chance, but I think about that interaction as I seek to preach specific law fully, yet wisely, for the sake of the listeners.

She didn’t expect that her son would be exposed to talk about pornography at church.

  • Good news for the anxious. Have you seen the first-time guests that come in with the “deer in the headlights” look? We recently had a woman visit us for the first time with that look on her face. It made me wonder what was going through her mind. It also made me wonder if anything was getting through at all because of the stress of her unfamiliar surroundings. It impressed upon me the importance of the clear proclamation of law and gospel so that even those who may be anxious or distracted will hear the good news that their sins are forgiven in Jesus.
  • Share…no matter how people react. I was preaching for a funeral of a young girl. I didn’t dwell too much on the life of the girl, but rather on the hope that Jesus gives—especially through Baptism. I was a little surprised to see a woman frowning at me and shaking her head during the sermon. I didn’t have the chance to talk to the woman after the service and find out what was bothering her, but it sticks in my mind as an example of those who don’t appreciate the hope we have in Jesus. Funerals seem to be where I have the chance to address more outsiders than any other service. What a privilege we have to share the foolishness of the hope of the resurrection, no matter how people react! And what an opportunity for outsiders to confront death and hear about True Life.

Funerals seem to be where I have the chance to address more outsiders than any other service.

Three encouragements to preachers for keeping outsiders in mind in sermon preparation:

  • Smile. Yes, smile. And give people reason to smile. A mission counselor taught me that when he critiqued one of my services. One of the only critiques he gave was, “You should smile while you’re giving the Benediction.” It’s very simple but not always easy to do when we’re focused on leading a service. Smiling and giving people a reason to smile sets people at ease and draws them in to listen.

“You should smile while you’re giving the Benediction.”

  • Call, talk to, and spend time with your members and your prospects. I’ve had the privilege of serving at a mission restart, a very large congregation, and a smallish congregation with a school. I’ve always been able to find reasons to stay in my office. That’s when sermon writing has felt stale and out of touch. Spend time with people. Their joys, burdens, blessings, and challenges are the same things that outsiders are experiencing. If we listen, people will let us know what’s going on. We’ve got the message that addresses what’s going on.

I’ve always been able to find reasons to stay in my office. That’s when sermon writing has felt stale and out of touch.

  • The law and the gospel are the two main messages in the Bible. Through the law God crushes the self-righteous and through the gospel God heals the broken. We all know this, but not everyone knows this. A law/gospel sermon isn’t necessarily going to be simplistic. It might be exactly what that outsider needs. They almost certainly will not have heard a clear law/gospel message before. You get to be the one to share it with them.

Two sermon excerpts of preaching with outsiders in mind:

Here is an excerpt from Pastor Engelbrecht’s sermon on Romans 7:14-25, where he focuses the listener on our internal struggle against sin and then points hearts to the One who rescues sinners from themselves.

Why do you do what you do? How many times a day do you ask yourself that same question? You tell yourself you are going to be more positive today, but the first chance you get, you complain. Why do you do that? You want to keep your cool with your kids, but you fly off the handle. Why do you do that? You aren’t going to get online and visit those illicit websites tonight, but you grab your phone or computer and sink right back into the filth. Why do you do that? You are going to show love to your wife or respect to your husband, but you snap at them the first chance you get. Why do you do that? You are going to stop participating in gossip, but the moment you hear that juicy morsel you can’t help but pass it along. Why do you do that?

That’s exactly what Paul is talking about. Paul confessed that he didn’t do what he wanted to do. He did the very things he hated…. Paul puts a name to “myself,” the part of me that will not do what I want. He calls it the sinful nature. Every one of us is born with a sinful nature that we’re stuck with until we die. The old man in our lives is always catching up to us and crashing into us to ruin the things we want to do. The other night in Bible study someone gave a great example of the old man ruining the things we want to do. He said that he works downtown and occasionally he’ll see people begging for money on the street corner, so he’ll often give them whatever change he has. He said he does that simply out of faith in Jesus. But he said that almost every time he does it, there’s a part of him that hopes someone else saw him do what he did so that they think he’s a great guy. What was a selfless act turned into a selfish act. I appreciated his honesty and completely agree that when we want to do good, evil is right there with me! Myself is always against me….

The struggle between “me” and “myself” finally brings us to the “I.” I am wretched. I need to be rescued from myself. If you’re anything like me, my dear friends, that’s often where you stop. I am wretched. I don’t understand what I do. But we can’t stop there. Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord! Jesus always wanted what God, his Father, wanted. He always knew what his Father wanted. He always did what his Father wanted. That doesn’t mean that Jesus didn’t struggle. He was tempted in every way, just as we are, but he was without sin. That means he was righteous. This is why Paul brings up Jesus Christ into the midst of the battle of me, myself, and I. We don’t know what we do, but Jesus knew exactly what he was doing. He knew exactly who he was doing it for. He did it in exactly the way it needed to be done to rescue us from us.

Here is an excerpt from Pastor Engelbrecht’s sermon on John 20:1-8, where he highlights the main character in our lives to explain the impact of the resurrection on insiders and outsiders alike.

When it comes to the account of the resurrection of Jesus Christ from the dead, I’ve always operated under the assumption that Jesus is the main character of the resurrection. What you’ll notice is something that surprised me…. We might go so far as to say that John makes the main character of Easter morning the empty tomb. We should begin by asking the question, “Why would John make the tomb the main character of the resurrection morning?”

Probably the best answer for why John makes the tomb the main character of resurrection morning is because everybody else made the tomb the main character that morning…. When (Mary) saw the tomb was opened, what did she assume? She didn’t assume that Jesus must be risen from the dead just like he said. Instead, knowing that he wasn’t in the tomb, she came to the conclusion that his body must have been moved to another tomb…. She ran and told this to Peter and (John). When they heard her story, they took off running. You have to admire their urgency, but where did they run. They ran to the tomb! Why did they run to the tomb? As far as they were concerned, Jesus was dead…. Their thoughts and lives were governed by death. So of course, they went to the tomb.

What is the main character in your life? Mary, Peter, and John probably thought their main character was still Jesus, but their thoughts were consumed by the stuff of death. Their footsteps that morning led to the place of death. You might think I’m overstating things, but when our thoughts are consumed by any other main character in our lives than Jesus, our footsteps are leading to a place of death.

Think about what types of things become the main characters in our lives. We get consumed by success at work or our children’s happiness or a healthy body or more material things in our lives. What is the inevitable destination if our footsteps lead down the path in pursuit of those things and other things like them? The destination is death. We don’t always think about it that way because those are good things in our lives. But they can’t be the main character in our lives because they end in death….

(Mary, Peter, and John) saw the stuff of death in the tomb. What didn’t they see? They didn’t see Jesus. Why didn’t they see him? Because he was alive…. The tomb is no longer the main character, because the tomb is changed as well. Now the tomb is the empty tomb. It’s not Jesus’ tomb anymore. It’s the empty tomb. Which means it’s never going to be the main character again. Jesus’ empty tomb is the promise and the proof of all our empty tombs. Jesus’ empty tomb is the promise of life for all those who have Jesus as the main character in our lives through faith. With Jesus as the main character in our lives, everything changes.

Jesus’ empty tomb is the promise and the proof of all our empty tombs.

One preaching resource (besides the Bible and Confessions) in your library and why you have found it valuable:

Early on in my ministry I very much appreciated Franzmann’s Bible History Commentary. It was valuable for helping me make sure that I didn’t go off track about a narrative text. Most recently, I was thankful for Michael Horton’s Ordinary: Sustainable Faith in a Radical, Reckless World. It was a helpful reminder that God continues to use the ordinary means that he’s always used to reach and strengthen people: the gospel in Word and Sacrament. As we do our best to use God’s ordinary means, he will bless it as he sees fit.

Timeless Reminders

Editor’s note: This issue’s timeless reminder comes Rev. John Vieth’s article, “The Value of the Four Divisions of Theology for Our Preaching.” You can read Pastor Vieth’s article its entirety in Preach the Word: 5:6.

Pastoral theology classes occupy an important place in our own seminary training. They do not, however, comprise the entire curriculum. Our well-balanced training in the disciplines of Biblical Theology, Historical Theology, Systematic Theology—as well as Practical Theology—prepares us for not only the general demands of pastoral life, but also for our pulpit work in particular…

Biblical Theology
We can’t share what we ourselves don’t have. If our purpose in preaching is to share with our congregations the words and promises of God, a thorough acquaintance with those words and promises on the part of the preacher is paramount. God did not call us to preach and then ask us to create interesting, comforting, or motivational messages of our own. He has called us to preach the interesting, comforting, and motivating message of his Holy Scriptures…

Historical Theology
While we do well to heed Harold Senkbeil’s warning, “…it’s always dangerous to run a church by archeology” (Dying to Live: The Power of Forgiveness, p. 78), our study and review of the controversies and heresies that troubled the Church in the past can prevent us from saying things we don’t want to say when we stand up to preach…

Systematic Theology
Since systematic studies equip us with a ready grasp of the great truths of the Bible and how they fit together, our training in dogmatics can help prevent us from developing novel interpretations of Bible texts that are contradictory to the rest of God’s word. Preachers with defective or deficient doctrine can unwittingly fall prey to pitting one text against the rest of God’s revelation.

A second advantage of thorough instruction in systematic theology is that it can alert us to preaching values in texts which serve as the sedes for certain Christian doctrines. When the Church has historically identified certain passages as key proofs of particular Christian teachings, those teachings deserve consideration in sermons based on those texts.

This is not an exhaustive listing of the value our theological training has for our preaching. Hopefully it reminds us to take up and dust off some parts of our training that we have let lie on the shelf for a while. Listen again to the encouragements of August Pieper:

In the parsonage, in the pastor’s study, in his little den are the sources of the church’s strength. If this little den becomes cold and empty, or if it is dedicated to the Old Adam and the spirit of this world, the church’s strength will evaporate, and the spirit of the world will overwhelm it. If, on the other hand, the Spirit’s fire burns in the pastor’s praying and studying, new streams of the Spirit will flow out daily to God’s people (WLQ, Vol. 84, No. 4, p. 276).

Written by Joel Russow


Prof. Russow at the National Conference on Lutheran Leadership

Preachers can enrich their preaching with non-members in mind by attending his session in January at the Chicago Hilton. Here’s the description of his session, but note that it’s not only for preachers!

St. Paul ask the believers in the church at Corinth to think about what they do if they are gathered for worship and “an unbeliever or an inquirer comes in…” (1 Corinthians 14:24). So, Paul tells those believers to expect that “non-members” will show up and to think through what happens in worship because of that fact.

In our WELS congregations, we hope to increasingly have “unbelievers and inquirers” visiting our worship at the invitation of a Christian friend. Over half of unchurched people say they would seriously consider accepting an invitation from a trusted friend to visit church. So, imagine WELS members take this all to heart and begin regularly inviting unchurched neighbors and family members to worship. Some of them actually show up! Now what?

What would you want the preacher to keep in mind as he preaches to these guests for the first time? Preachers, how should the presence of visitors impact your sermon preparation and proclamation? How deep can (or should?) a sermon go with listeners who know little about the Bible?

The reality is that our sermons will strive to keep two audiences in mind—church members and non-members. This presentation will especially wrestle with keeping the non-member audience in mind, but the encouragement shared will also edify the members too. Church members and preachers alike can benefit in this presentation as they seek to grow wise toward outsiders and make the most of every preaching opportunity.

Learn more at lutheranleadership.com.

 


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

 

Worship and Outreach – In a Southwestern Suburb

God had Isaiah say it first, but Peter quoted him. “All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever” (1 Peter 1:24-25).

Many people have favorite verses or stories in the Bible. This passage has always spoken to me. It has it all: original sin, man’s mortality juxtaposed against God’s eternity, means of grace, and preservation in faith. When you add that Isaiah originally put those words into the mouth of John the Baptist to prepare the way for Christ, you also have the summary of our Law and Gospel witness.

Perhaps that verse suggests the nexus of outreach and worship, too. The lifelong Lutheran with a “WELS” tattoo needs to hear “all people are like grass” just as urgently as the “none” granddaughter. The serious-looking octogenarian in the second row needs to hear “the word of the Lord stands forever” so that his heavenly hope rests on God’s eternal word. So does the postmodern millennial who is looking for an anchor in the storm of 21st century culture.

All the souls in your parish and community will wither and fall. Will they do so with the Lord’s eternal promises in Christ? You already know that the application of our gospel witness looks a little different from place to place depending on context in ministry. This is a part of what it looks like in Marana, Arizona.

Context

Redeemer is located in the northwestern suburbs of Tucson, Arizona. Tucson stretches across a valley floor to the foothills of five mountain ranges. It is located roughly halfway in between Phoenix to the north and Mexico to the south. In 1950, Tucson’s population was about 80,000. Today, it has surpassed 1,000,000. The University of Arizona is here. And, because the sun shines here more than it does in Florida, so are a lot of retirees looking to escape the cold and snow. That makes the city an eclectic mix of young and old, as well as a melting pot of people from every corner of the country.

Parish demographics reflect our community. We are close to equal parts ages 0-25, 25-55, and 55 and up, and reflect many different races and ethnicities. We have native Tucsonans, transplants from the west coast, the Midwest, and the east coast. Of our more than 500 parishioners, maybe 40 percent have a WELS background. Among our numbers are many new Christians, recent converts, de-churched who have found a new home, and others who have come to us looking for orthodoxy.

An important part of our context is Marana’s rapid population growth. When Redeemer relocated to our current location in 1998, we didn’t have a lot of neighbors. Now, thousands of homes have been built, and thousands more are planned. On any given Sunday, we will welcome six to eight brand-new first-time guests to worship. In a year we’ll total between 400-500 first-time walk-in guests. Many of them are new to Arizona, new to our area, and are looking for a church home.

Culture

Some congregations are not ready for outreach. That culture needs to be built. My former congregation in Indiana wasn’t ready. Their congregational roots dated back to 1972 when a splinter group left LCMS because of frustrations over Seminex. Feeling burned by their former church body shaped the congregational culture. Their attitude was, “It’s us against the world!” Anytime a guest visited worship, you could feel the coldness and see the suspicious looks from across the chapel. They needed patient teaching that helped them make peace with their past before they were ready to make peace with worship guests.

A similar situation existed when I arrived in Tucson. Redeemer enjoyed rapid growth in the early 2000s, expanding their pastoral staff to four full time men and daughtering a mission congregation. That came to an abrupt halt when the market corrected and the economy stalled in 2008. The so-called “Great Recession” hit Tucson hard. Housing starts stalled. Many who were upside-down on their mortgages were forced to sell at a loss and move to a new city for employment. The parish that had seen impressive growth was halved. By the end of 2011 all four pastors had taken calls away, leaving a once thriving congregation looking forlorn. Some were downright angry. And when you walked into church, you felt it. They needed time to heal. They weren’t ready for outreach.

“It’ll take five years before the congregation trusts me. We need time to heal.”

How do you change that? How do you change a congregation’s culture and prepare them for outreach? You make haste slowly. Just after I got to Tucson, I remember talking to a very faithful man. He was a retired businessman, and bored. He was so excited to have a pastor after an extended vacancy that he walked into my office and wrote me a blank check. “Anything you want, pastor, I will do it.” His noble enthusiasm was tempered by my curt response. “Jim, I accept your offer, but it’ll take five years before the congregation trusts me. We need time to heal.” He looked at me in disbelief! He was ready to go. Why didn’t the congregation share his enthusiasm?

The first thing we worked on was attendance. In Indiana, you always knew who was there; the numbers were smaller. Redeemer was at least five times larger than that parish. I was new and didn’t know anybody. Add to that Redeemer had no system of tracking attendance or differentiating members from guests. After about a year, I called Jim into my office. “I’m still getting to know the people, but it sure looks like we have a lot of outreach potential.” Outreach? He didn’t think so. Neither did many of the other leaders in the congregation. In the absence of accurate data, who really knew?

One of the tools we agreed to use early on was a Friendship Register. Leaders were dubious whether it would be embraced or be perceived as an intrusion. To avoid the latter impression, we came up with an idea. Rather than ask a serious looking usher in a blue blazer to hand them out, we assigned the task to four smiling children in elementary school. Even now we rarely get 100% to participate, but when a pigtailed little girl in a sundress hands you the register, even the most curmudgeonly will usually cooperate. It took time and patience, but eventually it caught on. After we collected attendance data for a season, we discovered that on any given Sunday 25% of the worshipers were non-member guests, either first time worshipers or repeat attenders. Leaders were stunned! We had a mission field right inside our chapel and no one had any idea!

When a pigtailed little girl in a sundress hands you the register, even the most curmudgeonly will usually cooperate.

As leaders began to acknowledge the open door of outreach God was driving into our chapel, we began work on our worship welcome. That meant addressing our Sunday morning culture. As you address culture, this point is critical: the pastor sets the temperature for the congregation climate. Many people already operate with a stereotypical view of pastors that we have to work to overcome; they are stuffed shirts; they’re overly serious, not down to earth or relatable. Many people never see their pastors other than in the pulpit, even on Sunday mornings. Do your congregation a favor and work hard to dispel those stereotypes! Set the temperature. Be visible on Sunday from the time people arrive. Meet them in the parking lot; welcome them in the entryway; visit with them in the nave. Call everyone by name, look them in the eye, and greet them warmly. Carry their burdens. All people are like grass, pastors included. Show them you’re human. Smile, joke, and laugh. When you practice the golden rule, treating people like you genuinely love them, they’re much more inclined to listen to the voice of the Good Shepherd.

An evangelism professor from our Seminary once noted that guests make up their minds about whether they’ll return to your church in the first two minutes of their visit. Before they hear your carefully rehearsed choir, before they see your professionally produced service folder, before they listen to your homiletical prowess, they’ve already made up their minds. Creating a friendly and welcoming atmosphere is worth the effort. After the pastor leads by example, put your people to work. We placed greeters outside the chapel doors to welcome people with a smile and a hearty “Good morning!” Ushers were carefully trained to answer questions and assist with special needs. We tapped five of our most bubbly parishioners for a special task. Get to church a half hour early, and personally welcome every new face you see in the chapel, whether young or old. Over time, something better happened. The whole congregation began to participate. Now, it’s common for first time guests to comment before they leave, “This is the friendliest congregation I’ve ever visited.”

We tapped five of our most bubbly parishioners for a special task.

Chapel

Our chapel was dedicated in 2002. When I arrived ten years later, our property team noticed the carpet bubbling. “We should fix that.” A year later, transplants lamented that the acoustics were lousy. “Can’t we fix that?” Another year passed, and I followed up on guests who hadn’t returned. They explained they couldn’t see the chancel because of the placement of a load bearing pillar. “Can’t you fix that?” In 2015, a parent who attended school chapel bemoaned how washed out our screen projectors were. “Can’t you fix that?”

Although our chapel was very usable, there were enough needling limitations that congregational leaders resolved to address it. They planned a tasteful cosmetic update that would be done by fall 2019 in time for our 75th anniversary. We selected a designer, made plans, but missed a key vote and our anniversary deadline. The following spring, COVID complicated everything. That turned out to be a gift. Since our timelines were pushed back, we revisited our plans, adjusting its scope to prioritize the chancel. After we suffered through supply chain constraints and constantly pushed off deadlines, our project is now complete.

A stunning makeover that powerfully influences both worship and outreach.

Our color scheme changed from the greens and purples of a Tucson sunset to something warmer. We replaced the carpeting with luxury vinyl tile. The pews were reupholstered. We purchased new LED light fixtures, and the entire chapel was painted white. The music space was reimagined. The biggest improvement, though, was in the chancel. The screens were removed, so now the eye is centered on the powerful visual of a free-floating cross.

What began as an innocuous project to address a punch-list of irritations turned out to be a stunning makeover that powerfully influences both worship and outreach. Our previous chapel was utilitarian, but “meh.” The remodel has a wow factor. It is difficult to describe just how impactful good lighting is on people’s demeanor, their mood, and their willingness to engage in worship. A bright space makes for happy people who want to engage. Replacing the carpet with tile has significantly enhanced our singing. It’s a live room; sound jumps. A retired LCMS pastor who worships with us occasionally commented, “I always knew your people could sing. But now they raise the roof! The new acoustics are a real game changer.” Prior to the remodel, nobody commented about our chapel. Now it’s often one of the first things people notice: “Your chapel is just beautiful.” Happy people, vigorous singing, and a friendly culture connect worship to outreach.

Happy people, vigorous singing, and a friendly culture connect worship to outreach.

Consistency

One of our oft repeated internal sayings is, “Whoever shows the love gets the soul.” You have probably already done the math. With as many walk-in guests as we see annually, shouldn’t we have 4,000 members by now? That’s our next mountain to climb. We’re working on building a consistent, repeatable follow-up program to worship. Here is what we’ve built so far.

Whoever shows the love gets the soul.

Every Monday, a lay-led team visits those first-time guests at their home. They deliver a welcome bag filled with devotion books, coffee cups, magnets, and church information. What’s in the bag is irrelevant. The initiative and the personal, face to face visit is what matters. Since they did us the honor of visiting our chapel in person, the least we can do is say “Thank-you” in person. By the end of the week, a team of ladies with good penmanship has sent off a handwritten note. About ten days after their initial visit, the chairman of the outreach team reaches out by phone or email. The hottest prospects are referred to the pastor. The simple logic behind the effort is that you never know which personal touch will resonate. Whoever shows the love gets the soul.

About a year ago, Joe walked into church. He’s an 80-year-old Marine. His idea of fun is to wake up at 2 a.m. and bicycle 40 miles up Mt Lemmon. After that he lifts weights and rides his motorcycle. When Joe walked into church the first time, he told us he hadn’t been in church in 50 years. But his wife had just died; he was looking for answers. “All people are like grass.” I didn’t meet Joe that day, but our follow up teams ran their program: doorstep, handwritten note, outreach chairman, pastor. A vicar eventually took him through instruction and today he’s an active member. Just yesterday, this 80-year-old Marine approached the woman who delivered the initial follow up bag. He was weeping. “I am so thankful that Redeemer reached out to me. You have no idea how special this church is to me.” Whoever shows the love gets the soul.

This 80-year-old Marine was weeping.

I love that story because I had nothing to do with it. Joe is a victory of our parish, a victory of the consistency of our process, of the Golden Rule. You know that there are no silver bullets in ministry, but this is as close as it gets. Work hard. Take initiative. Be consistent. Follow up and follow through. Show love. Delegate, and train your people for ministry. And then get out of the Holy Spirit’s way.

Conclusion

Nobody has ever been converted because of a shiny new chapel. Nobody repents because of a solid greeter or usher program. No saint who is now in heaven credits the bubbly brunette or the glad-handing pastor. It’s the Word that works.

Consider the alternative. A gloomy environment, dour people, or an aloof pastor are a turn off. Any one of them can undermine a gospel witness, casting a pall over the God we praise. Of course, God can save people in spite of us. Is that really what we’re aiming for?

Understanding your context in ministry matters. You’ve got to play the cards God dealt you in your backyard. Working to improve your ministry culture helps to prepare souls to meet Jesus. That’s what John did. He prepared the way for the Lord by eliminating barriers. He made the path straight. He raised the valley up, he brought the hills down, he smoothed out the rough ground. He made it easy for people to meet Jesus.

Isaiah said it first. “All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord stands forever.”

“And this is the word that was preached to you” (1 Peter 1:25).

By Adam Mueller

Since 2012 Pastor Mueller has served Redeemer, Tucson, AZ. Previously he served in Kokomo, IN where he also helped start missions in Lafayette and Greenwood, IN. Besides parish ministry, he has served in various roles on the district level including evangelism coordinator and circuit pastor. On the synodical level, he has served on translation review teams, the Commission on Congregational Counseling, and as chair of the Hymnal Introduction Program.


“The remodel has a wow factor.” The photo to the right shows before the remodel. The after picture is at the beginning of the article. Additional photos are available online in #116a at worship.welsrc.net/download-worship/worship-the-lord-worship-and-outreach. Pastor Mueller also led a significant renovation project in Kokomo, IN. It was featured in #19 at worship.welsrc.net/download-worship/wtl-church-architecture.

 


Recent Resources

The Foundation Year A worship planner – PDF and Excel files for the full year were posted in mid-August after Advent through Epiphany was posted earlier in June.

Hymnal Highlights – The June 17 post includes ideas for fall or long-range planning. You can subscribe to receive them, along with other information, at welscongregationalservices.net/subscriptions.

Christian Worship: Service Builder – Six tightly scripted videos are now available at: christianworship.com/resources (under Articles) and at welscongregationalservices.net/hymnal-introduction-resources. These videos are useful both for those already using Service Builder and for those just exploring—and to help congregational leaders to see the value and potential of Service Builder.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Insights from an Urban Setting

Preaching with Outsiders in Mind

Insights from an Urban Setting

Editor’s note: This issue continues our series on preaching with those outside our church membership in mind. The previous issue provided insights from a pastor serving in rural Nebraska. This issue provides insights from a pastor serving in the greater Seattle area.

Pastor Daniel Lange shares insights from his ministry at Light of Life Lutheran in Covington, WA, where he has served for twelve years. Pastor Lange also serves as the first vice president of the Pacific Northwest District.

Ideas from Pastor Daniel Lange

Four examples or thoughts on how outsiders have impacted your preaching preparation:

Preschool parents – Every week I see the moms and dads dropping their kids off at our preschool. They are outsiders who could visit church any given Sunday and sometimes do. In my conversations with them, I’m often reminded that they are busy, stressed, worried for their children, filled with questions or guilt about parenting, and looking for deeper peace and purpose in life than living the “American dream” in the suburbs of Seattle. (I confess as a parent living in the same community that I struggle with much of the same). What would I want to say if a family from our preschool stepped in this week? “God use these words for them. May they find the Savior who invites them to find rest for their weary souls.”

The conversation died when I said I was a pastor.

My neighbors – Last year, two young professionals moved in next door. As we greeted one another, the conversation died when I said I was a pastor. Since then, as I’ve poked around different topics, I would describe their worldview as many living on West Coast—atheist, humanist, and secularist, with a splash of anti-religion. They care deeply about social issues. While they haven’t come to church yet, my prayer and goal for them is that someday they will. When I see opportunities to touch on current events in my sermon, I ask myself, “How would I say it if I knew they were coming? Or how might I say it if we were talking to one another in the backyard?” When looking at issues in the world, we may not agree on the cause, but we can agree that the symptoms are ugly. I, too, see the devastating effects sin has on our society. How can I connect those problems to the Problem and finally to the Solution of Jesus?

The drug-addicted welder – I met a man in my community two years ago. He was more open with me than anybody I’ve ever met. After finding out I was a pastor, in the first five minutes he confessed to me he was addicted to drugs, alcohol, pornography, and sometimes slept with prostitutes. He said he had recently been trying to quit it all. With tears starting to run down his cheeks, he wondered if I had time for a question. He wanted to know if his baptism still meant anything. I was able to talk him into a Bible Information Class but still have not convinced him to come to church, although he has promised many times to show up. He is a reason I sometimes ask myself, “Is God’s grace clear in this message? If this is the Sunday he arrives, will he see the Jesus who forgives him still, loves him still, and, yes, whose baptism still promises eternal life?”

Many of them are burned out by heavy preaching which presents Christ only as example.

The drifting de-churched – The collapse of Mars Hill in Seattle left 10,000 Christians without a church home. A few of these families have made their way to our congregation, joining some others with a non-denominational background. Many of them are burned out by heavy preaching which presents Christ only as example. They remind me to preach the law with all its deadly force and the gospel with all its life-giving power.

Three encouragements to preachers for keeping outsiders in mind in sermon preparation:

  1. Regularly pray for first time visitors at your church. I live in an area where we don’t get walk-in visitors on a regular basis. When we do, one thought I don’t want to have is, “I wish I would have put more time into my sermon this week.” I’ve heard this from several others: the best outreach a pastor can do is to have a good sermon every week. Praying for regular visitors is an exciting pastoral practice. It’s exciting because God often says, “Yes,” to those prayers. It also helps me keep the outsider in mind when preparing the sermon.
  2. Trust your sermon preparation process. Sometimes when Easter, Christmas, or VBS Sunday is coming, I find myself falling into the trap of focusing on the audience before I have spent enough time in the Word. At some point, we do turn from gazing into the Word to gazing at our audience, but don’t make that turn too quickly. Stay glued to the text, soaked in the Word, and keep digging, just like any other week. When the speaker is captivated by what he has discovered, the audience (both insiders and outsiders) will be listening.
  3. We have THE STORY. In the age of information, where people are bombarded with disinformation, fake news, biased views, and thousands of stories every week, what comfort to know that we have THE STORY. Even though we may not know the personal story of every outsider who comes into our doors, we know that God’s STORY includes them. What a privilege to share, even if it’s just one time.

Two sermon excerpts of preaching with outsiders in mind:

Here is an excerpt from Pastor Lange’s sermon on Genesis 1, preached during the summer of 2020 when protests and riots gripped Seattle, Portland, and much of the nation. Lange comments that the sermon attempted to connect social issues people are passionate about to the greater problem of sin.

“Why is our world broken?” Be careful as you answer that question. Some might say, “Because of racism.” I wouldn’t disagree. Some might say “Because of lawlessness.” I wouldn’t disagree. “Because of selfishness, because of hatred, because of greed.” I wouldn’t disagree. But the reason I urged you to be careful in answering the question, “What is wrong with our world?” is this: everything we see happening right now is connected to a problem that runs much deeper than anything you see in the headlines. Like a river of pollution and filth THE PROBLEM runs its ugly course through every part of our existence. It’s source, the headwaters, begin flowing into our world just 2 chapters later.

I find myself falling into the trap of focusing on the audience before I have spent enough time in the Word.

Genesis 3. The tragic account of how God’s beautiful creation fell apart. Tempted by the devil at a tree, the first human beings reached for something they could never attain, they believed the serpent’s lie that they could become like God himself. And rebellion, evil, and sin went viral. Spreading like a cancer into all of God’s creation. Racism is an evil that flows from this event. Lawlessness is an evil that flows from this event. Injustice, violence, hatred, fear, greed, selfishness, apathy—all of it flows from what took place at that tree.

It’s very likely that because of your background and upbringing, one of these issues angers you more than another. And because of that, you are likely drawn to one side more than another. And if you are drawn to a side, you then have the target: the other side. To point out how they are so wrong and how your side is so right. And like blinders on a racehorse, our anger focuses our attention on the issue and against the other side and we forget something. We often can’t see it, but since the fall into sin there is not a single person living on earth who is completely right. Not even close to it. “If we claim to be without sin, we deceive ourselves and the truth is not in us” (1 John 1:8). I’m not saying there isn’t a time to speak up and speak out and stand for justice and righteousness, but I fear we often do so without acknowledging and confessing something first—that wicked and evil river of pollution flowing from the tree in the Garden of Eden has flowed right into my own heart as well. As children of Adam and Eve, we were born with hearts of darkness. You were born with a heart of emptiness. We all enter this world with hearts filled with chaos, emptiness, and disorder. We are all guilty and deserve God’s righteous and true anger to come down upon us.

The scene is set again for one of the greatest demonstrations of God’s power and love. He looks at this mess of a world and he sends his Word again to bring peace, order, justice, and life. This time he didn’t just speak the Word, he sent the Word. The Word of God took on human flesh. Born of a woman and placed in a manger. The Word grew up and walked the earth. He, and only he, lived righteously and walked perfectly. He, and only he, was always in the right. He, and only he, was truly in a position to look down on everyone else in righteous anger, but he didn’t. Instead, he looked up to his Father and said, “Let it be me! Let your anger come down upon me! Not them. Let all this mess fall squarely upon my shoulders.” And so, we go to another tree. The tree where the innocent Son of God, took up all our pain and misery and suffered injustice for us once and for all.

Many guests would be used to preaching heavy on sanctification and light on justification.

Here is an excerpt from Pastor Lange’s Palm Sunday sermon on Philippians 2. This sermon was preached on a Sunday when many preschool guests would be in attendance. Lange comments that this sermon attempted to speak to the de-churched with a non-denominational background. Many guests would be used to preaching heavy on sanctification and light on justification.

Remember what was said at the beginning (of the text), “In your relationships with each other have the same mindset Jesus displayed.” God commands us to be humble just like Jesus. And if I said, “Amen,” right now and you left, you might be thinking this was the sermon summary: “1) Jesus was humble, 2) God commands us to be humble just like Jesus,” and you might be fine…for a while. You might go to IHOP and get your pancakes, go to Home Depot and buy your hanging flowerpots for the deck, but sooner or later this question would catch up with you today or this week, “Have I been humble like Jesus? Am I in my life being humble like Jesus? Can I ever be humble like Jesus?”

Why is it that my heart enjoys having the advantage over others? When people treated Jesus like nothing, he carried on in love without complaining? But why is it that when people dismiss me or treat me like nothing, I want to say, “Excuse me, don’t you know who I am? How significant I am? You can’t treat me like that!” And being a servant? Why is it that after a long day of work, the dishes get done, the house gets picked up, and finally a quiet hour for me, and right when we sit down, we hear from upstairs, “Mom, Dad, I need you.” Why is this heart of ours is so slow to serve? This is not a “Look at Jesus and be humble like him!” kind of sermon, this a “Look and first be humbled!” kind of sermon. Be humbled by the truth we haven’t loved this way. Be humbled that God commands us to love this way, but we can’t. We have broken his commands. Someone had to pay for our pride and our selfishness, someone had to pay for the times we haven’t loved others. Someone had to pay for all of our sins. That is what Jesus came to do. It was the reason he came to the city of Jerusalem on Palm Sunday. To rescue us from sin. He didn’t bring an army. He would win victory over sin by surrendering himself. His humility is our hope!

There is no greater act of humble love. The exalted one, who by nature is God, allowed sinful humans to pin him to a crossbeam with nails. The most powerful being to ever walk the earth rode into Jerusalem on a donkey and offered himself to die. The one equal to God didn’t consider using that advantage for himself, even when the other crucified criminals mocked him telling him he should save himself. He stayed. He didn’t even think of saving himself, because all that was on his mind was saving you. The payment we owed God the Humble Servant has given.

One preaching resource (besides the Bible and Confessions) in your library and why you have found it valuable:

One resource is my blank sermon writing template page. Every week I open this document when it is time to begin a new sermon. It has prayers, reminders, tidbits from homiletics class, quotes from other preachers, sermon diagnostic questions, etc. Here is a sampling of what is on it right now:

  1. Begin with prayer. Remember: It is a privilege to stand in pulpit. Enjoy the process!
  2. Catch ME in the Gospel net this week!
  3. Holy Spirit, use this message despite me!
    • Text: Theme of Day: Prayer of Day: Lessons: Initial Ideas:
    • Law: “How can I preach the Law to the secure sinner?” (CFW Walther, Proper Distinction)
    • Gospel: “How can I preach the Gospel to the crushed sinner?” (Walther)
    • Other thoughts and questions:
      • Where is Christ in this text?
      • What lie is the devil telling? How does this portion of God’s Word expose that lie?
      • OT questions: What does the text reveal about God and his will, God’s acts, covenants, law, grace, etc?
      • What is the narrow and broad context of this text?
      • Don’t forget the “So What?” factor.
      • With this sermon I pray that the Holy Spirit will ____ my listeners to…
Timeless Reminders

Editor’s note: This issue’s timeless reminder comes from sainted Prof. Daniel Deuschlander’s article, “Preaching Old Testament Texts.” You can read Prof. Deutschlander’s article its entirety in Preach the Word 7:2.

Perhaps it will help if we start with the simple and so useful assumption: Every text is unique. It makes no difference whether the text is from the Old Testament or the New, keeping that assumption in mind may help to guard against preaching the same sermon every Sunday or from using the same application, no matter what the text: This is the Word of the Lord. Now let’s go out and share it with our neighbors and relatives. Just as the miracles of Jesus are all the same only different, so too are the Bible stories of the Old Testament. Jesus’ miracles all prove that he is the omnipotent Son of God who cares about our human condition. But each recorded miracle is at the same time unique, containing in its telling a lesson found nowhere else in quite the same way. So also the Bible history of the Old Testament. Each story makes the point that God is serious about his Word, both the law and the gospel.

The preacher is always looking for what makes these inspired words, this particular story, unique.

Each story illustrates the truth that grace is always undeserved, that we live by faith, and that we walk as pilgrims under the cross. And at the same time each story is unique and sharpens our understanding of those eternal truths just a little bit more. It is part of the art of the preacher of the Word that he is always looking for what makes these inspired words, this particular story, unique. He is always asking the text: What are you doing here? Of all the things that God could have said, could have told us about, why this?

Written by Joel Russow


The Foundation – Year A

The worship planning spreadsheet (and PDF version) for the entire year has been available since mid-August. Advent through Epiphany had been posted in early June. Some materials such as the Preacher Podcast and graphics are still being provided as they become available.

To receive earliest notice of such materials, be sure to sign up for email notification of new resources at welscongregationalservices.net/subscriptions/. Pastors might want to encourage musicians to sign up for the Hymnal Highlight series, which offers practical and helpful ways to introduce new hymns.

Are you just now considering The Foundation for the first time? Be sure to review the introductory video at welscongregationalservices.net/foundation-yr-a/ and also Worship the Lord #111. A link is just under the video. Note that you can use The Foundation even if you don’t have the new hymnal. You can easily adapt the worship plan for CW21 in the Year A Planner to CW93. The new lectionary is available in the free test drive version of CW Service Builder (builder.christianworship.com) and for purchase from Logos. Since the Gospel readings in the new lectionary are almost always identical to the old, you can still use Planning Christian Worship (worship.welsrc.net) for hymn suggestions if you’re still using CW93. Just watch for any hymns that focus on a First or Second Reading that might have changed in CW21.


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Worship and Outreach – In a Large Midwestern Parish

Worship and Outreach

In a Large Midwestern Parish1

Introductory Matters

Every article has a context. A brother’s words still ring in my ear from a past Call deliberation: “You recognize, don’t you, that the public worship life of the church has been in disarray throughout the course of history?” The topic at hand has been surrounded by conversations, some of which have caused harm and division in church bodies past and present—of this I am fully aware.

If any of this is compelling, God bless it. And, if not, God bless you, dear brother.

So I need to say clearly: I am no expert. My musical gifts are laughable, and I have no advanced degrees in either worship or outreach.2 Nor is this a persuasive essay. I write as a pastor, recognizing the gospel is the lifeblood of the church.3 I am a pastor, daily and increasingly aware of my own shortcomings, and growing, I pray, ever more charitable and enjoying the dialogue with those who think differently about why I do what I do, especially in the areas of worship and outreach, and where they intersect. I don’t claim to have this all figured out, nor do I serve 1,250 parishioners and a number of weekly visitors to the Sunday Service who are completely united on this matter, either.4

My prayerful aim in these few short pages is to give a brief glimpse into how one larger, midwestern parish has sought to serve the lifelong WELSer and the newcomer with the same unchanging gospel of Jesus Christ, to his unending glory.5 If any of this is compelling, God bless it. And, if not, God bless you, dear brother, Called to serve real sinner-saints in your own context. I am thankful that this article and the ongoing conversations have given me a new opportunity to think through these items and to pray for you and your ministry, as well.

“The terrible sin of pessimism, which is the pastor’s greatest temptation, is finished with.”

In No Particular Order
  • Hermann Sasse: “The humble preaching of the Gospel and the administration of the simple Sacraments are the greatest things that can happen in the world. For in these things the hidden reign of Christ is consummated. He himself is present in these means of grace, and the bearer of the ministry of the church actually stands in the stead of Christ. That certainly puts an end to any clerical conceit. We are nothing. He is everything. And that means that the terrible sin of pessimism, which is the pastor’s greatest temptation, is finished with as well. It is nothing but doubt and unbelief, for Christ the Lord is just as present in His means of grace today as He was in the sixteenth or the first century. And ‘all authority in heaven and on earth’ [Matt. 28:18] is just as much His today as it was when He first spoke that promise to the apostles. And it remains so into all eternity. Do we still believe this?”6 This has something to say to our time together on Sunday morning, I do believe. For our members. And for those that you have prayed for or worked with, who saw a Facebook ad, who are down on life, or who simply took a friend up on an invitation to join them in worship.
  • Paul ambled up to me after my first Sunday in Mukwonago. “Thanks for the Service, but the problem is this: you had us stand way too much.” If I remember correctly, it was pretty standard fare, a Service from the hymnal; singing “How Great Thou Art” and probably “On Eagles’ Wings” as well7, I was no glutton for punishment! The next week Paul nodded as he passed by: “That was much better.” Same service. Same rubrics. Lesson learned: “How we’ve always done things” is a flexible conversation. Lesson learned: let’s spend a lot of time talking about why we do what we do.8

Do you display care and concern for the entirety of the Service or just the sermon?

  • Sainted pastor and former district president Herbert Prahl was quoted in Preach the Word 26.1 (May/June 2022). “Love your hearers as Jesus loved them.” He also gave the reminder that the sermon must answer a big question: “So What?” I maintain the same goes for presiding. Members and visitors know what is important to you, dear pastor. Are they aware that you want to be there? Do you display care and concern for the entirety of the Service or just the sermon? Have you thought through your movements and your words? Practiced your pace? Does the joy show of standing in the stead of Christ and absolving the sinner in front of you? Would they know this is one of the high points of your week? “Dignified without being stuffy” is a compliment I once received. We’re handling other-worldly things in this place, in this hour. Let them see you reduced to tears as you explain to them the meaning of the salutation; as you marvel at God’s grace to you to serve in the place where he would have you serve; as those sitting there love you in return; to the glory and praise of God. Let them see you tremble as you baptize that child. Let them see you smile as you commune that couple you were quite sure weren’t going to make it; or as you commune that dear widow; or that dear young woman on Mother’s Day who has suffered miscarriage after miscarriage. (A dear brother in associate ministry for the first time: “Today was the first Easter in my ministry where I have not preached. But I did absolve; I read; I prayed; I distributed holy body and holy blood; I spoke the blessing. That isn’t nothing!”) Let them see this as the greatest hour of the week, and that you would not want to be anywhere else!
  • “Sharp elbows cause problems in pick-up basketball games and in church narthexes and in meetings.” What does this have to do with worship and outreach? The visitor can sense when things are on edge. Members, too. Forgiveness and mercy are the rule of the day. The Eighth Commandment looks good on you. If I remembered where I heard it for the first time, I’d surely give credit: “You have found the right church when you can have a little laughter; when you don’t take yourself so seriously.” The gospel is serious business, yes. The work of the church is serious business, yes. But to have a little fun this side of heaven, in bounds, and in service of the gospel, this too is a gift of God. “Oh, how good it is … where the bonds of peace, of acceptance and love, are the fruits of his presence here among us.” (CW 731:1)

To have a little fun this side of heaven in service of the gospel is a gift of God.

  • The children matter. We’ve learned to embrace their chatter. We tell young parents: “Don’t worry, we don’t hear your kids.” We provide a cry room and seats in the entryway if that’s where they find their comfort. But we do all we can to encourage them to have their children with the rest of the church family in the Service. If they learn it for hymnology, I try to remember to have it sung on Sunday. We don’t frown at parents if they sit towards the front and let their kids ask questions. The little ones receive a blessing as their parents commune. We teach the sign of the cross, that is free to be used, or not, at appropriate times in the Service. An ill-timed “Amen” and a “Christ is risen indeed, Alleluia!” from the lips of these little ones are welcomed in the ears of Jesus and in our midst, as well.
  • Every one, bring one. Pastor David Rosenau’s “One by One”9 presentation at the 2020 Leadership Conference resonated with how we’ve approached outreach. Everyone Outreach10 from Congregational Services strikes the same chord. When people come through our doors, if they do not have a pastor, we consider that our role until they tell us not to be their pastor. If a parishioner tells us about a family member or friend is in the hospital, we ask if they have a pastor serving them. We have invited some folks to the Adult Instruction Class a dozen times before they have said yes, and many more still keep saying “no.” We recognize that some of our greatest outreach happens before, during, and after the Sunday services.

If a parishioner tells us about a family member or friend is in the hospital, we ask if they have a pastor serving them.

  • March 2020 brought two specific blessings to our worship life. Online Morning Prayer and an online “Prayer and Conversation” meeting emerged. Two-plus years later: a ten-minute Morning Prayer is made available Monday through Friday on our YouTube page. I cannot tell you how many parishioners and non-members have commented how this has changed their daily routine. “I thank you my heavenly Father” and “Lord, have mercy” are on the lips and hearts of dozens every morning. We have now added to this a “live” Morning Prayer on Wednesday mornings during the Advent, Lent, and Easter seasons. It works for some retirees, and for some on their way to work, and for a few school families. The faculty stops in. As the online “Prayer and Conversation” meetings waned, we decided to add a monthly Prayer at the Close of Day Service.11 We’ve used this Service to introduce some of the newer hymns and psalmody. God’s children (and their friend, if they’ve brought one, as they’ve been encouraged) often go home with “I will wait for you through the storm and night” from Psalm 130 in their ears. Blessed be those old words made new again! Some months ago, we brought in a speaker for an evening lecture beforehand.12 I recognize this is not in everyone’s wheelhouse, but if the midweek “Bible study” has become an accepted norm (for which I’m thankful!), I maintain that a regular gathering for Morning Prayer and Prayer at the Close of Day could be an accepted norm, as well.
A few more lessons I have learned

Some people have strong opinions about what they want in worship. Over the past eight years, out of the hundreds who have come from outside of our fellowship to join us, I can count on one hand those who had strong opinions already formed regarding worship. It’s worth a conversation. To the lady with a nominal background in Methodism, I asked her: “Tell me your favorite hymns,” and lo and behold, some of them fit, and I gave attention to those in my next round of worship planning. The new confirmand from Roman Catholicism says: “I’m thankful that I don’t have to give up the sign of the cross—and to now know what it means!” Each denomination, and congregation within a denomination, is going to land somewhere on these questions. “We’ve always and we’ve never.” You could write a book! Our congregation has landed in a place where we are not going to try to “out Baptist the Baptists” or “out Catholic the Catholics.”

A ten-minute Morning Prayer is available on YouTube. I cannot tell you how many have commented how this has changed their daily routine.

This article isn’t a sales pitch for the new hymnal—no royalties for this guy! But what Pastor Michael Schultz says in his Introduction to Christian Worship has been true and, we pray, will continue on in our congregation: “There is something for everyone to appreciate and to use: seasoned worshipers, newcomers, and a generation yet unborn.”13 Our experience has been that liturgical worship and a frequent celebration of the Lord’s Supper is not a deterrent to our outreach efforts, but rather, combined with intentional education and “every one reach one” outreach efforts, has been a tremendous blessing, to member and non-member alike!

We are not going to try to “out Baptist the Baptists” or “out Catholic the Catholics.”

Dr. Wade Johnston, writing about preaching, says something that can be applied to our worship and outreach as well: “The church has time, but sinners do not. So we should stop wasting their time. There’s only so long to hear, and so what gets put in their and our ears is crucial. Christ knew that and gave the paralytic what he needed first, whether or not the paralytic or anyone else realized it. There’s a freedom in that realization for the preacher, that everyone’s need is the same: forgiveness.”14

God bless your worship and outreach to that end!

By John Bortulin

Since 2014 Pastor Bortulin has served as one of the pastors at St. John’s Evangelical Lutheran Church in Mukwonago, Wisconsin. In the past eight years, St. John’s has seen over 250 adults join the church family through her Adult Instruction Class. This has created the dynamic of a large, established, congregation with many in the pews who were not previously familiar with liturgical worship. Additionally, John is the Worship Coordinator for the SEW District, serves on our synod’s Board for Ministerial Education and Joint Mission Council, and was a member of the Rites Committee for Christian Worship.


St. John’s intentional teaching of Why We Do What We Do
  1. Every AIC lesson is connected to a part of the Service. The same goes for youth catechism. The catechism student’s sermon study form also asks them to list their favorite hymn and anything in the service that drew their attention. Where do I see this truth when I come to worship? Where does this truth and this worship intersect with daily life?
  2. Lesson four in the AIC starts out: “Any questions about that Service you just sat through?” It’s a good temperature check. Sometimes that lasts an hour. Sometimes it leads to the next lesson, a step-by-step walkthrough of the Divine Service.
  3. Sunday morning Bible study often starts with “Any questions about worship today?”
  4. Utilization of explanatory notes in the Service Folder.
  5. Sermon connections to various parts of the Service, when appropriate.

Recent Resources

Are you aware that the Musician’s Resource (MR) is now live at nph.net? See the upper right-hand corner. Next to “Login” find “Musician’s Resource,” a link to a search tool and simplified site view to streamline the search experience solely to MR resources.

Christian Worship: Service Builder: Another of Caleb Bassett’s tightly scripted videos was posted in mid-June, A Powerful New Paradigm, available at: christianworship.com/resources (under Articles) and at welscongregationalservices.net/hymnal-introduction-resources. These videos are useful both for those already using Service Builder and for those just exploring—and to help congregational leaders to see the value and potential of Service Builder.

Another new resource: Rethinking the Role of Digital Displays in Worship. Find the article under “View Presentations” at the hymnal intro page above.

Have you seen the Hymnal Highlights? You can subscribe to receive them, along with other information, at welscongregationalservices.net/subscriptions. Or visit the hymnal intro page above. The most recent one (the title includes “In This Holy, Blest Communion”) includes lots of ideas for fall or long-range planning.

Also helpful for future planning: the Year A worship planner PDF and Excel files for Advent through Epiphany were released on June 17.


1 Some of this article flows from previous presentations at the National Worship Conference and at the Mission and Ministry Seminar held at Wisconsin Lutheran Seminary. Drop me a line and I’d be happy to share those presentations in outline form.
2 I am, however, indebted to the brothers who have done advanced study and have expertise in both areas. I am the richer for the ongoing conversation.
3 Augsburg Confession V.
4 I write this article smiling about two recent conversations. The first, from a soon-to-be adult confirmand: “You guys sing some weird stuff.” The second, from a midweek Bible study, when a series of comments about the recent selection of hymnody left me feeling pretty good about myself: “Pastor, we just love the new hymns we’ve been singing,” and then quickly brought back down to reality from the back of the room: “You could pick some of the old familiars, you know!”
5 The context matters. St. John’s is a parish founded in 1890. In the past eight years, one-fourth of our membership has come from outside of WELS, many from Roman Catholic, Evangelical, un-churched, and de-churched backgrounds. “How we’ve always done it” and “What I’m used to in worship” could fill volumes.
6 Hermann Sasse, The Lonely Way, Vol. 2, p. 139.
7 I work to find hymns that fit the theme of the day. I also recognize that the parishioner and the visitor will likely appreciate the familiar rather than the hymn that makes a great connection with the second reading in the third stanza. My philosophy here: Do the one without leaving the other undone. I’m guessing a couple dozen favorite hymns get sung 4-6 times/year. The ones that are their favorite and not mine happen to get sung while I’m on vacation.
8 The more I’ve learned about worship, the more I enjoy leading the Service and teaching the Service. If the old advice is helpful, “Read Walther’s Law and Gospel yearly,” I gladly add to that: “Read something decent on worship every year.”
9 welscongregationalservices.net/one-by-one
10 everyoneoutreach.com
11 Pastor Jon Zabell at St. Paul’s, Green Bay has been doing this for years. I think he would tell the same story: this has been a rich blessing for many. A new book, Prayer in the Night, by Tish Harrison Warren has served as an eye-opening guide to the prayers of this service.
12 Topics have included: Vocation; the Family Altar; Witnessing to Mormons; Psalms in the life of the Lutheran Church; Galatians.
13 Christian Worship, iv. One would also benefit from a re-read Pastor Jon Bauer’s article in Worship the Lord (#106, 2021) available at worship.welsrc.net.
14 Wade Johnston, Let the Bird Fly, 1517 Publishing, pp. 45-46. Johnston is on the faculty at Wisconsin Lutheran College.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Insights from a Rural Setting

Preaching with Outsiders in Mind

Insights from a Rural Setting

Editor’s note: This issue continues our series on preaching with those outside our church membership in mind. The next two issues provide insights from pastors in differing settings—a pastor serving in a rural town and a pastor serving in a big city.

Pastor Frederic Berger shares insights from his ministry at St. Paul’s in Plymouth, NE and from preaching at Christ Lutheran in Beatrice, NE. Pastor Berger previously served at St. Paul’s in Livingston, MT and currently serves as the chairman of the Nebraska District Mission Board.

Ideas from Pastor Frederic Berger

“Funerals are one of our best forms of outreach.”

Four examples or thoughts on how outsiders have impacted your preaching preparation:

I come at this from the rural ministry perspective of a longtime established congregation. We live in a town of 400 people (Plymouth, NE). That means that on a typical Sunday we don’t have a lot of “outsiders” randomly coming for worship. But that also means that it becomes easier to key in on the types of services that we absolutely know there are going to be outsiders. Here are a few examples:

People are longing for these types of relationships, and they are in short supply among pastors in our country.

  1. Funerals – When I arrived in Plymouth, one of our elders commented, “Pastor, funerals are one of our best forms of outreach.” He wasn’t wrong. Everyone here knows everyone. People take time off to attend funerals. They bring food in abundance to share at the luncheon. They stay after for fellowship. They pay attention to the service, the building upkeep, the small details, and the sermon. Unlike other churches in our area, they have noticed in the sermon that the pastors have a close relationship with those who are now in heaven and with the family. The sermon is all about Jesus, but it’s always wonderful to share in the sermon how our church has connected the person who is now in heaven to the message of Jesus in immense proportions through Word and Sacrament over his/her life, while they were able to come to church, while a shut-in at home, and even in the last moments in the hospital. People are longing for these types of relationships, and they are in short supply among pastors in our country. Using relationships to connect people with the means of grace is our bread and butter in the WELS, and outsiders notice this.
  2. Weddings – At least in our area, and this is probably a widespread phenomenon, weddings even in churches have turned into a quasi-service, with officiants becoming ordained online for twenty bucks or acting like it. We have had several people take the Bible Information Class (BIC) who first came in contact with us as a guest at a wedding. And so even though I have found wedding sermons to be some of the most difficult to write, it gives an excellent opportunity to share law and gospel with many “outsiders.”
  3. Confirmations, Baptisms, Big Anniversaries, and Birthdays – Again, due to the strong family ties (often multi-generation families that stay in the area), when there is a family event, all the uncles, aunts, cousins, grandparents, etc. who are churched and unchurched attend the worship service. It might be for a special prayer or bouquet of flowers in the front for mom’s 80th, and 40 “outsiders” will be in attendance. I try to keep this in mind during sermon preparation. How can I take the truths of God’s Word and convey them in a simple, straightforward way? An introduction to catch their attention. A comment about Bible Information Class. A time in the sermon for them to actually ponder (and share with people sitting next to them) what this means for them. At this year’s confirmation service, one of the younger church council members commented to me, “That sermon was perfect for all the guests who were here today.”
  4. Christmas and Easter – These are Sundays for “outsiders” in all settings. I always think it is interesting to tailor your illustrations to your audience, which is quite easy when you are speaking to a congregation that understands farming and agriculture, because God often uses these illustrations.

Good preaching for “outsiders” is probably also good preaching for “insiders.”

Three encouragements to preachers for keeping outsiders in mind in sermon preparation:

  1. A good sermon is a good sermon. Good preaching for “outsiders” is probably also good preaching for “insiders.” As you spend time crafting a clear message, using pertinent illustrations, making applications to everyday life from God’s Word, sharing law and gospel, reviewing biblical accounts for the biblically illiterate and for the long time Bible reader who needs a refresher, defining terms such as justification, sanctification, repentance, redemption, etc., working on delivery, memorizing, it’s going to be a faithful sermon for all. Study the text. Write it. Memorize. Go and preach it like you mean it.
  2. Try to put yourself in their shoes. It is scary coming into a church for the first time, especially to an established one in a rural setting. People are going to notice you. So, from start (greeting) to finish (greeting) and everywhere in between (liturgy and sermon), do everything you can to make the service easy to follow and make them feel comfortable and welcome.
  3. In our setting, strong relationships and rapport already exist between members and non-members, which allows our members to easily invite non-members to worship, and, even better, to BIC. Take advantage of that. Sometimes our established rural congregations can be greatly benefited by using some of the same ideas that our new mission churches are using. Borrowing an idea from a mission church in our area, we offered a BIC at a brewery. This non-traditional idea especially sparks a lot of interest in a setting where only the traditional is expected. We had 125 various insiders and outsiders join us over the 18 weeks. In a rural setting, our members have an already established strong network for friendship evangelism.

We offered a BIC at a brewery.

Two sermon excerpts of preaching with outsiders in mind:

Here is an excerpt from Pastor Berger’s confirmation sermon. Times of celebration prove to be wonderful opportunities for outreach at St. Paul’s. Pastor Berger notes that his small rural congregation had 388 in attendance for this confirmation sermon on 2 Timothy 3:14-17.

I’m going to start by asking you a fairly ridiculous question, but I want an honest answer: If God told you to chew a piece of Trident original flavored gum every day, would you do it? It’s an interesting question, isn’t it? It takes us out of the hot topic of religious discussions and simply gets to the heart and core of this matter: If God tells you to do something, do you do it? Looking at a ridiculous question helps you to understand your attitude towards listening to God or not listening to God.

Which is so different than everything else in life, isn’t it? If you do not listen to someone’s good financial advice, you might not have as much money as you could have. If you do not listen to someone’s fashion advice, you might not look as stylish as you could have. If you do not listen to someone’s lawn advice, your grass might end up looking like mine—half dead. But if you do not listen to God, those stakes are so much higher. It finally ends up being heaven or hell for all eternity.

My guess is that you’re here today because you recognize that. My guess is that you do care what God has to say. Do you do it perfectly? No, none of us do. That’s why we confessed our sins at the beginning of the service. That’s why we need and why we have a Savior named Jesus. But my guess is that you’re here today because you care about what God says in his Word, and you’re here today because you want to encourage these confirmands to do the same.

The truth is, God doesn’t tell you to chew a piece of Trident original flavored gum everyday…. But God’s Word does tell you to do something…. God’s encouragement for each of us: CONTINUE IN WHAT YOU HAVE LEARNED…

(Continuing in what you have learned involves having) a devotional plan. If you need one, talk to me or Pastor Dauck. We would love to be your personal devotional trainers. Make Sunday morning the priority. I know that stuff that can come up, that you can get sick, that you might have to be out of town. But make it the priority. And I’m talking the Sunday morning package—45 minutes in Bible Study, it’s awesome. An hour in worship. And if you have some hang up, some reason that is preventing you from coming, talk to me, Pastor Dauck, or the elders. If someone says that they aren’t coming because the pews are uncomfortable, let us know. We will remove a pew and put in a Lazy Boy for you…. That’s how much we want you to be here with your brothers and sisters, remembering your baptisms, hearing the Word, and receiving the Lord’s Supper.

(God tells us to continue in what you learned) for a really important reason. Because he says in verse 15 that the Holy Scriptures are able to make you wise for salvation through faith in Christ Jesus. (The Holy Scriptures) make us, who are born spiritually dead, spiritually alive. They share with us this incredible message—that because Jesus, God who took on human flesh, lived a perfect life, died on the cross, and rose from the dead, our sins are forgiven … and that when we die, we live with God for all eternity in a place he describes as Paradise….

We will remove a pew and put in a Lazy Boy for you.

And contrary to common thought, it’s not just for the future—not just for after death. No, God wants us to continue in what we have learned because, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”

When you become the famous athlete, continuing in God’s Word prepares you for fame and what you’re going to do and say in your 30 seconds in the spotlight. When you’re diagnosed with a horrible disease, continuing in God’s Word prepares you for processing that difficult news. When you become extremely wealthy, continuing in God’s Word prepares you and helps you understand where it came from and how to use it faithfully. When you’re struggling in school, when you’re dating that special someone, when marriage gets tough, when family grows or doesn’t grow, when you’re struggling with an addiction, when your loved ones are being called Home, in every circumstance that you can ever think of in life, continuing in what you have learned prepares you for it.”

Here is an excerpt from one of Pastor Berger’s funeral sermons on Revelation 7. He exhibits what he commented on earlier—preaching Christ-centered funeral sermons as a pastor who has a close relationship with his people.

Your sins, the things you have done wrong in your life, the ways that you have disobeyed the Almighty God—they are forgiven! That secret something that you did in your younger years, that very few people know about, that burdens your conscience to this day and still you lose sleep because of it, Jesus tells you, “I suffered for that sin on the cross. It is finished. The price has been paid!” One day, on a day only God knows, you will stand before his judgment throne and you will hear the two most beautiful words, “NOT GUILTY!”…

This is a short summary of things Frank, Tudy, and I would talk about around their kitchen table. And Frank, when he’d hear that gospel message, that good news that heaven is secured for him not because of anything he could possibly do but because of what Jesus has already DONE, COMPLETED, and FINISHED, you’d see his face just light up. Because this meant that one day when he died, he would be with the Lord in paradise with 100% certainty because what was necessary for his salvation was already accomplished.

One day having talked about the Bible’s clear main message, the gospel, I gave Frank and Tudy bread, which Jesus says is his body. And then I gave Frank and Tudy wine, which Jesus says is his blood. And I told them, “Frank and Tudy have peace today knowing that your sins are forgiven, and heaven is won for you.” And Frank gave that Frank Imes’ laugh and said to me, “Pastor, that’s the best news in the world!”

Why did Frank say that? Because he knew his sin. Over his 80 years, he knew his thoughts, words, and actions did not always line up with God’s will. He knew that he fell far short of God’s standard, which is perfection. But this good news about what Jesus did for him—taking upon himself Frank’s sin and giving to Frank his perfect record…. Yes, that wonderful message of the gospel changed everything for Frank. It meant peace no matter what happened on this earth. The best news in the world meant that Wednesday was the best day of Frank’s life because God whispered in his ear, “Today you will be with me in paradise” and then peacefully took him there. And John in Revelation 7 gives us a glimpse of what Frank is experiencing right now.

“It’s good for the shepherd to smell like his sheep.”

One preaching resource (besides the Bible and Confessions) in your library and why you have found it valuable:

A longtime District President is a member in my congregation, and he often stops by the office and says, “I always worry about a pastor spending time in his office.” I usually respond back, “I find myself worrying about you a lot too,” mostly because I don’t know how else to respond to that. But I think he makes a good point. Or as another pastor once said, “It’s good for the shepherd to smell like his sheep.” Probably more than another book to read in our offices, my best preaching comes after spending time with those I’ve been Called to serve. The more I get to know them, the more I know in what ways the text I’m preaching on will apply to the joys and difficulties they are facing in their life. Not only will interacting with our members give good flavor to our sermons, it will also give them encouragement to be with the church family around Word and Sacrament on Sunday mornings.

But if you really want a book, Just Say the Word!: Writing for the Ear (by G. Robert Jacks, Wm B. Eerdmans Publishing Co, 1996) is a good resource to transition seminarians from essay writing to sermon writing. But otherwise, put down the book, close Facebook, and spend time with your members and prospects.

Put down the book, close Facebook, and spend time with your members and prospects.

Timeless Reminders

Editor’s note: This issue’s timeless reminder comes from Rev. Daniel Leyrer, currently serving at St. Marcus in Milwaukee, WI. You can read Pastor Leyrer’s three articles, “Full Strength Law and Gospel Preaching” in their entirety in Preach the Word, Vol. 6:1-3. This excerpt comes from “The Pastor Preaches Full Strength Gospel” (Preach the Word 6:3). All back issues are available at worship.welsrc.net/downloads-worship/preach-the-word.

One of my favorite lessons on preaching comes from the story of the minister who was scheduled to conduct worship at the state penitentiary. The day before the service he walked around the chapel with the warden to “get the lay of the land.” As he viewed the seating arrangements, he noticed that one of the chairs was draped in black cloth. The preacher asked the warden about the chair. “The man who sits in that chair tomorrow morning will be executed tomorrow night,” the warden explained. “His chair is draped for death. Your sermon will be the last one he hears.”

Every time I mount the pulpit I may very well be preaching to someone sitting in a pew draped for death.

That story reminds me that every time I mount the pulpit I may very well be preaching to someone sitting in a pew draped for death. My pulpit might be draped for death for that matter. The point is we never know. We preachers never know if this is the last sermon a parishioner will hear or the last one we’ll have a chance to preach. Seen from that perspective, preaching a sermon is urgent business.

If you knew it was the last sermon for somebody, what approach would you take? It would be a good time to remember one of our titles: minister of the gospel. Given one last chance to preach a sermon, we would present the gospel as clearly and personally as we knew how. This is full strength gospel preaching—speaking not so much about Jesus’ word of forgiveness but becoming Jesus’ voice to speak that word of forgiveness.

Written by Joel Russow


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Insights from Unique Ministry Settings

Preaching with Outsiders in Mind

Insights from Unique Ministry Settings

Series Introduction

“I’m clearly not a part of their target audience.” After a busy day, I flipped through a few television channels one night. I settled on an old movie and soon the plot suspended for a brief commercial break. Over the next ninety seconds, advertisers tried to sell me adult diapers, fiber supplements, and a lifeline medical alert system. The commercials presumed a demographic audience other than a thirty-something pastor who was watching that night. I snickered to my wife, “I’m clearly not a part of their target audience.”

Would listeners snicker similar thoughts about our sermons? Dr. John Brug writes in The Ministry of the Word, “The church has not two ministries but one—to preach the gospel. This one gospel has two audiences—members of the church and nonmembers” (p. 61). Does our sermon preparation keep both audiences in mind? Or would the often easy-to-overlook nonmember audience snicker, “I’m clearly not a part of this preacher’s target audience?”

Reflecting on my own preaching, I tried to be mindful in preparation for major festival sermons of the visitors who would be listening to Lutheran preaching for perhaps the first time. But shouldn’t a Lutheran preacher keep that audience in mind in all his sermons? Different worship visitors informed me that before they ever came in person, they had been listening online “for months.” Pandemic preaching had its challenges, but it also opened up opportunities. Many preachers found themselves proclaiming to a wider audience through livestreamed services, recorded sermons, and printed messages. It forced this preacher to wrestle more zealously with important questions like: what can a preacher do in sermon preparation to communicate the one gospel to the two audiences? What encouragements would other preachers offer to proclaim the gospel with those outside the church?

“This one gospel has two audiences—members of the church and nonmembers.”

This series of Preach the Word articles will wrestle with preaching with those outside of our church membership in mind. Through interviews, sermon excerpts, and timeless reminders, we will aim to grow in being wise toward outsiders and seek to make the most of every preaching opportunity to them. I pray our conversations will be full of grace and seasoned with salt so that member and nonmember alike will recognize, “I’m clearly a part of this preacher’s audience!”

Ideas from Pastor Thomas Spiegelberg II

Editor’s note: Spiegelberg served as a preacher and an exploratory missionary in Boise, ID for five years. He then served as a preacher and missionary in a cross-cultural setting on the island of St. Lucia for sixteen years. He has been serving as a preacher in his current mission field of Mobile, AL for the past four years. He draws on his wide variety of ministry experience and sermon audiences to share the following thoughts. While the specific examples of his efforts to connect with those outside the church may not apply to your situation, I hope that you find his passion to do so inspiring.

My own council once tenderly criticized my sermons.

Four examples or thoughts on how outsiders have impacted your preaching preparation:

  1. In door-to-door canvassing, I met and kept conversing with an atheist in Boise. We came to a mutual agreement. I would read a book he suggested. In exchange, he would come to our Easter worship. The book he suggested was Why Christianity Must Change and Die: A Bishop Speaks to Believers in Exile, by John Shelby Spong. It was one of the most painful books I ever had to read. (And no, I would not recommend it). But I understood what the man was looking for—he wanted me to look at Christianity from a perspective which he found noteworthy. He also followed through on his end of the agreement and attended Easter worship. I seized the opportunity that Sunday to preach on the credibility of the resurrection and its basis for our faith. The man didn’t come back, but he heard Christ crucified and risen.
  2. My barber in St. Lucia never went to church. No way! He explained that he didn’t even want to know or trust in Jesus. “That is white man’s religion,” he said. (St. Lucia is an island of predominantly African descent). But even with his aversion to Jesus, my barber wanted me to know that he prayed. Curious, I asked, “What do you say? Why do you pray? To whom do you pray?” Our conversation prompted a sermon on prayer and some reading up on books to address his understanding of prayer. My barber never came to church, but he did listen to what I had to say every time I got my hair cut.
  3. My own council once tenderly criticized my sermons. After a huge upswing in violent crime in the area, they asked why I never addressed or mentioned crime in my sermons. Interesting. In my mind I thought, “Because the pericope doesn’t line up with current social struggles. I will get to it, but not until after Pentecost.” As a result of our conversation, I did two things. I began reading the local newspaper and tried to incorporate one thing happening in either the application or introduction of the sermon.
  4. A reporter came to church, and I interviewed him. I asked him to make me a list of the top ten things on which his news station reports. He did and it was great! Sermon fodder flowed out of that list. One series was called, “Get a Job, Uh.” (Uh is a St. Lucian expression that they add to the end of a sentence to emphasize it). It was a series1 on work and Christian vocation addressed from a law/gospel perspective. It got so much attention, we actually were interviewed by the local news station on how we as a church were trying to help the unemployment and poverty problem in the country. We also had people show up in the following months thinking we were giving out jobs.

The sermons got so much attention, we actually were interviewed by the local news station.

Three encouragements to preachers for keeping outsiders in mind in sermon preparation:

  1. Talk to those outside the church and read with them. This is really hard and can be extremely painful, but it will give you a better understanding of where people are.
  2. Address the struggles people are going through and apply the Word of God to those struggles. Maybe the struggles addressed won’t resonate with everyone, but in the process, you are helping your congregation in how to dialogue with the unchurched. This can be extremely valuable especially if most of your church members’ lives are lived in the context of the church.
  3. Think of sermon preparation like writing your sermon for your homiletics professor first, but then rewriting it for your unchurched “Alabama fan neighbor.” The same points will be drawn out, but hopefully with a different delivery.

Two sermon excerpts of preaching with outsiders in mind:

Here is an excerpt from Pastor Spiegelberg’s sermon on Easter Sunday with the atheist in attendance. He acknowledges some of the “nonsense” that might be stirring around in his listeners’ minds and takes the listener back to the impact of the empty tomb and the sure and certain word of God:

… When we got to my grandfather’s funeral, I was never able to bring myself to look inside the casket as if looking at him would prove that he was really gone. There is just something so final about death that it is hard to accept. And if I didn’t look at him, maybe it wouldn’t be over. And then they closed the lid. Irreversible. Final. It’s a story that I bet every one of you can tell. The loss of a loved one. The quietness in the house the following weeks that they are gone. The rest of the world goes on with what they are doing, and yet the finality takes a long time to sink in.

Sometimes we celebrate Easter with such repetition and familiarity that I wonder if we fail to imagine what life would be like if it wasn’t true. We have grown up believing that there is a heaven and there is a resurrection for those who believe. It is the central belief in Christianity. Paul sums it up when he says in Corinthians, “If Christ is not arisen then you are still dead in your sins. Your faith is worthless.” If Christ is not risen, then it is all nonsense….

It is not difficult to understand why no one believed the women. At that time, women’s testimony was not even allowed in court, but a more obvious reason was the nature of death. Irreversible. Final. Who argues with those basic facts of life? It made no sense. People don’t come back from the dead…. So why do I believe? I know death. I’ve seen it before. It’s always the same. Why should I believe that Jesus conquered it?

… I have gotten to know God and how he works. Not because I have any deep insights into the divine, but because God wrote a book about himself and that tells me a lot of who he is. And from what I can see, that’s how God works. This is his style. He always works through the slow and difficult. He doesn’t just zap the evil away, but he allows the evil to exist, and then twists it for our good. He doesn’t remove evil, he transforms it. God allowed his Son to die that we might live!… I have gotten to know God in his autobiography, I know he is more than a powerful God but a God of love. I believe that he created me and genuinely wants me to be with him. I believe he created my loved ones too and he wants them in heaven with him too!

… There are two ways to see human history. One as a long list of violence and pain, difficulty and unpleasantness that we experience with Easter being a once-a-year fairy-tale exception—something with a happy ending. Just another Sunday in which we celebrate hopeful thinking that there is a heaven and one day we might be there.

But the other is this. Seeing Easter as the starting point in our lives. If God could conquer death which is irreversible, then just maybe he can take care of me in my life. Just maybe I will shake the hand of Rev. Ed Weiss, my grandfather, once again. Then maybe God can and does do everything he says he does. That’s what the empty grave is all about. Look into it and believe that God can and he does. I believe.

Here is an excerpt from Pastor Spiegelberg’s sermon on Luke 10:25-37 (the Gospel for Proper 10, July 10 this year). He implores his listeners to love the neighbors God placed into their lives:

We are planted with people in our neighborhoods, workplaces, families, schools and the question we have to ask ourselves is, so how do we show God’s love? Here is why neighboring is maybe a bigger question in our world today than ever before. The average American moves more than eleven times in their life. On average, 40 million of us move in any given year. Some of those moves are large. Some are small within cities, but that’s a lot of movement.

Bringing it closer to home, let’s talk about Alabama…. Baldwin County is one of the fastest growing counties in the state at a growth rate of 16% annually…. People move, and with every move, relationships are uprooted. If you are in the military, you know that full well. It takes work to develop new relationships. One of the sad side effects is that the cohesiveness and responsibility we feel toward our neighbors and our communities become fractured….

Notice, the lawyer asked who his neighbor was, and Jesus did not define it as what side of abortion you are on, your political orientation, or your color of skin. He doesn’t say it is people who look like you, who act like you, who talk like you. He doesn’t give us the option to be selective on the who. It is anyone we are planted around and who needs us….

There is no way that he or any of us can walk away saying, “Yeah, Jesus. I nailed that one.” Instead, what he wanted the lawyer to realize, what he wants us to realize is, “Lord, I need a perfect neighbor like that.” See, what Jesus was saying is that we are the man in the ditch that needs someone who recognizes our need. We need someone who is willing to give all for our good. We need to be healed. We need a perfect neighbor. And Christ is the one!…

“Can you name all your neighbors?”

I have just two applications for you this morning as we go from God’s house…. Take your bulletin insert this week and draw your street. Include a little box for all your neighbors. Can you name them all? Maybe you can. If you can’t, commit yourself this summer to figuring out who they are. Go introduce yourself. Bring them some cookies. Mow their lawn. Say hi to them when you drive by. Even the grumpy ones. And get to know your neighbor.

The next step. Give. Be the kind of neighbor you wish you had always had. Put yourselves in their shoes. There are more dispossessed people around us than we realize. God has planted us here at this time to be life where we live. Let’s share the love of Christ. If you want to know what to say, sit in on our Bible class over the next couple of weeks as we explore what to say. But as we live, love locally. Start with the State Farm mentality: Like a good neighbor, be there.

“Learn a lesson from the profound simplicity of Jesus’ sermons.”

One preaching resource (besides the Bible and the Confessions) in your library and why you have found it valuable:

They Like to Never Quit Praisin’ God: The Role of Celebration in Preaching, by Frank Thomas, United Church Press, 1997. When I got to St Lucia, one of my members always gave me a run down on whether my sermon was lively enough for St Lucians. It got me thinking that preaching to fit a cultural setting does make a difference. So, I started reading a couple of books on African-American preaching. Obviously, there are some theological discrepancies with this book, but in a celebratory preaching style, you are drawing a listener to the joy of salvation. You are leaving the listener with something to be joyful about. For a Lutheran pastor, that is an easy goal.

Timeless Reminders

Editor’s note: Each issue of this series will conclude with timeless reminders from the Preach the Word archives. This issue’s reminder comes from Rev. Herbert H. Prahl, who joined the saints triumphant earlier this year. You can read Prahl’s article, “From God’s Word…Through Your Heart…To Their Lives,” in its entirety in Preach the Word 3:5.

Sermon preparation is our top priority. We are entrusted with the task of proclaiming God’s holy Word, not ourselves. God’s people expect and deserve, our best and nothing less….

Don’t put yourself above your hearers or talk down to them. Talk at their level. Don’t get too technical. Learn a lesson from the profound simplicity of Jesus’ sermons. Love your hearers as Jesus loved them. Put your pastoral heart into your message to them….

Good application is probably the number one request of members when it comes to sermons. It might not quite be the way you as the exegete or homiletician view the text, but unless you “connect” with your hearers, they easily tune you out. Their plea is: “Show that you understand us, that you have us on your heart, and that you understand our day-to-day lives when you study the text and write your sermon.” One pastor has taped the words “So What?” in his pulpit, visible to his eyes above his Bible each time he preaches. He uses it as a reminder to keep the law and gospel relevant to his congregation.

Written by Joel Russow

A new series editor: Joel Russow began serving as professor of pastoral theology and systematic theology at Wisconsin Lutheran Seminary in January of 2022. Prior to that, he served as a parish pastor in Tallahassee, FL.


Thematic groups in the season after Pentecost

“[Jesus’] words establish our faith, transform our hearts and minds, and guide our lives in him. During the Sundays after Pentecost, we gather to let the Holy Spirit do the work Jesus promised he would do in the way Jesus promised he would do it.

“Because the season after Pentecost is quite long, it may be helpful to break these Sundays into thematic groups. The groups and individual themes suggested below seek to pick up on the cues given by the gospel writer Luke.”2

  • June 12-19. Jesus’ words possess Jesus’ power. (Due to the late date of Easter this year, Propers 3-6 are omitted.)
  • June 26-August 14. Jesus’ words focus Jesus’ followers.
  • August 21-October 2. Jesus’ words confront us with challenging truths.
  • October 9-23. Jesus’ words produce the faith he seeks at his return.

1 An occasional topical series apart from the lectionary can be useful. But it is also possible to craft a series from the lectionary. Examples are in The Foundation (welscongregationalservices.net) and in Commentary on the Propers, Year C on which The Foundation is based. See the sidebar.

2 Bauer, Jonathan. Christian Worship: Commentary on the Propers, Year C, 213. NPH 2021. The thematic groups from this book differ slightly from those in The Foundation.


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Worship and Outreach – A New Mission Congregation’s Perspective

This issue begins a new series on worship and outreach. The goal is simple: to encourage all congregations to do their very best in both realms. But isn’t it fair to assume that they already are? Doing their best? By some measurements, yes. But it’s also clear that our churches face various challenges. If improvements can be realized, we are likely under God to see greater blessings in both worship and outreach.

So, this series will share perspectives and ideas from a variety of congregations, hoping to inspire ongoing attention to these twin priorities. Of course, a series of articles alone will not provide all the resources needed. This series joins other resources: a new hymnal suite of resources, welscongregationalservices.net, and much more. As part of this emphasis, readers are also encouraged to review materials from the 2010 symposium on worship and outreach: wisluthsem.org/symposium-archives.


When I was young, my dad listened to talk radio. I used to think, “This is so boring! How can anybody listen to this and not fall asleep?” Yet, ironically, I find myself really getting into podcasts, some over an hour long. The ones that I find most useful are those that pull you into a conversation. The podcast hosts are not trying to give you a prescriptive way to do something, but they are giving you the opportunity to be a passive member of a conversation. As the conversation goes on, you are thinking through your own thoughts on the subject matter and how you might apply things in your specific context.

In a similar way, I’d like to pull you into some of the conversations of a new mission church as they thought through worship, how worship would interact with outreach, and how a church could thoughtfully accomplish several things with a worship service. I pray that it may be edifying for you as you think through worship in your context. Certainly, much that follows is descriptive and not prescriptive. (Goes without saying, but I say it anyway.)

Word-Centered Worship

In an introduction to a New York Times Magazine article, Nausicaa Renner wrote, “There’s nothing more persuasive than the obvious. To appeal to it is to ask people to be bigger, better, more noble—to take a sweeping look at the facts, admit what is plain and do the right thing. Tell me with a fixed gaze and an air of confidence that something is obvious. I will be tempted to believe you, if only to join in the clarity and sense of purpose that comes with accepting what is staring me in the face.”1

Now certainly this author was, in no way, speaking about the Church, the Bible, or anything remotely religious. Yet, this quote makes a case for stating the obvious. In the beginning stages of planting a new church, sometimes it feels as if you are consistently stating the obvious. Let me tell you what I mean.

As a new mission church, we gathered together for almost an entire year before we had our first worship service. This was a unique time in the life of our church, but a vital time. We’d gather for meetings that were part Bible study, part mission meeting, and part fellowship. They were an opportunity to have conversations about the ministry that we hoped to carry out in our area.

Although this Core Group (as we called it) was made up of mostly long-time WELS members, these discussions always started with stating the obvious, grounding ourselves in the obvious. And what I mean by that is the obvious truths from Scripture.

Here is an obvious truth that pervaded our conversations: the Word of God needed to hold the center position of our ministry. We wanted to be and needed to be a Word-centered church.

If we truly believe what we do about the Word, why wouldn’t we make it the center? If we believe that faith is created and strengthened through the Word (Rom. 10:17), then it really ought to be the focal point. If we believe that the Word is active and powerful (Heb. 4:12; Rom. 1:16), then it ought to be utilized liberally.

That certainly has many applications in the life of the church, including its application to the worship life of the church. Whether it was the songs, the readings, the responses, or the sermon, they had to be centered on the Word. Word-centered worship will not only reach out with the power of the Spirit to the new guest, but it will also strengthen and prepare the long-time member to reach out with the gospel that is proclaimed and explained among them.

Through Word-centered worship, both in-reach and outreach may be accomplished. The Holy Spirit works through the Word to create faith in the unbeliever who wandered into your church, to restore faith in the de-churched person who came back, or to strengthen faith in the person who has been in church all along.

We wanted people to know from our worship that the Word of God defines this congregation. We don’t just claim the Bible is important in the “About Us” section of our website, but we  actually carry that out in a real, tangible way.

In a survey sent out to our congregation about worship, it was asked, “What do you think a new guest might take away from our worship services?” One member gave an answer and an anecdote from a different WELS congregation, “[The guest] can see that the Bible is a part of the entire service. I met someone at one of our WELS churches a few years ago that had gone through the BIC and became a member at the church because he had come as a visitor and had never had a church that would back up so much of the sermon with the Bible.”

In this case, it is definitely worth stating the obvious: the Word of God needs to hold the center position in our worship.

I was surprised to find some insights about liturgy-based worship.

Liturgy-Based Worship

I preface this aspect of the conversation by saying that some people in our region are familiar with historic liturgy. This region of South Dakota is largely Catholic or Lutheran, so some people who walk into our services are used to having a set order of worship and likely know many of the components, like creeds, Lord’s Prayer, etc. Yet, as I observed our Core Group’s conversations and sought input from people with zero connection to our church, I was surprised at some of their insights about liturgy-based worship.

#1 – Millennials and Gen Z see great value in things that are historic.

Speaking as someone who does own a record player, I was not surprised to find this article title and subtitle in an online culture page: “Why Are Old Things Increasingly Popular with Young People? Vinyl, calligraphy, and vintage are three of a handful of trends that have little place in the tech age, but are enjoying a resurgence nonetheless.”2 Certainly it was not the goal of our church to jump on something because of a trend or a fad, but it was worth considering: why is there a desire to be connected to something old or historic?

What I found in talking with people inside and outside our church is that they see value in being connected to something that is bigger than they are. When it is taught that the historic liturgy that we use “has been shaped throughout 2,000 years of Christian history,”3 there is this sense that we are connected with Christians of the past and that connection is appreciated.

However, as a congregation, we realized that if someone were to walk in our doors and not understand the connection to historic Christianity, then we are failing to provide them with the opportunity to appreciate it. We’ve found small ways to accomplish this with notes included in the bulletins or explanations in the back of the bulletins or we’ll take time during the service to explain something (even if we’ve explained it before).4

From the survey of our members here is one response: “I appreciate the effort to be connected to past generations of Christians while at the same time speaking to challenges/opportunities unique to this century.”

#2 – In a world that is constantly changing, the stability of the liturgy is cherished.

This point is not unrelated to the previous point. The historic aspect of the liturgy communicates stability because it has endured through centuries. For many this is a precious quality. In a tech dominated world, things are changing so quickly. Stability is coveted and seemingly elusive to many people.

Yet it’s not just the historic aspect of the liturgy that communicates stability. The repetition aspect also communicates stability. The lives of your parishioners may have a lot of instability, and they may go through many changes, but there is a stableness to the liturgy that is different from the world around them.

One of our members said, “I like knowing what to expect when I come to worship. When everything else may be out of control, I know that when I come to worship, I’m going to hear the Word and I know how the service will go.”

Jonathan Bauer made a similar point about how worship can offer a respite from the instability of people’s lives, “Rather than engaging people with the gospel using forms that mirror what people find comfortable and familiar, perhaps the real opportunity presented by modern life is to highlight and excel at the features of historic, liturgical worship that offer people a respite from what is comfortable and familiar.”5

#3 – Repetition is beneficial to the new Christian.

Around Easter of 2021, a single-mom and her son visited our worship. She had grown up around church but hadn’t been back for a while. Her son was baptized but had never really attended church.

This single mom (we’ll call her Sandy) took our Bible Information Class and joined the church. Sandy’s son, Michael, who was 15 years old, started taking Catechism classes individually with me. I had the opportunity to talk with him about our worship from his perspective. Here are a couple of his comments:

“I actually really like the repetition that we get at church because even if something is difficult for me the first time, it gets easier the next time. It doesn’t take too much time to catch on.”

“I also like the repetition, because without even trying to memorize it, I feel like I already know the Lord’s Prayer and the Apostles’ Creed.”

We are connected with Christians of the past and that connection is appreciated.

#4 – Participatory worship is beneficial.

Christianity Today released a special pastor’s issue in the early spring of 2022. One of the articles was “As Pastoral Credibility Erodes, How Can We Respond?” The article included several stats including answers to this question: “Would you consider a pastor to be a trustworthy source of wisdom?” This study found that 19% of all adults surveyed say “no,” and on the flip side, only 23% gave a definitive “yes.”6

While you could apply the results of this survey in different ways, here’s one takeaway to consider: If pastoral trustworthiness is eroding, then does it make sense to lengthen the sermon where only the pastor is speaking and as a result shorten the parts of the service that are participatory? The answer would appear to be no. It would seem all the more important to make the Word the center of worship and to get the parishioners involved in the service. We certainly aren’t dismissing the importance of the sermon and its role in the service, but we are encouraged to hear a crowd of voices in worship.

Does it make sense to … shorten the parts of the service that are participatory?

Jim Belcher, author of Deep Church, connected this concept to the universal priesthood of all believers. He wrote (regarding worship), “As priests, we are all required to be involved. There are no spectators. Thus, the liturgy should be as interactive as possible. It is a dialogue between the people and God. God speaks to us through his Word and we respond. Throughout the service, God engages us in the call to worship, multiple Scripture readings, the sermon and the words of blessing, and each time we respond in prayer, song or action. It is dynamic, action-packed, thrilling.”7

In our member survey, one person said this, “There is no dominant personality in the room and therefore none are pushed to the margins. All matter.”

Guest Awareness in Worship

When we first started worship in September of 2020, we didn’t have much happening besides worship. We had a BIC starting soon and one other Bible class, but we had zero programs and no big events on the horizon. So, in a lot of ways, worship was it. It was the focal point. This was what our members were inviting people to come and see.

So, the natural consequence of that was to plan and carry out worship assuming that you will have an unchurched or de-churched guest sitting among the congregation. We always wanted to try to see the Sunday morning experience through their eyes. Were they greeted by a smiling face in the parking lot or at the door? Was someone there to direct them to the coffee or give them a worship folder? We considered questions like that, but we also considered what they would see in the actual worship service.

While granting that someone might not understand some element of the service at first, we wanted to make sure that the service was accessible. One way we do that is by offering two methods of following along with the service, both printed in the worship folder and projected on a screen.8

We have also utilized the worship folder to explain why certain things happen in the service. For example, sometimes we include footnotes to indicate the biblical source for some items (e.g., responses, the Lord’s Prayer, the Gloria or the Sanctus). Other times footnotes explain historical connections (e.g., the Nicene or Apostles’ Creeds).

The worship folder also helps people to focus on the sermon. We encourage people to take notes and include guiding questions that help them follow along. These questions are also used as a devotional resource outside of worship. We have also provided information on the sermon page of the worship folder to aid understanding. For example, on Transfiguration Sunday the sermon referenced the Old and New Covenants and words like condemnation and righteousness. While these were also explained during the sermon, we also provided a concise definition on the sermon page so that no one would feel lost.

“I like when we take time to explain why we do some of the things we do during a service.”

While these measures were specifically meant to target guests, even long-time members have appreciated such resources. One member said, “I like when we take time to explain why we do some of the things we do during a service. I learn new things or am reminded of things I’ve forgotten.” Another said, “I really enjoy the questions to think about in relation to the sermon. It helps me to take notes, which helps me to retain things better.”

Conclusion

What a blessing! What a blessing that we get to wrestle with how best to carry out a service where God gives his gifts to his people! What a blessing that we get to communicate the gospel of free forgiveness to people who need it! Such a blessing and also an important responsibility.

Since it is such an important responsibility, I pray that the worship conversation continues and that we continually strive to bring God’s gifts to his people. Blessings as you administer those gifts, brothers.

By Craig Wilke

Pastor Wilke graduated from Wisconsin Lutheran Seminary in 2019 and was assigned to start a new mission in Brandon, SD. In September of 2020, after a year of preparatory work, Sure Foundation launched every-week worship with 75 people in attendance at their first service.


1 Renner, Nausicaa. “How Do You Explain the ‘Obvious?’” The New York Times Magazine. August 21, 2018.
2 Pritchett, August. “Why Are Old Things Increasingly Popular with Young People?” Study Breaks, June 10, 2017. studybreaks.com/culture/past/#:~:text=Theres’s%20a%20loss%20of%20quality,a%20way%20to%20stand%20out.
3 Strey, Johnold J. Christian Worship: God Gives His Gospel Gifts. (Northwestern: Milwaukee, 2021), 82.
4 See “Worship Service Notations – Sharpsburg 2014” at worship.welsrc.net/downloads-worship/worship-education.
5 Bauer, Jonathan. “Worship and Outreach.” Worship the Lord. No. 106, January 2021, 3.
6 Packiam, Glenn. “As Pastoral Credibility Erodes, How Can We Respond?” Christianity Today: CT Pastors Special Issue. Spring 2022, 34-35.
7 Belcher, Jim. Deep Church: A Third Way Beyond Emerging and Traditional (InterVarsity: Downers Grove, 2009), 139.
8 A comment from the editor: If you are not already committed to projecting hymns and liturgy, give careful thought to whether this is really an improvement in your setting or not. Just because Service Builder will export a slide deck doesn’t mean that this is recommended in every situation. See “Projection in Worship” at welscongregationalservices.net/hymnal-intro-presentations, especially the video linked in the final bullet.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Taking Up the Challenge

Preaching on the First or Second Reading with the Day’s Gospel in Mind

4 – Taking Up the Challenge

Many Cultures, One Lord is Wisconsin Lutheran Seminary’s annual effort to observe the Martin Luther King holiday. I preached at the service in 2015 just as the Black Lives Matter movement was exploding. There is no official Proper for that service so I could choose my text without considering the other readings. I chose Acts 10 and 11 because I felt the early church’s prejudice over against Cornelius and the Gentiles and the Spirit’s response addressed the issue on our campus. I quoted passages from the entire event; the sermon had no formal theme. I concluded with this:

The story of planet earth since the fall is filled with battles between races and cultures and lifestyles. Today our nation stops for a moment to ponder solutions to these conflicts. In the end, only God’s solution works. The encounter with Cornelius was a critical moment in Peter’s life, and it is critical for us as well. As you remember this story, note the struggle in God’s men and note the power of God’s grace. Note the struggle and confess your sins. Note the power and trust the absolution. Right there is the solution for prejudice, there is the key to outreach and evangelism, and there is the path for your life and your ministry.

Four years later, in 2019, I encountered the Peter/Cornelius event again. Acts 11:1-18 is the First Reading for the Fifth Sunday of Easter in Year C (May 15 this year). Both this reading and the Second Reading, 1 Corinthians 13:1-13, are new to the lectionary. It’s instantly obvious that the Second Reading was selected to match the theme of the Gospel, John 13:31-35.

As I thought about which text to preach on, I hesitated to let the Gospel go since Jesus’ command to love one another is so critical to the Christian life. The Acts 11 reading was intriguing because it addresses the issue of prejudice at a time when this is a contentious issue in our world. So I asked the question: Can I preach on the First Reading with the day’s Gospel in mind? It seemed that Peter’s defense to the Jerusalem congregation was a legitimate application of the principle Jesus set down on the night he was betrayed.

I began with Thursday and set the stage that existed at vs. 35. Then…

And then Jesus said this: A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples if you love one another.

With these words Jesus is giving us our mission and our task for life: Love one another. He invites us to see his love for us and believe his love for us—love so deep that he died for us—and then he invites us to imitate his love as we live for others. Loving one another is the greatest and the grandest and most glorious task that we believers have—and we love because he first loved us.

Easier said than done, right? Knowing Jesus’ command is one thing; we all know it. Doing Jesus’ command is another; we haven’t done what Jesus calls us to do, not nearly as often as we should. We admit it, we confess it, we ask for forgiveness, we try to do better. Sometimes. Maybe most of the time. But if we think a little, we might be willing to admit that there have been times when we aren’t so convinced we need to love one another. We’ve been wounded, slighted, ignored, insulted. Must we love those who did it? We’re better, superior, higher up on the morality chart. Must we love those below us? We’re Christian, conservative, Bible-believing, Lutheran. Must we love those who aren’t?

Those are exactly the questions a lot of first-century believers were asking in the First Reading for today from Acts chapter 11. Their struggle isn’t so different from ours. They knew what Jesus said and so do we: Love One Another! What they wanted to know and we what we want to know is this: Are There Exceptions?

I explained the standard Jewish mind set and concluded:

God commanded his people that they must have nothing to do with Gentiles. Don’t marry them, don’t visit them, don’t eat with them. Bottom line: Stay clear of Gentiles.

Of course, the Jews understood that Gentiles could be saved. The Old Testament was filled with promises that the nations would come to see the light of the gospel. Plenty of Gentiles living in Israel heard Jesus preach and believed his message. The Jewish Christians were happy to accept the Gentile Christians. But here’s where the problem came in. The Jews who followed Jesus were convinced that the Gentiles who followed Jesus had to obey the Old Testament laws. That’s the way it had always been, but it wasn’t going to be that way anymore. God had to set the Jewish Christians straight.

In two lengthy paragraphs I shared the main points of Peter’s explanation in Jerusalem. Then came the application.

This was a big hurdle for the Jewish Christians. They got it right this time, but the struggle didn’t end here. We have our own hurdles with this issue. We all know whom we love. But there are some people we have trouble loving. I love my family, but I have trouble loving my nephew who’s into drugs and punk rock. I love my neighbors, but I have trouble loving the ones who have trash all over their front yards and junk cars in the back yard. How about you? Who are the people you find hard to love, the people you might consider exceptions to Jesus’ command? The co-worker who insulted you or took advantage of you? The relative who abused his wife and made her life miserable? The parent who was always gone and never had time for you or the child who never checks in? The homeless man who won’t work, the black woman who has children with a variety of fathers, the addict who spends his welfare check on booze and pills, the Hispanics who try to enter America illegally? How about the acquaintance who brags that he’s an atheist, your neighbor’s gay son or lesbian daughter, the Catholic or the Baptist or the Mormon you were taught to dislike already when you were young? How about people in Vietnam who long to know Christian truth, the same people who tried to kill you 50 years ago? Yes, yes, yes, love one another, we say, but there have to be exceptions! Jesus says, Love one another—no exceptions.

How can we solve this problem that we all share? We solve it by looking to Jesus. As I have loved you, Jesus said. As I have loved you. The disciples had seen Jesus’ love for three years, love for them and love for others. They were about to see the pinnacle of his love, the love that proclaimed his glory and that brought glory to his Father. I quoted Philippians 2:5-8 …he humbled himself by becoming obedient to death—even death on a cross! Because he did, we have no conscience plagued by sin, no guilt over past mistakes, no weakness facing temptation, no worry about the future, no fear in sickness, no uncertainty at death. He did this all because he loves us.

Don’t look for flowers and candy. We’re not talking about that kind of love. We’re talking about the kind of love Peter had for Cornelius and his household, the kind of love Peter explained to the congregation in Jerusalem, the kind of love that led them to put away their objections, to praise God and say: So then, even to Gentiles God has granted repentance that leads to life. So now? Forgive and forget what’s in the past. Understand and sympathize with those who struggle in poverty or sin. Feel compassion and concern for those who have fallen into temptation and error. Open your eyes, open your hearts, and open your wallets to help people longing for the gospel. You can’t show your love to all, but you can show your love to all you can, and you can love them all in Christ—no exceptions!

The sermon I preached on Epiphany 6 was based on 2 Corinthians 12:7b-10, Paul’s struggle with and solution to his thorn in the flesh. In the former Christian Worship lectionary this text concludes a lectio continua from 2 Corinthians (Pentecost 7B, paired with Mark 6:1-6, Jesus’ rejection in Nazareth). So this is a new selection for Epiphany 6C to accompany Luke 6:17-26, Jesus’ words about blessings and woes. I was intrigued by the new selection and wondered about the connection to the day’s Gospel.

I didn’t work alone this time. Before the new CW lectionary was introduced in Advent 2021, I had access to Jonathan Bauer’s Commentary on the Propers Year C. This volume has provided all kinds of interesting insights. (Some of this work is adduced in the Year C Worship Plan from Congregational Services, but the commentary has a wider scope and is wisely purchased.) The commentary doesn’t directly promote the preaching approach I’ve taken in this series of articles, but its efforts to theme the day’s Proper and to demonstrate the connection between the three readings are helpful. For example, comments on 2 Corinthians 12 include this: “Thus Paul had learned the paradoxical principle on which life in Christ’s kingdom operates: strength is found in weakness. Paul knew that as he boasted in that weakness, he was seeking shelter in the tent of Christ’s power” (Commentary, p. 96).

Commentary on the Propers Year C … has provided all kinds of interesting insights.

I had to work at finding connections between the Gospel and the Second Reading. Paul’s thorn seemed to match the poor, the hungry, the weeping, and the hated noted in the Gospel: difficult and challenging aspects of life (does Matthew 5 explain Luke 6 more completely?). The strength and power of Christ which rest on Paul and τελεῖται in weakness seemed to match life in the kingdom of God, the satisfaction and joy that come with salvation, and the reward in heaven. Paul’s ability to boast and delight in his weaknesses seemed to reflect the blessedness that believers experience in their upside-down relationship with Christ. I themed the sermon: “Here’s to the Good Life.” I explored two truths: 1) the good life needs to be redefined and 2) the good life needs to be sought.

My introduction offered a few examples of the good life. I went on:

In one way or another we all want a slice of the good life. Good health, money in the bank, a close family—whatever. The slice I want might be different from the slice you want, but whatever makes us happy is the good life we want. Nothing wrong with that, nothing at all. Nothing wrong from God’s perspective, either. Truth is, God provides the good life in many ways. God loves to bless us, and he loves to make us happy.

The trouble comes when the good life doesn’t show up. And the trouble gets worse when the good life is the only life that makes us happy. That’s the problem Jesus was talking about in the Gospel today. Jesus was becoming a sensation in Israel. What he said was powerful and convincing. What he did was amazing; he healed diseases and exorcized demons again and again. People from all over the Holy Land were following him. They all wanted a slice of the good life, just as we do.

Jesus saw the hopeful faces of his followers. He looked into the eager eyes of his new apostles. He knew they wouldn’t find the good life they were hoping for, not if they stayed with him. The cross was coming for him and eventually for them. There would be no beaches, no cruises, and no job of their dreams. There would be suffering and persecution and death. The good life gone, vanished? No, not at all. Just different. And that’s what Jesus taught in today’s Gospel.

St. Paul wasn’t there when Jesus spoke to his followers that day, and he certainly wasn’t one of Jesus’ followers, not then. Decades passed before Paul wrote the words of the Second Reading for today. But what he wrote gives us a concrete example of what Jesus was saying in the Gospel. Despite all his troubles, Paul was enjoying the good life to the max. And so can we. So we’ll listen to Paul this morning, and we’ll all say be able to say: Here’s to the Good Life!

In exposition I summarized Paul’s experience with suffering and examined his thorn in the flesh. I concluded:

Paul certainly realized the good life was probably beyond him, but he was praying at least for a better life, a life that would let him work and sleep and live without this pain or this distraction.

Jesus said no. Paul wrote, But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” So the thorn wasn’t going away; no good life, not even a better life. But Jesus didn’t really take the good life away; he just redefined it, he gave it a different meaning. The key to the good life, the key to completeness and contentment and happiness wasn’t to pull out Paul’s thorn but to fill Paul with Christ. The grace that covered Paul’s sins and the power that moved Paul’s ministry was better than being thornless. The Savior’s grace and the Savior’s power—that was the good life. And that’s the good life that Jesus gave to Paul. And so Paul wrote: Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me…

Application came naturally:

Does life disappoint and frustrate and sour us then? Is the joy of living gone? Life doesn’t have to be like that. No way! We still have the good life, but we have to redefine it, we have to explain it as Jesus did in the Gospel. The good life is to live in the kingdom of God where Jesus’ grace forgives our sins and where his power guides our lives. The good life is to be filled and overfilled with Jesus’ love. When Jesus serves us, we’re always satisfied. The good life is to anticipate the laughter of heaven where we’ll grin from ear to ear and giggle in grace forever. With Jesus, we sit back and smile and we say, “Here’s to the good life.” Happy, content, at peace with God. In the Gospel today, Jesus says that people who have this good life are blessed. He said, Blessed are you.

The second point of the sermon was to encourage the faith-filled euphoria Paul felt (I will boast… I delight) when he realized the purpose of his weaknesses. After explaining Paul, I summarized Jesus:

poor—not poverty stricken or destitute but… being hungry—not fasting or starving but… weeping—not with forced tears or fake tears but… insults: People who live in their own good life can’t stand people who live in the good life of Christ.

The conclusion followed:

This good life in Christ—this is the good life we want. If the Lord sees fit to remove our thorns or if he spares us the insults or the difficulties, great. We’ll be happy. But the happiness we really want, that inner joy, that deeper contentment, that lasting peace is a happiness that comes only with the good life in Christ. Only there do we find grace and power. So we seek the good life and we pursue it, and we find it by boasting and delighting in our weaknesses. We confess our sins, we long for forgiveness, we sorrow over our failings, we endure the insults. Like Paul, we live with our thorns—the pain, the humility, the regret, the enemies. But also like Paul, we believe that we are strong when we are weak and Christ’s power rests on us. So here’s to the good life, the good life in Christ.

The new Christian Worship lectionary presents an interesting and intriguing challenge.

The concept of preaching on the First and Second Readings with the day’s Gospel in mind isn’t for every text or every preacher. Gospel texts, of course, and other texts, too, beg for an independent approach. Some preachers love the challenge of finding every sparkling gem in a single text. The new Christian Worship lectionary, however, unlike any lectionary before it, presents an interesting and intriguing challenge: to preach on texts which have been specifically and thoughtfully chosen to match the focus of the day’s Gospel in a way that proclaims the unique truth of the text in light of the words and works of Jesus. I’ve enjoyed the challenge; perhaps you will as well.

 

Written by James Tiefel

Prof. Tiefel, now Pastor Tiefel, serves two small congregations in Mequon, WI, in semi-retirement. Over a 35-year career at Wisconsin Lutheran Seminary he taught classes in worship and preaching. As an every-Sunday preacher once again, he is able to combine many of the concepts he taught in the classroom with practical experience.

 


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Sunday of the Passion

An option for worship on Palm Sunday, used by some churches even before the new hymnal, is to read the passion history. Here’s what some brother pastors say about this custom.

Jonathan E. Schroeder (Sharpsburg, GA): We do an opening procession of palms. Then the entire service is dedicated to the responsive passion reading broken up by hymns. We have done this for five years. The benefits are: 1) more congregants hear the passion history, which is not appointed for Sundays in the lectionary, and 2) one less sermon during Holy Week. I was convinced that having a larger percentage of our congregation hear the passion history was important. For many of our members who didn’t attend midweek services, their Sunday worship path took them from waving palm branches to shouting, “Christ is risen!” without seeing the cross in between. Passion Sunday was a completely positive experience. I had worried that the members who attended every midweek service would find such a practice repetitive. I shouldn’t have worried. Those were the folks who commented most often and most positively. I love to tell the story for those who know it best seem hungering and thirsting to hear it like the rest. (CW 746)

Earle Treptow (Wisconsin Lutheran Seminary): We used this option for my last Palm Sunday in Denver. We began with a procession of palms, followed by a shorter sermon on a Palm Sunday text. Then the passion history. I expected that it would be appreciated by those who did not attend the midweek Lenten services. I heard positive feedback from them. They liked the different feel to the service and appreciated how it set the stage for Holy Thursday, Good Friday, and Easter.

What I didn’t expect was the very positive feedback from those who had attended all the midweek services. They thought it was helpful to hear the passion history in one service instead of piecemeal over several weeks. They also felt it tied the entrance into Jerusalem a little more tightly to why Jesus entered Jerusalem. While I can’t imagine preaching a Palm Sunday sermon without speaking of that, the service made the connection for them powerfully.

The forthcoming Christian Worship: Foundations1 offers the following.

As God’s people arrive at the Sixth Sunday in Lent, their attention is drawn to two sets of related yet contrasting events. The first events are those that took place on the Sunday before Jesus died. On that day, Jesus rode triumphantly into Jerusalem on a donkey as the crowds covered the road with palm branches and shouted “Hosanna!” Our congregations have long commemorated these joyous events in their celebration of Palm Sunday. Many congregations have incorporated into their Palm Sunday services a re-creation of sorts of that first Palm Sunday procession. Just as the crowds surrounding Jesus on that first Palm Sunday processed into Jerusalem waving palms and singing Jesus’s praises, so God’s people today process into the church sanctuary waving palms and singing Jesus’s praises. Such a procession is a meaningful commemoration and celebration of our Savior’s triumphal entry into Jerusalem.

But the events of that first Palm Sunday are not the only events that grab the worshiper’s attention on this day. Jesus’s triumphal entry into Jerusalem had a purpose far beyond receiving the praise of those who accompanied him. As we sing in one of our Palm Sunday hymns, “Ride on, ride on in majesty! In lowly pomp ride on to die” (CW 411). On the day on which the people of Israel selected their lambs for the upcoming Passover, Jesus entered Jerusalem as God’s chosen Passover Lamb. In a matter of days, he would pour out his blood to rescue the world from its slavery to sin. Our Lord’s upcoming passion also demands our attention on this day, for it was to suffer and die that he rode into Jerusalem on that donkey.

Since Pope Paul VI’s revision of the Roman calendar in 1969, many Christian churches have combined these two emphases into their worship on the Sixth Sunday in Lent, which also is known as Passion Sunday. Two Gospel readings are in effect appointed for this day. The first is the account of Jesus’s triumphal entry into Jerusalem, which is read in connection with the procession at the beginning of the service. The second is the entire passion history as recorded in one of the synoptic Gospels. (John’s history of Jesus’ passion is reserved for Good Friday.) This Gospel is read during the Service of the Word. The juxtaposition of these two readings emphasizes for the worshiper that Palm Sunday led directly to Good Friday. Both days were part of our Savior’s saving work. While their tone could not have been more different, their purpose was the same: the salvation of all people.

The calendar and lectionary included in this hymnal provide options for congregations to observe the Sixth Sunday in Lent as either Palm Sunday or Passion Sunday. Full propers for both Palm Sunday and Passion Sunday are provided. Congregations are encouraged, however, to incorporate elements of both Palm Sunday and Passion Sunday into their worship on the Sixth Sunday in Lent. In many of our congregations, it has been customary to read the history of our Lord’s passion during the midweek Lenten services. Attendance at those services has unfortunately waned over the years. As a result, it has become common for many of our people to proceed through an entire Lenten season without hearing the history of Jesus’s passion in its entirety. Including the reading of the passion history on the Sixth Sunday in Lent helps address that concern.

Celebrating Palm Sunday and Passion Sunday together can easily be done (without significantly lengthening the service) by following the pattern that is used in many other Christian churches. The service begins with the reading of the Palm Sunday Gospel, which leads into the procession with palms. The Service of the Word then takes place, during which the appointed history of Jesus’s passion is read. The reading can be read by multiple readers and can be broken up with interspersed hymn stanzas. The sermon can be shortened to accommodate the longer reading. In this way, God’s people have the opportunity not only to celebrate their Savior’s triumphal entry into Jerusalem but also to see the purpose for which he rode on in such majesty. In lowly pomp he rode on to die.

To assist with planning Passion Sunday, a Service Builder document is available here: builder.christianworship.com/share/cynJfAb6.2 This allows quick customization within the Service Builder program. The same document in RTF format is available here worship.welsrc.net/download-worship/service-folders-palm-sunday/ with two copyrighted hymns omitted. Those with the digital editions of CW93 and CWS can easily insert them. Additional sample Palm/Passion Sunday worship folders plus ideas for using multiple readers for the passion history are available at the second link.

Will your congregation observe Passion Sunday this year? It’s usually best to give longer lead time for planning something new than allowed by the timing of this article, especially if discussion with leaders seems best. So, if not this year, then maybe next. Either way, the rest of this article offers comments from those who have been observing Passion Sunday for a number of years. Names are attached to these comments in case anyone wants to seek further guidance.

Douglas Van Sice (Huntersville, NC): Many people here are either first-generation Christians or come from a non-liturgical church. So, when we first started doing this, almost none of them had seen anything like it. And now, it is one of the best-loved services we do. People like the Palm Procession (processionals don’t happen regularly here due to the odd configuration of our worship space). They like the flow of the service. One person told me last year, “Pastor, I had heard the passion history before. I grew up hearing it at mid-week services. But I had never heard it read all in one sitting like this. Please keep doing this service every year.” Another person (a relatively new Christian) said, “I knew Jesus suffered on the cross, but I didn’t really know everything that led up to it. Thank you for sharing this service and helping me understand it better.”

We do a Palm Sunday/Passion Sunday combination. We begin outside our worship space3 where everyone is handed a palm and a service folder. The service itself begins with the Procession of Palms (dialogue and the Triumphal Entry according to John’s Gospel). After the procession of palms, we move into Passion Sunday. We use the passion history according to the liturgical year we are in. Between each reading, there is a hymn or solo sung.

The benefits are great. Due to limitations put on us by our rental space, we cannot do all five mid-week Lenten services. So, Passion Sunday allows my people to hear the passion history in its entirety. The second benefit is closely related to the first. Palm Sunday is the beginning of Holy Week. Having the entirety of the passion history read on the first day of Holy Week sets the tone for what is coming in the days ahead. While the tone of Passion Sunday retains the celebratory notes of Palm Sunday (“Hosanna! Blessed is he who comes in the name of the Lord!” and singing “All Glory, Laud, and Honor”), it also begins to move us into the quiet of the Upper Room on Holy Thursday and the solemnity of Golgotha on Good Friday.

“Please keep doing this service every year.”

Steven Lange (Louisville, KY): We had been observing the Palm Sunday Procession with Palms before we started observing Passion Sunday in 2015, so our congregation already was used to having a different kind of service on Palm Sunday. This made the transition to Passion Sunday rather easy since it wasn’t hard to connect Palm Sunday with a reading of the history of Jesus’ passion. I have received only positive comments about this from my congregation.

The congregation gathers in the fellowship hall and each participant is given a palm frond. We begin the service there with an opening dialog. We read the Palm Sunday Gospel and then process into the sanctuary while singing “All Glory, Laud, and Honor.” After the Prayer of the Day, we read the passion history from the Gospel appointed for that year, broken into sections with hymn stanzas interspersed. Then follows a sermon (shorter than usual). We omit the speaking of the Creed on this day. We conclude the service with the Prayer of the Church and celebration of the Lord’s Supper. We are able to keep the service to a little over an hour in length.

This practice gives everyone in our congregation an opportunity to hear the history of Jesus’ passion, regardless of whether they have attended the midweek Lenten services. It seems odd that our people could go through Lent and not hear the history of Jesus’ passion. And for those who did attend the midweek Lenten services and have already heard the passion history, I have heard no complaints from any of them that they did not appreciate hearing it again.

Johnold Strey (Hubertus, WI): We used the Passion Sunday concept for the first time in 2019 and then again in 2021, though modified for ongoing Covid concerns. Our choirs hadn’t resumed rehearsing and singing for worship yet. But that modification might give ideas for churches with fewer musical resources who still want to try the concept.

Our service begins with the Palm Sunday entrance rite. We don’t have people gather outside the nave. Rather, the assembly is seated like usual before the service starts. After the bell peal, I invite the assembly to stand and face the entrance of the nave. We begin with the Palm Sunday rite which includes the reading of the Palm Sunday Gospel. We then process to the hymn “All Glory, Laud, and Honor” with school kids carrying palm branches behind the ministers and making a “lap” around the congregation in some way. After the hymn is the Prayer of the Day and then a Palm Sunday anthem that the school kids sing from the chancel.

We use the Philippians 2 reading. It’s a nice transition from Palm Sunday to Passion Sunday. Then we sing the Palm Sunday Hymn of the Day, “Ride On, Ride On in Majesty.” If it’s a Sunday with the Sacrament, these two items may be omitted for the sake of time.

For the reading of the passion history, we use the appropriate synoptic for the year, broken into about 12 segments. Each segment is followed by a musical response—either 1-2 hymn stanzas by the congregation or a solo or choir anthem. The school kids and adult choir can repeat a Lenten anthem sung earlier in the year, often at midweek Lent services, so they don’t have to learn all new music for this service. For 2021, we relied on soloists. We used several of the old NPH Verse of the Day compositions for Lent as anthems woven into the passion history, along with two unison anthems from the old CPH Morning Star choir books. Most of these solo anthems were Scripture verses. For smaller churches with limited resources, this is a simple and practical approach.

We used four different readers for the passion history, which involves more members in the service.

Presenting the full passion history with anthems and hymns gives it a new dimension—not just listening to the text but pondering it more deeply with contemplative anthems and hymns.

Just as we don’t have enough Christmas services to sing all the great Christmas carols, so also even with midweek Lent services we still don’t have opportunity for all the great Lenten and Passion hymns. But hymn stanzas woven into the passion history help us to get more of those hymns on the lips of the worshipers.

One caveat: If a church uses the Passion Sunday concept, then they probably shouldn’t read the full John 18-19 account on Good Friday. Rather, go with the three appointed readings with the shorter John excerpt for the Gospel. Otherwise, two full Passion readings in the same week might feel redundant.

John Bortulin (Mukwonago, WI): We start with Palm Sunday and move to the passion. Without communion we break up the passion with an appropriate Lenten hymn verse between sections. With communion we read it straight through. The day’s sermon is just a commentary, 8-10 minutes. It comes right after Palm Sunday and before the reading of the passion.

We make a big deal out this Sunday. We do palm branches and get as many SS/LES to sing as we can. It’s a full, festive church, and it sets the scene for what’s coming. Our people enjoy the different flow and the “big picture.” After years of doing this, I can’t imagine this Sunday differently.

Jason Hacker (Waukesha, WI): We’ve observed Sunday of the Passion for six years. The benefit I have sensed is that since only about half of the weekend worshipers attend midweek services, many miss out on hearing the passion. The pastor and worship planners might feel that by Good Friday the passion “horse” has been beaten to death. But it does not seem to be that way to the worshiper. Passion Sunday sets the stage well for the celebration of Holy Week. We begin with the Introduction to Holy Week, the Palm Sunday Gospel, and procession with palms. The sermon is likely based on a Palm Sunday reading, but shorter, more devotional. We celebrate the Sacrament each week of Lent, so it’s always included.


“A Service of the Seven Words from the Cross” is another Service Builder item to note. This is found under Occasional/Seasonal Services. (Unlike the Passion Sunday service, it is available only in Service Builder.) It features the new hymn “The Seven Words” (CW 436) that WELS social media videos are highlighting during Lent. Note that one can access Service Builder content on a free trial basis (but without the ability to export content) at builder.christianworship.com.


1 At the time of writing, this pastor’s manual from the Christian Worship suite is not yet available. Don’t confuse it with “The Foundation,” the website from Congregational Services that delivers content to amplify worship as the foundation of the week and of the congregation’s entire ministry: welscongregationalservices.net.
2 This file illustrates the potential for sharing worship resources within Service Builder but including content from beyond Service Builder.
3 Beginning outside the worship space might be a more viable option in smaller congregations or in warmer climes!


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Getting to Know the Hymnal Really Well

By Bryan Gerlach (Director, Commission on Worship)

It was an unusual couple that inquired about getting married at the church I served—St. Mark, Citrus Heights, CA, a beautiful newer church large enough for their guest list and conveniently located in suburban Sacramento. Farhad was Iranian. He had left the country for grad school before the 1978 revolution and could not return. Samira was the daughter of an Iranian woman and an American Air Force officer. One reason they picked my church was because she thought she had a Lutheran uncle somewhere in North Dakota.

Farhad was a theist without a religion since he had abandoned Islam. I offered the standard encouragement: we’re eager to serve your spiritual needs not only on your wedding day but also before and after. That appealed to them. They signed up for the Bible Information Class and began attending worship. After they had been in worship two weeks in a row, I offered to meet with them to help them understand the logic and flow of worship. Farhad replied that it wouldn’t be necessary because the service was clear enough.

That reply surprised me. I’m sure that there was much he needed to learn—especially the spiritual truths. But I believed him when he said the logic and flow were clear enough.

While there is benefit in making it effortless to follow liturgical worship, there’s also benefit in helping people get to know the hymnal really well. A little effort toward this goal is a good thing. When I saw comments by Kirk Lahmann in the January Forward in Christ (p. 24), I asked him to expand on his thinking and rationale. If two Iranians could comfortably follow the order of service from the hymnal, longer-term Lutherans can as well.

Of course, many congregations will already have introduced the new hymnal by the time you read this article. Still, there are times when the Burlington strategy might serve such congregations: 1) when introducing a new setting of the communion service, or 2) on occasions when there is such little variety planned for the service (like an alternate psalm from the psalter) that the order of service is followed in a fairly straightforward manner.

If two Iranians could comfortably follow the order of service from the hymnal, longer-term Lutherans can as well.

The viability of worshiping “just from the hymnal” is also a useful reminder for those congregations that do not want to obtain Service Builder. With changes in the copyright and permissions landscape over the last decade, the new hymnal project is not able to provide TIFF files as with CW93 and CWS apart from Service Builder. And it is not legal for someone to create their own graphics by scanning something in the hymnal. See more detailed comments in “Service Builder, personal scans, and copyrights” available under Resources at christianworship.com.

Navigating the Book

By Kirk Lahmann (Pastor at St. John, Burlington, WI)

Late 1993. Time for Sunday morning worship, using the brand-new Christian Worship hymnal. Sing the opening hymn. Now find page 12 for the baptism. When that’s done, flip ahead to page 16 and merge into the Common Service at the “Gloria.” Find the First Lesson (and all the lessons) printed on the back of the simple “bulletin” handout. (Think letter paper, folded into a booklet: front page, pretty picture; back page, Scripture readings; middle pages, church announcements, and maybe hymn numbers.) Next, find Psalm 25 on page 74. Back to the bulletin for the Second Lesson; then return to page 18 for the Alleluias. Now things start to feel a little more familiar for a while, until after the Lord’s Prayer. There’s no Communion, so turn to page 25. But wait, there’s a hymn. Sing that, now turn back to page 25 for the concluding liturgy. Finally, page ahead to the closing hymn.

Confusing? A little like one of those choose-your-own ending books? That’s what it was like when the “new hymnal” came out in 1993.

At 10 years old, it didn’t take me very long to figure out how to navigate the book.

Actually, I didn’t think it was all that hard. At 10 years old, it didn’t take me very long to figure out how to navigate the book. I thought it was exciting for our church to be getting a new hymnal. But I remember some adults complaining about how confusing it was to navigate the book. Most of that was probably just a personal aversion to change. And plenty of people dearly loved the old blue hymnal. (Or was yours black? Or red? Our church had red.)

At almost 40 years old now, I’m young enough to have never led worship as a pastor with The Lutheran Hymnal, but I am old enough to remember the transition to Christian Worship. And I remember it well. Before the service started, my pastors would actually practice using the new hymnal with the congregation. Five minutes before the bells would ring, they would teach worshipers how to find and how to sing the psalm. Or the organist would play through “O Lord, Our Lord” or some other new liturgical music, and the congregation would practice singing it before worship. As a student in our Lutheran elementary school, I remember our teachers helping us learn the new hymnal. My class introduced the new “Magnificat” (pages 57-58) in a children’s Christmas service. In school we often used the general and morning devotions (pages 150-152), as well as the personal prayers (pages 134-139). In catechism class our pastors walked us through the Communion preparation page (page 156).

We learned how to navigate the book. We learned that the hymnal is not just a book of hymns, but a collection of devotional resources. Yes, there were some growing pains, and even some complaints. But we learned how to navigate the book.

Now it’s time to learn how to navigate another new book. With the new Christian Worship recently released, and congregations replacing the old red CWs with the new blue ones, it’s time for pastors to teach worshipers how to utilize all the resources the new hymnal provides, so that, whether in the sanctuary or in the home, we know how to navigate the book.

But how? What’s the best way to learn how to make use of this new resource? Should we just print the entire order of worship in a service folder, like we’ve done for several years? That would keep things simple and would eliminate the need to flip back and forth through the book: from this page, to that hymn, back to this page. And should we keep printing all the hymns in the service folder, as our church has done since COVID started? That would basically eliminate the use of the hymnal in worship altogether. And if we don’t even use the hymnal for worship, then why spend $12,000 to stock the sanctuary with almost 500 books? And, most importantly, how will we ever learn how to navigate the book?

Certainly there are lots of good ways to introduce the new Christian Worship hymnal to WELS worshipers. But here’s what my congregation is planning to do, with the goal of learning how to navigate the book.

Instead of printing full service folders, we will produce a simple worship outline. This outline will include the focus for the day, page references for the order of service, Scripture readings printed in full, and hymn numbers. It will be a simple, double-sided worship card, printed on cardstock, that will double as a bookmark, so that when you flip from the order of service to a hymn or psalm, you don’t lose your place. Instead of a large service folder being the primary worship guide with the hymnal as only an assistant, now the hymnal will once again be the primary worship guide, and the worship card will be the assistant.

… so that, whether in the sanctuary or in the home, we know how to navigate the book.

There are, admittedly, down sides to this approach. Full service folders are awfully convenient! And they weigh less in frail hands. And they are customizable. And it sounds like there are many digital resources in the Service Builder app, like additional service settings and many psalm settings from the new psalter, that we won’t be able to use when we print these worship cards.

But the main advantage to producing a simple worship outline, rather than using a full service folder, is this: we will learn how to navigate the book. We will hold the hymnal in our hands as we sing the opening hymn. Together we will turn to page 154 and walk through Setting One of The Service. The Scriptures will be right in front of us on the worship card. After the First Reading we will bookmark page 160, then flip back a few pages to the Psalm of the Day, then easily return for the Gospel Acclamation. Bookmarking will continue for the rest of the service’s hymns. And we will learn how to navigate the book.

We will be patient with one another as we learn the new book. The pastors will give more thorough explanations on which page to turn to next and will give people more time to get there. Maybe before (or during) worship, we will practice singing a new psalm or liturgical music setting. We will listen carefully and follow along with the notes in the hymnal as the organist plays (or the choir sings) the melody before we join to sing. But we will learn how to navigate the book.

We will give copies of the new hymnal to the children in our Lutheran school—many of whom have only ever known service folders for worship—and their teachers will help them learn the book. Maybe the students will sing the new “Magnificat” (page 219) for a children’s Christmas service. Maybe the teachers will lead their students in the Daily Devotions (pages 236-243) throughout the school day. In catechism class the pastors will direct their students to the Christian Questions (pages 295-296), walk them through the church year, and explain the lectionary (pages VII-XXVIII). And they will learn how to navigate the book.

And there may be some growing pains, even complaints. Change is hard, and many people have come to dearly love the red Christian Worship. The new hymnal is new to all of us, and it will take some time to get used to it. So we want to learn it together. We want to page through it together, follow the liturgy from it together, sing the hymns and the psalms from it together. We want to learn how to navigate the book.

For now, it’s time to embrace the wealth of devotional resources that the hardcover hymnal offers.

And we won’t use those worship cards forever. I’m sure we will return to printed service folders eventually. We don’t want to miss out on all the digital psalm settings from the psalter and the additional service settings that Service Builder offers. But we can grow into those over time. For now, it’s time to embrace the wealth of devotional resources that the hardcover hymnal offers. It’s time to teach our young children, our newer members, and our seasoned parishioners how to follow the liturgy in the hymnal. It’s time to learn how to use the new Christian Worship in our homes and in our public worship. It’s time to learn how to navigate the book.

Comfortably introducing new material

In the weeks when this article was being drafted and edited, a new hymn was sung for the first time. The accompaniment didn’t make it clear when to start. There was no soloist for stanza 1. An instrumental descant made it even more difficult for the non-music-reader to discern the melody. It went okay, but it could have gone even better.

A good principle to follow is not “What can I get away with?” but “How many people can I bring along?” Even in a congregation with higher-than-average musical literacy (more people can quickly learn a new tune), it’s best to use a soloist or choir on “stanzas one and three” or when first introducing a new liturgical canticle. Our concern is not only for the fast learners but also for those less able to enjoy their first exposure to something new.

The more we can diminish discomfort, the more every worshiper can concentrate on worship and benefit from the new music and the message proclaimed by new texts.

Pastor Adam Mueller, chair of the hymnal introduction committee comments: “Don’t eat the elephant in one bite, introduce carefully and with patience, use choirs and soloists, preview a new hymn in Bible class where you can also highlight some great thoughts in the text. Our excitement over shiny new materials needs to be tempered by pastoral concern for the person in the pew. We want to minimize frustrating people or leaving them behind.”

The Year C Planner was provided with careful pacing in mind, calling attention to hymns or canticles that benefit from extra introductory effort. It’s available at welscongregationalservices.net/the-foundation.

Avoiding a generic tempo

What is a generic tempo? Stated a bit simplistically, it’s treating quarter notes in every hymn as if they should be played at the same pace. But the pulse of a short common meter English hymn tune like ST. ANNE (820) is much slower than a 17th century German chorale like its neighbor, VALET WILL ICH DIR GEBEN (819). Their half notes are at 45 and 55 respectively.

This problem of singing some tunes too fast has been exacerbated by the idea that a hymn will be more appealing if played faster—more upbeat. It depends. Often the affect isn’t more upbeat but rather rushed or flippant. Hymn singing has been helped in this regard by modern hymn writers. While many modern hymns have an upbeat tempo, some have a slow and meditative tempo: “The Power of the Cross” (423), “Jesus, Ever-Abiding Friend” (536), “Lord, Have Mercy” (652), “Beneath the Cross” (710), “My Worth Is Not in What I Own” (753), “All Is Well” (802), “Now Calm Your Heart” (851). All of these might risk being played too fast without knowing the song or consulting the tempo indication. The same is true for the “Agnus Dei” in both Setting Two and Setting Three.

Organists and pianists can gain a sense of the intended tempo from two sources.

  1. The accompaniment editions for services, hymns, and psalms include metronome markings. Use them! While it is true that a personal preference for a different tempo might be musically legitimate, it’s also good to follow the composer’s intent or a tempo that is somewhat standard.
  2. Recorded examples can help musicians to become comfortable with the intended tempo. Many are available on YouTube. Recordings of the main songs from The Service, Setting Three are posted at welscongregationalservices.net/hymnal-introduction-resources.

Recorded examples can also help pastors who desire help with singing the “Kyrie” and Preface. See the following from Grace Milwaukee’s YouTube channel, www.youtube.com/c/gracedowntownorg/featured. Find “Worship Services” halfway down the page under “Created Playlists.”

  • Setting Two, Nov. 28: “Kyrie” at 22:15, Preface at 58:30.
  • Setting Three, Oct. 24: “Kyrie” at 16:30, Preface at 59:15.
Out of the Book

By Jon Zabell (Pastor at St. Paul, Green Bay, WI and chair of hymnal committee)

We began introducing the new hymnal on the first Sunday of Advent, 2021. It made our job of introduction easier to make use of our synod’s suggested plan and introductory scripts for worship. Our usual practice at St. Paul is to print the whole service out in the bulletin each week except for the hymns and psalm. But we decided that for introductory purposes we would invite worshipers to follow the order of service out of the book, just for the first few weeks. Since it’s a new hymnal, we wanted people paging through it, becoming familiar with everything between the covers. And it was a tangible way to demonstrate that we’re connected. Bulletins vary from congregation to congregation, but the same new hymnal is being introduced around the synod.

How did it go? Judging by the volume of congregational speaking and singing, people followed along just fine. It helped that we used Setting One of The Service for four weeks in a row. Most of the music from that setting is a known quantity from The Common Service. Worshiping out of the book did mean a few minutes more preparation for the presider. Each week I needed to have my pages marked and ready ahead of time, and I tried to anticipate where people who were accustomed to having everything laid out for them might need a brief verbal cue, especially when moving from first reading to psalm and back to second reading. After the services, a number of people expressed their appreciation for the new book—its look, its pagination system, its content—the book they’d all been paging through together, from invocation through blessing. More important is what we were able to do together that is anything but new. Sins were confessed, the gospel was proclaimed, and prayers were offered in the name of Jesus, who is the same yesterday, today, and forever.

A number of people expressed their appreciation for the new book they’d all been paging through together.

 

By Bryan Gerlach

Pastor Gerlach is Director of the Commission on Worship and a member of the WELS Hymnal Project Executive Committee and Hymnal Introduction Committee. He previously served churches in El Paso, TX and Citrus Hts, CA. He enjoys introducing new hymnal content from the organ bench in two Milwaukee-area churches.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Preparing the Sermon

Preaching on the First or Second Reading with the Day’s Gospel in Mind

3 – Preparing the Sermon

When my dad died in 2008, I decided to contact the four congregations he had served during his ministry. I asked the local pastors if they might announce his passing in case someone remembered. At least one did. A member in her 90s walked out of church and told her pastor, “I remember Pastor Tiefel’s first sermon.” The young pastor was eager to know what she remembered. “I don’t remember much of anything,” she said, “except the text. He preached on the draught of fishes.” I’ve retold that story many times over the years and invariably end the same way: That’s the highest compliment a pastor can receive.

“Preach the text” is the imperative the homiletics professor lays before student preachers—and then obligates them to do it in class sermons. The sermon, as we learned it and as we teach it, exposits a text, it explains and applies a passage of Scripture. On the basis of that exposition, the sermon proposes a truth. The sermon can take on a variety of forms—didactic, inductive, homily, narrative, or expositional1—but the best Lutheran preaching in all cases exposits a text and proposes a truth as it proclaims law and gospel.

Is the writer backing away from this “preach the text” allegiance?

Those who have read the first two articles in this series may have wondered if the writer is backing away from this “preach the text” allegiance. If the preacher preaches on the First or Second Reading with the day’s Gospel in mind, does the new imperative actually become “preach the texts”? Does the preacher end up preaching on two texts instead of one? Does such a sermon compromise the unique setting and message of the alternate reading?

Those are legitimate questions, especially when asked by men with our homiletical training and exegetical sensitivities. Rest easy. The preacher who takes on this idea must still preach the text. He lets the text say what the Spirit wants it to say and does not manipulate the Spirit’s intention. He preaches the text in its historical context and allows the text’s proposal to guide the sermon. The goal of this kind of preaching is to maintain textual independence even as we understand the preeminence of the day’s Gospel and the inter-dependency of the Sunday Proper.

At the same time we realize that preaching styles are not static. We preach the same truths (often based on the same texts) our grandfathers preached, but we preach them in different ways. Sermons today are less oratorical and more conversational. They often contain inductive approaches even if they announce a theme and several parts. Our fathers would not have dreamed of leaving the pulpit to preach (nor would some of their sons), but this is common in our circles. As someone who has observed the evolution of the lectionary and its propers over the span of almost 50 years, I sense the Christian Worship resources provide an excellent opportunity to place both the chosen text and the day’s Gospel in clear view in the sermon.

The preacher can expect that this approach takes a little additional work and time. Following are some steps which can make the effort manageable and rewarding. Illustrations are based on the Proper for Advent 4C scheduled for December 19, 2021.

Choose the Text

Preachers select their sermon text in a variety of ways. Some follow a specific pattern; some simply choose the text they want to preach on. I belong to the latter group, but there is a reason for my choice. During this past Advent season I had preached on three Luke texts in a row; it seemed time for a prophetic or epistle text on Advent 4. I copied the Prayer of the Day and the three readings and spent some time reading and thinking about them: Micah 5:2-5a, Hebrews 10:5-10, and Luke 1:39-55. A phrase in the Prayer of the Day caught my eye: “Take away the burden of our sins” and that phrase made me look more carefully at the Hebrews reading. I had never preached on that text before and preaching on Hebrews on Advent 4 seemed intriguing.

Veteran preachers who have preached through the ILCW/CW lectionary will notice many new texts in the new lectionary especially during the Epiphany and Pentecost seasons. While the Gospel selections remain very much the same, the First and Second Readings are often new.

Begin with the Gospel

I begin with a study of the day’s Gospel, obviously if that’s my chosen text but also if I’ve decided to preach on one of the other readings. I know these Gospels pretty well, but a new look is important. In our new resources the Gospel invariably guides the theme or focus for the day and sets the course for the rest of the Proper.

The Gospel for Advent 4 in Year C is Luke 1:39-55 and relates two themes: Elizabeth’s reaction to Mary’s pregnancy (the Visitation) and Mary’s Magnificat. Neither Luke 1:39-45 nor Luke 1:46-55 appeared in the historic series nor in CW’s One Year Series. The Roman Lectionary selected the Visitation but not the Magnificat for Advent 4. The ILCW lectionary selected both accounts for the Gospel reading on Advent 4C but placed 46-55 in parentheses suggesting it to be optional. All the other Lutheran lectionaries since then follow that pattern. Only the Christian Worship resources, past and present, select the entire pericope for Advent 4. I’m glad both sections are there.

The Song of Mary can’t be ignored, of course. It’s one of the four great Lukan Christmas canticles. It puts into picture language the work of Christ and includes Mary’s wonderful confession, “My spirit rejoices in God, my Savior.”

The proposal of the text might be: Two believing women, both chosen for their mothering roles by the Lord, confess the blessings of the coming King.

With a solid understanding of the day’s Gospel, the preacher moves ahead to his text.

Study the Text

It’s not necessary to review all the points of a Hebrews 10 text study here; a few points are enough. The proposal of the text is that Christ identifies himself as the perfect sacrifice for sin and as the one pointed to by the Old Testament temple sacrifices. It was important to notice vv. 1-4 and especially v. 4: “It is impossible for the blood of bulls and goats to take away sins.” If not the blood of bulls and goats, then what will take away sins?

The answer is in the text. In vv. 5-7 the writer places the words of David in Psalm 40 into the mouth of Christ. In vv. 8-10 the writer comments on the words of Christ. In both sections we note the truth that God does not accept the temple sacrifices as the final payment for sin. Christ through David makes three points concerning what does serve as the final payment for sin:

The body you have given me

My status as the one chosen and promised one (written about in the scroll)

I have come to do your will, my God

The writer’s comments review the statements of Christ and then he concludes: “By that will we have been made holy through the sacrifice of the body of Jesus Christ once for all.”

What is striking here is the Savior’s coming to do God’s will by sacrificing his body cannot be limited to the Incarnation. His work is completed at the cross. I wondered how I could get Good Friday into a sermon preached six days before Christmas!

Observe the Points of Comparison

With both the Gospel and the Second Reading in front of me, I began to look for links and comparisons.

The most obvious was that Mary was carrying the body to be sacrificed. Another was that both Mary and Elizabeth were aware of the will of God and of the child’s place in the Old Testament Scriptures. The third was that both women understood this child to be bringing relief from sin and shame. I was not sure, however, that either woman understood at this point that the birth and body they were rejoicing in would eventually end up in a bloody death on a cruel cross. Finally, I considered that I could hardly overlook the Magnificat in this sermon.

It all happened, not just with a baby’s cry in a manger but with the Savior’s cry from the cross: It is finished.

Create the Structure and Write the Sermon

I decided to lead off with Mary and focus on the little body that was alive and growing inside her. I made the point that the incarnation needed to lead to the crucifixion. The theme is “Sing Your Christmas Carols at the Cross.”

You can’t ask a man what it’s like to be pregnant. He can tell you what his wife tells him about being pregnant, but that’s not the same. So I can’t tell you what Mary was thinking or feeling those first weeks after Gabriel’s visit. It seems like she needed to talk. The Gospel for today tells us that she went to see Elizabeth. It seems to have been a good choice. Elizabeth was an older relative, probably a confidant, and the news was that Elizabeth was pregnant too. So Mary headed south a hundred miles to spend time with Elizabeth. Was she more tired than usual? Did she have morning sickness? Feel a heartbeat? Was she showing? We don’t know. We do know this: This baby inside her was her baby, but he was also God’s baby, God’s Son. So we can be pretty sure that this baby was the center of Mary’s world.

Right now, this baby is the center of our world too. We’re six days from Christmas and Christmas is about a baby. Page through the Christmas hymns in the hymnal, new one or old one. The baby is everywhere. Look at the manger scenes in churches; the baby is always in the middle. You come to church on Christmas Eve and the focus is on a baby lying in a manger. This is the way it needs to be. We need to remember who the baby Jesus is. At the instant of his conception in Mary’s womb this baby already was God from God, Light from Light, true God from true God, begotten, not made, of one being with the Father. And from exactly the same instant he was also truly and fully human. On Christmas Day St. John will remind us that the divine Word became flesh—incarnate: in the flesh—and made his dwelling among us. And that’s why this baby is the center of Christmas.

So Mary went to see Elizabeth and sang a song about her baby. We call it the Magnificat, a word that means to magnify or to glorify. Mary sang, My soul glorifies the Lord. But she didn’t stop there; she kept singing, and my spirit rejoices in God my Savior. To Mary, there was more here than a pregnancy, more than a birth, more than a baby. Mary understood that the incarnation wouldn’t end in Bethlehem. In her body Mary felt a baby; with her faith Mary saw a Savior. And that’s why this baby was the center of her world. And that’s why this baby is also the center of our faith.

Just like Mary, we sing Christmas songs at this time of the year and we all have our favorites. The Second Reading for today, from the letter to the Hebrews, reminds us that there is more to Christmas than the birth of a baby. We are all looking ahead to Christmas today, but we also need to look beyond Christmas. So I say:

“Sing Your Christmas Carols at the Cross.”

The first part of the sermon was a pretty standard exposition of the Hebrews text. I explained the context of the letter, the problems which caused the author to write it, and the remedy to the problem he put forward. I explained the text verse by verse. I concluded: Whether you’re an Old Testament believer or a New Testament believer, obeying God’s law never solves the problem of sin. Obedience can’t earn you forgiveness. Neither animal sacrifices nor personal sacrifices ever get rid of hell.

So what did get rid of sin and hell? Christ speaking through David again: A body you prepared for me. That’s what would do it. So here’s the baby Jesus! The Son of God who was in the beginning, who was with God, who was God, this divine being wrapped himself in a human body: First a fertilized egg, then an embryo, then blood and veins and bones and skin. Then emotions and intelligence, then the sense of pleasure and pain. This is the baby born in Bethlehem. This is the incarnation: God took on flesh and blood. God became a baby. And his parents named him Jesus.

But he didn’t stay a baby or a boy or teenager. Then I said—Christ speaking again—Here I am—it is written about me in the scroll. The Old Testament scrolls were filled with promises that a Messiah would come from God. This boy named Jesus was God’s choice. Then I said, I have come to do your will, my God. The writer repeats this to make the point: Then he said, Here I am. I have come to do your will.

I explained that the will of God is to save the world from sin. I said, The Son of God took on a body to do what God willed and what God wanted. I detailed the need for Jesus to be a human being and then repeated the point: Jesus did what God wanted; he carried out God’s will. And so his incarnation led to his crucifixion. And now the writer concludes: And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

Application followed. This body came for each of you sitting in these pews. This body for each child, each grandchild, each neighbor, each friend. This body stood in place of all bodies everywhere on the globe. Holy? Yes, holy! Your sins cleansed, your slate clean, your guilt abolished, your condemnation dismissed, the devil defeated, and his hell destroyed. Holy? Yes, holy! Your prayers heard, your sadness lifted, your sickness explained, your lives empowered, your future secure, your heaven guaranteed. And all because the Son of God became a baby in a body. And now you know why Mary sang: My soul glorifies the Lord and my spirit rejoices in God my Savior.

When Mary went to visit Elizabeth, she didn’t know the details. She couldn’t have foreseen the shepherds at the stable or the gifts of the magi. She probably wondered what old Simeon meant when he told her that a sword would pierce her soul. She couldn’t have imagined a crucifixion; she couldn’t have handled the thought of seeing her baby die. But she certainly saw the victory. And so Mary sang with a mother’s heart, but she also sang with a believer’s heart. (Here I quoted vv. 50-54.) The baby she was carrying would be the central figure of history and what he would do would be the turning of history. Nothing would ever be the same. And it all happened, not just with a baby’s cry in a manger but with the Savior’s cry from the cross: It is finished.

And that’s why we sing our Christmas carols at the cross. The crucifixion comes along with the incarnation. The Son of God took on a human body to become the Savior of the world. And so, he took away your sins, too. The man who wrote to the Hebrews had to remind them of this. And he needs to remind us, too. So when we sing sweet carols like “Away in a Manger” or “Silent Night” or “Angels We Have Heard on High,” we must see the whole story. We must look beyond the ox and the ass and the swaddling clothes; we must see the cross and the nails and crown of thorns. We must see the life he lived for us and the death he died for us. And then we will see what Mary is seeing now: Her son as the risen and reigning Savior who hears her sing with all the saints and angels of heaven. And those songs sound forever.

If the reader is interested in trying this concept, look ahead to the Proper for Easter 5 in Year C. The sermon is based on Acts 11:1-18. The Gospel for that day is John 13:31-34. That’s the Proper I’ll be writing about in the next article of this series.

 

Written by James Tiefel

Prof. Tiefel, now Pastor Tiefel, serves two small congregations in Mequon, WI, in semi-retirement. Over a 35-year career at Wisconsin Lutheran Seminary he taught classes in worship and preaching. As an every-Sunday preacher once again, he is able to combine many of the concepts he taught in the classroom with practical experience.


1 Expositional preaching, as I use the term in this group of preaching styles, has a more specific definition than I use in this paragraph. It is popular among conservative Evangelicals whose worship patterns do not include the guidance of the church year, the Proper, and the lectionary. The usual approach is to take a longer section of Scripture (perhaps even an entire book in a series of sermons) and work through it verse by verse as one might in a Bible class. Expositional preaching certainly can exposit a text and propose a theme. How well it fits in the liturgical rite is another question. I did not add topical preaching to my list. While it may propose a truth, it does not exposit a text.

 


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

The Foundation: for everyone

By now you’ve probably seen some publicity about The Foundation. A video introduction was shared in early October.1 Maybe you’re already making use of resources for Advent. This article makes the bold claim that The Foundation offers something for everyone—for every pastor and every congregation. Why? Because worship is the essential foundation of everything a congregation does.

For everyone

These flexible and varied resources have potential to serve every pastor and every congregation. First, as noted in the introductory video, you can use The Foundation even if you don’t have the new hymnal. You can easily adapt the worship plan for CW21 in the Year C Planner to CW93. The new lectionary is available in the free test drive version of CW Service Builder (builder.christianworship.com) and for purchase from Logos. Since the Gospel readings in the new lectionary are almost always identical to the old, you can still use Planning Christian Worship (worship.welsrc.net) for hymn suggestions if you’re still using CW93. Just watch for any hymns that focus on a First or Second Reading that might have changed in CW21. Or if you use the Year C Planner for hymn suggestions, note that a hymn comparison cross reference index is available.2

You can use The Foundation even if you don’t have the new hymnal.

Second, you can pick and choose what you’ll use. Maybe you start using season and Sunday themes in Advent, but you’re not yet doing social media promotion. So that aspect will wait until Lent or Easter.

Saving time

I’ve often said that it would be a delight to be just beginning my years as a pastor in 2021 rather than in 1983. I know that various cultural changes have put new pressures on pastors. Some of these are different or intensified compared to the end of the last century. But a wealth of new resources and technologies certainly are enriching the way pastors carry out their work, especially related to worship. Instead of being a primary user of those new resources, I will enjoy the fruit of planning by others from my place in the pew or on the organ bench.

But new resources just take more time, don’t they? Where will that time come from? What pastor isn’t already plenty busy? Is there any pastor who doesn’t wish for more time, whether for ministry tasks or family?

That’s what’s so exciting about The Foundation. This collection of resources doesn’t expect you to carve out more time to improve some area of ministry. These resources save you time by giving you things that you don’t have to create yourself. These resources have potential to bring blessings in several arenas.

This collection of resources doesn’t expect you to carve out more time to improve some area of ministry.

Improved content

By using resources from The Foundation, pastors can hope to offer improved content. That content might be sermons or social media publicity/outreach or a long-range worship plan.

In the earliest days of my ministry and certainly during the years of my schooling (NWC 1976), worship planning was kind of an autopilot thing. Lots has changed in the intervening years. A “culture of expectations” changed. People have a higher expectation of excellence in worship (at whatever level is fitting and feasible for each congregation). Denominational loyalty changed. The best worship we can offer will help to deepen people’s appreciation for Lutheran worship. The breadth of musical styles in worship expanded. The new hymnal takes advantage of broader styles while still recommending options within “Lutheran parameters.”

Of course, higher worship expectations might mean higher demands on the pastor’s time for planning worship. Anything that can help the pastor with planning and reduce the time required becomes all the more important. Thus, the synergy between The Foundation, the Year C Planner, and CW Service Builder becomes all the more valuable.

Preacher’s Podcast

The initial podcasts feature Jon Hein, Coordinator of Congregational Services, seminary professors Tom Kock and Sam Degner, and a variety of parish pastors. Kock comments on the podcast:

I expect the Preacher’s Podcast to be extremely well received. The combination of two parish pastors talking through that Bible segment along with a seminary professor (who often has expertise in the book the text is found in, or who has expertise on the subject matter addressed in that segment), all guided by a moderator makes for an amazingly organic conversation. The participants take turns addressing various points in the text: Law-Gospel thoughts which could be preached, illustrations, theme-thoughts, etc. We chose to work a year ahead on these. So, the pastors have preached on that text in their congregations. Because of that, they have had the chance to see what worked and what didn’t work and can bring great suggestions for segments of the text which might need to be more fully explained or illustrated. For those pastors who are already doing excellent exegetical work, the podcast will simply allow for other perspectives to broaden their thinking. For those who aren’t as able to dig into the Greek and Hebrew, or who have faced a challenging week timewise, the podcast will help them to take their text study deeper, allowing their sermon to become even more of a blessing for their people.

Beginning with Easter 2, seminary professor Jonathan Micheel will be involved. He offers the following thoughts about the benefits of these podcasts.

I often found that after doing a text study I got stuck. Not completely stuck, but I would lose momentum—looking at a lot of notes and struggling with how to sort through them, organize my thoughts, and move on to the next steps of outlining and writing. And, of course, at that stage I was also looking for things I had not considered—even if just a fresh illustration, a point for application, or some angle I had not thought of.

This is where the Preacher’s Podcast can help. It won’t replace a pastor’s text study or composition of the sermon. But it may “grease the wheels” a little. Like a circuit meeting where preachers are thinking out loud about a text and how to preach it, the podcast aims to get preachers’ mental gears turning. Maybe a preacher will hear a point he hadn’t thought of. Or maybe he will hear a point that he had already uncovered, but when he hears it expressed in a slightly different way, it will spark an idea. That’s what the preachers who are recording the podcast often report; they begin the recording with their own notes, and then additional thoughts occur to them in the course of the podcast discussion. One thought leads to another. We hope that many preachers will have similar experiences.

Devotional resources for adults, families, and children

The Foundation is for everyone with devotional resources that take a cue from Sunday themes and reinforce them throughout the week. Beginning in Advent this year the WELS Family Devotions provided by the Discipleship office3 will explore Sundays’ themes, diving into them more deeply throughout the following week. These are available in both print (read from a browser) and podcast options. Also, the much beloved WELS Daily Devotions will seek to incorporate the prior Sunday’s theme throughout the week. This will not only bless the thousands of WELS members who use these devotions but will also allow congregations to share them with guests who worshiped with the congregation on Sunday.

Beginning in Easter 2022 Transformed, the weekly youth devotion with a newly added youth Bible study leader’s guide, will also sync with The Foundation’s seasonal and weekly themes.

From the Lutheran Schools office, Heart Imprints offers weekly children’s devotions based on the upcoming Sunday theme. These can be used for a school chapel (LES or ECM), a Sunday School devotion, or a children’s message during Sunday worship. The devotional leader will save time by using these age-appropriate messages that are connected to Sunday worship. Just be sure to coordinate with potential devotion leaders so that the same content isn’t used by more than one person in the same week. Note that options are available each week both for Pre-K and K-8. Since these are still in development, they weren’t all posted when The Foundation website first went live. The Heart Imprints for Advent will be available by November 15 at the latest.

Outreach

The Foundation website helps everyone with outreach. For most worship series, there is a promotional video that highlights the seasonal themes. Additional resources include professionally designed promotional graphics for every worship series and a promotional text for each season and each week. When these resources are featured on your church website or social media pages, members can be encouraged to share them with their unchurched friends.

So, that’s several ways The Foundation can serve everyone. But to be clear, here’s the most important way: the congregation and its guests who worship and benefit from devotions find themselves saturated in gospel-rich messages and worship content.4 Just as the new hymnal offers curated resources for 21st century Lutheran worship, The Foundation offers curated resources that the Lutheran pastor doesn’t have to tweak to make them Lutheran. For example, the Lent series is “Crushed”—not some version of “Try harder to resist temptation, like Jesus did.”

Curated resources that the Lutheran pastor doesn’t have to tweak.

No criticism and no guilt

Over the years some might have sensed a lurking message coming from various programs offered by Congregational Services and other efforts at encouraging professional growth or even from a practical essay at a pastors’ conference: “You’re not doing well enough.” To which a fair response in some situations might have been: “But I’m already overwhelmed by time demands and expectations! Where am I supposed to find time to think through and implement this new and improved whatever?” It’s always appropriate for pastors and congregations to evaluate if they are doing everything they can for the cause of the gospel or how they might adjust use of time to target higher priorities. Self-assessment and goal setting are important. But it was never the intent of various past programs merely to criticize or induce guilt. And yet some programs were not as immediately practical and out-of-the-box usable as The Foundation. Some might have offered lots of good ideas that were more conceptual than practical. They required a lot of effort back home after being introduced at a workshop or consultation.

Immediately usable resources at a highly affordable price: totally free!

The Foundation is not like that. It offers immediately usable resources at a highly affordable price: totally free! Here are some comments from pastors who have taken an early look at these resources.

I wanted to thank those who worked on The Foundation. What a resource and major time-saver for the busy pastor! I used to do all that stuff on my own (minus the video—I just never did those). I’m not sure where the impetus came from, but all of you should be commended for making it work out so nicely. I’m going to be pushing to incorporate it here where I serve.

This is excellent! I appreciate how it is ministry driven, worship centered, and freely available.

This is exactly what synod is for. Love to see us using our potential. Thank you so much.

I was so excited when I saw this and will be sharing the resources!

The sermon helps in the podcast is gold. Listening to that right after my text study will be part of my weekly sermon preparation.

What a resource and major time-saver for the busy pastor!

Those who are producing resources for The Foundation hope that you can find something, many things, to use either to produce a better “product” or to accomplish goals in a more efficient way. Or both!

And please give us your feedback. This is a new venture for us in Congregational Services. What works well for you? What doesn’t? What else could be part of The Foundation package? We plan to conduct a survey sometime after Easter, but your feedback is welcome at any time.

By Bryan Gerlach

Pastor Gerlach is Director of the Commission on Worship and a member of the WELS Hymnal Project Executive Committee and Hymnal Introduction Committee. He previously served churches in El Paso, TX and Citrus Hts, CA. He enjoys introducing new hymnal content from the organ bench in two Milwaukee-area churches.


1 welscongregationalservices.net/the-foundation

2 The file “CW21-HymnComparisonCrossReference” was posted on The Foundation website on October 28. This provides pages from Christian Worship: Planning Guide which might not be available in print until January. Click on a link below the video preview, Download Worship Planning Materials, to access the hymn cross reference and the Year C Planner.

3 wels.net/serving-you/devotions/family-devotions

4 Yes, of course this is possible without The Foundation. It’s just that planning and implementing are so much easier.

5 Search NPH’s website for the following to find keyboard and choral music based on new tunes: cw21keyboard, cw21choral.


Introducing new hymns

Not every new hymn is entirely new. Some new texts use familiar tunes. Some old texts from CW93 and CWS have been retuned and paired with a more familiar tune. So don’t rule out a hymn title because you associate it with a tune that is unfamiliar. Fifty-one “old” hymns from CW93 and CWS have been retuned. You can quickly find these by noting tune names in green highlight in the Tentative Hymn List. This chart is available at christianworship.com/resources: #6, under “Look Inside.” You might want to download or bookmark this chart for quick access along with other important worship planning files.

While some of the retuning makes use of a tune not previously used in CW93 or CWS, most of the retuned hymns use familiar tunes. Some retuned hymns move from one familiar tune to a different familiar tune. Why? It was never just “change for the sake of change.” Sometimes it was to use a tune most widely associated with a text. Sometimes it was to avoid overusing a tune. And, of course, some retunes move from a CW93 tune that did not catch on adequately.

Even if a hymn tune is unfamiliar, you can plan for its introduction using ideas in the Year C Planner or your own ideas. Here’s a sequence that you’ll find in the introductory scripts for the new hymnal but that you can use throughout the year, long after the dates for those scripts have passed.

  • A Sunday before the congregation sings: organ, piano, instrument, soloist, or choir features the new hymn.5 If the choir learns a new choral arrangement, consider whether the text might fit on more than one Sunday just before the congregation first sings the hymn. That arrangement can be sung in the regular anthem spot, as a call to worship, during the offering, or during communion distribution.
  • The first Sunday the congregation sings: in addition to using a soloist or choir, take three minutes just before the service starts (maybe at 7:58 if time constraints are important, and so that most people are seated already) to practice the first stanza that everyone will sing: first the soloist sings it, then everyone repeats it.
  • Use a similar approach with new liturgy songs. For example, a new Gloria could be played as the final preservice selection—after the pastor announces it and invites people to turn to the appropriate page in the new hymnal and follow along. A solo wind or string instrument may double the melody. Or, on a modern digital organ, use the “solo” feature that automatically doubles the melody to make it prominent.

Use soloists, choirs, and instruments often in this way. This is helpful not only to make new tunes more familiar but also to make old tunes more interesting and to give the congregation a break in singing a longer hymn. With longer hymns, it’s nice for people to have a breather while the soloist or choir sings a special arrangement—or even the standard setting. This is good not only for people who don’t like to sing that much but also for everyone as their minds focus on meaning in a different way when they can listen instead of sing.


Latest hymnal project updates

NPH provides the latest information on shipping dates for various volumes here: online.nph.net/cwshipping.

A series of blog articles on Service Builder began October 21 here: christianworship.com/resources.

Search on “Some perspectives on tune-only hymns” in the Q&A at christianworship.com/resources for more details about the decision to include 102 such hymns.

Scripts for introducing the hymnal and a dedication rite were posted in late October at welscongregationalservices.net/hymnal-introduction-resources.

 


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – The Sermon and the Proper

Preaching on the First or Second Reading with the Day’s Gospel in Mind

2 – The Sermon and the Proper

Law and gospel. These two teachings, the most important truths of the Bible, must form the heart and core of the preacher’s sermon, and of the two, the gospel must predominate. The good news that sins are forgiven finds its source in the words and works of Jesus recorded in the four Gospels.

Of course, the good news is also announced in Isaiah 53 and Romans 3. The preacher who selects his sermon text from the books of the Old Testament or the Epistles is able (actually obligated) to preach the gospel. But this series of articles raises this question: Can the preacher remain faithful to legitimate homiletical principles of exposition and proposition and yet enable the Old Testament or Epistle text to focus also on the words and works of Jesus? Can the preacher find a legitimate connection between the First or Second Reading and the day’s Gospel and can he include in his sermon both the focus of the alternate text and that of the day’s Gospel?

The Proper

Finding an answer to these questions begins with an understanding of the Proper, a set of readings, prayers, psalms, and hymns selected for each Sunday and festival of the church year and also for minor festivals and parish occasions which a congregation might observe. As it developed in the western church (but not in the eastern church), the Proper changes from week to week while the Ordinary, a set of five song texts, repeats each week in some way. The Proper is most obvious in The Word section of the Lutheran order of service.

Tracing the history of the formation of the Proper isn’t easy. The first Christians relied on the apostles to relate and explain the words and works of Jesus, although Jewish Christians often retained their custom of reading from the Old Testament and singing the psalms. Eventually, copies of the Gospels and epistles became available and ministers read those scriptures in worship in a lectio continua pattern.1 The Gospel received special honor and was the last of the readings to be read.2 When believers began to pay special attention to the great events of Jesus’ ministry, the Gospel accounts which related those events were read as pericopal readings, i.e., cut out sections of the lectio continua manuscript. On these festivals, readings, prayers, and psalms complimented the Gospel account. As the church year formed, churchmen imitated this practice on other days as well. These variables, called propria, were generally established by Luther’s time and were adopted by most Lutheran churches. With the day’s Gospel setting the focus, the variables provide what we call the Proper.3 Historically, the Proper consisted of the introit, collect, Epistle, gradual, Gospel, and communio (sung before the preface). Christian Worship considers the Proper to be the Prayer of the Day, First Reading, Psalm of the Day, Second Reading, Gospel Acclamation, Gospel, Hymn of the Day, and Sermon. The lectionary serves the Proper in that it lists the readings selected for the various days and festivals. Christian Worship Altar Book lists all the parts of the Proper for Sundays, festivals of both the three-year and historic lectionaries, as well as for the minor festivals and occasions.

Unity of the Proper and the Unified Service

No one knows how the variables were chosen in antiquity. The theologians who made the decisions undoubtedly worked with wisdom and piety, but often as not were influenced by calendar changes, local circumstances, and even medieval heresies.4 Reformation theologians assembled a slightly revised version of the so-called historic lectionary and its matching set of introits, collects, and graduals, and these propers guided Lutheran worship for centuries.

How well the readings, prayers, and psalms of the historic series matched is open to debate. The interconnection is obvious in the Proper for the Transfiguration of Our Lord but not as clear for the Third Sunday in Lent. The propers of the later Epiphany Sundays and the Sundays after Trinity have even less unity. Some have tried to find a unity in the historic propers,5 but Preach the Gospel was wary. Understanding the Proper does not mean, the authors stated, that the preacher “strains to discover and elaborate points of contact between the sermon text and the other propers [sic] where such points of contact do not really exist.”6 Trying to preach on an Epistle text with the day’s Gospel in mind was often a challenge at best and often impossible.

How well the readings, prayers, and psalms of the historic series matched is open to debate.

The three-year lectionary, created by Vatican scholars in 1967 to replace the historic series and then revised and published by the Inter-Lutheran Commission on Worship in 1973, expanded the selection of Gospels and Epistles and added a reading from the Old Testament. “In almost every instance,” ILCW commissioners stated, “the Old Testament passage was chosen because it relates to the Gospel.”7

In a major change from existing patterns, however, the three-year lectionary reclaimed the ancient custom of lectio continua. Creators selected readings from one particular epistle to be read over a span of weeks notably during the Epiphany, Easter, and Pentecost seasons. The ILCW followed the Vatican’s lead. While pointing out the value of the plan, framers recognized that the idea of a unified service was usually impossible. “It must be remembered, however, that such semicontinuous use of an epistle is somewhat isolated…the epistle provides a band of blue week by week; the Gospel has a red thread connecting its readings. But they do not necessarily mix to form purple.”8

The ILCW lectionary was approved and began to experience wide-spread use in WELS in the early 1970s. After several liturgy committee debates, the lectionary published in Christian Worship resources (1993 and following) was virtually unchanged. The volumes of the text studies in Sermon Studies9 (based primarily on the ILCW readings) included contributors’ efforts to find a thematic thread in the readings, but the efforts were often cumbersome. At that point the idea of preaching on Epistle texts in light of the day’s Gospel had no cause for discussion. (CW93’s limited set of prayers, psalms, and verses of the day also rendered a unified proper difficult.)

Efforts toward enhancing the unified Proper

The committees which worked on Christian Worship Supplement (2008) sensed a weakness with the lectio continua approach and worked to introduce unity to the three-year cycle. Authors created an entirely new set of Epistle selections designed to match the themes of the appointed Gospels and also replaced many prophetic readings chosen by ILCW with Old Testament narratives. The Christian Worship Supplemental Lectionary provided an impetus for a serious discussion of the unity of the Proper and aroused some interest in the concept of preaching on the First and Second Readings with the day’s Gospel in mind.

A major effort of lectionary revision began in 2014 with the appointment of the Scripture Committee of the WELS Hymnal Project.

A major effort of lectionary revision began in 2014 with the appointment of the Scripture Committee of the WELS Hymnal Project. One of the committee’s primary goals was to restore the unity of the Proper for each Sunday and festival of the three-year cycle and promote the idea of a unified service. They identified a theme or focus from the day’s Gospel and selected First and Second Readings which supplemented and complimented the day’s Gospel. The following comparisons indicate the difference in approach:

ILCW Pentecost 10B
Exodus 24:3-11 – The Lord confirms his covenant with Israel
Ephesians 4:1-7, 11-16 – Unity and maturity in the body of Christ (lectio continua from Ephesians)
John 6:1-5 – Jesus feeds 5,000

CW Proper 12B: God provides earthly bread
Exodus 16:1-15 – The Lord sends bread to sustain Israel
2 Corinthians 9:8-11 – The promise and use of earthly bread
Mark 6:35-44 – Jesus feeds 5,000 (the Mark account replaces John’s account)

The preacher might see how the Lord’s actions in Exodus and his promises in 2 Corinthians blend with the miracle of supplying bread to 5,000—in fact, more than enough.

ILCW Pentecost 15A
Exodus 6:2-8 – The Lord’s identifies himself to Moses
Romans 11:33-36 – The depth of the riches of God (lectio continua from Romans)
Matthew 16:13-20 – Jesus sought, received, and blessed the confession of his disciples

Proper 16A: Who do they say I am?
Exodus 34:5-9 – The Lord identifies himself and Moses acknowledges the Lord
Romans 10:5-13 – Everyone who believes and confesses will be saved
Matthew 16:13-20 – Jesus sought, received, and blessed the confession of his disciples

The preacher might connect the believing confession noted in Exodus and Romans with Peter’s confession in the Gospel. A confession of the name of the Lord is the password to life with God.

You have to deal not only with the bride but also with the rest of the family.

Preach the gospel by preaching the Gospels?

Our homiletical heritage exalts the independence of the sermon text and our seminary training exhorted us to “preach the text.” As a preacher and a teacher of preachers I agree wholeheartedly. One of our best preachers, Prof. Daniel Deutschlander, often noted, however, that preaching on a text is like getting married: You have to deal not only with the bride but also with the rest of the family. The Western Rite and its inclusion of the Proper obligates this consideration. The question is: How does one deal with the family without harming the bride? We respond that CW21’s new unified Proper enables us to preach on the First and Second Readings with the day’s Gospel in mind.

Written by James Tiefel

Prof. Tiefel, now Pastor Tiefel, serves two small congregations in Mequon, WI, in semi-retirement. Over a 35-year career at Wisconsin Lutheran Seminary he taught classes in worship and preaching. As an every-Sunday preacher once again, he is able to combine many of the concepts he taught in the classroom with practical experience.


In the previous issue of this series, we adduced portions of a sermon based on 1 Kings 3:5-12, the conversation between the LORD and Solomon. In that sermon, the Gospel, Matthew 13:44-52, set the pace; it introduced the text. The sermon underscored the truth Jesus emphasized in the two parables. The basic outline:

“What We Want Is What Matters”
So what matters?
So how much does it matter?

The exposition seems to have been faithful to the text. It included the historic connections and messianic implications. The text was predominant, but not dominant. It complemented the point Jesus was making in the Gospel.

The sermon segment that follows illustrates another way to preach on the First Reading with the day’s Gospel in mind. Prof. Brad Wordell of Wisconsin Lutheran Seminary preached on Elijah and the prophets of Baal at the seminary’s opening service in August 2021. He used Proper 19B – Spiritual warfare:

1 Kings 18:21-39 – Elijah and the prophets of Baal
Ephesians 6:10-18 – Spiritual warfare
Mark 9:14-27 – Jesus heals a boy possessed by a spirit

The theme of the sermon was “The Home Team Loses” and he addressed three points in the exposition of 1 Kings 18: the nature of the battle, how the war is fought, and how the battle ends.

Third and finally, how the battle ends. How dramatic! The LORD does more than is needed, expected, or imagined. He often does. The LORD sends fire from heaven just minutes after Elijah begins praying—not just the sacrifice, but the altar, even the rocks, the ground, and the water are consumed, and everyone falls down and acknowledges that the LORD is God. Baal is proven to be a lie, an invention of the father of lies, and the false prophets are put to death in the Kishon Valley. The newspaper the next morning would have had this headline: The Home Team Loses. This in spite of everything being in their favor. It was their mountain! He had 450 prophets to one! And Baal was supposed to be the god of rain and lighting. But Baal couldn’t light one fire.

We weren’t there to see this victory on Mt. Carmel and such victories don’t come along very often. But this dramatic defeat of the home team and the ministries of Elijah and Elisha at this time were the LORD’S ways of promising that his plan of salvation was still on track: his eternal Son would come to destroy the work of the devil, to set the captives free, and to open the way to eternal life. On Mt. Carmel the home team lost because in the “eternal” battle the home team loses! And that is exactly what we heard in the Gospel tonight! Jesus, the eternal Son of God, came onto the devil’s turf. He could say to demons, “I command you, come out of him and never enter him again.” By offering himself for our sins on the cross, Jesus has broken the devil’s hold on us too. He can no longer accuse us, not because we haven’t sinned but because those sins have been paid for. And if Jesus’ victory over the devil in this world wasn’t enough, our Savior did more than we would have asked or imagined: the Savior rose from the dead and announced his eternal victory in the devil’s headquarters, in hell itself—another nail in the home team’s coffin.

The final nail will come, when the Lord Jesus returns in glory with all his holy angels and raises all the dead and judges all mankind. The LORD who sent fire on Mt. Carmel will send fire on the whole universe. He will destroy it and create for us and all believers a new and perfect world. Everything will be new there. No sin or sickness or hatred or favoritism or oppression or racism or death—none of those things. There will be no enemies there, no battle to be fought. Everything will be new. We will be the new home team and our joy will have no end in the presence of the LORD our God.


The Psalms, the Sermon, and the Proper

A decision was made when Christian Worship: A Lutheran Hymnal and its supporting resources were published to list the selected Psalm of the Day in juxtaposition with the three lessons. That decision led many to the impression that the Psalm of the Day was a fourth lesson and a potential sermon text. The practice eventually appeared wherever the lectionary was published. The Sermon Studies series include two volumes of text studies on the psalms.

Decades have passed since decisions were made for the 1993 hymnal, but this member of the Liturgy Committee does not recall a decision to list the psalms with the readings. Project Director Kurt Eggert called the psalm selections “liturgical songs” and most were edited (some severely, e.g., Psalm 73) to promote a specific theme and/or to fit on a page! Christian Worship Manual mentions nothing about using the psalms as sermon texts. For some reason CW Manual lists the other parts of the Proper separately, the prayer, verse, and hymn of the day, but not the psalm.

The new Christian Worship and its resources eliminate this format. Where the lectionary is included (e.g., in Christian Worship Hymnal) only the three readings are included. Where the entire Proper is listed (e.g., in Christian Worship Altar Book), the prayer, psalm, verse, and hymn of the day are noted apart from the readings.

There is nothing wrong with preaching on the psalms. The preacher should not assume, however, that the selected Psalm of the Day is a suggested text.


1 Justin Martyr, First Apology, chapter 67: “…the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.”
2 Philip Pfatteicher, Commentary on the Lutheran Book of Worship, p. 141 (Minneapolis: Augsburg) 1990.
3 The set for each Sunday or festival is the Proper for the day. Both the Proper and the Ordinary are a set of parts; our resources do not speak about the Propers for the day any more than they speak about the Ordinaries. The plural is used only for a set of propers, e.g., the propers for the Sundays in Lent.
4 Luther complained that many of the ancient Epistles “seem to have been chosen by a singularly unlearned and superstitious advocate of works.” (LW, AE, Vol. 53, p. 24).
5 Fred Lindemann in The Sermon and the Propers, and Ralph Gehrke in Planning the Service made valiant efforts to find such a unity. (Both are Concordia Publications, and both are available at Amazon.)
6 Joel Gerlach and Richard Balge, Preach the Gospel, p. 159 (Milwaukee: Northwestern, 1982).
7 Inter-Lutheran Commission on Worship, The Church Year Calendar and Lectionary, p. 22 (St. Louis: Concordia, et al., 1973).
8 Inter-Lutheran Commission on Worship, p. 22.
9 Eleven volumes of Sermon Studies, all published by Northwestern Publishing House between 1982 and 2002, are identified in the online library catalog of Wisconsin Lutheran Seminary.

 


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Humane Technology for Lutheran Worship

There are plenty of reasons to be interested in the upcoming release of Christian Worship: Service Builder.

I could tell you how much time you’ll save. Producing a worship folder from a service plan takes mere minutes. I know you’ll want to use the extra time on visiting more prospects, memorizing your sermon better, preparing a better Bible class, or even getting home to your family earlier each day.

I could explain how Christian Worship: Service Builder will put the entire Christian Worship: Hymnal and Christian Worship: Psalter at your fingertips in a powerful and intuitive planning interface. I know you’re probably ready for a better way to work with a database of your thousands of digital worship files.

I know you’re probably weary of making slideshow decks every Sunday. You’ll be glad to hear that Christian Worship: Service Builder does that job for you as well. Of course, you also know you aren’t required to use that feature.1

I think you’ll also like the fact that Christian Worship: Service Builder supports custom libraries. All those files of yours scattered to the four winds of Dropbox and Drive will be organized into the unified planning and production engine at the heart of your congregation’s worship ministry.

At the launch of Christian Worship: Service Builder later this year you’ll be able to watch training videos that detail the delightful power the software delivers. You’ll even be able to set up a free trial to test drive Christian Worship: Service Builder yourself.2 And, really, that’s your best bet. You need to know what it’s like to use it. And once you’ve gotten a sense of what the software is and does, you’ll be happy to subscribe to the service. I won’t spend 2,000 words trying to convince you of something you just need to see for yourself.

I won’t spend 2,000 words trying to convince you of something you just need to see for yourself.

I will, however, spend 2,000 words on something that doesn’t fit nicely in the typical marketing materials for this kind of product. I want to explain how Christian Worship: Service Builder is a tool that stands in stark contrast to the way we typically encounter technology today. This is a tool that can be put to use building up the people of God instead of hollowing them out.

Technologies are not neutral

Technology seems to be a natural expression of our humanity. Already in Genesis 4 we meet Tubal-Cain, “who forged all kinds of tools out of bronze and iron.” From tilling fields to constructing homes, such implements were put to use cultivating civilization.

Humans also use tools to kill. In the same chapter of Genesis we meet Lamech who boasted, “I have killed a man for wounding me.” While we don’t get the details, it seems safe to guess that Lamech had something either sharp or blunt to take care of the man who injured him.

This is a tool that can be put to use building up the people of God instead of hollowing them out.

But we don’t need a biblical narrative to confirm a truth that most people intuitively sense to be true: technologies are not neutral. They carry with them a kind of intent, but not something that arises from the nature of the tool itself. No, the intent arises from the human mind that designed the tool for a particular purpose. A plow tills not because the plow wants to till but because a person designed it to till. A blade kills not because the blade wants to kill but because a person designed it to kill. Tools are made for a purpose and work best when they are used according to their intended telos. Anyone who has tried to clean their ears with a screwdriver knows this.

Tools are powerful because they extend the relatively feeble capacity of what the human body can do. There’s a curious fact about mankind evident already in the beginning: the human mind can conceive far more than the human body can do. In this light, we can judge that the best technologies are the kind that not only aid us in our tasks but also invite us to participate more deeply in the kind of skillful effort that is both rewarding to the laborer and a benefit to others. This is humane technology in the formal sense of the word.

Discipleship in the attention economy

You can sense, as I do, that not all of our technologies are humane. In fact, the most lucrative and influential technologies of our day tend to be quite the opposite. The chief culprit right now is, of course, our social media. These technologies have been invented and engineered for a very particular purpose: to convert our time and attention into a commodity to richly benefit a few huge companies in California. We are beginning to see the harmful effects of such an all-out engineering effort. In fact, the whole topic has recently begun to stir the political pot in the United States. We’ve delegated that particular responsibility to our elected representatives, but we pastors do need to work out the implications of this so-called attention economy on the flock of Jesus Christ.

It seems to me that faithful discipleship requires believers to pay faithful attention to what matters most, usually in the form of, among other things, reading the Scripture, intercessory prayer, and then serving those for whom we pray. But reading, prayer, and service are not revenue-generating activities for the makers of our ubiquitous manipulative technologies. For all their claims to the contrary, companies like Facebook are not creating anything remotely close to what Christians have historically called “community.”

Furthermore, because the attention economy is so huge it feels like an inevitable fact instead of a contingent and deliberately-designed state of affairs. I also suspect that since so many of us have ourselves been converted into attention economy commodities we tend to discount the important counterexamples and counterarguments that point to the possibility of a different, more humane, approach to how technology fits in our lives and the lives of the people who belong to our congregations.

So you have the seemingly-invincible conclusion that in light of all this (here I gesture with my hands vaguely at, well, everything), what churches really need to do is get into the game and compete for attention. I suspect this is one reason why what was only an idea pre-Covid has gained serious traction ever since: that our churches now feel some degree of compulsion to transform themselves into media ministries.

Now, don’t misunderstand me. There is a vital place for modern media in the work of a local congregation. I’m not suggesting that you pull the plug on your website. What I am suggesting, however, is that if we think we’re going to compete with the likes of Facebook and Netflix at their own game, then we’re almost certainly mistaken.

The market for attention is a race to the bottom.

I’ve heard it said that Christians who see the church as a market are usually quite adept at sensing the winds of culture and setting the sails of ministry accordingly. This has produced some of the world’s best consumer churches, including some churches with charismatic leaders capable of getting a lot of attention in the form of likes and subscribes. But it also means that such Christians are largely unable to produce a consistent, counter-cultural witness when such a thing is needed. The market for attention is a race to the bottom. And the problem with a race to the bottom is that eventually you get there. The wiser course of action is to stay out of a race you can’t win and instead to train for one where you might have a real competitive advantage.

Technology to aid and invite the work of the church

So, what does this have to do with Christian Worship: Service Builder? Am I claiming that this hymnal software will somehow turn the tide and help churches cultivate faithful ways of living in our modern milieu? Sort of. And here’s why: Christian Worship: Service Builder is humane. Christian Worship: Service Builder is a technology that has been designed and engineered from first principles to be the kind of technology that aids and invites the kind of work that really matters, especially in the church.

Some of this is simply practical. I haven’t spent as much time as some of my colleagues trying out various worship planning and production systems, but I’ve kicked the tires on enough of them to reach some provisional conclusions. I’ve seen spreadsheets admirably refashioned from number-crunchers to worship planners. I’ve tested some of the more popular worship planning platforms out there. I’ve attempted to invent my own ways of automating the whole process. But nothing works quite the way I’d like it to. In the case of popular planning platforms, the cause is usually the design. Most programs assume the primary model of Christian worship is preparing a setlist of popular but often ephemeral Christian songs for a band to perform before the pastor comes on stage to talk for 45 minutes. The idea that there are texts to be read aloud or spoken by the congregation is foreign to the typical worship software available today. Entire aspects of Lutheran worship don’t fit because they were never part of the design conversation. And in the case of spreadsheets and databases, you can certainly do a lot with them to plan worship, but the production side of things still requires significant effort in other applications like Word or Pages. (Some are even still using Publisher, or so I hear.)

Christian Worship: Service Builder dramatically simplifies the worship planning and production process by providing automation where it’s needed most: in the busy work that isn’t the real work. Does anyone really think the real work of worship is cropping TIFFs? Do we really need to spend time copying and pasting texts? You may like the system you’ve cobbled together, but is your job title really Systems Administrator? (The answer to each of these questions is no.) By delivering significant productivity gains to aid the production side of things, Christian Worship: Service Builder is able to invite the pastor planning worship to put his skills to use in a way that is more rewarding for both him and the people he is called to serve.

Does anyone really think the real work of worship is cropping TIFFs?

Consider someone with gifts in planning excellent services. Christian Worship: Service Builder will free him to work more creatively with the rich resources available in Christian Worship (and his congregation’s custom library of materials). Now consider someone whose gifts lie in other areas. Christian Worship: Service Builder will allow him to rely, by default, on the wisdom and skill embedded in the content of the hymnal and the recommendation engine within Christian Worship: Service Builder. And because Christian Worship: Service Builder has powerful sharing tools, pastors and other worship planners will be able to share worship plans with one another easily. I envision healthy cooperatives in which a pastor with a well-deserved reputation as a good worship planner shares his gifts with others via Christian Worship: Service Builder. This is the good kind of sharing; not a lazy commons of miscellaneous materials but the genuine fruit of professional craftsmanship. This kind of sharing can free colleagues to do what they are better suited to do, like preaching, teaching, counseling, evangelism, and the like. A technology that aids with busy work and invites skilled effort will be a benefit for many.

Now, before I conclude, please allow me to point out the philosophical forest that consists of these practical trees. At the heart of this whole endeavor is the conviction that what’s needed for the people of God to flourish is not just automation and efficiency but invitation and embodiment. Indeed, one result of Christian worship is the cultivation of something in God’s people that cannot be outsourced, digitized, automated, or commoditized.

Consider this. Why do we call the mountains “lofty”? Why do they inspire us? In comparison to the total scope of the universe, mountains are anything but lofty. But we call them “lofty” because our perception of them is shaped by our own embodied stature. Because we are five-foot-something or thereabouts we experience mountains as the kind of places where we can enter into their beauty—but only with significant, yet rewarding, effort. For a disembodied consciousness the idea of “lofty” is emptied of its meaning and becomes nothing but a pure formality with all the excitement of an entry in the Oxford English Dictionary. Apart from embodiment we have no real capacity to know what it’s like to call mountains “lofty” in this way.

Much the same applies to an array of Christian concepts. Take the command to show love and mercy to the weak and vulnerable, for example. A person who grows accustomed to disembodiment will have, over time (and maybe even quite quickly), a diminished capacity to show such mercy. Why? Because that person’s capacity to understand what mercy even is will be diminished. Looking into the eyes of a vulnerable person is a valuable Christian practice because doing so is to see yourself as you might be, indeed, as you will be. To gather together over the long years of Christian life is to see one another suffer from calamity, to succumb to illness, to grow weak with age—or maybe just to have really bad breath.

One of the central myths of our society is to pretend that such things don’t happen. We devote untold resources to shielding ourselves from the reality of suffering and weakness. And all this investment in avoidance yields a society that might prefer the death of the weak and suffering rather than to care for them. We must see these things in the flesh if we want to grow in our capacity to show mercy. We need to understand what “weak” means by knowing what it’s like to see weakness, to be weak. Weakness is a sight, a sense, a smell, not just a data point or definition.

Of course, worship is about more than seeing each other grow old; this is just one aspect of a multi-faceted subject. But, please, reflect on this deeply if you want to understand a bit more why the Holy Spirit instructs his church to not give up meeting together. This isn’t about moving your worship statistics from in-person to online. This is about inviting God’s people to grow in their ability to be, well, humane—as God has called them to be.

Core Lutheran intuitions are engineered into the interface.

There are plenty of reasons to be excited about the upcoming release of Christian Worship: Service Builder, not the least of which is that this is software designed for the particular purposes of Christian worship. This is a tool that matters not because it’s clever or trendy or economical. This is a tool that matters because it supports the redemptive invitation of Christian worship and the Lutheran tradition. Deep Christian convictions are baked into the assumptions of the program. Core Lutheran intuitions are engineered into the interface. It’s built to aid and invite the pastor in his work so he can invite the people of God to learn more and more what it’s like to be the people of God. This is no small thing.

Put technology to use, especially the humane kind, the kind that helps to make congregations into outposts of Christ’s kingdom on earth, the places where there is more than good content to consume online, the places where there are warm fires and comfortable chairs and generous meals and merciful people who know and serve one another even as they know and serve their Lord Jesus Christ.

By Caleb Bassett

Pastor Bassett serves at Redeemer, Fallbrook, CA. He is a member of the WELS Hymnal Project Executive Committee and chairman of the project’s Technology Committee.


1 See “Projection in Worship” at welscongregationalservices.net/hymnal-intro-presentations for resources to evaluate pros and cons of projecting liturgy and hymns. The editor’s congregation is currently building a new church. Design criteria for projection include: 1) positioning does not detract from focus on the primary symbols of the means of grace in the chancel, and 2) design/location must not suggest that projection should regularly be used for liturgy and hymns. (Large monitors that dominate the chancel beg not to be empty). Inquiries are welcome. B Gerlach.

2 Last summer a very modest early release of Service Builder was made available to assist those who do long-range worship planning. This release provided the new lectionary—readings, psalm, Prayer of the Day, Gospel Acclamation, and Hymn of the Day. This enables even those who are not yet purchasing the new hymnal to use the new lectionary.


Service Builder and Books

With Service Builder’s remarkable power to include everything in the worship folder, why use printed hymnals at all? And why sing hymns from the book rather than a worship folder? An article on this topic is available at the link in the first endnote. Here’s a short summary.

  • The new hymnal is expertly designed and the content is carefully curated. These attributes communicate to worshipers and visitors alike a sense of rootedness in the church.
  • Hymnals are durable and last many years in a variety of worship settings.
  • Hymnals allow singing in harmony. Copyright restrictions prohibit the printing or projection of harmony parts in hymns.
  • Hymnals are a one-time investment that also reduce the annual cost of Service Builder.

 


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – The Gospels: The Center of the Gospel

Preaching on the First or Second Reading with the Day’s Gospel in Mind

1 – The Gospels: The Center of the Gospel

The gospel is the good news that God forgives sins and saves sinners. This is good news because without this news the news is bad: God condemns sin and destroys sinners. Lutheran preachers make the gospel the priority of their preaching because the good news is the best news a sinner could ever hear.

The Bible communicates the good news in a variety of pictures. The good news is that God and sinners are reconciled; sinners are at one with God. The good news is that sinners are redeemed; they are bought back from the slavery of sin and the dungeon of destruction and restored as God’s children. The good news is that sinners are justified; God declares that sinners have a new status in his sight, a status in which he sees them as holy and blameless. Lutheran preachers use these and dozens of other Bible pictures to announce the good news.

The gospel is more than news, however. It is also power. In a way that we preachers cannot grasp, the Holy Spirit employs the good news to lead sinners to believe the good news. By the power of the gospel sinners come to trust what they have no right or reason to believe. As the gospel invades their minds and hearts, believers begin to understand the depth of God’s love. They gain courage in trouble, strength in weakness, confidence in prayer, joy in obedience, and hope for a life with God that never ends. As they preach the good news, Lutheran preachers provide the Spirit an opportunity to change the lives of sinners as he wishes and wills.

Lutheran preachers also preach the bad news, the law. The bad news clarifies the realities of sin. The law is not what the sinner wants, but what God wills. Obedience to the law is not a maybe but a must. Condemnation for sin is not a possibility but an absolute. The law does not coddle but warns. Without the preaching of the law, the gospel is ho hum and so what. The gospel will not be sweet until the law becomes putrid in the sinner’s soul.

Law and gospel. These two teachings, the most important truths of the Bible, must form the heart and core of the preacher’s sermon. Jesus, Paul, and Luther exemplified law and gospel preaching. C.F.W. Walther wrote a book about it.1 The absolute goal of Lutheran preaching is to announce and apply the law and let it do its work and to announce and apply the gospel and let the Spirit do his work. No greater epitaph can placed on a preacher’s headstone than this: He preached the law and the gospel.

The center of the gospel is Jesus, the Son of God from all eternity and then, in time, even this time, the son of Mary. The righteous God cannot forgive, reconcile, redeem, or justify without Jesus. The God-man stands at center of the Bible: everything before him foretold his coming; everything after him explained his coming. What the serpent first heard after Eden, Moses, David, and the prophets anticipated and announced. The Alpha and the Omega John saw in his vision of the future is he who walked with the apostles in time. Jesus Christ is the same yesterday, today, and forever.

So what did Jesus do and what did Jesus say that qualifies him to be center of the Scriptures and the central character of human history? The Spirit tells us this in the Gospels. What the apostles proclaimed in the days following Pentecost, four men, guided by the Spirit, wrote down some years later. Each man’s central character was Jesus, although each man, guided by the Spirit, told the story from a different perspective. Together these four, two apostles and two apostolic co-workers, presented the life and times of Jesus so that we are able to see how reconciliation, atonement, redemption, and justification were achieved. They present to us the Savior in his dual nature as divine and human. They assert that he was the one God had promised in the past. They point out his perfect obedience to the law in the place of sinners. They describe his desired use of baptism and his institution of the holy meal. With extraordinary detail they note the innocence of his suffering and the stark reality of his death as payment for sin. All proclaim his resurrection and the final days of his time on earth. Besides recording his deeds, each Gospel writer added thousands of words from the Savior’s own lips which announced the realities of sin and the good news of forgiveness. John alludes to all these words and works of Jesus when he writes at the end of his Gospel: “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

Of course, Matthew, Mark, Luke, and John are not the only Bible writers who knew the Savior’s words and works. Moses promised a prophet, David could envision a king, Isaiah described the suffering servant and his ultimate sacrifice. Zechariah could see the donkey, Micah knew about Bethlehem, and Malachi saw the Baptizer, but everything they saw and heard described the God-man who would work and teach in Palestine for 33 years. Peter proclaimed the universality of his Savior’s kingdom, Paul explained justification by grace and faith alone, and John described love as the essential feature of fellowship with God, but they all based their words and their faith on what Jesus said and did. And what Jesus said and did is recorded in the Gospels.

Much of Christian and Lutheran preaching over the centuries has proclaimed the gospel on the basis of accounts from the Gospels.

It does not surprise, therefore, that much of Christian and Lutheran preaching over the centuries has proclaimed the gospel on the basis of accounts from the Gospels. The first Christians replaced the betrayer with a man who had been with the apostles “the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection” (Acts 1:21-22). The same believers “devoted themselves to the apostles’ teaching” (Acts 2:42). Peter’s sermons after Pentecost inevitably led to the words and works of Jesus; Paul’s sermons do, too (the notable exception being the Areopagus mission sermon). The early church fathers, including Ambrose and Augustine, regularly preached on the Gospel appointed for Sundays and the great festivals.2 Almost all of Luther’s published sermons, at least in the American Edition, are based on Gospel texts, although much of his preaching took place within the context of the Sunday Gottesdienst where it was expected that the historic Gospel would serve as the day’s text. This expectation remained in place at least in Europe until 19th century, often dictated by provincial consistories. Good Lutheran preachers even in WELS seem not to have hesitated to preach on the historic Gospel every Sunday. One gets the impression from personal conversations that many of today’s WELS preachers still preach on the appointed Gospel texts more often than on Old Testament and Epistle selections.

For hundreds of years, the choice of the Gospel text was as much pragmatic as it was principled. At least on Sundays, the historic Epistle was the only other possibility.3 In an effort to relieve some of the monotony, Lutheran churchmen offered alternate series of preaching texts with the claim, however, that these were intended to match the historic Gospels. Old Testament texts chosen to accompany the historic Epistles and Gospels were generally buried in small print (cf. The Lutheran Hymnal, pp. 159-161) or reference works (cf. The Lutheran Liturgy, p. 459 ff.4). In most cases, Old Testament texts were reserved for occasional services.

The introduction of the three-year series, offered by Roman Catholics in 1967 and then in revision by the Inter-Lutheran Commission on Worship in 1973, suggested a new pattern. The liturgical rites created in that era included three readings on Sunday, one from the Old Testament, a second from one of the Epistles (or Acts during the Easter Season), and the third from one of the Gospels. Perhaps with more intensity than previously, our professors encouraged their students to rotate the three texts in preaching. Rotate we did in a variety of ways. The most efficient rotators preached equally on all three selections, e.g., Old Testament texts in Advent, Epistles over Christmas, Gospels during Epiphany, etc. Others followed the same sequence Sunday by Sunday. In many cases the believers in the pew heard as many sermons based on prophetic texts and teaching texts as sermons based on the words and works of Jesus.

Of course, there was value in this. Preachers were able to proclaim law and gospel to their hearers by means of Old Testament history and prophecies. They explained Old Testament history and its messianic implications. Preachers used Epistle texts to detail theological intricacies and applied them to the Christian life. The lectio continua nature of the initial set of Epistles enabled preachers to work through a single letter over a series of Sundays and highlight its content as they might do in a Bible class. The selected Gospels offered more of the words and works of Christ than the historic series had.

Much of preaching was unaffected by this change in mood. Preachers still based their text studies on the original languages and relied on the historical-grammatical method of textual interpretation as they had been taught at the seminary. The preacher proclaimed law and gospel through Isaiah’s pen and Paul’s writing as well as he had when preaching the words and works of Jesus. Preaching remained expositional and propositional as it had always been. In some cases, however, what came to be missing were the words and works of Jesus. Not on the festivals, of course. One can hardly preach on Jonah’s prayer from Jonah 2 on Easter without a focus on the resurrected Christ. The preacher simply can’t focus on the messenger who brought good news to Jerusalem (Isaiah 52) on Christmas Day without including the messenger who is Christ. But other Sundays don’t force such a connection. Ruth’s decision to follow Naomi’s God doesn’t require comparison with the leper’s decision return to give thanks and confess his faith. One can preach on Paul’s storm experience in Acts 27 without mentioning the storm on the Sea of Galilee which Jesus calmed.

Perhaps with more intensity than previously, our professors encouraged their students to rotate the three texts in preaching.

As the years passed as a regular preacher and as I taught seminary Middlers how to preach on Old Testament and Epistle texts, I began to wonder if it is possible to preach on the First or Second Readings assigned to a Sunday and connect them to the Gospels appointed for the day. In other words, can the preacher remain faithful to legitimate homiletical principles of exposition and proposition and yet enable the text to focus also on the words and works of Jesus? When the three readings are carefully chosen, can the preacher find a legitimate connection between the First or Second Reading and the day’s Gospel and can he include both the focus of the preaching text and the day’s Gospel in the sermon? I have no desire to compromise the truths or the settings of the readings; I do sense a desire to connect them to the words and works of Jesus. As an every-Sunday preacher again, I have opportunities to test this concept.

Can the preacher find a legitimate connection between the First or Second Reading and the day’s Gospel and can he include both the focus of the preaching text and the day’s Gospel in the sermon?

The Preach the Word articles which follow this introduction will explore this idea. Sections of a sermon based on 1 Kings 3:5-12, appointed to accompany the Gospel from Matthew 13:44-52 (Proper 12 of Year A in the new hymnal lectionary), provide an example of what this series means to explore.

 

Written by James Tiefel

Prof. Tiefel, now Pastor Tiefel, serves two small congregations in Mequon, WI, in semi-retirement. Over a 35-year career at Wisconsin Lutheran Seminary he taught classes in worship and preaching. As an every-Sunday preacher once again, he is able to combine many of the concepts he taught in the classroom with practical experience.


I want to tell you a story you’ve all heard before. There was this guy and he was out for a walk, just looking around at the trees and the flowers and the big blue sky. All of the sudden he tripped and almost fell on his face. He figured it was a root or a stone, but when he looked it was a box, an old, beat up wooden box. He bent down and opened the cover—the lock had rusted away a long ago—and what he saw he couldn’t believe. He’d been in plenty of jewelry stores, but he’d never seen anything like this. What to do. He couldn’t offer to buy the stuff; it was obviously priceless. He wasn’t going to steal it, although the box was way too old to belong to the young farmer who owned the land. He was going to do this legally. He raced into town, got together every dime and dollar he owned, made an offer, bought the field and he got the treasure. You know why. The treasure mattered. It changed his life.

Here’s another story; you heard this one, too. He was a purveyor of pearls, those creamy white oval stones you find inside oyster shells. This guy knew pearls backwards and forwards; he knew the difference between fake and genuine and even between low quality and high quality. So one day, he found a pearl like he had never seen before. It had uncommon luster, brilliant color, and perfect shape. The price tag was outlandish, but he got together every dime and dollar he owned, made an offer, and he got the pearl. And you know why. The pearl mattered. It changed his life.

You know both of these stories because you heard Jesus tell them in today’s Gospel. The parable of the hidden treasure and the pearl of great price are two of the seven parables Jesus told his followers in one fairly long sermon. Jesus made the same simple point in both parables: Search for what really matters in life and then do what needs to be done to own it and keep it.

So what really matters in life? Well, we all know the answer. We’re Christians and faith tells us what matters. The trouble is that our brains and our emotions don’t always follow faith. The line between what matters and what doesn’t matter gets blurred. Health matters, relaxation matters, possessions matter, education matters. And even if we know in our hearts what really matters, we struggle to pay the price to gain it and guard it.

The man in the field, the man in the jewelry store, and a man in Gibeon all teach us the same truth. You know the man in Gibeon, too, because you heard about him in the First Reading. The man is Solomon, the king of Israel, and his story isn’t a parable. It’s an actual event that took place at the very beginning of his reign. The story begins when God comes to the new king and says, Ask for whatever you want me to give you. Solomon’s response reminds us of this truth:

What We Want Is What Matters

1. Solomon almost didn’t get to be king. Even before his father David died there were palace intrigues and military coups that could have kept Solomon off the throne and maybe even left him dead. But Solomon was David’s choice and even more he was God’s choice and that settled it. Solomon proved himself the be the right choice. He showed his love for the Lord by following David’s instructions and by honoring God with his obedience and respect.

But he was young, probably only 20, when he became king. He had almost no experience. The nation of Israel was an emerging empire and surrounded by jealous monarchies. And ruling over 5,000,000 people—about the population of Wisconsin—who were notorious for being surly and stubborn would have intimidated anyone. So when the Lord invited Solomon to ask for whatever he wanted, this is what Solomon said, Now, Lord my God, you have made your servant king in place of my father David. But I am only a little child and do not know how to carry out my duties. Your servant is here among the people you have chosen, a great people, too numerous to count or number. So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?

1 C.F.W. Walther, The Proper Distinction between Law and Gospel, W.H.T. Dau, translator (St. Louis: Concordia, 1927).
2 M. F. Toal, The Sunday Sermons of the Great Fathers, (San Francisco: Ignatius Press, 2000).
3 A stack of sermon outlines created by noted WELS pastor Carl Gausewitz indicates Gausewitz preached on the historic Epistles and Gospels throughout the entire year in alternating years, apparently with the same outline.
4 Luther Reed’s classic study of Lutheran worship was published by Fortress Press, Philadelphia, in 1947.


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Christian Worship Lectionary

When the Church gathers around Word and sacrament, it does so in the freedom of the Gospel. A congregation can choose worship forms from anywhere on the continuum that lies between what is commanded and what is forbidden in worship.

The commanded elements are: “that the Word be proclaimed; that the Sacraments be administered rightly; that the gatherings be done in Jesus’ name.”1 At the same time any word or action that is inconsistent with the Gospel must be barred from worship. Simple enough, right? “The peculiar problem in the formation of the worship service is posed by the wide area that remains between the two boundary lines of the absolutely forbidden and the absolutely commanded.”2

So while we enjoy great freedom in our worship, we also seek to be wise in our use of that freedom. How can we order our services to provide the best culture of the means of grace? How can we plan our public worship so that the congregation is fed by God, encourages fellow believers, and witnesses to the world in the best way we can?

For many centuries the Church exercised such wisdom by ordering its public worship around a tool we inherited from millions of other Christians across time, culture, and geography: the lectionary. These readings, prayers, and psalms appointed for Sundays and seasons are called the Propers. While the ordinary of the service remains stable, the lectionary provides the moving parts. Along with the Christian calendar, the lectionary provides the basis for the Church’s proclamation and the foundation on which its services, seasons, and songs are built.

When the development work on the new Christian Worship hymnal began, our church body was provided the opportunity to review and revise the lectionary from CW93. While many Christian denominations make use of a three-year lectionary, and while they share many common elements, there is no single three-year lectionary that is shared by a majority of Christians. The three-year lectionaries in use across Christendom often share the same Gospel reading, but after that they have become increasingly divergent.

So without a standard three-year lectionary to follow, the Scripture Committee set out to propose a revision. The goals for the CW lectionary were to be:

  • Historical. We wanted to respect the wisdom of the Church that has gone before us.
  • Ecumenical. Where we could share readings and seasons with the wider church, we would. If we had to choose between faith traditions, we would choose confessional Lutheran traditions.
  • Gospel centered. The Gospel for each day would set the theme for worship.
  • Thematic. All the proper appointments would thematically match the Gospel.

The results that CW offers to the Church are a revised calendar, a historic one-year lectionary, a three-year lectionary, a lectionary for minor festivals and occasions, and three volumes of Commentary on the Propers.

Three-year lectionary

The vast majority of WELS congregations use a three-year lectionary. This provides a set of readings for each liturgical year (A, B, C). Each year presents the Gospel in the voice of a different evangelist. Year A features Matthew; Year B, Mark; Year C, Luke. John’s voice is heard in Year B and in the Time of Easter in all three years. Christian Worship’s publication date means that the first liturgical year of its use will be Year C.

Calendars years divisible by 3 are always the beginning of Year A. So Advent of 2019 was the beginning of Year A; Advent 2020, Year B; and in November of 2021 Advent begins Year C.

Thematic Sundays are a chief feature of the new lectionary. In CW93 continual readings in the epistles meant that often there was no connection between the Second Reading and the theme for the Sunday. In the new lectionary, the second reading was selected to fit the theme for each Sunday. But what about all the other appointments? In the CW93 lectionary, especially in the Season after Pentecost, the Prayer of the Day, the Verse of the Day, and the Psalm of the Day often lacked connections to each other or the appointed readings. In the new lectionary all the following appointments will match theme of the day:

  • Readings 1, 2, Gospel
  • Prayer of the Day
  • Psalm of the Day
  • Gospel Acclamation
  • Hymn of the Day

The new lectionary largely retains the Gospels as they exist in the CW93 lectionary for historical and ecumenical reasons. The readings from the Gospels have the most correspondence to other lectionaries in use in wider Christianity. For example, on the Fourth Sunday of Easter in Year A, the same Good Shepherd Gospel (John 10:1-10) will be read in WELS, LCMS, ELS, Roman Catholic, Presbyterian, Anglican, Episcopalian, and other liturgical churches. Such commonality is a good reminder that while there are proper reasons for denominations to be divided now, all who call on Christ as Lord are united in the Holy Christian Church and will one day worship undivided before the throne.

The Gospel sets the theme for the Sunday, and every other appointment seeks to undergird that theme. The result is a lectionary that uses both the old and the new: While the Gospels didn’t change much, the rest of the appointments did. Of the over 400+ appointments in Year A, 45% differ from CW93.

While the Gospels didn’t change much, the rest of the appointments did. Of the over 400+ appointments in Year A, 45% differ from CW93.

Compared to the current lectionary, the First Reading in CW will offer more narrative in balance with prophecy. Many of the important Old Testament stories provide great preaching texts, and they will be found on Sundays where they support the theme of the Gospel. The First Reading will continue to feature readings from Acts during the Easter Season.

The Second Reading will no longer feature continual readings but will present the important content in a thematic context. While having a set of readings from a single book across several weeks provides an opportunity for preaching sermon series, this lectionary has gone away from that. Instead it seeks to provide a tightly coordinated set of propers for every Sunday. The central point of the Gospel will be reinforced by every appointment, lending a cohesiveness to the appointments that was often lacking in CW93. Of course, the Church is free to continue to use a lectio continua but this effort seeks to have series preaching based on the lectionary’s patterns (see Commentary on the Propers below).

The Prayer of the Day has a long history, and some of those prayers have been used by the Church for fifteen centuries. The new lectionary sought to preserve all the historic prayers, but to arrange them to ensure a thematic agreement with the Sunday. This is most noticeable in the Season after Pentecost. In the CW93 lectionary, the same prayer was appointed for each Sunday in years A, B, and C. Even though the readings were all different, the prayer was the same over all three years. This meant that if there was a connection between the Prayer of the Day and the readings it was serendipitous. The new lectionary features historic prayers, some newly translated ancient prayers, some newly written, but all in line with each Sunday’s theme.

The same is true of the Gospel Acclamation, which we used to call the Verse of the Day. This thematic statement from Scripture is meant to prepare the congregation to hear the reading of the Gospel. It is to be sung with alleluias, except during Lent. The hymnal provides easy to use congregational responses so you can sing a thematic, proper Gospel acclamation on any Sunday.

New items to note

While much of the new lectionary will feel familiar and comfortable, some changes to terminology, practice, and purpose did occur.

Some terminology changes are minor:

  • Readings instead of Lessons
  • Gospel Acclamation instead of Verse of the Day
  • Holy Thursday instead of Maundy Thursday
  • Season after Pentecost instead of Pentecost Season

More significant changes follow.

Palm Sunday/Sunday of the Passion

The lectionary retains traditional Palm Sunday readings. However, it reintroduces the 500-year-old practice of appointing the Triumphal Entry as a choice for the Gospel on Advent 1. This corresponds to historic practice, restores the Palm Sunday connection to many Advent hymns, and allows for a new practice called the Sunday of the Passion.

The idea comes from the fact that some of the most significant portions of the Gospels—the parts that tell the sufferings and death of our Lord—are not appointed to be read on Sundays. Certainly, they are read during Lenten midweek and Holy Week services. But what percentage of your congregation attends those? Could it be that for a majority of your worshipers, their Holy Week worship takes them from waving palm branches on Palm Sunday to shouting “Christ is risen,” on Easter without hearing a word about the sufferings and death of Jesus?

The Sunday of the Passion places the entire Passion History in front of God’s people on Palm Sunday. For example, the reading appointed for Year A is Matthew 26:1-27:66. Some congregations preach a sermon; others use a responsive reading of the Gospel in place of the sermon. In our congregation, the service begins with the procession of palms, then the reading of the Palm Sunday Gospel, and then the service continues with a responsive reading of the Passion History as appointed. This means that every Sunday worshiper hears the whole account of Holy Week annually in the voice of the evangelist for that year.

Pentecost and the Season after Pentecost

The Christian Church year has three divisions: the Time of Christmas (Advent to Transfiguration), the Time of Easter (Ash Wednesday to Pentecost), and the Time of the Church (Trinity to Last Sunday). The 1993 lectionary ended the Time of Easter with Easter 7 and began the Time of Pentecost with the festival of Pentecost. The new lectionary moves more in line with wider Christianity and puts Pentecost as the end and culmination of the seven weeks of Easter, as the last festival of the festival half of the Church Year.

The Time of the Church begins with the festival of the Holy Trinity on the first Sunday after Pentecost. So the name of the season changes. It’s not called the Pentecost Season, but instead the Season after Pentecost. In the Season after Pentecost there are 27 Sundays and the Last Sunday of the Church Year.

Proper system

The lectionary makes a major change by using the proper system to determine readings for the Sundays after Pentecost. The benefits of using this system include ties to wider Christianity, and the ease of determining the propers for the Sundays after Pentecost simply by their calendar date.

Here’s how it works. After the First Sunday after Pentecost (Holy Trinity), the assigned readings are determined not by a Sunday’s distance from Pentecost but by the calendar date on which it falls. The set of Sunday propers run from Proper 3 to Proper 28. (Propers 1 and 2 are used on weekdays, and so are not appointed in this lectionary.) If there are any propers that are not used because of the date of Easter, they come at the beginning of the season rather than at the end. Often, Propers 3-4 will not be used unless Easter is very early.

Each proper is assigned a range of dates by which it is paired with the Sunday on which it is used. For example, in the year 2021, the date of Pentecost is May 23, the date of Holy Trinity is May 30, so the next Sunday after Pentecost happens on June 6. This date falls in the range for “Proper 5— Sundays on June 5-11.” You would use Proper 5 readings on June 6, and then the Proper 6 readings on June 13, and so on.

Please note: Don’t call the Sunday “Proper 5” in the service folder. That’s just a reference to the set of readings. Definitely save or file your service folders and resources according to their Proper reference. It’s just not the name of the Sunday. In my congregation our service folder simply refers to them by their date in the Season after Pentecost. So next year the Sixth Sunday after Pentecost is July 17, 2022. We’ll list it in the service folder as “Sunday, July 17, in the Season after Pentecost.” But when we save a copy of the service folder it will be named “C-Proper11-2022-07-17.”

If this seems confusing, take heart. We will produce annual lectionary calendars that do all this work for you. It will look like the example shown here.

End times without End Time

The End Time Season was unique to WELS. Introduced in the 1993 hymnal, it was meant to create a fitting end to the Church Year with an eschatological focus. The new lectionary’s goals of historicity and ecumenicity led us to drop that uniquely WELS season. We want our church year to be ecumenical in the best sense of the word.

There is no End Time Season in the new lectionary. We definitely still remember the end times, just in ways that correspond to the wider church. The trajectory of each set of Gospel readings inevitably leads the Church to a focus on the coming judgment during the closing weeks of the Church Year. We recommend observing Reformation on the last Sunday in October and the Festival of All Saints on the first Sunday in November. The last Sunday of the Church year has two options: Last Sunday or Christ the King. The worship planner’s choice on the Last Sunday will dictate the choice of options for the following week on Advent 1. So on Last Sunday if the primary proper is used (Christ’s second coming), the primary proper is also used for Advent 1 (Christ’s triumphal entry). If the alternate proper is used (Christ the King), the alternate proper is also used for Advent 1 (Christ’s second coming).

Historic, Minors, and Occasions

The historic one-year lectionary in Christian Worship restores features that had been removed in our last hymnal. The pre-Lent –gesimas are back. So, too, the Latin Sundays of Easter. Quasimodo Geniti lives again. The Trinity season ends with Trinity 26 and Last Sunday.

Newly appointed occasions include Sanctity of Life, Military Service, Witness, Marriage and Family.

The minor festivals and occasions are fully resourced. The occasions that are frequently celebrated are given three sets of readings (Reformation, All Saints, Christian Education, Confirmation, Father’s Day, Missions, Mother’s Day, New Year’s Eve, Stewardship, Thanksgiving) to provide ample variety. Newly appointed occasions include Sanctity of Life, Military Service, Witness, Marriage and Family.

Commentary on the Propers

Worship planners performing long range, seasonal, or weekly planning benefit from having an understanding of the whole lectionary, the liturgical seasons, the direction of upcoming readings, and special features of each of the appointments. The Commentary on the Propers provides the tools needed.

This set of three books provides commentary on the propers assigned to each Sunday or festival. Designed to be the first resource pulled off the shelf when planning worship, each season, Sunday, and festival is treated in terms of its connection to the theme of the day and its place within the Church Year. This resource helps the worship planner know where they are, where they’re going, and what it all means.

Many pastors like to preach sermon series. These commentary volumes show that you don’t need to abandon the lectionary to do it. Special attention is given to the natural series that occur in the lectionary. In fact, there are sermon series provided for the entire Church year.

Logos Bible Software

The new lectionary will be available natively on Logos Bible Software. Simply search for Christian Worship and you will see two new options: Christian Worship One-Year Lectionary and Christian Worship Three-Year Lectionary.

 

By Jonathan E. Schroeder

Pastor Schroeder serves Faith, Sharpsburg, GA, a suburb of Atlanta. His duties beyond the parish are numerous: member of the Synodical Council, moderator of the Institute for Worship and Outreach, consultant for Schools of Outreach and for Schools of Worship Enrichment, and WELS Hymnal Project Executive Committee. He chaired the committee that produced the new lectionary.


1 Peter Brunner, Worship in the Name of Jesus, 221.
2 Brunner, 225.


See also FIC

See another article by Jon Schroeder in the August Forward in Christ. The FIC article focuses on the benefits of the new lectionary; this WTL article focuses also on understanding the design of the new lectionary and other propers.

Planning Advent through Epiphany

To assist those who do long range planning in summer, the Hymnal Introduction Committee has posted a planning tool for Advent through Epiphany. This tool includes far more than the new lectionary. It also contains:

  • Series themes and themes of the day (with explanations)
  • Hymn suggestions
  • Notes on new hymns that might benefit from advance planning
  • Two plans for introducing new musical settings of various canticles, one “conservative,” the other “ambitious”

Please note that no new canticle settings are suggested until Epiphany, giving musicians ample time to learn new settings.

Find this planning tool, Year C Advent through Epiphany, in the Look Inside section under the Resources tab at christianworship.com. At this location see also comments from Jon Hein about forthcoming resources from WELS Congregational Services that capitalize on this planning tool and new hymnal resources.

Supporting musical arrangements

At NPH (online.nph.net) search on ‘cw21choral’ to find arrangements of new hymns. Future information will assist with finding piano and organ service music settings.


 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Movements in Sermon Writing

I find that writing isn’t difficult. Sitting down to write—that’s difficult. The good lurking within my procrastination, fueling the fear at the edges of my work, is that it matters to me profoundly, this business of writing Word-saturated, Christ-obsessed sermons.

At last, I dare to step past the basics of preaching1 and to take up the writing task itself. As a message begins to emerge from the scribbles on my legal pad, the essential question becomes one of movement. Where to begin? Where am I heading? How will I get there?

As I take up these questions with you, I find myself entwined in the great homiletical debate between deductive and inductive styles. To tease out the differences, let’s consider two sermons based on Hebrew 5:7-10.

Sermon Introduction #1

What if I told you a story about a young pastor, early in his days of planting a church, carrying the weight of the world? He answers the phone, listens for a few moments, hangs up, walks down the basement stairs, closes the door behind him…and cries. What if I cried a little just telling you about it?

I can imagine two reactions. One: you’re embarrassed for me, put off by the show of weakness, rolling your eyes. You think, “Man, keep it together.”

But I can imagine another reaction. You think, “Of all the times I’ve heard him speak, now he has my attention. Maybe he’s like me. Maybe I could tell him things. I think he’d understand. Maybe he could help.”

The very thing that repels one person draws another. You might even wonder what was going on down there? What do they mean, those sounds coming up through the basement door?

It is just this way with Jesus. He scandalizes many—this weakness of God on display in the lowly Jesus carrying the weight of the world, God the Son crying and crying in the Garden. It is the very thing that has our attention and draws us in.

What’s going on, not down the basement stairs, but a stone’s throw away? What is the meaning of the “loud cries and tears” of Gethsemane.

Answer? The Son of God is being qualified to be the Savior of the world and the saving of you.

Deductive Preaching – Arguing from a Conclusion

A message that starts that way is on the deductive end of the continuum between deductive and inductive movement. I reached a conclusion in solitude about the telic note of Hebrews 5:7-10. My 60-second introduction was designed to prepare a compelling announcement of that day’s whole point. I left no one in suspense about what it was. In the “loud cries and tears” our Jesus is being qualified to be our Savior. I would not have hesitated to announce this theme in advance.

By “arguing from a conclusion” I only mean that it was a joy to spend the remainder and bulk of my time playing on my theme and sharing the rewards of my study, unpacking the big thought and establishing it by means of the assigned Word.

It seemed to me at the time to be the way that particular text was asking to be treated. I elected to offer that sort of clarity right up front given that there was plenty left to challenge my listeners. Our Jesus “learned obedience?” When was he ever not obedient? “Once made perfect?” Was he ever anything but perfect? I pulled out all the homiletical stops I know of in the form of illustration—of willingness made complete in the act—and application—we are being qualified by suffering, too, you know. Lord, we are learning, too.

And I dare to hope, under the blessing of Christ, that people walked away appropriating the deep beauty and consolation of that text.

There is no one who understands you like the lowly Jesus. No one who knows you the way he knows you. No one cares the way he cares. No one who could ever have saved you the way this one has saved you. That’s what you’re hearing from a stone’s throw away.

Sermon Introduction #2

Hebrews 5 has challenged me. I have feared that something is lost on me, whatever it was that caused Psalm 110 to be the most often quoted Psalm in the New Testament. The writer to the Hebrews thrills at the thought of Jesus as “priest forever in the order of Melchizedek.” To think that we have a king who is also a priest.

Um. Okay.

I have heard of priests and I know what kings are, but for most of my life I have felt no heart connection. The thrill doesn’t easily reach me.

I find I can’t go directly for the heart when I handle Hebrews 5. I need to drill down toward the heart through the head. There are things to study and grapple with, things to understand though they elude us until the Spirit lights them up.

To begin, let’s imagine the skyline of ancient Jerusalem dominated by two structures. The royal palace where the king sat amidst the trappings of royalty, power, and providence—here is one worthy of all your hopes. The holy temple where the priest serves in the aura of mystery, grace, and sacrifice—when he smiles at you, unworthy though you are, it is the smile of God.

The thing is, a man could be one or the other. Not both.

Was King David reflecting on that as he read the story of father Abraham and Melchizedek in the Torah? Did he think, “I can’t be both…but there was one once. There was a king who was also priest. There was a priest who was also a king.” Then the Spirit fell. Then true inspiration hit: “And there will be again!”

Inductive Preaching – Arguing to a Conclusion

I was, of course, just getting warmed up. There was more work to be done in Genesis 14 and Psalm 110. There was further still to go in the “uphill climb of understanding” before we could arrive at the “smooth downhill of revealing.”

That’s one way to think of inductive preaching, simplistic though it may be. Inductive movement may involve communicating both the challenge of the text as it first confronted us, as well as the way that challenge resolves, one way or another, in a fresh view of Christ crucified and raised. We share the part that perplexed or disturbed us on our way to a conclusion in which all that was dark is light, questions find answers, and the restless may rest.

That sense of missing something in the name Melchizedek—something that ought to have me leaping—is absolutely what challenged me about that portion of Hebrews 5. And because it was real, it was what I found most interesting.

It sounds cliché, but inductive preaching is intentional about leading hearers on a journey of discovery. I create an itch that needs scratching. I propose an honest dilemma, and then, well, I write my way out.

Inductive preaching is intentional about leading hearers on a journey of discovery.

Why Not Go Full-on Inductive?

The extreme arguments you encounter for inductive preaching would have us take a risk we are not willing to take, namely, that for all our cleverness, our listeners may not arrive at the truth at all. There is a radical position that smacks of Erasmus in his debate with Luther, namely, in his preferring questions over answers. To this Luther insisted that the Christian heart loves and lives off the assertions of God’s Word and its crystal-clear propositions. The predictableness of preaching that always comes around to Christ and him crucified is a good thing. No, it is the best thing.

Early in my days as a preacher, there is no doubt that when I ditched deductive preaching, I turned instead to a method I must now refer to as the “hot mess.”

Ultimately, the extreme version of the argument that takes inductive preaching to be the only preaching that shows respect for a modern audience does not honestly account for the deductive style of some of the most gifted and influential preachers of our time.

Settle on Deductive Preaching and Call It a Day?

An extreme argument for deductive preaching will be hard pressed to justify why it takes so few cues from the communication in the Bible itself with its absolutely stunning array of communication forms. There is a wildness to biblical revelation that we would only domesticate and diminish when room is not given for its prophets and poets to speak the way they speak—in love song and rescue story, smoky ritual and visions by the river. There is nothing obvious about a Burning Bush.

The exaggerated “deductive-only” rant could cause a preacher to deliver a theological treatise and say contentedly within himself, “I told them, so now they know.” He may give so much away in his published theme and parts that people feel little reason to listen.

He may casually assume that all come hungry to hear what he has to say. That hunger may need to be awakened, such as by that itch that begs for scratching, a puzzle that needs solving, a story that demands an ending, a song that disturbs for the way you hold back the final note.

A radical position prefers questions over answers.

A False Dichotomy

We need not huddle on the two ends of the continuum. Combining deductive and inductive elements keeps preaching fresh. Any time we aren’t saying something in the most straightforward way we possibly could—by penetrating questions, in narratives we don’t immediately explain, through images we hope to hang in the basement gallery of people’s hearts—we are being inductive. We’re leaving room for our listeners to complete the meanings we intend and be part of their own persuasion, making things more fully their own.

There can be entangling moments of induction within a deductive style that has no lack of clarity or authority. There can be resolution at the end of a measured time of disorientation.

None of us want our preaching to be vanilla. There is a sweet spot between numbing ambiguity and spoon-feeding. Perhaps we are not helping people on toward further outposts in Christian thinking and living when they know what we’re going to say before we say it.

The challenge, then, is that audiences are diverse with the need for both straightforwardness and discovery, what is unambiguous blended with what makes for that interesting car ride home.

There is a sweet spot between numbing ambiguity and spoon-feeding.

Genre Can Help

If my sermon text is a gorgeous psalm, I try to write elements of beauty into my message. Like a novel by Flannery O’Connor, my preaching may set grace against the blood and dead bodies of the Old Testament such as to make evil recognizable. If my text is an ancient story, I might bring it into conversation with a story of now. A provocative text asks for a provocative sermon. To say nothing of a visual text. A somber text. An ironic one.

If, on the other hand, my text is theologically dense and tightly constructed, an expository approach has wonderful possibilities. Why deconstruct and then reconstruct a text like that? Instead, set the context. Walk through verse by verse. Draw law and gospel to the surface and Christ into the frame, if he isn’t there already. Insert pictures and encouragements as the moment requires. Why not adhere to the agenda the Spirit has set?

Combining deductive and inductive elements keeps preaching fresh.

Might as Well Preach It

A kind reader of Preach the Word offered me this advice. I was unsure of where to go next on the topic of sermon writing. He suggested I include a longer excerpt of a sermon as a way to communicate indirectly what I’ve been trying to say all along.

So, if you’ll indulge me, where were we? Ah.

Melchizedek.

We were drilling down through the head and toward the heart.

I can be as foolish as the pagans for whom it’s all about the question: what do I have to do to get the deity to care? I can carry the weight of the world, but the Word reaches me again: “Cast all your care on him.” Toss ‘em like a backpack tossed across your dorm room. Throw them on the one with the scars in his palms.

He cares for you.

Or think of Isaiah mocking the pagans for the gods they fashioned from wood and stone and then had to carry around on their own backs—heavy things hunching them over. I can be that foolish and that exhausted, trusting in things I have to carry around myself. But the News reaches me again.

There is one who carries me.

We haven’t seen the last of anxiety and shame. But I can welcome them when I see how strongly they play in my bondedness to Jesus—in the fact that I will always need him.

What I need is a king.

I require a king to adore, a king who can subdue me, carry on his rule of peace in this busy mind and this troubled heart. I need the king who will consummate his kingdom, the new Jerusalem descending from the sky.

What I need is a priest.

I am capable of so much shame, the great self-inflicted wounding. Sometimes I don’t want to show my face. It is just then he shows me his. He smiles on me with the smile of God, honors me, clothes me in beauty, covers my disgrace with a righteousness that is all him and none of me. I see it now.

I need a king who is also a priest. I need my priest to also be my king.

I need to know that wherever I am and whatever I am doing, the one who prays for me is the one at the center of all things, holding all things together by his powerful Word. And when I stand before him on that day, the King of the universe, the Lord of all there is, I will be standing before the one who laid his body down.

(Long pause.)

This will sound strange, but I walked through the cemetery near my house early this morning and threw a rock as far as I could. I actually did that. That was me naively wondering just exactly how far is “a stone’s throw away.” I don’t have a great arm…but it’s pretty far. I wanted to see for myself.

Can you picture it? Have you ever been able to hear someone not only crying from that far away, but you were even able to make out the words? Imagine. The loud cries and tears go on and on. At last it gets quiet. For the moment, he’s all prayed out.

Abba, your will be done.”

Here prays a king for all your fears, a priest for all your shame. A lone cross juts up from the landscape of human history. It dominates our horizon. Here the blood of royalty mingles with the tears of a priest.

Melchizedek! (I say this with a fist against my chest. You see it, right?)

Melchizedek!

Here is the name for the heart’s greatest affection. There is no one who understands you like the lowly Jesus. No one who knows you the way he knows. No one who cares the way he cares. None other could have saved you the way he has saved you. Blessed be the name. Amen.

The Moment the Preacher Dies

Guru of adult education, Jane Vella, steals a thought from Paolo Freire about “the moment the teacher dies.” They disagree only about whether both student and teacher recognize it when it arrives. It’s about what happens when the teacher truly joins those she means to serve in the task of learning, a student among students.

By “the moment the preacher dies,” I mean something else. Someone asked me what I pray for as I bow my head before reading my text. There are several variations on the theme. But whatever else I say to my God in that moment, I always also say what I learned in a garden:

“Not my will but yours be done.”

I know what I want to happen next. What do you want to happen, Abba? Honestly, preaching you still thoroughly humbles me. And so, because ultimately there’s my way and there’s your way, let it go your way.

As for me, let me die in this moment to all self-concern and to every doomed identity. Let me die outright to the hunger to be well thought of. But this—this preaching Christ crucified—it still scares me because of how much it matters.

I am willing to be disturbed, yearning, and unfinished until you, Lord, release the final note.

Come quickly, Lord Jesus.

As I lift my head, as I stand here, it is enough to take a good long look at the faces turned toward me and love them, even as I am loved. It is enough to be forgiven and to be, even now, on my way home.

Written by Mark Paustian

Dr. Paustian is a professor of communication and biblical Hebrew at Martin Luther College where he teaches “Advanced Christian Rhetoric” which combines an introduction to homiletics and an introduction to apologetics in one course. He holds a PhD in Communication from Regent University.

1 The previous five articles in this series were titled “Joy and Confidence from the Basics.”


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Joy and Confidence from the Basics – Part 5

You’ve heard that communication is 93% nonverbal. What does this say about sermon delivery? Clearly, we ought to spend way more time than we do in front of our mirrors, and we ought to endure way more agony watching recordings of ourselves. We ought to stop fussing so much over the careful crafting of words.

Why? Because everybody knows that only 7% of communication is verbal, while 38% is vocal, and 55% is facial—this famous breakdown still appears in graduate-level communication textbooks.

Nonsense!

Albert Mehrabian’s study from over fifty years ago was about the interpretation of the emotional state of other people. That’s a crucial distinction. “How are you?” I ask, and in that moment, the language of groans or laughter takes over. If I mean to communicate caring, what I say has to make sense within the total richness of my nonverbal display. Of course.

Our words will not tend to be convincing when our nonverbal cues are pulling in a different direction entirely. Do you believe someone who shouts, “Alright! I’m sorry!” as he slams the door? Not a chance. How about a friend who sighs, “I’m fine,” with her wet eyes glued to the floor?

Somewhere within these commonsense observations hides the fact that sermon delivery is not irrelevant. My preaching is not all it can be if I say that there is joy in knowing Jesus but you never see it in me. Surely, we want to avoid the “performative contradiction” of speaking vital things while the entirety of our person is loudly saying something else. By the help of God, we can do better than that.

Ideals of Sermon Delivery

I once conducted an experiment in which I quoted John 3:16 in six straight sermons. There wasn’t much premeditation. I was just wondering how many Sundays it would take for the words to start to feel tired and overworked. How long before someone would comment, “Really, pastor? Again with John 3:16?” That day never came.

It was something I read in The Normal Christian Life, by Watchman Nee1 and which I have seen since in Kierkegaard’s notion of an “existence communication.” The idea is simply to “be in the words as you say them”—to exist in them. No going on automatic pilot. No having the words just sort of roll off the tongue in a thoughtless recitation. Speak slowly and think deeply about what you are saying.

“For God…so loved…the world…”

This takes a little practice, that is, handling something so familiar in this way. So practice I did.

“…his One and Only Son…that whoever believes in him…will not perish…”

It turns out I overdid it. On Sunday #6, I tried to speak but was completely overwhelmed.

“…but will have eternal life.”

That wasn’t the point. We aren’t going for drama here, nor are we trying to manufacture an affecting display of feeling. All the sincerity in the world adds nothing to the inherent power of the Spirit married to his Word. No, all we are after is simply a genuine communication. I find that being in the words as I say them, for the most part, lets delivery take care of itself.

Being in the words as I say them, for the most part, lets delivery take care of itself.

About sermon delivery in general, Bryan Chapell writes, “Congregations ask no more and expect no less of a preacher than truth expressed in a manner consistent with the personality of the preacher and reflective of the import of the message.”2 Let’s unpack that.

Chapell argues that the “elocution movement,” with its standards for how every speaker should gesture, stand, and sound, has been dead for over a century. The rhetorical style that has long won the day is to “sound like ourselves when we are deeply interested in a subject.”3

I agree. As you deliver your message, work within your own personality—“you do you”—but show us the man who is captivated by the cross. Show us that version of you, the one who is entirely invested in what you are saying, transparently affected by it. It means the world to you. As I wrote earlier, we can tell that you are being put back together by the News you deliver.

“For God…so loved…the world…”

I tell my eager students in their introduction to homiletics: “Show me that guy!” And they do. Brothers, you would be delighted to see it.

I remember one of my favorite preachers, a beloved seminary professor, who would scarcely move a muscle when he preached. He worked within a personality that was both brilliant and unassuming. He quite simply let the words do all the work. There is much to commend that.

However, that may be overstated. Just as you “cannot not communicate,”4 a preacher cannot not have a delivery. The content of his sermons was so rich and pitched so steeply that it required expert inflection to make his meaning transparently clear and the pausing of a seasoned veteran to give his words room to play on our minds. If you knew the man, you would not want him to do it any other way.

The best delivery calls little attention to itself. What we hope for is that, as the power of Christ rests on faithful proclamation, people are hanging on the words. Whatever spell we may cast in our preaching can be broken by a distracting mannerism or unnatural modulation as people wake up to the fact that, “Oh that’s right, I’m listening to a sermon.” Pray God they hardly notice us at all.

The best delivery calls little attention to itself.

“Working within our own personalities” will have as many looks as there are preachers, and I can think of plenty of good men for whom “not moving a muscle” in their delivery would itself be a strange attention-arresting choice.

At any rate, the small attention we are here paying to issues in communication can, I hope, be justified by an observation our fathers made. People don’t only receive the Word of God spiritually, that is, through the ministrations of the Spirit working through his Word. People also receive the Word of God psychologically. That is to say: a whole array of human processes is involved with all communication, and those don’t somehow cease to function because we happen to be communicating God’s Word.5

Our preaching needs to be heard, understood, attended to, and held. And we can certainly stand in the way by violating the expectations of the moment or by contradicting the what of our communication by our how.

People also receive the Word of God psychologically.

After all, the fact that we “cannot not communicate” means that our nonverbal communication flows in a steady, unstoppable stream, one you cannot be thinking about all the time. We make more or less constant commentary on who and what matters, and it is mostly unintentional. This means that “communication leakage” is likely happening. In other words, we may need to do a gut check. What do we actually feel about the people we speak to, about the undeserved privilege of the moment, and about the things that we trying to put into words? Because, so goes the theory, all this will leak out of us.

People will see us. In the long run, people will know.

I hope that one humble article in Preach the Word is not too much emphasis to place on striving to have our delivery pulling in the same direction as our content—“For God so loved the world…”—and to have our whole person contribute a loud “Amen!”

So say my face, my eyes, my voice, my very body:

“This matters! And so, people of God, do you.”

How to Read the Written Word

The Church has a stewardship of the spoken Word. We Christians still attend to sacred words on a page that are allowed to animate a human voice and are given room to charge with holiness the physical spaces in which we gather. It is a seminal moment, this opening of a Bible, this “Hear, now, the Word of the Lord.” It is one of those key features in the life of a congregation when our hard-won means of grace theology becomes actual in our midst.

That happens as we bring our whole selves to the act, and when we linger over the assigned readings for the day. The thought and care we give to the public reading of the Scriptures—or don’t—is revealing us.

If people are pretty sure they are seeing us read a biblical excerpt for the first time as we stand before them, what does that say? What communication would be leaking out of us if we start our sermons by reading our text out of a Bible and then ceremoniously tuck the thing away? Holy Scripture was the prelude; now for the main event? Here’s another gut check: how, in our heart of hearts, do we really feel about the words of God versus our own? Are our words—are we?—the bright star on the homiletical stage? God forbid. What a humble, glorious activity it is:

“Devote yourselves to the public reading of Scripture…” (1 Timothy 4:13).

Be in the words as you read them, and you will not say without inflection or pause: “Many will come in my name, saying, ‘I am the Christ,’ and will deceive many people” (Matthew 24:5). Have a downward sentence-ending inflection on the word “Christ” and then a healthy pause, or you risk distorting the meaning entirely.6

Be in the words as you say them, and you will perhaps not emphasize the word “and” when you speak the invocation—“…AND of the Son, AND of the Holy Spirit”—but instead the thrice-holy name of the Triune God.7

Think of what you are saying—here’s a pet peeve—and we won’t suffer the annoyance of, “On the third day, Christ rose AGAIN.”

Let’s return to the positive, better, to the joy. Take a closer look at that gorgeous paragraph from Jesus that begins, “In my Father’s house are many rooms…” (John 14:2) Sense the fresh way it can strike the heart when, on the basis of close reading and a robust understanding, you realize you want to change up the inflection and pace in ways you haven’t heard done before.

Which word or words will you inflect in the phrase, “In my Father’s house?” A weighty question, don’t you think? Can you make a good decision on the fly? I don’t think so. With a little preparation you will know to have Jesus answer the question of Thomas, “How can we follow when we do not know the way?” with a well-inflected “I” as in, “I am the Way (long pause) and the TRUTH (inflect this as a new thought and pause) and the LIFE (inflect and pause)” (John 14:6).

Which words will we inflect? Well, which words are being contrasted, such as “flesh” and “spirit” in Romans 8? What new thought is being introduced? What wordings, such as “and IF I go and prepare a place for you,” are a repetition and therefore can be read more quickly so as to get to the reason for the sentence?

I. Will. Come. Back.

Think about those words as you lock eyes with the weary and the anxious. I dare you.

The Particulars

I mentioned earlier that delivery can, for the most part, take care of itself. When we are in command of our message, preaching can be an authentic communication that is to die for. If the first time we preached we saw before us only that unpleasant phenomenon of a sea of “resting faces,” you have learned with experience how much more than that is going on. Beautiful, honest, urgent things pass between the under-shepherd and his flock if he can only be enough in the moment to receive them.

The reason I say “for the most part” is that a little further study of sermon delivery may reveal areas in which our instincts are not perfectly informed. We can still grow.

I recently had Jason Teteak, author of Rule the Room, in the class in which I introduce homiletics to future pastors. To say the least, he raised the bar. I recommend his book. It emerged out of his analysis of thousands of speeches. Having given little thought to my own delivery for decades, the experience was good for me.

Can you make a good decision on the fly? I don’t think so.

I learned that I need to close my mouth when not speaking. Didn’t know that. I learned that to raise my voice to unnatural levels is not as effective as speaking with quiet intensity (as much as a sound system allows). I learned that inflecting upward conveys excitement, but at the end of a sentence, it can convey far less credibility and conviction than a downward inflection does. I’ve learned that the whole range of vocal variety—thoughtful changes in tone, pace, volume, inflection—can be part of the ways I hold attention or regain it for the highest moments in my sermon. These are non-discursive symbols that do not translate into words but, instead, are felt as qualities. I’m learning not to fill in my pregnant pauses with vocal noises—I’m trying to empty them of “ums” and “ahs.” Again, good things happen in the silent spaces we create.

I learned that there are four rhetorical styles that can characterize a preacher—his sweet spot—and that there are risks involved with emulating someone if it’s just not who we are.8

I’ve learned to ask myself, “What do I want my listeners to feel in this moment?” Rather than merely perform that emotion, the thing is to actually feel and display that very thing on my face. I’ve learned what to do with my hands if I am not a “hand talker.” I’ll find a comfortable default position in which to rest my hands, and then I’ll scour my manuscript to create a few meaningful gestures to go with various wordings and which will enhance a few of my most important thoughts. Less is more.

I’ll scour my manuscript to create a few meaningful gestures to go with various wordings.

I’ve learned about “targeted” movements, gestures, and facial expressions that are an additional way to bring attention to specific words or phrases. I’ve learned about dividing the space into which I’m speaking into a grid of nine quadrants and randomly spread my attention around with a few seconds in each at a time. I try not to leave any part of the room out so that I am not saying, ‘The love of God is for all of you…especially those of you on my right where I am always turned.” I’m learning to meet eyes in a Goldilocks moment of a little under a second—not too little, not too much.

I think about these things a bit as I write and prepare. Then I set them aside.

Lord, help me forget myself.

A Rare Both/And

Some of us are gentle. Some of us are bold. We tend to lean one way or another. In a term from Timothy Keller’s book, Preaching, we strive to preach with “warmth and force” as qualities that combine uniquely in the character of Jesus.

We do not hide that we are weak or decorate our jars of clay. We have taken the disappointing journey inside. This informs our gentle humility and fuels all our compassion. We know what sin is—people can tell that, too. We can dare to be sinners.

And we rise with power and authority on loan from God. We stand up with things to say before which queens and kings ought to bend their knees. We pour our treasure out.

Conclusion

I am fascinated by the way nonverbals cues and channels intersect with spoken words. What if we heard Jesus say, “No servant is greater than his Master,” but never saw him on his knees washing the feet of his friends? Would we understand? John comments, “He now showed them the full extent of his love” (John 13:2).

He showed them.

“Father, if you are willing, take this cup from me!” (Luke 22:42) What if you only heard the words but did not see him fall. Meanings leak out of him like great drops of blood.

Later on, he said to Thomas, “Put your finger here; see my hands. Reach your hand and put it into my side. Stop doubting and believe” (John 20:27).

My Lord, how you speak with your hands! My God, the body language of the Word made flesh!

The Gospel writers saw significance in dozens of nonverbal cues in the life of Christ: the touching of the leper, the drawing in the sand, the loud cry from the cross, the frying of fish on the shore—all the beautiful ways he delivers his lines. He came to join with us in the full richness of human connection and to fully share in our human stuff.

These cues accumulate in a thing we find convincing, by the grace of God. They accent the words that overwhelm.

“For God so loved the world…”

 

Written by Mark Paustian

Dr. Paustian is a professor of communication and biblical Hebrew at Martin Luther College where he teaches “Advanced Christian Rhetoric” which combines an introduction to homiletics and an introduction to apologetics in one course. He holds a PhD in Communication from Regent University.

1 Watchman Nee was a prominent figure in the house-church movement in China.
2 Christ-Centered Preaching. Baker, 2005, 329.
3 ibid.
4 This is a famous contribution from Paul Watzlawick.
5 On this point see Jon Hein, “Treasures in Jars of Clay: The Synergy Between the Instrumental and Ministerial Causes in God’s Plan of Salvation” at essays.wisluthsem.org.
6 See How to Speak the Written Word by Nedra Newkirk Lamar (Revell, 1967) for guidance on pause and inflection as an aid to understanding the spoken Word.
7 This is a soft example. It is not to suggest that the “and” is not meaningful. Try it both ways and see if you don’t agree.
8 See Jason Teteak’s Rule the Room (Morgan James, 2014) for more information.


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Earliest New Hymnal Adopters

As I write this article in the last days of March, at least 50 congregations have already preordered the new hymnal (or decided to do so), sometimes also with a quantity of the psalter. In contrast, a few people have asked how they can be expected to consider purchasing something they haven’t yet had a chance to thoroughly review. I’ll speak to that a bit later. But first some thoughts about my assumptions and some comments from the earliest adopters.

Not every congregation

Pressure and anticipation for a new hymnal in 2021 is simply not as high as it was in 1993. So leaders from both the hymnal project and NPH recognize that adoption will likely be at a different pace than the rapid and almost universal adoption of CW93 in the mid-1990s. And that’s perfectly fine. No one is saying that all good synodical team players should quickly jump on board.

Further complicating decisions is a year of pandemic. So here, again, is a comment from the September 2020 WTL: “Hymnal project leaders recognize that not every congregation will want to or be able to adopt the new hymnal in 2021. Reasons include COVID uncertainties, tightened budgets, and uncertain futures. This article isn’t meant to ignore those realities but only to encourage review and planning in whatever way seems appropriate.”

But as many as possible

Granting that not every congregation will adopt the new hymnal in 2021, there still is benefit in many doing so—benefit to the congregations, not merely to the success of the project.

A few years ago, the Commission on Worship and its consultants were busy with Schools of Worship Enrichment. Over 12 years we served 291 congregations, coast to coast, large and small, young and old, growing and declining. Those who served these weekend events noticed two contrasting challenges to implementing a vision of creative, flexible, and satisfying liturgical worship. The obvious challenge came from some who wondered if we needed to abandon a liturgical format and heritage hymns to reach or retain the people we want to serve. The less obvious challenge came from those who seemed content with varying degrees of uncreative and inflexible implementations of liturgical worship. It’s not surprising that some would want “something more” than that approach to worship.

The resources were always there for enriching Lutheran worship with alternate canticles and new hymns in varied musical styles accompanied by instruments far more diverse than the solo organ that commonly led worship. But many pastors and musicians didn’t have the vision or ability to implement this “enriched Lutheran worship.”1

Now the new hymnal suite richly provides options that can help both of the challenges described above—as well as support congregations without either challenge. The church that prefers an ensemble to an organ (or both in rotation on different weekends) will find the music they need for two musical settings of the primary Sunday service. Same for many hymns. A church that formerly relied mostly on organ, whose musicians lacked time or ability to involve other instruments, will find a wealth of resources.

Such options reinforce a healthy bias that project director Michael Schultz mentioned in the previous article in this series: “I am strongly biased toward having the congregation predominantly (not exclusively) sing the hymns, psalms, and ritual songs that have been curated and published by our church body.”2 In the past such a bias might have been heard to support a narrow musical bandwidth that wouldn’t be labeled flexible and creative. That was never the intent. But now the new hymnal suite makes it far easier to implement goals of flexibility and creativity.

So I urge “as many as possible” with conviction that it’s good for congregations across a synod to share a worship philosophy and core worship resources.

It’s good for congregations across a synod to share a worship philosophy and core worship resources.

NPH and the Commission on Worship

These two synodical entities have different if complementary roles. NPH is a business and a ministry, your ministry partner. From them you have received promotional materials and a preorder option. They sell products at price points that enable them to continue serving in their role.

The Commission on Worship is not a business but only a ministry partner concerned with many aspects of worship enrichment. One of the biggest opportunities for worship enrichment comes along only every 30-40 years: the release of a new hymnal. So communications from the C/W will share introductory resources and urge adoption of the new hymnal. We do this not from a business perspective but purely from a ministry perspective.

Comments from earliest adopters

To assist congregations that have not yet ordered the new hymnal, I polled some that have already ordered and asked three questions. Various answers are included below with the hope that they might be helpful to other congregations. The congregations represented are from all over the country and range in average attendance from 38 to 560. State abbreviations follow most comments.

How did you build consensus to make an early decision, long before able to review the pew edition and other volumes?

We started early singing songs we understood would be included and made a point of telling people the song would be part of the new hymnal. We talked about it in our leadership meetings and with the congregation that this was just what we do: new hymnal comes out, and so we will be using the new hymnal. People were looking forward to new songs and sounds, so it was a fairly easy sell. ~SC

There wasn’t much of a debate as to whether we would adopt the new hymnal. We participated in multiple field tests for the hymnal, plus the congregation was aware of the work I was doing on the Scripture Committee. We already have ordered hymnals and psalters to put in the pew racks (enough to make sure we meet the minimum for the Service Builder discount). We also plan to subscribe to the Service Builder. The only item that caused some discussion was the number of physical hymnals to order, since we have for a long time printed the entire service (hymns included) in the service folder. However, the combination of needing to purchase a certain number for the Service Builder discount and the understanding that having physical hymnals in pews for people to look at and use in addition to the service folder is valuable for members and guests alike made that discussion rather brief. ~KY

How much longer do we need to wait?

Our two pastors and staff minister decided early on they wanted to purchase the whole shebang, and took it to our elders, and it was easily approved. We are paying for it mostly with memorial money that was donated specifically for this purpose. As I’m sure is the case with many congregations, we removed all our old hymnals from the pews for COVID-related reasons, which will make the physical transition even easier! We’re also going to open it up to any members who want to personally purchase anything, and add their orders to our one big church order. I feel everyone at our church has been really open to the switch! ~WI

The process for building a consensus to make an early decision began more than ten years ago. We are liturgical in our worship style but have adopted any number of songs and services over the years to introduce new formats. For Advent and Lenten services, for example, we started with Compline 2, found a version of Psalm 91 that we liked better, and mixed and matched a couple of other elements and/or changed pieces for one year along the way. The people like these services, so it isn’t hard for them to be excited about a new hymnal which will facilitate trying some additional new services. ~MI

Our decision was never really a struggle. The congregation has a long history of making use of the musical resources that the synod makes available. Our people here have embraced many of the hymns and liturgies from the supplement, and are already familiar with many of the Getty tunes that will appear in the new hymnal. For our congregation, it wasn’t ever really a question of “Will we choose to get the new hymnal?” but “How much longer do we need to wait?” ~GA

What was your funding process? Budgetary over two years, plus special gifts, or what?

Purchasing the new hymnal was part of our five-year plan. We had little discussion. 47 out of 100 hymnals are paid for as of early March with the methodology pictured above. Strictly special gifts. Many of the other books have also been purchased for the church. ~IL

We started at least two years in advance by setting aside $2000 in our ministry plan and then made it part of our special projects list. (We share this list with people who want to make a special donation or give a memorial.) We had planned to use a special “buy a hymnal” drive this year, but a member gave a large gift as a memorial and covered the cost. Another member recently contacted me to offer to pay for the new hymnal and other volumes. So in our case, it was just something people were drawn to support. Blessed! ~SC

We were going to do “combination of budget/congregational gifts” over this year. But someone was very blessed in the recent stock market run-up and came in wanting to make a gift and paid for the first batch of hymnals/psalter/resources in one shot. So, I was able to say at elders, “Well, this is the cost I’d ask you to approve…and please know that it is already paid for…” which made the decision easier. They would have said yes anyway, but they also simply assume (as I think our council does) that our synod is putting out a new hymnal and a) we’ve been using some of those resources already and b) we’d of course just go along and adopt it. ~WI

Please know that it is already paid for.

We had talked about “every member buy two,” one for them and one for the pew. Decided not to go that route as we’ve received gifts already of $9,000 for it without it even being advertised outside of Elders/Council. We are all in to the tune of about $12,000. ~WI

A few years ago a member left a gift to the congregation in his estate. He had a deep love for worship music. We used a portion of his estate to purchase a grand piano. When the hymnal’s budget planning worksheet was made available, the council realized that the remaining portion of the gift would cover the cost of the new hymnals. At the same time, we do plan on inviting people to use the offering envelopes to make a special gift to the hymnals in the expectation that we can stretch our worship budget a bit further yet. ~GA

Are you ordering the psalter? If so, for pews or just choir?

We are ordering 25 copies to start for choir and small group use. We plan on purchasing 300 hymnals for the sanctuary and choir. We will subscribe to Service Builder and purchase multiple copies of the hymn and liturgy accompaniment books. We will purchase 30 copies of the psalter for the choir. ~MN

Any other unique stories that would provide interest for the article or quotes from members?

Nothing really unique, except our people are very excited. ~TX

Our worship committee was very excited to see the wealth of materials available at a substantially lower cost than first anticipated. We had committed early on to books in the pews for a number of reasons; the pricing structure made that a no-brainer from an economic standpoint, as well. ~WI

There is a bit of frustration expressed in that there are a number of TBD items and details connected with the new Christian Worship. Yet, I know the project is very ambitious in its scope and timetable for publication.3 ~MN

The pricing structure made books in the pews a no-brainer.

The National Conference on Lutheran Leadership [January 2020] was an incredible help. We were able to bring five members of the congregation, including our office administrator and two council members. We all left the conference deeply impressed with every aspect of the hymnal showcased there: the support volumes, the Service Builder, and above all, the worship services. It allowed those members to be strong early advocates for the hymnal. ~GA

It’s been decided we will gift all our organists/pianists with their own copies of all the accompaniment books (we have six accompanists), which I thought was super generous of the leadership. ~WI

We all left the conference deeply impressed with every aspect of the hymnal showcased there.

We look forward to many instrumental parts already prepared. I play trumpet, we have an occasional violinist, a couple of guitar players, some hand drums, a flute, a penny-whistle player, if you can believe that, and some other people we are trying to get involved with occasionally playing a piece. Pre-transposed pieces and other various options are exciting to the special music people who are looking forward to getting their hands on these resources.4 ~MI

At Trinity, Waukesha, we are at an advantage since we’ve been almost exclusively using new service music, hymns, psalms, etc. for all our services since Advent (Year C, one year ahead of other WELS congregations to help prepare planning resources for other churches next year).5 There have been many positive comments on the new hymns, revised texts, and service music. ~WI

Confidence in the project

Now, back to a question posed in the first paragraph: how can a congregation consider purchasing something they haven’t yet had a chance to thoroughly review? Perhaps the comments above from diverse congregations around the country can help to answer the question.

Another confidence-building factor is the caliber of those serving on the hymnal project’s Executive Committee. It has been a highlight of my almost 40 years in the ministry to work with these men, people with both sound theological grounding and practical parish experience. It is a testimony to the confidence that our synod can rightly have in this committee that one member was a seminary professor, two others accepted calls to the seminary during the project, two others have declined calls to the seminary, and two others have served as professors or administrators at synodical schools. Furthermore, every word in the new hymnal has been scrutinized by a doctrinal review process.

In closing I emphasize again that the hymnal project recognizes that congregations are in different places as far as decisions and timelines. This article doesn’t intend to lobby but to provide perspectives from the congregations cited. Still, whether you preorder soon or don’t even think about the new hymnal this year, we hope that eventually the vast majority of congregations will adopt the new hymnal just as we did in the years following 1993.

By Bryan Gerlach

Pastor Gerlach, a member of the hymnal project Executive Committee, has served as Director of the Commission on Worship since 1996. Previously he served parishes in El Paso, TX, and Citrus Heights, CA. He regularly plays organ and piano in two Milwaukee-area churches.

 


As far as the funding process goes, this is the announcement we’ve been running in our bulletin.

Pass on the Legacy with Our New Hymnal

If you could make an investment that would positively impact someone for at least 30 years, wouldn’t you want to do that? You have that opportunity with the release of our new hymnal. Christian Worship will be released for the fall of 2021. This new hymnal will be the staple of Eastside’s worship for the next generation. Combining the best from past traditions with the best from current resources, Christian Worship keeps the gospel at the heart of our worship, kindling the joy of worship on every page. To fit our congregation’s needs, we need 400 hymnals. That’s a $9600 investment. We’ve enjoyed the benefits of our hymnal for the past 30 years. Wouldn’t you like to be part of this new 30-year investment? Could you prayerfully consider donating one hymnal to Eastside for each member of your family? Think of the impact you can make! If you have any questions, please speak with Pastor Berg.

By early March, we’ve raised over $8000 of $9600. That’s without any special drive. Those are just individual gifts above and beyond regular offerings. As of right now, we are only ordering a few copies of the psalter. But if we receive more than $9600, we will order copies of the psalter for choir use. ~WI


1 This is not a careless and unfounded generalization. Survey data from those 291 SoWE congregations clearly supports the observation.
2 “A Wealth of Accompaniment Options,” March 2021. Back issues are available at worship.welsrc.net.
3 Most of 20 resources are coming out at the same time in the fall of 2021. Compare that to the years following 1993 when only the hymnal and manual were released. The Handbook came out in 1997, the Altar Book in 1999, Occasional Services and Pastor’s Companion in 2004.
4 Instrumental parts with transpositions will be provided by CW: Musician’s Resource.
5 The hymnal project director is a member of this church. The planning resource mentioned will be released in summer. For a detailed analysis of this church’s needs, see “Trinity Hymnals,” a supplemental online doc at the link in note 2.


New at christianworship.com

“Why a New Hymnal?” This bulletin insert is newly added to a ZIP of other bulletin inserts. It came about from a pastor’s request for something very simple as opposed to “visit the website.” It may be useful to share before a decision-making group meets or simply to build interest for the arrival of the new hymnal. Find it in the Publicity Toolkit link under Resources.

The Wedding Rite in the New Christian Worship” – an article by Prof. Jonathan Micheel from the Spring 2021 issue of Wisconsin Lutheran Quarterly.

Coming later this year: a variety of introductory videos useful not only for evaluating and understanding hymnal project choices but also for exploring and using various resources.


 

 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

A Wealth of Accompaniment Options

Church acoustics consultant Scott Riedel is in the habit of saying that an ideal geometric shape for a worship space looks like a shoe box turned on its side. Horizontally it has a definite long and short axis, and vertically it has enough ceiling height to provide a proper reverberation. Carpet is minimal, if not absent. If newer, the floor might be tile or finished concrete; if older, it likely is hardwood planks. I’ve been in a few sanctuaries like that, including the one I first frequented as a young child. Today, when I take a seat in a live acoustic space like that, I look forward to enjoying one thing in particular—you can hear the people sing.

Liturgical ensembles

These days, more often than was the case a decade or longer ago, the seat I take in the worship space is occasionally a 24” high, four-legged stool. A guitar is on my lap and a music stand in front of me. Nearby are an amp, a piano, and a mic stand or two for the cantor(s). I occasionally play with the ensemble at Trinity Lutheran in Waukesha, WI, or I’m on the road for a conference or Bible class, sampling psalms, hymns, and ritual music from the new hymnal resources.

Years ago, it was rare for me to participate from my four-legged stool. While serving as a parish pastor for 24 years, my guitars and amp most often stayed at home. Part of that was for personal reasons. I had no desire to “feature myself” as far as playing guitar for worship. Nor were either of the two congregations I served necessarily ready for that kind of instrumentation. They had been in “organ-only” mode for virtually all of their existence. Piano was not used for congregational singing, and I would still say that, in most cases, a single acoustic guitar, even when amplified, is not well-suited to lead congregational singing.

But there was another issue, one that Don Chapman (hymncharts.com) wrote about: “In 2002, as a new music director at a church plant, people in my congregation were complaining that I wasn’t including hymns in my praise sets. I wasn’t including them because back in those days, there weren’t any! So I started arranging my own.” I don’t have raw data to cite, but anecdotally, I get the impression that two to three decades ago, Lutheran musicians who played instruments other than the organ were in some cases channeled toward commercial Christian arrangements, in great part because those were the only arrangements available for their instruments. There were, of course, a few hymns found in Lutheran hymnals, known by Lutheran worshipers, sung across a broader swath of Christianity, and arranged for ensemble instruments. But twenty years ago, just a few.

The scope of this article does not cover the difference between commercial worship songs and familiar hymns. But if it did, a key point would be the difference between songs that are more suited to trained singers and hymns that can be sung by the whole assembly. I, of course, have a bias, and it’s not just against worship songs that tend to be more soloistic and in favor of hymns that are familiar and were written for group singing. I am strongly biased toward having the congregation predominantly (not exclusively) sing the hymns, psalms, and ritual songs that have been curated and published by our church body.

I am strongly biased toward having the congregation predominantly (not exclusively) sing the hymns, psalms, and ritual songs that have been curated and published by our church body.

In recent decades, that’s where the rub has been. Liturgical ensemble arrangements of “our” materials have not been available in any kind of abundance at all. By no fault of its own, our publishing house has not published individual hymns arranged for a liturgical ensemble. In the past, the few resources in this genre were typically found in collections in which some titles would not be found in our hymnal. Such a small supply of resources can, of course, result in the same kind of overboard repetition that some Lutheran congregations have run into with non-Lutheran arrangements—twenty songs that get repeated every six or seven weeks. I hope that’s not an inaccurate caricature; it’s what I have heard that some of our congregations have discovered. Oddly enough, it’s the very same thing that congregations can run into when using liturgical ensemble arrangements of our curated and published materials—there isn’t enough to go around, i.e., to go around a whole church year’s worth of worship planning.

The new hymnal project will change that. And that’s not just because we think it’s a good idea to balance organ-led services with piano/guitar/ensemble-led services. That’s not just to put to good use the skills of the pianist/guitarist/instrumentalist the Lord has brought into our membership (though we certainly want to be good stewards of such gifts). That’s not just because some think that the ensemble can sound more upbeat or because they subjectively prefer it over the organ (and why wouldn’t we want to keep them happy?). No, our plan to provide a wealth of curated materials for a liturgical ensemble is because God’s grace in Christ has made us want our sacrifice of praise to be the best it can be.

One element of “best” can be objectively defined. Can you hear the people sing?

With organ music, the servant on the bench needs a keen sensitivity toward the interrelated items of organ registration, worship space acoustics, number of people in the sanctuary, intended mood of the service, and worshipers’ familiarity with the materials that are on the musical docket. All of that and more will come under consideration as the organist goes about his or her task of supporting the song of the assembly. It’s no different when the liturgical ensemble is providing the worship music. Sufficient rehearsal, congregational cueing (especially for introductions or inter-stanza turnarounds), dynamics governed by number of worshipers present, attaining the proper mix through the soundboard, mic levels and overall volume level of amplified voices and instruments properly adjusted, small ensemble or large—there are plenty of things to look out for. But one consideration rises to the top of the list: can you hear the people sing? The Lord has good hearing. Be it barely audible or raising the roof, he will always hear the praise of his people. The question to ask is, “Can the people hear each other?”

Can the people hear each other?

Whether you bring together two musicians or ten in an ensemble, share with them that our goal is to let the people’s song be heard, because that’s where the general scripture truths and the specific gospel message reside—in the lyrics of the assembly’s song. Instrumentalists need sensitivity to volume control and willingness to be a team player (aka, trusting the sound tech to get the mix right). Cantors need to understand (and also the congregation by educating them on this point) that they are not singing primarily to the assembly or for the assembly but along with the assembly. Instrumentalists and vocalists serve to strengthen the assembly’s song.

So back to the opening paragraph of this article. I’m in a sacred space where music is going to lift the life-giving gospel around the room, direct it into ears, and anchor it in believing hearts. I look forward to hearing a room full of people singing the gospel. To pull this off with an organ, there are pallets and pallets of music to enliven the pipes and fill the room with the godly music of saints and angels. God be praised for that! Three volumes of our new hymnal products (Accompaniment for Hymns, Accompaniment for the Psalter, Accompaniment for Services) will bring together an abundance of those organ arrangements for the hymns, psalms, and rites we have compiled. By comparison, rather than pallets and pallets, it seems we may have not much more than a partial filing cabinet drawer of arrangements for the liturgical ensemble. Let’s see what we can do to address this situation.

Accompaniment Editions

As you may have noticed from mock-ups at christianworship.com, the accompaniment editions are 8.5×11, portrait orientation, spiral-bound. For the most part, they contain only keyboard arrangements. In a number of cases, however, there are both organ settings and piano settings. For a majority of the hymns that were originally written for piano, an idiomatic organ or general keyboard arrangement was added. For some of the hymns that are regularly played on organ, an idiomatic piano arrangement was added. (See below about many more piano arrangements, along with auxiliary instrument arrangements, available in CW: Musician’s Resource [CW:MR]).

In addition to upscaling and reformatting the pew edition hymns to fit on a letter-sized page (which, incidentally, make the music easier to read for some), many of the hymns in Accompaniment for Hymns have multiple keyboard settings: alternate key; alternate setting; modulation to a festive final stanza; soloed organ setting; alternate piano or organ arrangement. For a total of 683 hymns (656 in the pew edition and 27 appearing only in CW: Service Builder), Accompaniment for Hymns offers an additional 447 auxiliary keyboard settings of the various types just mentioned. Similarly, Christian Worship: Psalter includes 470 musical settings of the 150 psalms. The Accompaniment for the Psalter offers 93 additional keyboard settings. Some of the piano arrangements in these accompaniment editions will have corresponding instrument files in CW:MR.

Besides accompaniments for the lectionary psalms that appear in the front of the hymnal pew edition, Accompaniment for Services includes the keyboard scores for all of the ritual music. This includes The Service: Settings 1-3, Morning Prayer, Evening Prayer, and Compline. Settings 2 and 3 of The Service and the Compline setting have both a complete organ setting and a complete piano setting. The piano arrangements of Setting 2 (Mass of Creation by Marty Haugen) are simplified piano arrangements, intended to make the piano setting accessible to the vast majority of pianists. More complex arrangements will be available in CW:MR. Auxiliary brass/timpani arrangements for the organ setting and auxiliary ensemble arrangements for the piano versions of Settings 2 and 3 will be available in CW:MR. Additional settings of The Service, available only in Service Builder, will be similarly resourced with organ and piano settings and auxiliary instrument files available in CW:MR.

Accompaniment for Hymns offers an additional 447 auxiliary keyboard settings of various types.

Additionally, a greatly expanded aspect of ritual music in the new hymnal suite of materials is the music of the Gospel Acclamation. (See a sample at christianworship.com/resources in the “look inside” section.) Formerly called the Verse of the Day, the Gospel Acclamation consists of an opening and closing alleluia refrain with a seasonal or proper verse of the day in the middle. Accompaniment for Services provides 230 pages of Gospel Acclamation music. Each of the three settings of The Service has its own Gospel Acclamation setting, and there are an additional 21 Gospel Acclamation settings for the entire church year. All of these acclamations are written for general keyboard (organ or piano). Some acclamations use additional instruments. For example, Irish Alleluia, published by GIA and arranged by Richard Proulx, has a version for organ, brass, and timpani, but it can be performed just as well with piano, guitar, and other instruments. A 7×10 spiral bound edition (Christian Worship: Gospel Acclamations—Cantor’s Edition) will be available for presiding ministers, cantors, choir members, and instrumentalists. (This edition allows users to avoid illegally copying the keyboard edition for singers and other musicians.)

Musician’s Resource

Most of the music for the liturgical ensemble will reside in Christian Worship: Musician’s Resource. The NPH website will add a section dedicated solely to searching for, reviewing, and purchasing auxiliary keyboard and instrumental music that supports the hymnal and psalter. Thousands of pages of music will be available at this location.

For example, the most basic liturgical ensemble is a piano accompaniment with another instrument playing the melody. If that other instrument is a clarinet or trumpet, additional music is needed since these are pitched at B-flat rather than C. To match keyboard music, trumpet music has to be raised a whole step. If the keyboard music is in F Major, the trumpet part must be in in G Major. We have already done the foundational work on over 500 hymns, so that the various instruments which play at different pitches have a musical score to work with the pew edition setting of the hymns. Each SATB hymn ends up with 16 pages of transpositions. That means we already have 8000 pages of instrument transpositions for the pew edition hymn settings.

But most of the Musician’s Resource is comprised of arrangements that go beyond the pew edition settings. Not always but most frequently, the liturgical ensemble is looking for music that has been arranged with other instruments in mind, not just “SATB hymnal versions.” The Musician’s Resource will include a variety of these resources: vocal descants; instrumental descants; lead sheets; alternate choral stanzas; alternate harmonizations; full modern arrangements; modulations (transitioning to a higher key for a festive final stanza; roughly 5% of the hymns in Accompaniment for Hymns have such an optional modulation).

More often than not, the liturgical ensemble is looking for full modern arrangements. One strong advantage of these arrangements is how they can fit almost any size ensemble. These arrangements may have parts for eight different instruments, but they also work if you have only piano and guitar. We are aiming to offer a full modern arrangement for every hymn, and eventually more than one. Since CW:MR will be a living resource, we can continue to add to it long after the hymnal has launched in the fall of 2021.

Christian Worship: Supplement (2008) included Divine Service II, a service that made use of metrical canticles. These are songs of the liturgy where the text has been recast as rhymed verse and the tune is that of a familiar hymn. Christian Worship: Service Builder will include several dozen metrical canticles for those who wish to build such a service. Our goal is to arrange also these metrical canticle hymn tunes for liturgical ensembles. Such arrangements can, of course, serve double duty for both a hymn text and a metrical canticle.

We use the term liturgical ensemble because the ensemble is supporting the congregation as the congregation participates in the liturgy.

Looking forward

Liturgical worship makes use of the church year with its appointed lectionary and propers, it has a regular celebration of the Sacrament of the Altar, and it follows a historic order which includes the ancient texts of several songs that tell the story of our deliverance through Christ. We use the term liturgical ensemble because the ensemble is supporting the congregation as the congregation participates in the liturgy. The ensemble may consist of anywhere from two to ten or more instrumentalists and anywhere from one to four or more cantors. So the term liturgical helps establish some healthy parameters: this is a group that assists the assembly in singing the ritual music (canticles), the Psalm of the Day, the Gospel Acclamation, the Hymn of the Day, and other selected hymns.

It would sadden me if I were writing this article solely because there might seem to be a trend toward piano/guitar/instrument ensembles and away from organ accompaniment. With a fitting registration, the organ does a magnificent job of supporting the song of the assembly. The many organ resources that are queued up for our new hymnal will continue this fine heritage. I wholeheartedly support both organ accompaniment and ensemble accompaniment. I also do not hesitate to say that we need and are preparing more resources for the latter. I look forward to having a six-stringed instrument on my lap and an abundance of music on the stand before me, composed for a liturgical ensemble. I look forward to accompaniment editions and a Musician’s Resource that put those ensemble scores in front of a host of WELS instrumentalists, affording them the high privilege of leading God’s people in song.

And soaring high above all that music, I most look forward to hearing assembled voices clearly singing that Jesus Christ is the LORD, Our Righteousness (Jer. 23:26).

By Michael Schultz

Pastor Schultz has served congregations in Flagstaff, AZ and Lawrenceville, GA. He chaired the hymns subcommittee for Christian Worship: Supplement, compiled its guitar edition, and currently serves as project director for the new WELS Hymnal Project. As a member of Trinity, Waukesha, WI, he plays guitar for worship and occasionally preaches.

A small liturgical ensemble (pictured above) provided music for a COVID-era Easter service recorded in the seminary chapel. That video is still available here: https://wels.net/together-at-the-empty-tomb-this-easter. The socially distanced musicians performed in an empty chapel without a congregation present.

Another excellent companion video to the topic of this issue is at welscongregationalservices.net/worship-led-by-a-modern-ensemble. Some of the new songs and arrangements in both videos are included in the new hymnal project.


Correction

The printed version of the previous issue, Worship and Outreach, was missing its second paragraph. Please reference the online version at worship.welsrc.net if this issue is used for group discussion or in a Bible class setting.


 

 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Joy and Confidence from the Basics – Part 4

A drill sergeant is giving an order to a cadet.

Sergeant: “There is no talking during drill.”

Cadet: “Yes, sir. The fellas were just explaining that to me.”

Sergeant: “Be quiet, cadet! There is no talking during drill!”

Cadet: “Sergeant. I know all about that. Like I was saying….”1

On it goes. The cadet takes the sergeant’s words as a communication of information. What is he missing? Only what the words have to do with him.

What we have here is a failure of application.

The Scriptures communicate the costliest information that can be thought of: preeminently who Jesus is and what he has done. But the Word is not a communication of information alone, but of capability as well—to repent, to speak, to persevere. As Paul instructed (Titus 2), the grace of God is teaching us how to live as we wait on Jesus’ return.

They hunger not to become walking encyclopedias of religious information.

The people of God daily hunger for the external Word to come to them from the outside, telling them that they are sinners and telling them they are saved. And they hunger for this, too—not to become walking encyclopedias of religious information, but to take up into an actual life even the smallest part of what they know.

Appropriation and Application

Let’s distinguish appropriation and application.

Appropriation is about people not only having the truth, but being had by it. It is about taking to heart the things of God so as to be renewed and transformed by them. We want people to see some essential piece of divine revelation more clearly than when they first walked in the door. We would have them delight in some aspect of the grace of God as it is revealed in Jesus—the glory of his self-sacrifice and his astonishing resurrection. Appropriation grabs hold of the big facts and celebrates those two words Martin Luther held dear: For you.

Appropriation celebrates those two words Martin Luther held dear: For you.

Application depends entirely on appropriation. The “Now what?” follows on the heels of the “So what?” and draws on its strength. Application is about our changed situation—how life can now be lived, now that Christ is revealed to our hearts again by Word and Sacrament. Whether we include explicit directives for life depends on the telos of our text. If we say with John, “Little children, love one another,” but are a little short on the details, it is to leave intact the marvelous freedom of the Christian “to do or not do” (Luther).

An example

As a father has compassion on his children, so the LORD has compassion on those who fear him (Psalm 103:13).

I was disciplining one of my daughters in her bedroom. Her spirit was a fist balled up. She was seeing a side of me she hadn’t seen before. I became gradually harsher, needing only to see some glimmer of sorrow over her sin.

I broke her. Contrition poured out in a wail: “I’m sorry! I can’t help it!”

Now I broke, too. I know a thing or two about that. Now everything changes.

“O, sweetheart…” I say and crush her to my chest, searching for words and taking my time, all to overwhelm her with God’s love and with mine.

I talked about this with my grown daughters the other day (to get permission to share). They didn’t remember the episode and demanded to know which of them was in the story. I’m not telling.

I talked to them about how a father’s heart goes out to a child, how it bursts from his chest. How he rushes to her side, chasing all the space away. It happened from the time they were little. It happened at first words and first steps, at sporting events and musical performances, at graduations and weddings, at times my God let them shine. But, as I tried to put into words, none of that can touch that day in my little girl’s bedroom.

Do you think you understand how a father runs to his child in her struggle against sin? How he is with her? How he is for her and on her side in the fight against this thing she hates? She has gotten to him. She is his. He is hers.

Let’s be in no hurry to move on. In your struggle with sin, think about this with me. Think about how a father loves a child.

You live all these decades in a room called grace only to discover that one of the walls is an accordion door. You push it back to discover there is more yet than you had seen. What is it like to be reconciled to God? What have I yet to grasp about this relationship, this love—how wide, how long, how high, how deep? I find that the furniture in my mind is still being rearranged.

“As a father has compassion on his children.”

This is application. We search out the implications of salvation—what it has to do with me and what can be different about today.

What do you notice?

You notice that what we are discussing takes time. If it’s worth doing, it’s worth doing well.

You notice that my example is heavy on appropriation. It leaves the application mostly unstated. It wouldn’t need to be so. Application of the phrase “those who fear him” would fit nicely in my exposition of the text earlier in the sermon. But I take the accent here to be on something we are supposed to know in our bones about the sort of compassion God-fearers will always find in God.

Notice that this example has a modest goal. This is not “the whole counsel of God” packed into one sermon. I am not trying to do everything. Rather, I have concerned myself with a single thought that a child can know. You learn that to speak with understanding the first two words of the Lord’s Prayer is not so modest a goal after all.

Finally, the example above happens to blend illustration with application (a term that includes appropriation in its broad sense). Those components of preaching play well together, especially if I mean to go beyond conveying the information packed into that single verse, “As a father has compassion on his children,” costly as it is. I am taking pains to close the loop. Everything this magnificent psalm has ever meant—to its original hearers and all those across time—it means for you.

Appropriation in particular

One of the axioms of education is to take people from the known to the unknown. You understand the periodic table in basic chemistry? Good. Let’s see what happens when these elements combine.

Now think about taking people from the appropriated to the unappropriated. We address people who prize the death and resurrection of Jesus. They don’t doubt that they are reconciled to God. This is good. Why, then, are many of them so anxious? How do you close that loop? That’s a good question.

It helps to know our people as well as we can. Audience-centeredness is critical. Take the time to ask good questions, listen well, and reflect deeply on what you’ve heard. Perhaps recycled sermons fall flat not because they were poorly written but because we had entirely different faces before us as we wrote them.

Might we ever be content with appropriation alone and have no application at all? I think so.

The people you preach to are living lives no one has ever lived before or will again, with their particular gifts, confronted by the particular obligations of their vocations and the needs of their particular neighbors. This goes to the freedom of the Christian to look around, and in the peace of forgiveness, to do “whatever comes into their minds to do” (Luther).

The third use of the law slides so easily into the first. The voice of conscience wakes up as cruel as ever.

A colleague has said that “the law is no puppy that only does what you want it to do.” I may intend by the imperatives and cohortatives in my sermon to guide the grateful lives of people. “How can you express this thankfulness you feel, this wonder at so great a Savior? Here’s how.” But as we know, “lex semper accusat” (the law always accuses). The third use of the law slides so easily into the first. The voice of conscience wakes up as cruel as ever, though it was never our intention to leave people there.

With clarity about what the gospel alone does for people and what the law never can, I sometimes elect to emphasize appropriation and take care not to overwrite my applications. This I do to cultivate gospel predominance as C. F. W. Walther taught us.

Good Friday is one day I want “It is finished” to echo through every world there is and ring in every ear. Let this and only this carry them out the door. Not, “I’ve really got to do better!” Not, “I had better get my act together.” Just, “It is finished!”

This is about so much more than sinning less, to put it bluntly. The death and resurrection of Jesus into which we are baptized remains a matter of perpetual appropriation as we learn to daily die and rise with Jesus.

Application in particular

Sermon application takes careful thought.

Until the eternal gospel of our Lord is heard above the sound of a nagging conscience and the complaints of offended reason, we cannot ask in the right way what God would have us do. We risk either tying on burdens or waking up the pharisee if our applications are not built on a robust presentation of law and gospel.

I want my applications to be “aha moments.”

I want my applications to be “aha moments.” In the spirit of the law, we sweat and strain to produce the qualities of heart we know should be there—we should be more compassionate, more patient, more fearless. Good luck with that. Think instead of the good things that come to us simply because we see. Think of the fruit that grow spontaneously on our branches simply because we have taken in the person and work of our Savior with clearer sight. “In view of God’s mercy, offer your bodies as a living sacrifice” (Romans 12:1).

“In view of God’s mercy.” Aha!

And I hope that deeply rooted Christian optimism characterizes our applications.

When I preached Romans 12 not long ago— “Love must be sincere…” —I told a story of my best friend in high school. During a midnight heart-to-heart he confessed, “I don’t know if I’ve ever really loved anyone.” Next I looked into the faces of hundreds of college students and asked, “Do we love each other? I mean it. Do we?” I let the question hang in the air for some time. (Good things happen in the pauses, don’t you agree?) Students told me they talked about that all through lunch. They didn’t know what I would say next, and they wondered, “How could we not have known?”

Students told me they talked about that all through lunch.

In my message, I reminisced about the quality of the friendship that tenth grader offered me—it still takes my breath away. No, we do not love to our own satisfaction. We are not love’s definition. You don’t look at the likes of us to know what love is. But we do, indeed, love because God, in Christ, loved us first. We love because Jesus did not fail in his quest, not only to rescue us in every way a person can be rescued, but also to teach us brotherly love and to create a people eager to do what is good.

“And in fact, you do love all of God’s family…. Yet we urge you, brothers and sisters, to do so more and more” (1 Thessalonians 4:10). This is how we talk to the bride of Christ.

Given everything we are led to understand about this sinful flesh of ours, as good theology teaches us to call things as they are—given what we are led to expect of fallen people in a fallen world—is it not a wonder when God’s people love? What a few words and a little bit of water can do!

It goes to a question I often raise with my students: how does one properly speak to the bride of Christ? We can preach the law to powerful effect without needing to say things to the Church that are simply not true. For example, her works done in faith are not the “filthy rags” Isaiah spoke about. There are lifelong believers who think that! How refreshing it will be for them to find out that the smallest act of Christian love is the Lord Christ celebrating his victory over sin, death, and devil. The moment came from him, as did the impulse, and the strength. These acts are his even as they are ours, and in them, in grace, he positively delights.

Aha!

There is more we can teach our people as we depict the life of freedom that busts out in good works. For example, I love the picture a brother has offered: a father holds the hand of a toddler as she takes her first steps. She cannot walk a single step apart from his grip on her. But don’t think she is not the one doing the walking. Just watch those little feet go. Now take a look at his face—how a father loves a child.

Just look at his face as the people of God, his masks, offer up their holy vocations in service to their neighbor—a subject we will never tire of, nor will they. There’s an aha moment in the thought that my sanctification is for the people who experience me, those whom God wants loved.

Lastly, when we understand that we are nothing without Christ and can do nothing without him, our references in preaching to the means of grace will not be obligatory. We know no other way of sermonizing than that, in our applications, we perpetually call our people to remain in Christ. How? We drag ourselves in our poor half-heartedness to Word and sacrament in hopeful expectation of being wakened and warmed. We let the Word of Christ live richly within us, as God gives us the strength.

“Thinking must be turned a new direction; Christ must be thought of if you are to say Christ lives in you” (Luther).

The habitus practicus

In the twin arts of appropriation and application, our own credibility is implicated. By the earnestness of our appropriations and the realism of our applications, we demonstrate that we know what we are talking about. We show that we “share in human stuff” with the people in the pew. The pulpit is not our private confessional, but they can tell that we know something about living as sinner and saint in this actual world of simple pleasures and broken shoestrings—that our preaching is an extension of our very lives.

It will be obvious at the end of our lives that we did not become who we so badly wanted to become. Instead, we learned to never let the cross out of our sight. That cross is dear and what we learn through tentatio and Anfechtung (trial and struggle) we will teach to others and call it all blessed. Luther: “For as soon as God’s Word becomes known through you, the devil will inflict you, will make a real theologian of you.”

There is no escaping the struggle of Christian living. Instead, there is the promise of Jesus to meet us there by his Word. We display to our people what we have learned in the Spirit’s school: that God allows us to be battered by devil, world, and flesh so as to learn to hang on for dear life to the gospel. In the end, we wage everything on Jesus.

To grow in “the practical habit of the theologian” is not only the task of the pastor. He will urge on his people that gaining the knowledge of Christ is a way of life. It happens, for example, when some in the body of Christ are offended by others and are making motions of leaving. You plead, “The first time someone hurts you, you want to leave? Really? You will miss it. Now is when theology becomes life. Now is when we find out what all this has been about from the start, when you forgive freely from the heart for Jesus sake.” This is application.

God allows us to be battered by devil, world, and flesh so as to learn to hang on for dear life to the gospel.

We are not drill sergeants whipping cadets into shape. We are pastors seeing to the care of souls. They are not “brains on sticks” (James K. A. Smith), empty receptacles in which to pour Bible trivia (if there is such a thing). In a nod to C. S. Lewis (The Abolition of Man), they are people “with chests,” capable, in Christ, of responding to Christian truth in whole-hearted Christian living.

Their capability is Christ. By the Spirit, his every gospel imperative—to trust and not be troubled, to hope and be glad—will ring true in them.

What a pleasure to guide God’s people in what it means to linger and live in God’s thought—how a father loves a child.

Written by Mark Paustian

Dr. Paustian is a professor of communication and biblical Hebrew at Martin Luther College where he teaches “Advanced Christian Rhetoric” which combines an introduction to homiletics and an introduction to apologetics in one course. He holds a PhD in Communication from Regent University.

1 From The Parables of Kierkegaard.


WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Worship and Outreach

“This hymnal won’t just benefit your congregation’s worship. It will also benefit your congregation’s outreach.” Without the ability to go back in time and scan every piece of publicity produced, I would imagine a claim like that was seldom made in advance of the 1993 publication of Christian Worship: A Lutheran Hymnal. At the time, the latest iteration of the megachurch movement was just starting to pick up steam. Churches like Rick Warren’s Saddleback and Bill Hybels’ Willow Creek were still in their infancy. Andy Stanley’s Northpoint had not yet been founded. Rick Warren’s Purpose Driven Church and Sally Morgenthaler’s Worship Evangelism, both influential in the “worship as evangelism” movement, had not yet been published.

As our church body prepares to publish its next hymnal, I’m confident I’m not the first one to say this nor will I be the last: This hymnal won’t just benefit your congregation’s worship. It will also benefit your congregation’s outreach.

What I mean by that, however, might surprise you. The primary benefit this hymnal provides to a congregation’s outreach efforts has nothing to do with the time during which the hymnal is actually in use. It has nothing to do with what happens in that sacred space we call a sanctuary and that sacred hour we call a service. The primary way this worship resource will also benefit a congregation’s outreach has very little to do with worship, and that’s probably how it has to be. Let me explain.

From “Seekers” to “Nones”

There was a time when, due to various factors both spiritual and societal, a considerable portion of our country’s population could be described as “looking for a church.” They likely identified as religious, even Christian. They did not attend services regularly and/or had not committed to a specific church home, but they would be willing to do both assuming they found the right church. They have often been referred to as “seekers.”

To whatever degree and during whatever period of time that was true, most would agree that it is no longer true today. James Emery White has thoroughly chronicled the rise of the religiously unaffiliated, a group often referred to as “nones.”1 In 2020, “nones” comprise almost a quarter (22.8%) of the population according to the Pew Research Center.

Many of these religiously unaffiliated Americans are now raising members of Generation Z. Generation Z, also referred to as iGen, consists of people born between 1995 and 2010. As you might imagine, a generation raised by people who are increasingly religiously unaffiliated will be likely to have no strong connection to religion themselves. Jean Twenge points out that, while about a quarter of the overall population is religiously unaffiliated, a full third of young adults (ages 18-24) fell into that category already in 2015.2

A “none” is the opposite of a “seeker.” It’s not that they don’t believe in God. It’s not that they are hostile to religion. They simply have no strong feelings about either. In a May 2003 article in the Atlantic, Jonathan Rauch made famous a term to describe this mindset: apatheism. He wrote, “Apatheism—a disinclination to care all that much about one’s own religion, and an even stronger disinclination to care about other people’s.”

As one might imagine, the decline of “seekers” and the rise of “nones,” has had an impact on the way Christian churches view the connection between worship and outreach. In a world full of “seekers,” worship and outreach work together in services that are “seeker-friendly.” James K. A. Smith summarizes such an approach this way: “If the church was going to feel welcoming, it needed to feel familiar, accessible, and ‘cool,’ characterized by the sorts of professional experiences people associated with consumer transactions together with the thrilling enjoyment of a concert. The seeker-sensitive church would feel like the mall, the concert, and Starbucks all rolled into one—because those are places that people like, where they feel comfortable.”3

Jared Wilson calls these attractional churches. He points out the increasing naivete of such an approach in today’s world: “As cultural Christianity fades, so does the potential customer base for attractional churches.” Wilson predicts that the attractional church will “slowly grow further out of touch with the surrounding culture” by “assuming its neighborhoods are looking for church, but different; religion, but relevant; Christianity, but cool.…”4

As a result of this cultural shift, our weekly services will likely bring us into contact with fewer and fewer people for the first time. Whether that service is publicized as “casual, relevant, and engaging” or “rooted, reverent, and transcendent” will make little difference to an apatheist. Rather than designing our gatherings to bring people in, more and more we will need to disperse from those gatherings and seek people out. Pastors and laypeople will need to invest in relationships with the people around them, build trust by demonstrating genuine love and concern, and look for opportunities to share the gospel.

The tools and resources provided … allow pastors to get out of their offices to spend more time engaging people with the gospel and equipping their members to do the same.

That’s the primary reason I say what I’m saying: This hymnal won’t just benefit your congregation’s worship. It will also benefit your congregation’s outreach. The tools and resources provided don’t just allow congregations to do more in worship. They allow congregations to do it with less time and effort. They facilitate and streamline many of the time-consuming mechanics of worship planning and preparation. They allow pastors to get out of their offices to spend more time engaging people with the gospel and equipping their members to do the same.

In a world of “nones” rather than “seekers,” that’s inevitably where more and more gospel conversations will have to take place. In the end, that’s probably a good thing. When we are faithfully reaching out with the gospel the way our world needs us to, we won’t feel the burden of trying to design our worship to do outreach for us. As Wilson observes, “You don’t have to treat the worship services like a coffee shop conversation if you’re actually engaged in coffee shop conversations with unbelievers.”5

“You don’t have to treat the worship services like a coffee shop conversation if you’re actually engaged in coffee shop conversations with unbelievers.”

What If They Actually Show Up?

But what happens when someone actually shows up? We might be tempted to think that worship that follows a historic, liturgical structure will feel increasingly foreign in a world that continues to drift from any discernible Christian moorings. That might be true, but that might not be an entirely bad thing.

As we become more aware of some of the effects of “life as we know it” in our modern, technology-driven world, many of the effects we are starting to observe are quite disturbing. On the one hand, our technology allows us to interact with people all over the world in staggering numbers. However, those virtual interactions are poor substitutes for the full, rich relationships God created us to enjoy. Our connections increase exponentially, but true intimacy is a scarce commodity. Loneliness and isolation are on the rise. Cal Newport makes this comparison: “Much in the same way that the ‘innovation’ of highly processed foods in the mid-twentieth century led to a global health crisis, the unintended side effects of digital communication tools—a sort of social fast food—are proving to be similarly worrisome.”6

In addition to connecting us to a staggering number of people, technology connects us to a staggering amount of information. As a result, however, the task of separating what is important from what is trivial, much less what is true from what is false, becomes staggeringly difficult. A single platform, YouTube, hosts both the pastor’s sermon from last Sunday and the “Charlie Bit My Finger” video (and the latter, not the former, briefly held the title of being YouTube’s most-watched video of all time). A single platform, Facebook or Twitter, delivers sourced, verified news from trusted media outlets and every conspiracy theory under the sun. A single pipeline, my email inbox, delivers announcements from my church and my children’s school and scam requests from Nigerian princes who need my bank account information. Alan Noble points out the effect that the information age can have on our ability to identify what is important: “Our frenetic and flattened culture is not conducive to wrestling with thick ideas, ideas with depth, complexity, and personal implications.”7

Finally, our device-driven world may be the greatest reflection and reinforcement of a post-Enlightenment, “brains on a stick,” view of humanity. Smith describes that view this way: “We view our bodies as (at best!) extraneous, temporary vehicles for trucking around our souls or ‘minds,’ which are where all the real action takes place.”8 We often operate as if every problem is caused by ignorance and solved by information. Content is king, and our devices deliver it in virtually limitless supply. The more time we spend with our screens and inside our own heads, the more detached we are from God’s physical creation around us.

It shouldn’t surprise us that these same problems can find their way into worship if it is designed to mirror “life as we know it.” The same forces that so easily isolate members of the human race even as they are superficially connected are quite good at atomizing the body of Christ. Noble argues: “Part of the challenge of contemporary services is that our focus is directed to the stage rather than to one another. Volume levels rarely allow us to hear ourselves clearly, and certainly not our neighbors. The result is that we experience worship much like we experience a concert. It becomes an individual, emotional, and spiritual exercise wherein I try my best to think about the words and praise God. But even though I am surrounded by the saints, I remain comfortably in my own head.”9

The same technologies that deliver limitless information, entertainment, and advertising to us can easily be used to deliver content to worshipers. When the same media and platforms that deliver the trivial and the untrue are also used to deliver the gospel, however, the difference between these things is flattened. Noble observes, “We’ve tried to communicate the gospel with cultural tools that are used to promote preferences, not transcendent, exclusive truths. We see [these trends] at work in high-production church services that feel more like a concert and a TED Talk than a sacred event.”10

It should not come as a surprise that the same young people who are most inundated by the content delivered by our devices are the most disinterested when similar media are used to deliver the gospel. Wilson observes, “From Gen Y on down, generally speaking, those interested in local expressions of Christian community are less and less interested in programmatic, consumeristic approaches to spirituality. This is somewhat counterintuitive, because younger generations tend to be the ones most readily embracing technology and innovation. But the issue is not the use of technology or innovating new ideas; it is the lack of authenticity they sense in an overproduced spirituality. They tend to respond negatively to pop-song covers, movie-clip illustrations, and cheeky sermon series titles.”11

Finally, when the same forms and media that pump endless information into our heads are utilized in worship, the same “brains on a stick” view of humanity reinforced by so much of life can also be reinforced by our worship. Worship can give the impression that every spiritual problem is caused by ignorance and every spiritual solution is information. Noble argues: “Our church services (especially in evangelicalism) involve less liturgy, less focus on bodily participation, and greater emphasis on disengaged reason…. We have made communion with God a thing that happens inside our heads, not with our whole selves, including our bodies.”12 The pandemic of 2020 has been a revealing experience in this regard. As churches were forced to close their doors and go exclusively online for a time, it became evident how many people concluded that a service delivered in their home through a screen was in no way inferior to one experienced in person with other Christians—and how many churches seem to have concluded the same thing.

Perhaps the real opportunity presented by modern life is to highlight and excel at the features of historic, liturgical worship that offer people respite from what is comfortable and familiar.

Rather than engaging people with the gospel using forms that mirror what people already find comfortable and familiar, perhaps the real opportunity presented by modern life is to highlight and excel at the features of historic, liturgical worship that offer people respite from what is comfortable and familiar. At its best, liturgical Lutheran worship is a truly communal exercise where the proclamation of the gospel is carried out not just by the experts or professionals up front but by the person sitting to my left and to my right. At its best, liturgical Lutheran worship conveys the fact that something important is going on during the hour between invocation and benediction. It delivers the palpable gravity the gospel deserves. First time guests may walk out our doors using a variety of words to describe a liturgical Lutheran service. “Trite” is not likely to be one of them. At its best, liturgical Lutheran worship takes disembodied minds and reorients them to the physical world God created, redeemed, and will one day glorify. It engages their senses and involves their bodies. It aims not just to fill their heads but to move their hearts with the flesh-and-blood saving acts of the Son of Man and the bathing-and-feasting sacred acts he instituted. Rather than trying to fill up the outward shell of “life as we know it” with the gospel, Lutheran liturgical worship delivers the gospel within a shell that can give people a taste of “life as it was meant to be.”

In other words, “strange” and “foreign” might actually be valuable features of Lutheran worship rather than flaws. Talking specifically about reaching today’s youth, Smith observes, “These strange historic rites of the church catholic serve to reenchant the world for those immersed in our secular, disenchanted age…. The very similarity we wanted in order to keep young people entertained is precisely what makes them suspicious that there’s nothing really transcendent going on here.”13

Historic, liturgical worship will not do a congregation’s outreach for it. In a world full of more “nones” and fewer “seekers,” no worship style will. However, a Lutheran congregation can be confident that Christ-centered, liturgical worship will support, not stunt, outreach efforts aimed at taking the gospel to the people of its community rather than waiting for them to come to it.

One Thing’s Still Needed

In the meantime, the realization that our worship can’t do our outreach for us will enable us to keep our eyes squarely on the bullseye we are aiming for in worship, namely, to let the gospel have center stage. If more and more people are living without the gospel, more and more people are living with the consequences of life without the gospel. More and more people are looking not just for a little help to improve some facet of their lives. They are looking for something that can adequately serve as the foundation for their lives. They are in search of an identity and a sense of worth. They are looking for unconditional approval and belonging. They are in desperate need of a solution for their guilt and shame. They need what the Bible calls righteousness. Even secular anthropologists are noting how much this search drives human behavior. Jonathan Haidt writes, “An obsession with righteousness (leading inevitably to self-righteousness) is the normal human condition. It is a feature of our design, not a bug or error that crept into minds that would otherwise be objective and rational.”14

The gospel is not just what someone needs in order to go to heaven some day. The gospel is what someone needs in order to get through each day. “It is the chief article for a reason. Not only is this the chief article on which the Church stands or falls…, but this is also the chief article on which individuals stand or fall. Restless hearts and anxious minds find peace in justification. Frenetic lives of self-justification have rest in the salvation of Jesus Christ.”15

The gospel is the one thing people need most both for heaven and earth. It is the one thing needed by both the first-time worship guest and the lifelong Christian. And more than anything else, liturgical Lutheran worship is designed to proclaim the gospel. Our rites tell the basic gospel story weekly. Our calendar of readings puts tissue on that gospel skeleton by repeating the works and words of Jesus annually. Our heritage of hymns aims gospel truths and gospel events squarely at people’s hearts by setting them to poetry and music. Lutheran worship brims with the gospel. Lutheran worship is above all else Christian worship. It was Christian worship in 1993. It will remain Christian worship in 2021 and beyond.

By Jonathan Bauer

Since 2014 Pastor Bauer has served at Good News Lutheran Church in Mt. Horeb, Wisconsin, a growing suburb of Madison. Good News is a mission congregation that was started in 2013. In addition to his service at Good News, he is a member of the Institute for Worship and Outreach and the WELS Hymnal Project’s Executive Committee.


More on Worship and Outreach

An interview at christianworship.com (under the link For Worshipers) offers additional thoughts on worship and outreach. The interview is moderated by Eric Roecker, WELS Director for Evangelism, and features Jon Bauer, Caleb Bassett, and Jon Schroeder. The interview and this article—along with other interviews, articles, and videos—can be recommended for advance viewing and reading for a leadership group or open forum that discusses the new hymnal.


1 See James Emery White, The Rise of the Nones (Grand Rapids: Baker, 2014).
2 Jean Twenge, iGen (New York: Atria, 2017), p. 121.
3 James K.A. Smith, You Are What You Love (Grand Rapids: Brazos, 2015), p. 103.
4 Jared Wilson, The Gospel-Driven Church (Grand Rapids: Zondervan, 2019), p. 34.
5 Ibid, pp. 95-96
6 Cal Newport, Digital Minimalism (New York: Portfolio/Penguin, 2019), p. 136.
7 Alan Noble, Disruptive Witness (Downers Grove: InterVarsity, 2018), p. 24.
8 Smith, You Are What You Love, p. 3
9 Noble, Disruptive Witness, pp. 137-138.
10 Ibid, p. 122.
11 Wilson, The Gospel-Driven Church, p. 30.
12 Noble, Disruptive Witness, p. 130
13 Smith, You Are What You Love, p. 148.
14 Jonathan Haidt, The Righteous Mind (New York: Pantheon, 2012), xii.
15 Gene Edward Veith and A. Trevor Sutton, Authentic Christianity (St. Louis: Concordia, 2017), p. 98.


 

 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Joy and Confidence from the Basics – Part 3

I watch a pastor from three rows behind and a little to the left. He is celebrating 25 years in the ministry. He is listening to a sermon with his face in his hands. His bride puts her hand on his shoulder and steals a glance. A big thing is happening right beside her.

The preacher up front is performing a great kindness by the picture he paints. He is depicting the Lord Christ as he walks among the lampstands that are the Good News churches, keeping them lit. His saving face is revealed in their soft, flickering light. But there is more. See, he is holding the stars of the churches—their pastors—in the palms of his hands.

What greater kindness is there than to search all possible means of communication, beginning with the images that sparkle and the narratives that unfold within the sermon text itself, all to inscribe the thing deeper, deeper in the bottom of a soul.

Reconciled to God. Kept. Held.

Why illustrate?

The pastor longs to show his people things—not just to tell them—and to have the truths of any given Sunday bore down through the head and into the heart. He would have those truths be all the more available for life by means of that high homiletical art we call illustration.

A good story—the truth-telling that disturbs, the ending that makes it worthwhile—is like good art. It creates a conversation for the car ride home. It leaves you with more to say than just, “My, wasn’t that nice.” It gives you something memorable on which to hang that day’s whole point.

And so, having expounded the meaning of our text, having captured the truth in clear and dramatic doctrinal assertions, the sort that Christians love, now we want to let this truth get up and walk around. We want to give it a human face. We want to set things beside it to say, “This is what it’s like. This is how it looks. This is how it feels.”

Why tell stories?

The guru of narrative communication is named Walter Fisher (1931-2018). He happened to be a gentleman scholar of some Christian depth. He liked to say that people are fundamentally “storytelling creatures” [homo narrans] with brains hard-wired for narrative. Story is the form of communication that is most like life for the way it meets us in a steady sequence of events and ambiguities.

Fisher pushes back on what he calls the “rational world paradigm,” the view that the world meets us in a series of logical problems, and that being educated means being trained in the kind of critical thinking that can help us succeed in navigating such a world.

In contrast, children are enculturated from little on in what Fisher terms “narrative rationality,” the ability to think in stories. He saw all human communication as narration so that even greeting someone in the hallway is a story—it settles in our minds as an episode. Long after we may have forgotten every word our favorite teacher ever said to us—when all that content has long drained from our busy brains—what remains in episodic memory, perhaps for a lifetime, is how she made us feel. That we may take to our graves.

This goes to the profound “stickiness” of stories, especially those that draw on deep currents of feeling. Episodic memory—how we easily retain dozens of details in a well-told story—is vastly more powerful than eidetic memory—retrieving, say, a random seven-digit number.

Stories lodge like seeds in the soil of people’s thoughts.

Think of Jesus’ parables. Stories lodge like seeds in the soil of people’s thoughts—even if they do not immediately understand the meaning that hides curled up and green inside the shell, perhaps one day, by the Spirit, they will.

Incidentally, please don’t hear, “Once upon a time…” when I use the word “story” throughout this article. This is no small thing. At our insistence that the divinely inspired history recorded in the pages of the Bible is true, worlds hang in the balance.

And Fisher, too, was no postmodern. He had a correspondence view of truth—there are good stories and there are bad stories in terms of their claims on reality. He noticed competing stories about the way things are within the Bible itself—“‘Peace, peace,’ they say, when there is no peace” (Jeremiah 6:14). Fisher understood that devil, world, and flesh persuade more by the slippery stories they tell than by anything remotely rational. He trusted the meta-narrative of Scripture, the grand story from garden to garden that reveals to us and to our children everything we really need to know: who God is, who we are, what’s wrong with everything, where our redemption and hope are found.

They are found in Christ. Nothing else will do.

What makes a story work—what explains its influence—is when it has “narrative fidelity” and “narrative coherence.” That is, it “rings true” and it “hangs together.” With these qualities in place, stories carry within them what Fisher calls “good reasons”—to trust, to serve, to wait, to hope. For a fuller accounting of these ideas, Walter Fisher’s groundbreaking book, Human Communication as Narration, is fascinating and accessible.

A good story doesn’t need to be explained. Doing so may only break the spell. Good stories heal the rift between mind and emotion. The best stories leave no part of the prodigal untouched. As C. S. Lewis believed, they lower our defenses and “sneak past those watchful dragons” to deliver truth home. Lewis described that the subsequent events in a narrative—this happened, then this, then this—are like a net in which something may be caught that “is not subsequent”—what grace is and, more ineffably, what it is like.

Good stories heal the rift between mind and emotion.

Of course the true story of Christ crucified and raised for us all is the soul of preaching. It is the soul of worship itself.

Where will our best stories come from?

“I will open my mouth in parables and utter things hidden from the foundation of the world” (Matthew 13:35). Our best stories are found within the Scriptures themselves and in the teaching of the Rabbi from Nazareth.

These are the stories to which the Spirit has married himself. Without needing to pry open the mind of the Spirit to know why he communicates as he does, his love for stories is evident across the entire scope of the Bible. The Word has the ultimate stamp of “narrative coherence”—it all hangs together in Christ—and “narrative fidelity”—by the Spirit it rings true. The “good reasons” it provides are to die for.

Let me mention two of the narrative strategies that the Scriptures model in particular. “Narrative transportation” names the way the Scriptures steal us away, for example, to a mountainside in the Sinai Peninsula where a bush burns but does not burn up. The whole atmosphere of the place is the infinitive qualitative difference between God and us.

“Identification” is the way we come to “share human stuff” with Moses on our knees, feeling with him the enormity of his calling and the overlap of our identities as men who some days want to cry out, “Who am I that I should lead these people?” Similarly, the inspired writer of the book of Ruth wrote high theology into the mouth of a woman who struggles with grief and loss.

In an earlier issue, I mentioned the “epidemiological approach” to the Scriptures, or, catching the mood of these texts like a contagion. When Alexander Pope wrote, “Fools rush in where angels fear to tread,” he was commenting on the seldom recognized problem of talkativeness on the subject of God. He means those who prattle on about the deep mysteries of God with scholarly detachment as if talking about a strange bird or a shiny rock.

Not Naomi. We grieve with her so as to arrive where she does at the first mention of her redeemer, “Yahweh has not abandoned his loving kindness to me!” (Ruth 2:20)

We do not want to excavate the meaning of our text and then discard the form, as if the story itself didn’t matter, or as if there’s no compelling reason divine revelation has come to us in the way it has. We would do violence to the parables of Jesus by bogging down in an academic study of what sort of corn the prodigal fed to what sort of pigs. Let the story be the story.

One of our fathers, you may know, made it his practice to begin a sermon on a New Testament text by drawing on the well of inspired accounts found in the Old Testament, and vice versa. I can’t imagine your search would ever end in disappointment when you go looking for an account from the other testament, so to speak, that is asking to be brought into conversation with your text.

Is preaching to become story time?

To paraphrase E. M. Forster:

“The queen died. The king died. Those are facts.
The queen died, and the king died of a broken heart. That’s a story.

Notice from this example that we are not necessarily thinking of long, rambling narratives. Some people who study narrative communication advise us to think instead about the disproportionate power of a two-minute story wrapped around a compelling image.

The disproportionate power of a two-minute story wrapped around a compelling image.

The LORD speaks through Isaiah about a vineyard set on a fertile hill. He cleared the stones and built a tower. He planted it with choice vines. He hewed a winepress to hold the good grapes this vineyard would surely produce for him. But what he found was reason enough to destroy the whole thing outright. And then we find out.

“Israel is the vineyard.”

A two-minute story wrapped around an image.

If there’s any chance that Walter Fisher is right about our being “hard-wired for narrative,” I don’t think we need to resist what is palpable in preaching. It is natural that the attention of our listeners waxes and wanes across the span of twenty minutes. And we may need to risk taxing their ability to hang with us when crucial doctrinal content takes some time to expound. But when the first few words of a story leave our mouths—“So my dad used to take me fishing…”—we can feel our people perking up and coming back to us. Or is it just me? I don’t think so.

Rather than turning preaching into story time, we are not wrong to notice the features of the story form that allow it to do what it does as a communicative event, for example, the way a baked-in conflict or obstacle or tension entangle its hearers. We cannot not listen for how the thing can possibly be resolved. That observation about the structure of narrative can inform the way we introduce a sermon in an attention-arresting way without overtly using narrative at all.

No, preaching isn’t story time. But there is time for a good story. Whenever I divide my communication classroom into four corners according to four personalities that you’ll find in any group, I ask students in each corner, “What would you like to tell the rest of us about how to communicate with you?” Inevitably, one particular corner of the room will say, “Tell us a story. That’s how we get it.” Then another corner will chime in, “And it needs to touch our hearts. We won’t learn if you leave that part of us out.”

“Lose the autobiography?”

I told a story of my Aunt Marie in a sermon one time. A colleague I revere complimented my message, but then said, “Preaching is proclamation. So lose the autobiography.”

I’ll admit that I struggle with that counsel when it comes to drawing on our own life experiences as preachers. I made that adjustment for more than a year and received the feedback from someone close to me, “You’ve changed what you do in the pulpit. And for me, something is missing.”

Episodic memory is vastly more powerful than eidetic memory.

There are some obvious pitfalls to avoid. The pulpit is not our personal confessional. On the other hand, God forbid we make ourselves the hero in our own stories, when that position belongs to another. And the truth is, our wives and children should not cringe or live in dread of what may come out of our mouths that is private and theirs alone.

How much we value transparency may be a generational thing. This is a generalization, but it seems to me that the college students I serve would say, “Show me some glimmer of understanding that life is hard, and that you know what struggle is. That’s when you have my attention.”

How we feel about our lives makes sense within the way we tell our story. So there’s something we can model as we tell our stories with more true Christian optimism and less of a grumble for having Jesus drawn into our frame, even as he has drawn us into his.

So, while I personally conclude that “less is more” when it comes to what we share from the pulpit, I have been blessed by those brief, scattered glimpses into the lives of the preachers who have served me well. I say this in the spirit of the letter to the Hebrews: “Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith” (Hebrews 13:7).

Why use imagery?

Illustration is not confined to the story form. Our use of images can be brief but impactful.

Jonathan Edwards once spoke of the futility of saving ourselves through good works. This he captured with the image of a spiderweb that cannot even slow a falling rock. He had a gift for tying a truth to a sensory experience as a way to impress it indelibly on his hearers.

The Scriptures themselves are a saturation of mental pictures.

That is an original image. But notice again that the Scriptures themselves are a saturation of mental pictures. Kenneth Burke relishes the “this-ness of that and the that-ness of this” to explain how images work. How is the mercy of God like an ocean? How is an ocean like the mercy of God? We are getting to the essence of things as we come to see the one in the light of the other.

What imagery has in common with story is that both are maieutic. That is, they leave work for the listener to do. We leave room for the listener to complete the meaning, such as when we pray, “Keep me as (literally) the little man of your eye” (Psalm 17:8). Look close into the eye of God. What do you see there? What does it mean? David doesn’t say.

Likewise, we want to allow people to linger over an image like that, to let it hang in the air a bit. Why? Because we know that truth can be made more fully one’s own for that moment we have prepared of, “Ooh! I get that!”

This doesn’t mean leaving things to chance. The listener’s effort must be rewarded. One approach would be that early in our message we let the story be the story, as I say, or let the image be the image, but then we can come back to it in the end to be sure we’ve left no one scratching their heads.

The apple of God’s eye. The beauty there is an aspect of the meaning. The incandescent moments in Scripture are not merely a way to say more impressively what could have just as well been said another way. They bring us into closer contact with what we already know. They help us not only to know what we know, but to love what we know as well.

The incandescent moments in Scripture … bring us into closer contact with what we already know.

Where do illustrations come from?

My Dad used to say, “You can tell a pastor who reads from one who does not.” He was referring to the quality of the man’s words and the freshness of his thoughts. They will not be what they could be if he impoverishes himself to the narrow confines of his own thinking or experience.

To “the pastor who reads” we can add: the pastor who tunes in to the world when it is telling its best stories, such as they are, revealing its rebellion, its idolatries, its hunger, and its need. We can add: the pastor who is curious—who engages in history and art, fiction and non-fiction, movies, music, and all the rest of popular culture. Out comes an introduction based on the Isak Dinesen’s story, “Babette’s Feast” or the poignant chorus of Jason Isbel’s, “If We Were Vampires.” Talk about packing a wallop.

Above all, to the pastor who reads, we add: the pastor who inhabits the biblical world, immersing in and absorbing its stories, images, poems, and songs.

What does it look like when Truth gets up and walks around? When it wears a human face? Look there. It is the Lord Christ strolling among the lampstands and holding their stars in the palms of his hands.

Written by Mark Paustian

Dr. Paustian is a professor of communication and biblical Hebrew at Martin Luther College where he teaches “Advanced Christian Rhetoric” which combines an introduction to homiletics and an introduction to apologetics in one course. He holds a PhD in Communication from Regent University.


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

There Is Room in the Choir

There Is Room in the Choir

Hymn selection criteria and variety

Every fall throughout my ministry, it has interested me to see who would come out of the woodwork to join the choir and who would continue to opt for a pew downstairs. A musician in my first parish was a National Endowment for the Arts scholar. He received that prestigious award to study jazz at New York City University. He never missed church, but his gigs often kept him up to the wee hours of the morning—ensuring a late service attendance. Consequently, the most musically gifted man in the parish never joined the choir.

A quiet, private woman with a thick Spanish accent from Guatemala did. Her background was not in jazz, but in costume design. She was never at the center of conversations in the commons. But in the soprano section, she sang Bach, Getty, and Gerhardt with all her heart. A man with a post-doctoral degree in organic chemistry joined too. He sang bass. His profession was pharmaceuticals. His passion was singing. A hard-working delivery driver usually sat next to him. The choir was always a fascinating blend of the family of believers—young and old, white and blue-collar, life-long WELS, and brand new to the faith. There is room in the choir for all of these people and more!

This cross-section of the faithful on earth is a miniscule, yet precious, sample of the heavenly choir. There, the music will always be in tune. There, the labor of long days and longer nights will not keep us away. There, the harmony will be perfection—a symphony of praise to the Savior: “Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, forever and ever!” To quote the Christmas hymn, “Oh, that we were there!”

Do you ever wonder what that will sound like? Everyone dreams of heaven just a little differently. What will it look like? What will our reunion with loved ones be like? What will our bodies be like once they are unchained from the shackles of sin and decay? For me, I often dream about the sound. This comprehensive, heavenly music, what style will it be? Will we recognize it? Scripture obviously does not give us the answer. What it does give us, however, is a template—of sorts—for what the Church’s music can strive to be on earth: Comprehensive in scope, Christ-centered in content.

Comprehensive in scope, Christ-centered in content.

Think of our new hymnal as a “choir” of sorts. Specifically, a choir that has 683 members. Unlike an eager choir of musical novices, each and every member of this choir had to pass a rigorous tryout with at least six separate stages of text and tune analysis and development. 15,000 hymns tried out for a seat in the ensemble. 683 made the cut. Why such an exacting process? Because scriptural truth and stewardship of musical treasure demand a bar that is deliberately set high. This choir, after all, will sing, teach, and impart Christian truth to the Church! It will do so for hundreds of thousands of people, in thousands of weekly services, in dozens of countries, states, and territories, over the next thirty years.

15,000 hymns tried out for a seat in the ensemble. 683 made the cut.

These rigorous standards for membership in the choir were already embedded in the Hymnody Committee’s “Hymn Criteria List” that was unanimously adopted by the Executive Committee and guided hymn tryouts for the next five years. To be included, a hymn must…

1. be Christocentric.
2. be in harmony with the scriptural faith as confessed in the Lutheran Book of Concord. (Especially, but not restricted to, means of grace focus, justification centered, law/gospel dichotomy, receptive view of worship, proclamatory/didactic function of hymnody, etc.)
5. be superlative examples of their genre in regard to both textual content and musical craft.

An exceptional choir is made up of top-shelf talent. Many members of the choir may indeed be—in and of themselves—musical standouts. But a choir of musical standouts is a choir that will quickly standout as unpleasant to listen to! A choir is not a choir of soloists doing their own thing. A choir seeks blend and balance across all members and sections. The many seek to present themselves as a united voice.

Profound theologians who won’t wow you with esoteric knowledge.

So too, our hymnal is a book for the many—not just the standout musicians of the congregation who are usually called upon to sing the solos. It is meant not primarily for the members of a band, but for the band of believers that sit in the pews of the church, the desks of a classroom, and the comfy chairs of the living room. Many of the members of our new hymnal’s choir are profound theologians, but they won’t wow you with esoteric knowledge that is meaningless to most. Many of these hymns have sung in the grandest buildings of Christendom, but they will never refuse an opportunity to sing at bedsides and sickbeds too! The members of our new hymnal’s choir are not musical specialists. Their pictures are not hanging on the wall of a museum. Instead, they have been sung by multitudes of God’s people over the years and, therefore, the hymnody committee is convinced, will continue to be sung by multitudes for years to come. (This assumes, of course, leaders and parents willing to invest the effort to teach them to members and children!)

That’s why your hymnody committee spent six years of their lives painstakingly looking for hymns that would…

6. be accessible and meaningful for God’s people at worship in both public and private settings.
7. be useful for those who preach and teach the faith.
8. be part of a corpus that will find wide acceptance by the vast majority of our fellowship.

A good choir has a certain knack for singing a wide repertory of music—and does so convincingly. Thirty years ago, I had the experience of sitting in on a rehearsal for a community choir in Annweiler, Germany. They sang the songs of their homeland in a wonderful way. I smiled hard, however, when they began to sing a spiritual, “Hush. Hush. Somebody’s callin’ my name.” Buxtehude himself could not have sung it more squarely! But they tried. But as they sang, a little bit of our American experience was experienced in the rolling woods of the German Palatinate, and the audience loved it.

The choir of our new hymnal has been very deliberate in casting a wide net for members that are our very own from Lutheranism’s heartland and members that will become our very own from around the world. Looking back, several more of Paul Gerhardt’s children will be in the choir. Looking forward, many hymns by newer talents from Getty Music will sing as well. The new choir will sing the seasons of Christ’s life that are unfolded in the seasons of the church year with a distinct expertise. We will hear much that resonates with the various seasons of our lives. It is impossible for one book to be a one-stop resource for every ethnicity and culture. But the law of Christian love and the doctrine of the holy Christian church caused us to be deliberately inclusive of the nations, tribes, people, and languages with whom we will sing in the heavenly choir.

That’s why we invested thousands of hours of time and effort in recruiting choir members that would…

3. be rooted in the Church year with its emphases on the life of Christ and the Christian’s life in Christ.
4. be drawn from classic Lutheran sources and deliberately inclusive of the Church’s broader song (including so-called international or global music).

The choir in my first parish was a wonderful cross section of the congregation, which, in turn, was a good representation of our community. Demographics are of interest to church leaders as they make plans to find the lost and strengthen the found. What do the demographics of the hymnal choir look like? They look much like a church that is both deliberately rooted and reaching.

An important group of hymns that predate the Lutheran Reformation serve as an important reminder that we are no cult! We are a continuation of the one, holy Christian and apostolic Church. It may be of interest to know that the ancient hymn, “O, Come, O, Come, Emmanuel” was the most sung hymn in WELS in our data. Not surprisingly, a significant number of the members in the hymnal choir sing with a decidedly German accent. WELS members will be pleased to hear that we invested significant effort into helping our German friends improve their English by means of fresh translations! When appropriate, we also dressed some of them up in a tune that was a little less continental.

We invested significant effort into helping our German friends improve their English.

Germany fought two world wars with the English and Americans. But in the hymnal choir, they all get along wonderfully well. The hymns of England and America are well-represented. Almost 100 members come from the British Isles. They come from soaring cathedrals and pleasant meadows. Roughly 50 members sing not the Queen’s English but with an American accent. Our American experience—folk, revival, and spiritual—is well-represented.

Our hymnal choir is well-represented by the elderly members that we love and cherish! But what is different about this choir is the number of youth that have joined! The Hymns Committee gave tryouts to literally hundreds of hymns and contemporary songs with a fresh, modern sound. “Fresh,” “young,” “contemporary,” and “modern” are words that mean many different things to different people. No matter what your definition, as you page through the hymnal, you will notice about 10% of the faces will fall into those categories. They have not yet stood the test of time. But they have been properly vetted. Their talent holds promise for a long and fruitful future. It is our hope that Gerhardt and Getty will make beautiful harmony in the choir for years to come.

What is different about this choir is the number of youth that have joined!

Rounding out the membership in the choir, one sees faces from the Islands, Africa, and Latin America. They hold an important place in the choir. Their inclusion will help us all remember that vision of heaven’s choir—a vision that is desperately needed in an age where racial harmony has often spiraled into a sinful cacophony! We are all members of the body of Christ. If for only that reason, they need to be represented in this hymnbook.

This brief demographic survey shows that we have a hymnal that is decidedly rooted in the Lutheran tradition, but is certainly trending younger and younger. This has always been the Lutheran Church’s way!

Perhaps the best way, however, to get to know a choir is to stop talking about the different members and simply listen to them sing. We will get to know this choir best by attending a concert or two. So what’s on the program? A useful program has been compiled titled, Christian Worship: Hymn Preview. (See the sidebar.) This preview highlights 54 hymns. Each of these hymns illustrate the concepts that led to inclusion in the choir. It is a program that will be certain to impress, no matter what expectations you bring with you.

You became immersed in the gospel of Jesus Christ in all of its multifaceted beauty!

Take some quality time to read or even sing the preview in its entirety. You can’t judge a book by its cover, nor should you. You certainly shouldn’t judge a book based upon what other people have said. Experience the hymns for yourself, lots of them. Experience them with an open mind and open ears. Let your preview serve as a prelude to a renewed appreciation for, fascination with, and commitment to Christian hymnody. You might sit down at this concert thinking you will just experience a choir. Instead, you will become immersed in the gospel of Jesus Christ in all of its multifaceted beauty!

Page through the preview. Look at all the hymns—each of them is unique. “Lift Up Your Heads” has gone on a diet and looks lovely in her new tune. “Dawning Light of Our Salvation” is one of the younger members of the choir. Her composers were youth confirmation age when our current hymnal was published in 1993. “Come, Thou Long Expected Jesus” sings in a section with about 22 other American folk tunes. (Spoiler alert: “Thou” is not an accident in her title. A careful read will reveal a bit of bias in bringing back some thee’s and thou’s in the “new” hymnal. This choice reflects common usage among American Christians in 2020.) In the Christmas section, can you hear some familiar carols that weren’t part of the CW93 choir? The preview contains a carol from Poland (“Infant Holy, Infant Lowly”), one from England (“God Rest You Merry, Gentlemen”), and one from France (“Love Has Come”). Finally, a member with a widely-recorded voice rounds out the Christmas section, “Joy Has Dawned” by Getty and Townend. In just these first several hymns, one already sees a Christ-centered cross-section of old and new from the Old World as well as the New.

A Christ-centered cross-section of old and new from the Old World as well as the New.

And WELS will be blessed. Grandmas and grandpas will be blessed as they continue to sing their old favorites and teach them to their children’s children. The children will be blessed by a gospel heritage in song that has now come to them. The 683 singers in CW21 will be with us for thirty years. How wonderful to know that they will gladly serve as they always have: spreading the good news, teaching the truth that sets us free, inviting the lost, strengthening the found, encouraging the living, and comforting the dying. Until…

Until we join the hosts that cry,
“Hosanna to the Lord most high.”
Then in the light of that blest place
We shall behold you face to face. (CW93 230:3)

 

By Aaron Christie

Aaron Christie began service this year at Wisconsin Lutheran Seminary where he is Professor of Worship and Homiletics and Dean of Chapel. When he served as the chair of the hymnal project’s Hymnody Committee, he was pastor at Trinity, Waukesha, WI. In addition to his training as a pastor he holds the Master of Church Music degree from Concordia University Wisconsin. He has served the synod at large as a member of the Commission on Worship and the Institute for Worship and Outreach and as a presenter for the Schools of Worship Enrichment.


More New Hymnal Information

Several new items are available at christianworship.com. A new article under the Resources link, What’s New, gives quick access to all the new content. Christian Worship: Hymn Preview shares 54 of the approximately 200 new hymns planned for the new hymnal. Each hymn is accompanied by a brief comment on its origin, spiritual meaning, usage in the wider Christian church, or other interesting detail. Some samples from Christian Worship: Accompaniment for Hymns are included—options for both piano and organ. CW: Hymn Preview is available only as a viewable (not printable) PDF. This is due to restrictions placed by copyright holders.

The following chart shows the new items available.

CW: Hymn Preview54 hymns with comments, as described above.
Hymn listsA comprehensive list of 683 hymns and liturgical songs from both the pew edition and CW: Service Builder. Available in three formats: Excel, RTF, and PDF. The list is tentative, pending copyright permissions.
There is Room in the ChoirThis issue of Worship the Lord is also available online.
A Liturgical Philosophy for Christian WorshipThis article by Prof. James Tiefel is from the forthcoming Christian Worship: Foundations, a companion volume to the new hymnal. This volume is a pastor’s manual that provides rationale for the services in the new hymnal. It will appear in a forthcoming issue of Wisconsin Lutheran Quarterly.
“For Us and for Our Salvation, … He Became Truly Human” (The Translation of the Nicene Creed in Christian Worship)In this article Pres. Earle Treptow offers an explanation for the wording of the Creed. This is a preliminary draft of an article that will appear in a forthcoming issue of Wisconsin Lutheran Quarterly.

 

 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]

Preach the Word – Joy and Confidence from the Basics – Part 2

If there were such a thing as “Paustian’s Famous Home-Cooked Chili,” I imagine creating each new batch by some combination of habit, instinct, and muscle memory. A handful of this. A dash of that. But the messier and more ill-defined the process, the more I need to lift a ladle of the stuff to my mouth before serving it up for my friends. “Hmm. It’s missing something. But what?”

What is my process, you wonder? If you watched me cooking up the next sermon, what would you see? I’m afraid I can only describe it in broad strokes as others have before me: I study myself full. I think myself empty. I write myself clear.

But the more ill-defined my procedure, the more important is that final tasting of the homiletical chili. Having written a sermon for my friends, these are the questions I ask as I preach to myself: “What have I missed? Is some element under-developed? Is something too overpowering? Is some quality lacking?”

With your indulgence, I’d like to plow some of the old ground from the last issue before pressing further down on my list of ingredients.

Is my sermon truly textual?

If every sermon text is like a town in England having a “Main Street” that is the inspired writer’s flow of thought, then we want to walk this street often in our preparation so as to know it intimately.

A thousand windows each have a clear view of Main Street.

I suppose when we think about the old cliché about the “thousand sermons in every text” we can extend the analogy to a thousand windows that each have a clear view of that Main Street. It is not as though we can ever speak the last decisive word about Psalm 23 or close down all the meanings at the Pool of Siloam. The waters are too deep.

But there’s an important caution here. We need to ask ourselves what the Spirit of God is intending to say and do in the lives of people by means of a given portion of his Word. What is the telos—the purpose—that throbs like a beating heart within our chosen Scripture? We answer this question on the basis of a robust study of our text which we undertake with every tool at our disposal.

A “thousand sermons” does not mean “anything goes.”

The point is that the “thousand sermons” bit does not mean “anything goes.” Simply put, when it comes to what we have casually taken to be the point of our text, we can be wrong.

We brought our own agenda or our minds missed a crucial element of context. On the basis of something that immediately caught our eye in the lesson, our thoughts ran ahead to a favorite story or clever insight…and the sermon starts to write itself. But we may have missed entirely the driving thought of Isaiah or John or Paul that caused them to write as they did. (I’ve often found that a good commentary can call me back.)

To multiply our analogies, we’ve been taught to “marry our text” in just the sort of intimate familiarity and steady commitment we’ve been describing. Personally, I’ve come to prefer the “arranged marriage” of preaching on a text that has been assigned to me or that I’ve chosen from the lectionary in a systematic way. I’ve come to appreciate that early period of warming up to a portion of Scripture I would never have chosen. I meet it as an awkward stranger. It resists me at first, then begins to release its secrets. An affection stirs. We become close. And I will need no reminder to keep in constant contact with my text as I write.

One more? I appreciate Kierkegaard’s “epidemiological approach” to the Bible. This is a call to catch the mood of the Scriptures like a contagion, like a disease, and to not be content with an exposition that gets the words right but that remains on the outside of the prodigal’s shame, the Father’s longing, or the joy of the Coming Home. I ask not only, “What does this Word teach?” but also, “What does it do to me?” for an engagement with the text that is not an intellectual one alone.

John 10 furnished our example of the tension in the room that you could cut with a knife as our Lord thundered—yes thundered—“I am the Good Shepherd!”

Does my text stand behind some touchstone of Lutheran theology?

This issue isn’t mentioned on my original list of criteria, and so it’s possible that in my early years in the pulpit I left this too much to chance. My practice now is to always check the index to Pieper’s Dogmatics to determine whether my text has served as a doctrinal sedes.

For example, I recently preached on Jesus’ parable of the wheat and the tares. It struck me how relevant the Donatist Controversy still is to both the flawed pastor and the watching flock and to any of us who have our radar tuned for hypocrisy, that is, if we are each still to thrill to our baptism or come eagerly to the Table.

“Master, should we pull up the weeds?”

“No. You’ll only get it wrong.”

In connection with John 10, we could reflect in our sermon about the person of Jesus or of the perichoresis of the Trinity in all of eternity, both of which inform and beautifully complicate that stunning moment: “The reason the Father loves me is that I lay down my life…”

Speaking of which, a recent study by Pew Research shows that 78% of evangelical Christians side with Arias in the Arian Controversy naming Jesus as the first of God’s creative acts. Millions of people are poorly served. Even having the Nicene Creed as a regular part of liturgical worship would rescue them—“light from light, true God from God.”

78% of evangelical Christians side with Arias in the Arian Controversy.

My point is that the lectionary provides people with a regular catechesis in the great doctrines of Scripture such as keep the soul alive to God. We do not want to emulate the doctrinal indifference of modern Christendom. Just imagine, for example, if you were 58 years old (like me) and it were 45 years since you last heard a serious treatment of the person of Jesus.

Imagine no longer being sharp on the truth that what happened to Jesus happened to God himself or the fact that Jesus, our true brother, is the very one who rules all things for the sake of his Church. What does Christian living become then?

The lectionary provides people with a regular catechesis in the great doctrines of Scripture.

I expect we would live under the common illusion in Christendom. We would think that the true heart and core of Christianity is our living for God, instead of what it really is, namely, that God, in Christ, lives for us.

Does the law in my hands disturb?

Good things happen to me when I take up residence in that textual town and walk its Main Street, not that they are easy. I am implicated, unmasked, revealed. Always. It no longer comes as a surprise. Like you, I have learned in the Spirit’s school to be suspicious of myself and to remain alert to the plank in my own eyes.

I am implicated, unmasked, revealed.

If the Scripture on which I will preach is nothing but a gush of Good News, there is likely to be something in the immediate context that confronts me with my fallenness. We may have to walk the side streets of our little textual “town” or even take a quick stroll in the countryside that is the wider context of the book.

Our example in John 10 was brutal. We were compelled to ask ourselves whether we are the “hired hands who care nothing for the sheep,” and we withered before a Savior who calls things as they are.

As far as just how harsh we will be, we will take our cues from the divinely inspired words in which we have immersed ourselves. It is, of course, no fun being the prophet, so to speak, the one who sees the maladies in our midst, all those impulses and qualities that have no place in family of God. There are a range of ways in which we may confront these things so as to make the Good News of Jesus, in a word, necessary.

We may draw people into that surgical light in which no sinner looks good.

We may hold up the mirror of God’s holy will or draw people into that surgical light in which no sinner looks good. Or we may take some seemingly trivial human foible or some common observation about the way we are or the things we do, and ask over and over, “But why?” so as to expose the ugliness at the root.

Ask that question often enough and what begins, for example, with the mundane fact that we lie or pretend may take us in the end to the way we worship at the altar of other people’s opinions. There the cruel deity howls, “You need me! Don’t you know what I can do to you!” There lies the bleeding idolatry, the blasphemy, the inward curve of soul, the thing fit for crucifixion.

The law is always present in our minds. That means that sometimes, as our text guides us, it is enough to peel back the bandage and expose the wound that is the sinner’s predicament, the problem of which we are in no way the solution, and to gently draw into conscious awareness that this need that is always with us—whatever it may seem to be—is our need for Jesus.

“Have you examined yourself and found yourself wanting? The Scriptures call you a sinner—have you proved it already today? Does unworthiness overwhelm you and put you on your knees? It is a good place to be. Let me tell you why….”

However we choose to apply the law, we do it in compassion over the common pain and familiar shame of the sinner. We know something about that, do we not? All struggles overlap. It is a kindness that we help people over and over to walk right up to Sinai, touch it, and die.

Good Lord, what a relief!

Did I gain a fresh hearing for the gospel?

If each sermon text is a town in England with its own Main Street, you will recall that there is also a “Road to Oxford” leading out from that little town. There is a natural, unforced path to our true subject, Christ crucified and raised for the world. We hope to find a road that we pray the Spirit would approve. To our robust understanding of the human condition and of the Word of God we have taken up in our private study, we add a robust understanding of Jesus and what he means in this moment. Right here. Right now.

Again we take our cues from the Word of God as we strive to gain a fresh hearing for this gospel, and to have it once again be heard above the nagging of a terrified conscience or the complaints of offended reason. A whole menu of ways to communicate the grace of God is already on extravagant display across the pages of our Bibles, its stories, poems, and images. There is a full repertoire for us to gain across a lifetime of scriptural study that is already there in the mouths of the biblical characters and still hot off the pens of the ancient writers.

Understandably, the “Road to Oxford” may be more difficult to spot when we preach on the Old Testament. Finding it has well been described as an instinct.

In the book of Ruth, for example, the character of Boaz is saying, “There is a Redeemer who shares your own flesh and blood, who takes your disaster and makes it his own. I am not him. I only point to him.” “There is an affection, a bond, and an enjoyment of Another,” so says the marriage of Ruth and Boaz and every Christian marriage, “But I am not it. I only point to it.” The ancestral land of Israel says, “There is a place for you that will not be taken from you, and a name that will not be cut off. I am not it. I only point to it.” There is a true and better Obed, the baby redeemer whose name means “Servant” and who, just by being born, revived the hopes of his whole human family.

There is more being said in that book than, “Be like Boaz. Be like Ruth.” There are Old Testament texts that, to borrow from Martin Luther, are true “John the Baptists” pointing beyond themselves.

Further, Christian eyes read the Old Testament as Luther did, always tuned in to the struggle between faith and unbelief including as they battle within a single heart. Witness the war on every page between the striving and calculations of men and the redeeming grace of God. There is a true Israel within Israel that waited in hope for Messiah to come, as does the true heart within my heart.

As to proclaiming Christ on the basis of the New Testament, our text might be a little “Oxford” itself, leaving no doubt what expression of the gospel will animate our sermon or what feature of the gospel we will wear on our faces.

What grace that among us there is no talk of “theories of the atonement!” We absolutely do not choose among supposedly competing ideas about this God on a cross. Is he our sacrifice of atonement? Is he the Second Adam in whom we hide ourselves in faith? Is this Christus Victor whose whole heart goes out to us poor victims of sin, death, and devil? Yes, yes, and yes. And more still than this.

When the devil stirred in the hearts of the “hired hands” to do their worst, death claimed a victim that did not deserve to die. So it was that sin, death, and devil fell right into his hands, our Noble Substitute, our Champion, our Real Life, and our So Much More.

Is my sermon coherent?

Prof. John Jeske taught my generation of preachers to ask, “What does the Spirit mean to accomplish in the hearts and lives of my listeners on the basis of this text?” We must have clarity about the “What?” and “So What?” and “Now What” of our text. Ideally, we get these down in words so as to guide the process of writing and inform the hard decisions about what to leave in and what to take out. This will have no one who heard our sermon wondering, “Why did he tell me all that?” And with God’s help and to his glory, we’ll leave no listener behind.

I strive to express in one unambiguous sentence the burden of my message. Let no one walk away unable to answer the question, “What was that all about?” Our example from a text in John 10: The Father prizes the act of the Son laying down his life, only to take it up again, and he prizes all those who prize it with him, by grace, through faith.

I am learning to thank God that writing doesn’t come easily to me. And this piece is as hard as it gets. But there’s a sermon in there. I can taste it. There’s a coherent message already taking shape, one I can write in the stream of this single grand idea.

My introduction involves the moments in life we prize or fail to. My exposition will observe how the “hired hands” missed the joy of the moment when a blind man received his sight. As a law application I could tease out the ugly reasons why according to Jesus’ own diagnosis. This prepares the moment lit up by the words of Jesus when I will give my coherent center (above) room to breathe and spread its wings. I’ll conclude with an echo of my introduction about the moments we prize, and ask: “Why not this one? Why not now, when Christ is again revealed to that ‘true heart within your heart?’”

I study myself full. I think myself empty. I write myself clear.

Yes, it takes time. We have two more matters to take up in the next issue: how to illustrate and how to apply the Word of God. For now, an encouragement.

There are sounds of birth pains coming from your private study. As August Pieper wrote long ago, for there to be a new Springtime of the Spirit among us, it must begin with a Pentecost in the “pastor’s little prayer cell.”

It puts a man on his knees before his Audience of One.

It is as high a privilege as can be thought of: to inhabit the Scriptures, to breathe deep the atmosphere of a particular text, to gather up its colors, to climb the steep hill of understanding, and to capture in writing the mind of Christ for the sake of people who arouse all your compassion. It puts a man on his knees before his Audience of One.

It is a good place to be.

Written by Mark Paustian

Dr. Paustian is a professor of communication and biblical Hebrew at Martin Luther College where he teaches “Advanced Christian Rhetoric” which combines an introduction to homiletics and an introduction to apologetics in one course. He holds a PhD in Communication from Regent University.


 

WORSHIP

Learn about how WELS is assisting congregations by encouraging worship that glorifies God and proclaims Christ’s love.

GIVE A GIFT

WELS Commission on Worship provides resources for individuals and families nationwide. Consider supporting these ministries with your prayers and gifts.

[fbcomments num=”5″]