Rev. Steven R. Brockdorf _That You May Live Long on the Earth

Rev. Steven R. Brockdorf

Wednesday after Misericordias Domini

ELDoNA Synod and Colloquium 2012

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That You May Live Long on the Earth 2 All Scripture Quotations are New King James Version of the Holy Scriptures unless otherwise noted 3

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Abstract 6 An examination of innovative worship practices in light of Holy Scripture, including 7

architecture, hymnody, style, forms, and furnishings. The paper gives numerous examples of 8

both specific occurrences and general trends. The case is made for the abandonment of the 9

discussion of adiaphora, in favor of a focus on best practice, beginning with what has been 10

handed down from our fathers. It encourages a firm rebuke of error, and shows the blessings of 11

faithfulness. 12

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Preface 14 Strengthen the weak hands, and make firm the feeble knees. Say to those who are fearful-hearted, 15

"Be strong, do not fear! Behold, your God will come with vengeance, with the recompense of 16

God; He will come and save you.” (Isaiah 35:3-4) 17 18 I know that in presenting this paper I am preaching to the choir. I do not begin to hope 19

that the very people who should read this paper will read it, and if they do, they will twist my 20

words and slander me as they are accustomed to do with all who criticize them. Understand that 21

at times I have not been far from doing some of what is criticized here, but by God’s grace there 22

were those who strengthened me. My intention here, then, is to strengthen the weak hands in the 23

hope that each of us, speaking the right thing to the right person at the right time, might make a 24

difference. I ask then, that this paper be received for what it offers, while overlooking any 25

pedantry, or presumption. 26

The topic addressed here is not new. In fact, the Association of Confessional Lutheran 27

Churches of which I am a member pastor has just published the third part of Rev. Robert A. 28

Lawson, Sr.’s paper “Reverence in the Divine Service”1, as well as the second installment of 29

“What Is Lutheran Church Music?” by Rev. Robert A. Lawson, Jr.2 There are many 30

presentations in print and other media that extol the virtues of liturgical worship, as well as 31

where it comes from and how it developed into what we have today. So even I have asked, “Why 32

another paper on this topic?” The reason is that while I commend many of the presentations that 33

have come before, especially the two mentioned above, I find that there is lacking a more 34

detailed examination of Scripture in reference to worship. There is lacking a confident 35

proclamation of right and wrong, and we remain adrift on the waves of what is permissible. In 36

fact, those I criticize here are the ones who tout Scripture in defense of what they do saying, “I 37

may, therefore I should,” and condemn those who defend liturgical worship saying: “You are 38

legalistic!” There is then (at least in my view), the lack of a firm scriptural response to the 39

arguments of those who innovate. 40

This paper is precipitated not so much in response to the innovators, but in response to 41

the supposed “good guys” who won’t do it themselves, but defend it because how we worship is 42

adiaphora. I believe that for the most part, the innovators are well intentioned, but ignorant. 43

1 Printed in the Trinity 2011, Epiphany 2012, and Lent 2012 editions of The Confessional Lutheran Letter

http://TheACLC.org 2 Printed in the Epiphany and Lent 2012 editions of The Confessional Lutheran Letter, ibid.

That You May Live Long on the Earth


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However, the “good guys” claim to know better. They are the ones who talk the talk, but come 1

out like badgers against those who urge them to walk the walk. If they really do know better, 2

then they have neither love for erring brothers, nor for God’s people. Otherwise they would 3

speak up against practices that pat people on the back as they travel the road to hell. After all, 4

“Faithful are the wounds of a friend, But the kisses of an enemy are deceitful” (Proverbs 27:6). 5

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Introduction 7 Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does 8

the will of My Father in heaven. Many will say to Me in that day, “Lord, Lord, have we not 9

prophesied in Your name, cast out demons in Your name, and done many wonders in Your 10

name?” And then I will declare to them, “I never knew you; depart from Me, you who practice 11

lawlessness!” (Matthew 7:21-23) 12

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In the Revelation of Jesus Christ to Saint John, John “Saw the holy city, New Jerusalem, 14

coming down out of heaven from God prepared as a bride adorned for her husband” (Revelation 15

21:2). It is amazing how few people understand that in the end it is truly heaven on earth, despite 16

the Scriptures speaking of “renewal” etc. Unless we understand this truth, Saint Paul’s 17

translation of the “first commandment with a promise” leaves us not much better in our 18

understanding of the commandment than the typical Jew. 19

Saint Paul tells us that if we honor our father and mother, we will live long on the earth 20

(Ephesians 6:1-3l).3 In reality, if we honor Christian fathers and mothers to the full extent, we 21

will live forever on the earth, because Christian fathers and mothers are primarily responsible for 22

teaching us the true faith. That is why that commandment is head of the second table of the Law. 23

It bridges the gap between the first table and the second. Parents stand in the stead of God, and 24

they teach us the fear and love of God.4 So, the commandment, when obeyed, has a self-25

fulfilling blessing. 26

I once received a large postcard from a church located several miles from my home that 27

bragged in bold letters, “It’s not your mother’s church.”5 Now contemplate this for a moment. 28

This church in trying to bring people to church is proud not to be historic, traditional, or 29

customary. It plays to the rebellious nature of human beings, and implies that God or human 30

nature has changed. God of course does not change; He is the single most constant constant. 31

Human nature has not changed. One wonders if the purveyors of such invitations to “church” 32

have ever read the Scriptures which repeatedly condemn people for being rebellious against God 33

and parents.6 34

God tells us to obey our parents in the Lord (Ephesians 6:1), to walk in the old paths 35

(Jeremiah 6:16), and to hold fast the pattern of sound words (2 Timothy 1:13). So how is it then 36

that so many “Lutheran” church services are nothing like the services of our youth? More 37

importantly, is it OK that they are so different, and if not what is to be done about it? What 38

follows is a rebuke of innovation along with those who promote it, and those who fail to 39

condemn it. This is not borne of a need to control, or inability to accept change, but is truly for 40

3 Note that Paul begins: “Children obey your parents in the Lord.”

4 That is the fear we should have of God, and the love He has for us.

5 For the curious, the words were printed across a picture Saturday Night Live’s “Church Lady,” something that in

itself is unnerving in its suggestion that my mother is of such a self-righteous ilk. It is not a Lutheran church. 6 There are dozens of passages, warranting a separate study of the topic. At times God also cautions the children not

to be rebellious like their parents.



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the sake of the Gospel.7 The examples given are all true and intended to demonstrate what is 1

going on among Lutherans in America.8 2

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The Teacher Says… 4 Walk prudently when you go to the house of God; and draw near to hear rather than to give the 5

sacrifice of fools, for they do not know that they do evil. Do not be rash with your mouth, And let 6

not your heart utter anything hastily before God. For God is in heaven, and you on earth; 7

Therefore let your words be few. For a dream comes through much activity, And a fool's voice is 8

known by his many words. When you make a vow to God, do not delay to pay it; For He has no 9

pleasure in fools. Pay what you have vowed -- Better not to vow than to vow and not pay. Do not 10

let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. 11

Why should God be angry at your excuse and destroy the work of your hands? For in the 12

multitude of dreams and many words there is also vanity. But fear God. (Ecclesiastes 5:1-7) 13

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Reverence in worship should be a self-evident concept. After all, we are coming into the 15

presence of the King of Kings and Lord of Lords. We come to worship the God who made us, 16

and who will sit in judgment over us. Even the creatures closest to the throne of God do not dare 17

“eyeball” Him, but cover their faces with their wings (Isaiah 6:1, 2). But God, knowing that 18

sinful creatures are too thick to get it, explicitly tells us to be reverent.9 19

God also repeatedly tells us to shut up and listen. For example, St. Paul reminds us that 20

Faith comes not by prayer, but by hearing (Romans 10:17). Only having first heard God’s word 21

can we call upon the name of the Lord. Among numerous other citations we read in Habakkuk: 22

“The Lord is in His temple, let all the world keep silence before Him” (Habakkuk 2:20). Worship 23

is not about what we give, but what we receive. The motivational speakers, “Christian” and 24

otherwise are quick to point out that we have two ears and one mouth, and the Scriptures 25

themselves warn us to be quick to hear, and slow to speak (James 1:19). Let us understand, then, 26

that worship is about receiving, and not giving. In fact, the Lutheran term for a church service is 27

divine service, because this stresses that God is the actor in “worship.” We are led by the Good 28

Shepherd, who feeds His sheep.10 We gather together as church to receive from God, so that He 29

can make us to be what He wants us to be. The Lutheran Confession state this truth: 30

Thus the worship and divine service of the Gospel is to receive from God gifts; on the 31

contrary, the worship of the Law is to offer and present our gifts to God. We can, 32

however, offer nothing to God unless we have first been reconciled and born again. This 33

passage, too, brings the greatest consolation, as the chief worship of the Gospel is to wish 34

to receive remission of sins, grace, and righteousness. Of this worship Christ says, John 35

6, 40: This is the will of Him that sent Me, that every one which seeth the Son, and 36

believeth on Him, may have everlasting life. And the Father says, Matt. 17, 5: This is My 37

beloved Son, 190] in whom I am well pleased, hear ye Him11 38

7 Ironically used by those who formed Seminex to defend Gospel reductionism. Here it is used in the exact opposite

sense. 8 Most Lutheran missionary activity today flows from the United States, therefore what is done here ends up

elsewhere. Names, dates, and places are not given in the examples lest this become gossip. 9 In addition to the caution in Ecclesiastes, consider the admonishment in Hebrews 12:28: “Therefore, since we are

receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with

reverence and godly fear.” 10 Cf. Psalm 23, John 6, and 10

11 Ap III, paragraph 189



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The Situation Today 2 Woe to those who call evil good, and good evil; who put darkness for light, and light for 3

darkness; who put bitter for sweet, and sweet for bitter! Woe to those who are wise in their own 4

eyes, and prudent in their own sight! (Isaiah 5:20-21) 5

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Good Called Evil 7

The so-called worship wars continue on in our day. There is the incessant cry to be 8

relevant. We are intimidated by the mega churches with thousands in attendance on a given 9

Sunday. Nothing succeeds like success, and it is natural to think that growth in numbers must be 10

a direct result of doing the right things. Pastors do not want to face the stigma of a congregation 11

closing under their watch. Laity who have poured their prayers, dollars, and labor into a church 12

don’t want it to close either. The ebb and flow of the Historic Pericope and it’s festivals gives 13

way to a three-year lectionary in hope that more will be better. The Barna Group12 continues its 14

surveys so that we can know where we are in reference to other churches, what people need, and 15

what (supposedly) works to get people into church. Youth pastors, staff ministers, Stephen13 16

Ministries, deaconess programs, cell groups, lay-led Bible studies, spiritual gift inventories, 17

holding church in gymnasiums, newer music, Power Point sermons, taking mass out of 18

Christmas and Easter, contemporary worship, better coffee, comfortable seats, and an endless list 19

of other items are touted as the thing that will make the church grow. Even having a new pastor, 20

it is thought, will result in growth.14 21

“If it results in the salvation of just one soul,” I was told, “it’s worth it.”15 Never mind 22

that changing for the sake of that one soul would lead to subtle change in teaching through 23

aberrant practice. In C.S. Lewis’ The Screwtape Letters Uncle Screwtape comments that if you 24

can get people to demand novelty, there is no end, and it cannot help but lead to what is no 25

longer innocent: 26

The horror of the Same Old Thing is one of the most valuable passions we [the 27

devils] have produced in the human heart—an endless source of heresies in religion, folly 28

in counsel, infidelity in marriage, and inconstancy in friendship. The humans live in time, 29

and experience reality successively. To experience much of it, therefore, they must 30

experience many different things; in other words, they must experience change. And 31

since they need change, the Enemy [God] (being a hedonist at heart) has made change 32

pleasurable to them, just as He has made eating Pleasurable. But since He does not wish 33

them to make change, any more than eating, an end in itself, He has balanced the love of 34

change in them by a love of permanence. He has contrived to gratify both tastes together 35

on the very world He has made, by that union of change and permanence which we call 36

Rhythm. He gives them the seasons, each season different yet every year the same, so 37

that spring is always felt as a novelty yet always as the recurrence of an immemorial 38

theme. He gives them in His Church a spiritual year; they change from a fast to a feast, 39

but it is the same feast as before. 40

12 “Serving the information needs of the church by offering statistics, resources, seminars and custom research on

current cultural and spiritual trends.” http://www.barna.org 13 “Lay caregivers—called Stephen Ministers” It gets worse from there.

http://www.stephenministries.org/stephenministry/default.cfm/917 14 “Now that you’re here we will grow,” should make any pastor fear and respond, “Am I greater than Christ?”

15 The last I heard, the person referred to here was attending a Baptist church



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Now just as we [the devils] pick out and exaggerate the pleasure of eating to 1

produce gluttony, so we pick out this natural pleasantness of change and twist it into a 2

demand for absolute novelty. This demand is entirely our workmanship. If we neglect our 3

duty, men will be not only contented but transported by the mixed novelty and familiarity 4

of snowdrops this January, sunrise this morning, plum pudding this Christmas. Children, 5

until we have taught them better, will be perfectly happy with a seasonal round of games 6

in which conkers succeed hopscotch as regularly as autumn follows summer. Only by our 7

incessant efforts is the demand for infinite, or unrhythmical, change kept up. 8

This demand is valuable [to the devil] in various ways. In the first place it 9

diminishes pleasure while increasing desire. The pleasure of novelty is by its very nature 10

more subject than any other to the law of diminishing returns. And continued novelty 11

costs money, so that the desire for it spells avarice or unhappiness or both. And again, the 12

more rapacious this desire, the sooner it must eat up all the innocent sources of pleasure 13

and pass on to those the Enemy forbids.16 Thus by inflaming the horror of the Same Old 14

Thing we have recently made the Arts, for example, less dangerous to us than perhaps, 15

they have ever been, "low-brow" and "high-brow" artists alike being now daily drawn 16

into fresh, and still fresh, excesses of lasciviousness, unreason, cruelty, and pride. Finally, 17

the desire for novelty is indispensable if we are to produce Fashions or Vogues. 18

The use of Fashions in thought is to distract the attention of men from their real 19

dangers. We direct the fashionable outcry of each generation against those vices of which 20

it is least in danger and fix its approval on the virtue nearest to that vice which we are 21

trying to make endemic. The game is to have them running about with fire extinguishers 22

whenever there is a flood, and all crowding to that side of the boat which is already 23

nearly gunwale under. Thus we make it fashionable to expose the dangers of enthusiasm 24

at the very moment when they are all really becoming worldly and lukewarm; a century 25

later, when we are really making them all Byronic and drunk with emotion, the 26

fashionable outcry is directed against the dangers of the mere "understanding". Cruel ages 27

are put on their guard against Sentimentality, feckless and idle ones against 28

Respectability, lecherous ones against Puritansm; and whenever all men are really 29

hastening to be slaves or tyrants we make Liberalism the prime bogey. 30

But the greatest triumph of all is to elevate his horror of the Same Old Thing into 31

a philosophy so that nonsense in the intellect may reinforce corruption in the will. It is 32

here that the general Evolutionary or Historical character of modern European thought 33

(partly our work) comes in so useful. The Enemy [God] loves platitudes. Of a proposed 34

course of action He wants men, so far as I can see, to ask very simple questions; is it 35

righteous? is it prudent? is it possible? Now if we can keep men asking "Is it in 36

accordance with the general movement of our time? Is it progressive or reactionary? Is 37

this the way that History is going?" they will neglect the relevant questions. And the 38

questions they do ask are, of course, unanswerable; for they do not know the future, and 39

what the future will be depends very largely on just those choices which they now invoke 40

the future to help them to make. As a result, while their minds are buzzing in this 41

vacuum, we have the better chance to slip in and bend them to the action we have decided 42

on. And great work has already been done. Once they knew that some changes were for 43

the better, and others for the worse, and others again indifferent. We have largely 44

16 Consider how this plays out in post-graduate education, especially in seminaries, when one writes a master’s

thesis or doctoral dissertation.



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removed this knowledge. For the descriptive adjective "unchanged" we have substituted 1

the emotional adjective "stagnant". We have trained them to think of the Future as a 2

promised land which favoured heroes attain—not as something which everyone reaches 3

at the rate of sixty minutes an hour, whatever he does, whoever he is.17 4

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St. Paul did not change the manner of worship, nor what he preached even as he became 6

all things to all men. On the contrary, in doctrine and practice he followed the word of God 7

where explicitly delineated (1 Corinthians 11:20-23), custom when possible (1 Corinthians 8

11:16), and what was permissible only according to dire need of the Gospel when necessary. (1 9

Corinthians 10:28).18 “All things are permissible,” he wrote, “but not all things are beneficial.” 10

Let us seek, then what is beneficial, and not revel in what is permissible. 11

The purveyors of innovation in worship accuse those who insist on holding onto liturgical 12

worship as being stuck on tradition. They even quote passages such as Matthew 15 and Mark 7 13

where Jesus condemns the Pharisees for negating the Law of God for the sake of their tradition. 14

They might even quote Colossians 2:8,19 but what they won’t quote is 2 Thessalonians 3:6: “But 15

we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every 16

brother who walks disorderly and not according to the tradition which he received from us.20” 17

Ignoring the words of St. Paul to Timothy, “Hold fast the pattern of sound words which you have 18

heard from me” (2 Timothy 1:13), they accuse liturgical pastors of being legalistic, and caring 19

more about tradition than about souls. 20

Of course nothing could be farther from the truth. Faithful pastors are liturgical first out 21

of obedience to Christ, and second out of love for His people. They retain liturgical worship 22

because we are commanded to conduct our services in an orderly manner, God is a god of order, 23

and not of confusion (1 Corinthians 14:33). They also retain it, because in each divine service 24

there is a review of salvation history. The basics necessary for salvation are all in the service. 25

One begins in the Garden of Eden as a sinner along with Adam and Eve. Sins are forgiven and 26

the service continues on to Christmas with the song of the angels, Palm Sunday with the 27

Hosanna, Maundy Thursday/Good Friday with the sacrament, and we end standing in the 28

Resurrection at the door of eternity, prepared for Christ to call us home. This repetitious 29

overview can be tedious and boring for our flesh, but when our flesh lies dying it has hopefully 30

become such a part of us that we still follow it even when we do not know what day it is, who 31

the people around us are, or even our own name. 32

The teaching of our fathers has become such a foreign theology to the proponents of 33

change, that they cannot help but reject it as discordant with their own theology. At a 34

WELS/ELS summer camp a pastor spoke of the water of Baptism being the water that poured 35

from Christ’s pierced side. Another pastor questioned where he got such imagery—if it was from 36

Luther. He cautioned to be careful with such imagery and not push it too far! Connecting 37

17 The Screwtape Letters, Letter XXV; C.S.Lewis. Origianly published serially in The Guardian from May to

November, 1941. Now in the public domain, it is available “free” online for example at

http://members.fortunecity.com/phantom1/books2/c._s._lewis_-_the_screwtape_letters.htm. Text in [brackets]

inserted for clarity. 18 Evangelical freedom falls into this latter category. Freedom is to be defended when it begins to be suggested that

we must do this or that or we do not have salvation. Freedom is not defended for freedom’s sake. Therein lies the

difference between freedom and license. 19 Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according

to the basic principles of the world, and not according to Christ. 20 This is the Scriptural condemnation of the “good guys.”



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salvation distributed with salvation won is not OK in the minds of those whose understanding is 1

darkened, who subtly, perhaps ignorantly, deny the Lord who bought them (2 Peter 2:1).21 2

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Evil Called Good 4

On the other hand, every theological innovation one can think of is praised. Taizé22 5

worship in which one is encouraged to let his thoughts wander flies in the face of the numerous 6

admonishments to hear from outside of ourselves. It embraces what is in our hearts when Jesus 7

Himself said that the things that in our hearts are evil (Matthew 15:19, Mark 7:21). The 8

proponents of Taizé will quote Luke 6:45 at this point, “A good man, out of the good treasure of 9

his heart brings forth good, for out of the abundance of the heart his mouth speaks.” Taizé 10

worship is not about speaking publicly, which allows the spirits to be tested to see if they are 11

from God (1 John 4:1), but about private contemplation of the thoughts of one’s heart in the 12

context of public worship! Taizé worship places God on par with us when “Be still!” (Psalm 13

46:10) and “Let all the earth keep silence!” (Habakkuk 2:20) is expanded to include God 14

Himself, whose will is to speak through the called minister.23 15

At a pastors’ winkel one pastor asked if it would be OK to baptize an adult and then have 16

him baptize his son. All but one of the pastors present excitedly said it would be great. When it 17

was questioned why anyone would do such a thing, it was expressed that this would show that all 18

Christians may baptize. When it was pointed out that it is the pastor who is called to do this and, 19

aside from the implications for the pastoral office, this would lead to all sorts of undesirable 20

outcomes, the general consensus was not that it was wrong, but that it might offend some 21

(namely the one dissenting pastor). The pastors agreed that for that reason, and only that reason, 22

it should not be done. 23

The church in her wisdom has carefully evaluated hymns and forms of worship over 24

centuries, examining and re-examining them for error. God has not changed. Sinful human 25

nature has not changed. The way of salvation has not changed. Yet today a new generation 26

brushes aside what are essentially universal forms handed down from the Apostles in favor of 27

Creative Worship with online tools to make a new service each Sunday. Instead of time-tested, 28

carefully evaluated hymns and liturgy, Christ’s people are barraged with unvetted songs, and 29

services that largely have no logical progression. The hymns range from vacuous repetition of 30

adjectives describing God, to songs that are directly opposed to the central article of faith. The 31

pastors, who innovate are said to be on the cutting edge, and dragging us into the 21st century. 32

Lutherans have been accused of having four dumb idols: the altar, the confessional chair, 33

the baptismal font, and the pulpit. These furnishings have stood before Lutheran congregations in 34

full view for five centuries, because they bear witness to the where we find forgiveness.24 The 35

four dumb idols stand as a Lutheran thumbing-of-the-nose at the Reformed, who reject the 36

means of Grace. The Pulpit calls to mind Isaiah 52:7: “How beautiful upon the mountains are the 37

feet of him who brings good news (preaches the Gospel).” For this reason one always goes up 38

into a pulpit. How can it be, then, that wandering from the pulpit is praised by seminary 39

21 Verse 3 continues: “By covetousness they will exploit you…” Truly, covetousness is at the root of many if not

most efforts to fill pews. This is evidenced by efforts to draw members from other churches, e.g. “It’s not your

mother’s church.” 22 Developed at the ecumenical monastery of Taize’, France

23 Consider Matthew 17:5: “Hear Him!” John 8:47: “You do not hear, because you are not of God,” and Luke 10:16:

“Whoever hears you, hears Me.” 24 The hymn “Built on the Rock, the Church Doth Stand” by Nicolai Grundtvig gives a beautiful presentation of the

dumb idols.



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professors? How can the baptismal font be pushed off to the side out of view? How can the altar 1

become a repository for flowers, old bulletins, and old notes requesting prayers during the 2

service? How can some pastors actually brag that they have never heard even one private 3

confession in their entire ministry? 4

In the Sermon on the Mount, Jesus explicitly warned us not to pray to be seen by men the 5

way hypocrites do (Matthew 6:5).25 But musicians, soloists, and choirs are placed front and 6

center, because the congregation supposedly wants to see them. Historically, musicians and 7

choirs were placed either to the side (in the transepts) or in the choir loft. Today churches are 8

constructed to showcase musicians and choirs. They are not built in the shape of a cross, but in 9

the form of a theatre or auditorium, reflecting the theology of the congregation. Now church is 10

presented as another form of entertainment. 11

Modern prayers and hymns remind one of the Pharisee’s prayer (Parable of the Pharisee 12

and the Tax Collector Luke 18:10-14) with their first person singular proclamations of what one 13

does for God: “I praise you. I glorify you. I lift your name. I thank you. I tell. I obey. I give. I 14

invite. I surrender. I dedicate, etc.” One can almost hear God saying, “Who asked you for this?” 15

(paraphrase of Isaiah 11:1-16) The poor liturgical Christian bows his head and prays, “Lord, 16

have mercy,” while the deluded pat themselves on the back for their supposed insight and love of 17

God. 18

19

Each One Doing What Is Right in His Own Eyes 20

“Let’s sing a song,” another pastor said to the children in chapel at that WELS/ELS 21

summer camp. “Repeat after me: ‘If you love Jesus, shake your neighbor’s hand.’” Truly at that 22

point a couple theological concerns should be expressed, but they have already gone over the 23

head of the pastor leading “worship.” One expects the “If you love Jesus” manipulation to be 24

forwarded via e-mail by sadly ill-equipped laity, but not by a Lutheran pastor. Evangelical 25

freedom would demand that the faithful not shake hands, because it is suggested that if you don’t 26

shake hands, you don’t love Jesus. The second verse was no better or worse, but verse three 27

encouraged, “If you love Jesus, pinch your neighbor’s cheek.” The embarrassed children looked 28

around at each other; less than half complied. When asked what deep theological concern 29

prompted this song, the response was, “I want the children to do something.” Apparently sitting, 30

standing, crossing one’s self, kneeling, bowing, folding hands, or, for that matter, sitting 31

attentively don’t count as doing something. Apparently the pastor didn’t stop to consider that 32

what he wants doesn’t matter one whit. What matters is what God wants, and that is revealed in 33

the Scriptures.26 34

When this practice was addressed to the pastors in attendance at the camp, they defended 35

it as being in Christian freedom, and obliquely referred to the Formula of Concord. The “good 36

guys” in attendance all said that being more formal is desirable, but none of them suggested in 37

any way that it was unacceptable, let alone wrong or sinful to encourage children to pinch each 38

other in the context of worship. 39

25 Note that Jesus doesn’t say, “Don’t be a hypocrite,” but don’t be like one in the manner in which you pray. There

remains, at the same time, a confession that is made by praying to be seen. For example, to pray humbly at a

restaurant is a witness against many, including Moslems who claim Christians only worship on Sundays. 26 Here I will be accused of being a Biblicist. The point is, God tells us to be sober, reverent, etc.



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When Chaplain Firstname27 at an LCMS association

28 elementary school similarly 1

conducted “I sing; you sing” worship, he had the children pat their legs and sing, “He died for 2

my shins.” When it was suggested that he thereby trivialized sin and our Savior’s sacrifice, a 3

helpful “good guy” pastor pointed out that Jesus did die for their shins, and this taught the 4

children that Jesus died for their bodies as well as their souls.29 5

These examples are barely the tip of the iceberg. It is shockingly uncommon to hear the 6

Gospel in funeral services, school chapel services, or the typical Sunday morning “Divine 7

Service.” There are all-too-frequent services where the name “Jesus” and title “Christ” are not 8

uttered, where no hymn, preaching, or prayer even hints at the Gospel. But that should not be 9

surprising, because there is no need.30 10

One of the unfortunate effects of the Reformation is that the pope in Rome has been 11

replaced by the pope in each man’s heart. Twice in Judges we read that “In those days everyone 12

did what was right in his own eyes.”31 The second time was at the conclusion of the book after a 13

town in Israel exhibited wickedness every bit as bad as Sodom and Gomorrah. In our day in the 14

Church it seems as though everyone once again does what is right in his own eyes. Despite St. 15

Paul’s admonition to separate from those who do not walk according to the tradition handed 16

down from the apostles (2 Thessalonians 3:6), who do not cling to the form of sound words (2 17

Timothy 1:13), they all claim they have unity.32 However, they are not unified and therefore 18

diverse, but unified in the fact that all are diverse. 19

Various Lutherans will tout unity by membership in a synod, use of a hymnal, or other 20

such non-essential thing. Some will go so far as to claim unity in Baptism. But unity in doctrine 21

is not sought other than on paper and even then only in some cases. The doctrine that counts is 22

not just what is on paper; but more importantly the doctrine that is taught and practiced. When a 23

church is built like an auditorium, there is a different doctrine at work. When the call of minister 24

is ignored for the sake of teaching that anyone may baptize, there is a different doctrine at work. 25

When we are encouraged to engage in silent meditation or bring our private petitions in the midst 26

of public worship, there is a different doctrine at work. When lay ministries are touted as giving 27

opportunity to experience tremendous spiritual growth while serving others, there is a different 28

doctrine at work. When a tabernacle is placed on the altar, there is a different doctrine at work. 29

When there is a lack of reverence, there is a different doctrine at work. When paintings portray 30

27 Because he may one day think better of it, his name is not given here. This was the new chaplain who preferred to

be called by his first name. The outgoing chaplain, one of the “good guys” was addressed by sir name, even by

chaplain Firstname. In the western church ministers are customarily addressed by sir name out of respect for the

office. While customary and acceptable in the eastern church, the use of a pastor’s given name in the western church

comes from a very different understanding of the relationship between clergy and laity. 28 A school run by a group of congregations

29 This response was fully expected. It is always wise to ask oneself what response will likely be given when

concerns are raised. 30 Let it be noted here that the change in agendas accompanying newer hymnals has been extremely detrimental. The

customary sentences are no longer found in (some of?) the funeral rites. There is literally no acknowledgement of

the wages of sin, and therefore the Gospel, often not even preached, falls flat. 31 Judges 17:6 and 21:25

32 How else is one to understand the growing number, who claim they are not in fellowship with various in their own

church body, but who will neither openly rebuke them in a meaningful manner, nor separate from them? The

Scriptures are quite clear: “Come out from, have nothing to do with, do not even eat with, etc.”



10

Jesus as biker, boyfriend, or athlete, there is a different doctrine at work. When non-Lutheran 1

hymns are used, there is a different doctrine at work. 33And on, and on, and on. 2

Live and let live is the order of the day, and it begins to sound like the churches whose 3

doctrine has finally has become: “You can believe anything you want, as long as you don’t 4

require anyone else to believe it too.” The innovations are not carefully examined to see if they 5

hinder or promote the Gospel, but only whether one likes them or if they draw people. The 6

innovations are defended as being adiaphora, and therefore beyond criticism. After all, the 7

Lutheran confessions state clearly that the church has freedom with regard to ceremonies. 8

9

Ein Bischen Mitte Dinge Zerrütte Alle Dinge 10 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its 11

desire is for you, but you should rule over it. (Genesis 4:7) 12

13

Adiaphora is rarely neutral. While it probably does not matter in the least whether the 14

pastor uses a shell or his bare hand when he baptizes, almost everything we do either leads 15

toward or away from Christ.34 There is no lukewarm that is acceptable to God (Revelation 16

3:16).35 St. Paul tells us that while all things are indeed permissible, not all are beneficial(1 17

Corinthians 6:12, and 10:23).36 The proponent of change will point out that Paul says we 18

shouldn’t be subject to a bunch of rules. They fail to realize that the liturgy is not legalistic rules, 19

but governed by the fact that what we do either promotes or hinders the Gospel.37 The Formula 20

of Concord speaks to this when it points out: “Likewise, when there are useless, foolish displays, 21

that are profitable neither for good order nor Christian discipline, nor evangelical propriety in the 22

Church, these also are not genuine adiaphora, or matters of indifference.”38 23

Genius is the ability to take the obvious and package it. Prosper of Aquitaine truly was a 24

genius. He observed that the way we worship shapes the way we believe and vice-versa.39 This is 25

axiomatic, isn’t it? After all, everything we know spiritually, we learn through our physical 26

senses, and everything we express spiritually, we express through our physical bodies, even if it 27

is just thoughts in our minds. We cannot sense spiritual things directly, and we cannot worship 28

God directly. We do not feel God, we do not see Him, smell Him, taste, or hear Him, unless He 29

somehow communicates to us via the material world. Likewise, if we believe that lying is evil, 30

we refrain from lying and speak the truth. If we believe murder is evil, we refrain from murder 31

and defend the defenseless. 32

The idea that we can make use of a style that comes from a different theology and still 33

retain Lutheran, i.e. Christian, substance, is untenable. A Dutch Reformed chancel must by 34

theological necessity look different from a Lutheran chancel and vice-versa. A charismatic 35

prayer is by theological necessity different from a Lutheran prayer. A Methodist hymn is 36

theologically different than a Lutheran hymn—whether or not one has the skill to recognize the 37

33 Rarely do non-Lutheran hymns actually promote Lutheran doctrine. Humorously, some congregations will not let

a non-Lutheran organist (or soloist) play (sing) for a service, but the same congregations will let Lutherans play and

sing non-Lutheran hymns, sometimes to the complete exclusion of Lutheran hymnody. 34 Likewise the wearing of an alb as opposed to a cassock and surplice. However, wearing or not wearing vestments

is quite a different matter. 35 The verses that follow put the “works” of the Laodiceans in the context of the Means of Grace.

36 Note the words that follow in verse 24: “Seek…the other’s well-being.”

37 If something does neither, it is useless—see below.

38 FC SD X 7

39 Lex orandi lex credendi is a linguistic catch-22.



11

difference. When a minister goes behind the altar, he changes the focus of the service. The 1

placing of a tabernacle on the altar willfully defies the command of Christ to “eat,” and “drink;” 2

reserving host not incidentally, but intentionally and even drawing attention to it. Clapping for a 3

preacher or a choir cannot do anything but demean the message. Open communion promotes 4

universalism. Placing children in front of the congregation teaches children that they are the 5

focus, rather than the words they sing.40 6

Now consider, St. John wrote: “If we say that we have no sin, we deceive ourselves, and 7

the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to 8

cleanse us from all unrighteousness” (1 John 1:8, 9). Do not miss the verb tenses. Confessing our 9

sins is not something for yesterday, something in the past and now we move on. Such an idea 10

would be to say that we have no sin. So, how will someone who believes he is sinful approach 11

God? Will he not begin by confessing that sin? Will he not seek to be clothed with Christ in the 12

presence of the holy God? And what does one learn if he is called before God to jump up and 13

down and give praise without first soberly considering his sin? How will he view himself in 14

relationship to God? 15

When we gather together to praise God in the manner of the enthusiasts, we come to give 16

to God. From the start we have the idea that we have something worthy to give God. Coming 17

into the presence of God full of love that we just can’t wait to express means that we do not fear 18

Him, we do not tremble at His presence41 or voice (Isaiah 66:5). We are not conscious of sin; we 19

do not hunger or thirst for righteousness. We are already sated and even the honeycomb is 20

repulsive (Proverbs 27:7). 21

Ironically, by refusing to preach condemning Law, the hearer is sent away with the Law. 22

It is not that Law and Gospel are not properly divided, but that the antinomian spirit has no need 23

for the Gospel, and is stuck with the so-called third use of the Law as its focus. The hearer is sent 24

away to “Go and tell some more little children,”42 “Be careful little eyes what you see (because 25

the Father up above is looking down in love),”43 be nice to one’s neighbor, spouse, or children; 26

fight for the rights of the unborn, exercise more, vote for the right candidate, study hard, work 27

hard, give to the poor, keep one’s house looking attractive, pray, or any other thing in an endless 28

list of sacrificial good works. They are told, “Go in peace; serve the Lord.”44 29

“Are you saying those things are bad?” Pastor Friendly asks. “No,” responds Pastor 30

Nasty.45 “I’m saying that you are heaping loads on men’s shoulders and not lifting a finger to 31

help them” (Matthew 23:4, Luke 11:46) The problem with this new gospel is that it is really no 32

40 I once witnessed a pre-school girl turn around, lift her skirt, drop her drawers, and moon the congregation. She

pulled her drawers back up, let her skirt fall back into place, turned around, and continued to sing as if she just did

the most natural thing in the world. If I were a charismatic, I would claim that the Holy Spirit was making a

statement with regard to putting children on display, rather than teaching proper respect for God’s word and His

children. 41 There are numerous citations for this, but Jeremiah 5:20-22 is most revealing: Declare this in the house of Jacob

And proclaim it in Judah, saying, “Hear this now, O foolish people, without understanding, who have eyes and see

not, and who have ears and hear not: Do you not fear Me?” says the LORD. “Will you not tremble at My presence,

who have placed the sand as the bound of the sea, by a perpetual decree, that it cannot pass beyond it? And though

its waves toss to and fro, yet they cannot prevail; though they roar, yet they cannot pass over it.” 42 A common Vacation Bible School Song

43 Another common Vacation Bible School Song

44 A blatant confounding of Law and Gospel which has the net effect of destroying the peace it tries to proclaim. It is

quite common. 45 As Cain murdered Abel because his worship was rejected and Abel’s received, and Ishmael ridiculed the child of

the promise, so the innovator, who has lost the Gospel, persecutes and slanders the faithful.



12

Gospel at all (Galatians 1:6-9), but “Precept upon precept” (Isaiah 29:13). As such it has no 1

ability to produce or sustain faith, and can only lead to phariseeism and spite for the Gospel. 2

“Are you saying I’m sinning?” asks Pastor Friendly with an air of incredulity. “Yes,” 3

replies Pastor Nasty flatly. “To encourage frivolity in worship is to teach one not to fear God. To 4

lead one through any sort of worship that begins with the idea that we have something good to 5

give to God is to steal away salvation from them.” Seriously, what else can one say of the 6

practitioners of such “worship”? As explained above, the idea that we have something of value to 7

give to God denies the need for a Savior, and in practice it most certainly and quickly leads to the 8

disappearance of the Gospel.46 Jesus warned, “Whoever causes one of these little ones who 9

believe in Me to stumble, it would be better for him if a millstone were hung around his neck, 10

and he were thrown into the sea” (Mark 9:42). How could a preacher do more to cause a little 11

one to stumble, than to take away his “felt need”47 for the Gospel? Such a shepherd makes the 12

child of God think he is full when he is starving, like the albatross that feeds Styrofoam beads to 13

its young, thinking it is feeding them caviar. The albatross has an excuse because it is not 14

capable of discerning. But woe to the preacher; he is without excuse; the words of Saint James 15

have warned him how careful he should be (James 3:1). And by shunting people away from the 16

faith, such preachers, as well as those who tolerate or defend them, destroy the church. Truly the 17

pastors who do not engage in innovative worship themselves but who will not openly, sternly, 18

and unequivocally condemn it are the greater problem. 19

When Israel gathered at the foot of Mount Sinai to receive the Law, they quickly tired of 20

waiting and asked Aaron to give them a god to go before them. Aaron caved to the pressure, and 21

fashioned the golden calf for them. Aaron’s words are quite interesting: 22

“This is your god, O Israel, that brought you out of the land of Egypt!" So when Aaron 23

saw it, he built an altar before it. And Aaron made a proclamation and said, "Tomorrow is 24

a feast to the LORD." Then they rose early on the next day, offered burnt offerings, and 25

brought peace offerings; and the people sat down to eat and drink, and rose up to play. 26

(Exodus 32:4-6) 27

28

Note well that the idol Aaron fashioned is credited with deeds of YHWH: “This is the 29

god that brought you out of the land of Egypt.”48 He also calls it by the name of the true God: 30

“Tomorrow is a feast to the LORD (YHWH). The people then engage in a mimicry of worship: 31

“Then they…. offered burnt offerings, and brought peace offerings.” But the worship was 32

markedly different than worship of the true God, as evidenced by Moses’ comment: “It is not the 33

noise of the shout of victory, nor the noise of the cry of defeat, but the sound of singing I hear" 34

(Exodus 32:18). The account continues: “So it was, as soon as he came near the camp, that he 35

saw the calf and the dancing” (Exodus 32:19). Contrast this with how they started: “Now all the 36

people witnessed the thunderings, the lightning flashes, the sound of the trumpet, and the 37

mountain smoking; and when the people saw it, they trembled and stood afar off. Then they said 38

to Moses, ‘You speak with us, and we will hear; but let not God speak with us, lest we die’" 39

(Exodus 20:18-19).49 40

46 The only remaining bastion for the Gospel in such services is in the readings of a standard pericope if one is

followed. 47 A term used by the Church Growth movement. In that context, felt needs are always non-Gospel needs.

48 Incidentally the first commandment really is: I am the LORD your God, who brought you out of the land of

Egypt, out of the house of bondage (Exodus 20:2). 49 In Deuteronomy 18:17 it is recorded that God responded: “What they have spoken is good.”



13

Understand what the Scriptures call idolatry: “Whose god is their stomach” (Philippians 1

3:19), and, “Nor covetous man, who is an idolater” (and Ephesians 5:5). An idol does not need to 2

be something tangible. Consider now, what goes on in “happy, clappy worship”: The people 3

grow tired of the same old watching and praying, and pressure the pastor to give them something 4

different, since Christ is slow in coming back. The preacher, fearing man rather than God, 5

obliges and presents a god that he credits with the same acts as the true God: “He is awesome, 6

savior, etc.” He calls that god by the same name(s). The people gather to worship, but it is 7

different. 8

In another service at the LCMS association school, Chaplain Firstname encouraged the 9

children to jump up and down in “joy.” It was obvious that the children were quite embarrassed 10

by this, but the chaplain was undaunted. This was not worship, but play. One might argue that 11

this indignity was demeaning to children in any circumstance, let alone in the context of 12

“worship.” In any case, such frivolity cannot be said to be worship, because it has nothing to do 13

with receiving from God His blessings in Christ. The children did not confess sin, or hear that 14

they were forgiven. They were not sent away forgiven of their sins and relieved of their guilt, but 15

burdened with works. Certainly Chaplain Firstname did not make an idol of wood, silver and 16

gold; but he did present an idol nonetheless. The god he presents in the services he leads is not 17

the Christ of the Bible, so it is not surprising that an entire service can be devoid of the name 18

“Jesus” and the title “Christ.” Chaplain Firstname’s god is not a god whose wrath is to be feared. 19

He is not a god whose sacrifices are a broken spirit and a contrite heart. Instead God is presented 20

as a slap-‘em-on-the-back, regular kind of guy. He is a god that doesn’t ask for our sinful hearts 21

of stone that he might give us a heart of flesh,50 but tells how to be better Christians by what we 22

do. 23

Now, the proponent of contemporary worship will come back with something of this sort: 24

“Didn’t David dance before the ark” (2 Samuel 6:14)? Nothing more need be said than to point 25

out that that David did not dance in the temple, and the sacrifices he offered in the temple 26

included burnt offerings, which are for sin. 27

Clearly the innovators present a foreign god. If one looks for the common thread in all 28

the preceding examples, one will find that the idol presented is the will of man. Each of these 29

innovations sees man as free to do what he wants because how we worship is neither 30

commanded nor forbidden. 31

32

The Old Ways 33 Thus says the LORD: "Stand in the ways and see, and ask for the old paths, where the good way 34

is, and walk in it; then you will find rest for your souls.” But they said, “We will not walk in it.” 35

(Jeremiah 6:16) 36

The Scriptures tell us to honor our parents in the Lord. The key is the qualification in the 37

Lord. We cannot uncritically continue in the same path of our forefathers. In fact, the Scriptures 38

also warn us not to be rebellious like our parents.51 So we must evaluate to see if what our 39

forefathers did was in the Lord, or if it was rebellious. If, measured against God’s word, it was 40

rebellious, we need to seek the narrow way. If, however, we find that it was in the Lord, we are 41

to honor them and walk in their steps. For this reason Article V of the Constitution of the 42

50 Consider the preface in the Common Order, “Lift up your hearts; We lift them up unto the Lord,” in light of the

Synodical Conference Old Testament Pericope for the Sunday after Ascension (Ezekiel 36:25-27), especially verse

26: “I will take the heart of stone out of your flesh and give you a heart of flesh.” 51 Psalm 78:7, 8, Jeremiah 16:19, Ezekiel 20:18, and many others.



14

Association of Confessional Lutheran Churches states among the business of the ACLC: “To 1

maintain in the congregations the exclusive use of orthodox hymnals, agendas, and catechetical 2

materials.” The whole discussion of adiaphora, then, would seem to be misguided. In the church 3

we should not be asking what we may do, but what we should do. So, instead of being concerned 4

about adiaphora, we should be concerned about best practice. We should not assume that we are 5

somehow smarter than those who have gone before us. Nothing has changed except technology, 6

therefore we begin with what we have received from our fathers, and move on from there only 7

with the most careful, and corporate consideration.52 8

The question of best practice certainly recognizes that the central article of faith is 9

salvation by grace through faith alone. From that truth should flow the understanding that 10

anything, which gives a false sense of security before God, is sin. Therefore, everything is to be 11

evaluated on the basis of how it serves the Gospel. Hymns and songs are to be judged on the 12

basis of the words, and not the music. They are to be examined carefully to be sure they actually 13

point us to Christ as the way, and not as example. With the few hymns used in a service, we will 14

choose the very best hymns, and not bother with merely descriptive, emotional, or subjective 15

words. The elements of the liturgy must likewise be examined, as must the terms and phrases we 16

use,53 along with vestments, paintings, and furnishings. Moreover, the standard does not change 17

if the setting becomes outwardly less formal, such as at a summer camp or in a classroom for a 18

devotion. Capitulating for the sake of teaching a small point that is already more than obvious to 19

the hearers is no excuse.54 20

An examination of liturgical practice among the various branches of the historic, 21

sacramental church reveals an amazing similarity. There are differences to be sure, and errors 22

have crept in, but the same basic elements are found. Perhaps even more significant is that there 23

is a deep sense of reverence in the conduct of the services. It is clear that worship is serious 24

business, and that the difference between God and man is indeed great. To begin with a reverent 25

attitude is to have a good start. 26

St. Paul urged Timothy “Be diligent to present yourself approved to God, a worker who 27

does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). The proper 28

distinction between Law and Gospel is fundamental to worship, And Walther’s book by that 29

name is among the few books that should be read often. Fear of the Lord must be taught, as it is 30

the beginning of wisdom. Then, and only then can the end of wisdom be presented: the love that 31

God has for us in Christ Jesus (1 John 4:16-19). This is the pattern we see laid out for us, for 32

example, in Psalm 51. The first five verses are nothing but confession of sin. David begins by 33

asking God to have mercy on him and blot out his transgressions.55 He then points out that his 34

sin is really against God, that he has done what is evil in God’s eyes. He admits that he was 35

sinful from conception. In verse 6 he identifies what God desires, and looks to God to make him 36

to be what God wants him to be. In the next six verses David pleads with God for the cleansing 37

he needs, and looks for them in the Means of Grace: “Purge me with hyssop,56 and I will be 38

clean; wash me, and I will be whiter than snow.” Only then is there a work of David that is 39

useful to God: “Then I will teach sinners You ways.” In verse 15 David says, “Open my lips, and 40

52 If it ain’t broke, don’t fix it.

53 We do not “share a word of prayer;” we pray. Nor do we talk about how we “jus’ wanna ask” God; we ask. Nor

do we pray about things, but for things. Nor does God “lay it on our hearts.” Etc. If these things sound like nit-

picking, remember that those who do not pick nits will soon be infested with lice. 54 Such as: (in an emergency) any Christian may, and should, baptize.

55 Notice how closely the Small Catechism follows this: “Confession embraces two parts…”

56 Cf. Exodus 12:22; 24:8, and Hebrews 9:19



15

my mouth shall show forth Your praise.” This is not a bunch of adjectives. Instead, David tells us 1

in verse 14 what that praise will be: “My tongue shall sing aloud of Your righteousness.” David 2

explicitly says that God does not desire sacrifice, that He does not delight in burnt offering, or he 3

would give it. He states that the sacrifices God desires are a broken spirit and a contrite heart. At 4

the end of the psalm David comments that after God has built the walls of Zion then he will 5

delight in the sacrifices of righteousness, in burnt offering and whole burnt offering. Those 6

offerings of righteousness, according to the psalm itself, are corporate means of grace. 7

This pattern of acceptable worship, where man begins in humility and God is the One 8

who acts to make man holy, is repeated numerous times in Scripture. It is the pattern we see in 9

the tax collector who stood apart, beating his breast and saying, “God, be merciful to me a 10

sinner” (Luke 18:13)! It is the pattern in the statement, “God resists the proud, but gives grace to 11

the humble (James 4:6, 1 Peter 5:5). It is seen in the Magnificat: “He has scattered the proud in 12

the imagination of their hearts. He has put down the mighty from their thrones, and exalted the 13

lowly” (Luke 1:51, 52). We hear it spoken to the angel of the church of the Laodiceans: 14

“You say, ‘I am rich…’, and do not know that you are wretched, miserable, poor, blind, 15

and naked -- I counsel you to buy from Me gold refined in the fire, that you may be rich; 16

and white garments, that you may be clothed, that the shame of your nakedness may not 17

be revealed; and anoint your eyes with eye salve, that you may see.” (Revelation 3:17, 18

18) 19

20

We find it even in Psalm 23, which tells how God feeds us and does not even hint that we give 21

anything to Him. The imagery there is entirely sacramental. 22

It is in the old paths that God’s mercies are new every morning. It is only in the good way 23

where the promise is found: “If we confess our sins, He is faithful and just to forgive us our sins 24

and to cleanse us from all unrighteousness” (1 John 1:9). These things are not something done in 25

the past, but continuous as evidenced by the tenses of the verbs, and comments about frequency. 26

The prayers God desires are not the prayers of, “I thank thee, Lord,” but “Have mercy Lord!” 27

Even the Lord,s prayer expresses this type of worship, showing us that God’s name is holy when 28

His kingdom comes, His will is done, we are clothed and fed, forgiven, and protected from evil. 29

St. James warns us that if we know the good we aught to do and do not do it, we sin 30

(James 4:17). We must have confidence in pointing out that pastors who call people together to 31

give to God rather than receive from Him are sinning. We need to have the courage to point out 32

that they serve a different god, and preach a different gospel that is no gospel at all (Galatians 33

1:8, 9). Christian love demands this hard stance, as does faithfulness as a steward of God. The 34

public sin of a preacher demands a public rebuke (1 Timothy 5:20) for the sake of the Gospel and 35

the salvation of souls. They will protest that they love Jesus, but they must be reminded that 36

those who love Jesus keep His commandments (John 14:15), and that it is better to obey, than to 37

sacrifice (1 Samuel 15:22). 38

God has told us that many, even most will not heed the rebuke. Jesus said that the day 39

would come when, “Whoever kills you will think he offers God service” (John 16:2). Still, God 40

commands us to try. James wrote: Brethren, if anyone among you wanders from the truth, and 41

someone turns him back, let him know that he who turns a sinner from the error of his way will 42

save a soul from death and cover a multitude of sins (James 5:19-20). 43

We should bear in mind that many of the people, laity and clergy alike, are well 44

intentioned, but sorely misguided. If we can show them their errors in light of God’s word, some 45

will repent. When we win back a pastor, we help a congregation. And, when we teach on a 46



16

weekly basis the meaning of the various elements of the divine service and how God works 1

through them, we inoculate God’s people against the infection of innovation. When we mention 2

why we bury Christians with their feet to the east and arrange churches so that we worship to the 3

east, our people will begin to know instinctively that what we do is not neutral, but everything 4

works together to establish us in the one true faith. When they hear from us the pattern of sound 5

words that grew out of a right understanding, they will begin to use those terms and phrases 6

themselves, instead of what they hear from the heretics on the radio and television. Using the 7

pattern of sound words they will think more clearly according to the faith. Having sung the best 8

hymns that proclaim salvation in the clearest way, they will remember the truths they have 9

expressed. And when they most need the minister to comfort them, the minister will know what 10

to say, and the sinner will know what he is hearing. 11

In this there is also a blessing in that those who are taught these things will instinctively 12

know what to say to us when we feel the pressing load of sin. And, when we lie on our deathbeds 13

and the faithful gather around, they can comfort us and each other by singing once again the 14

words of Simeon, “Lord, now you are letting your servant depart in peace, according Your word, 15

for my eyes have seen your salvation which you have prepared before the face of all people” 16

(Luke 22:29-31). And when the Lord calls us home and we can only say, “We are unprofitable 17

servants. We have done what was our duty to do” (Luke 17:10), we may still hear, “Well done, 18

you good and faithful servant…enter into the joy of your lord” (Matthew 25:21). Then it is well 19

with us, and we will live long on the earth. 20

A final word: There will always be some variation, and as long as one is honestly 21

working toward best practice, there is the understanding that some things take time. As one 22

pastor said, “It is easy to get people out of the church, but that isn’t what we are here for, is it?”57 23

Instruction is beneficial and necessary. We do not want to move so quickly in the right direction 24

that we overturn the boat. At the same time, there will always be people who will not be on 25

board with the truth, and even the faithful will continue to bristle at the very things that are least 26

important while still meaningful. Beautiful Savior will remain a favorite hymn, even though it is 27

quite vacuous. Love God’s people, but serve Christ. If one keeps foremost in his mind that he 28

serves Christ, then most of the intimidating situations become bearable. Fear God, love His 29

people; give them their meat in due season. Moreover, love your fellow pastors enough to speak 30

the tough words. Correct those who err, and save many. 31

32

Soli Deo Gloria 33

57 Rev. Daniel Faugstad

Documents

Rev. Steven R. Brockdorf _That You May Live Long on the Earth