Homily for Trinity 12 - 2020

"Freed from Isolation"

Mark 7:31-37

The deaf and mute man was cut off from everyone around him. Other people could talk, but the deaf man could not hear them. He could try to speak in his muffled, muted speech, but people around him could not understand a word he said. This poor man was isolated, alone in his own little world. Quite the lonely life. Until Jesus. When Jesus healed this man, He freed him from his life of lonely isolation. When Jesus restored this man’s hearing and speech, He also ushered him into a new and vibrant life of hearing and talking with God and other people.

Just as our gracious Lord healed the deaf and mute man, He also heals us. What He did physically for the deaf man in Gentile territory, He does spiritually for us week in and week out. Not only does He open our ears to hear Him and His message of mercy, but He also rescues us from our isolation. Not only does He loose our tongues to sing His praises and confess Him to others, but He also ushers us into vibrant life with Him and with each other.

The man’s deafness was certainly a result of Adam and Eve not listening to God in the Garden. His physical state of being tongue-tied was surely a result of Adam and Eve using their tongues to taste the fruit from the Tree of Knowledge—that one tree for which God said, “You shall not eat of it.” So when Jesus takes this man aside, puts His fingers into his ears, spits, and touches his tongue, our Lord reverses the age-old plague of sin and death. It’s a plague that closes our ears and shackles our tongues. It’s a plague that isolates us from God and from one another.

Perhaps you’ve noticed this plague of isolation when you talk with other people. Think of times when you and a family member are just not communicating well. You’re both speaking English; your mouths and ears are functioning fine, giving and receiving sound waves. You can hear and understand each other’s sounds and syllables. But for some reason he or she is not hearing what you’re saying; you’re not getting what he or she is talking about. You’re isolated from each other.

Such conversations lead to frustration and misunderstanding. Then, instead of listening to what the other person is actually saying, you’re planning your response to something just said, or you’re strategizing how to make your next point or “win” your case. Or, worse yet, as the other person is talking, your mind is off in a galaxy far, far away, wondering what’s for dinner. Your ears and tongue may be functioning just fine, but you’re still in isolation.

Our isolation really shows up when we get upset with what other people say to us. A friend may say something as a matter of fact, but you take it as a put down or an insult. You might take it as an obstacle to some dream or hope that you have. Perhaps you invite your friends over to play cards. They respond, “Sorry, we can’t make it. We have a prior commitment.” In your isolation, you start wondering, “Am I not good enough?” or “What’s wrong with me?” It’s the isolation of our sin and death.

This isolation especially separates us from God. When we get so wrapped up in our own little world of daily demands and hectic schedules, listening to God in His Word is far from our minds. We may talk a lot with loved ones, friends or colleagues, but talking with God in prayer? We tend to put that off, tell ourselves we don’t know how to pray, convince ourselves we’re not that good at it. Do you ever feel like your tongue is shackled when you pray? It’s our isolation of sin and death.

It’s the isolation that Jesus comes to heal and wash away by His blood. As Jesus healed the deaf-mute man, He also heals you. As our merciful Lord had compassion on the man isolated in his deafness and silence, He also cares enough to rescue you from your sin and death. This same Son of God joined Himself to our human flesh and blood to restore it to God’s original design. This same Lord of mercy endured the isolation from His closest disciples as they fled from Him. This same Lord hung on a cross carrying the full weight of humanity’s sin all by Himself. This same Savior plunged into the deep, dark isolation of death in order to open the graves of Adam, Eve and all the dead so that His vibrant life might burst forth for all to enjoy.

This same Jesus comes to you in your Baptism. He puts His fingers into your ears, spits, and touches your tongue even as the Spirit-filled waters cleanse you from sin and give you life. With your ears opened and your tongue loosed, you are brought into the Lord’s Church. Here you are no longer alone, no longer isolated. Here you get to enjoy the vibrant sounds of God’s Word and the joyous notes of praise sung by people around you. Here you learn how to live in harmony with others healed as you are.

This same Jesus comes to you in Confession and Absolution—and not just the general Confession on Sunday mornings, but especially when you come to receive the Holy Absolution in private. Here you get to confess those specific sins of not listening to God or to your loved ones, friends, or co-workers. Here you get to confess your many ways of isolating yourself from God and your fellow Christians by your self-centered thoughts, words, or deeds. And when you confess, your pastor speaks our Lord’s healing words into your ears. Yes, your pastor is a sinner like you, but what matters is what your Lord does. In the words of Absolution, your Lord Jesus again puts His fingers into your ears to open them up. And when your ears are opened in the forgiveness of your particular sins, you get to enjoy the vibrant sounds of life with God and renewed life with people around you.

And in the Eucharist, your Lord Jesus again touches your tongue so that it can speak and sing His praises and then build up your neighbor. Think of that as you come to the Lord’s Table this morning. With His very Body and Blood under the bread and wine your Lord looses your tongue from those unkind, bitter, even judgmental words you speak against someone near and dear to you. Unshackled from such sins, your tongue has new life to thank and praise God. Your tongue has new life to speak kindly to and graciously about people around you. Strengthened and fortified by Christ’s life-giving Body and Blood, you may use your tongue to declare the wonderful deeds of our Savior. As the hymn leads us to sing:

“Oh, for a thousand tongues to sing
My great Redeemer’s praise,
The glories of my God and King,
The triumphs of His grace!

My gracious Master and my God,
Assist me to proclaim,
To spread through all the earth abroad,
The honors of Thy name” (LSB 528:1-2).

The daily prayer liturgy of Matins begins with these words: “O Lord, open my lips, and my mouth will declare Your praise.” That’s what our tongues were made for! “For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Rom. 10:10). But we don’t do that in individual isolation. No, we get to speak, sing, and praise in the Lord’s Church even when we pray alone at home. The Matins liturgy also sings what our ears are made for: “Blessed are those who hear the Word of God and keep it. Lord, I love the habitation of Your house and the place where Your glory dwells.” When our Lord opens our ears and looses our tongues, we are rescued from our isolation. We are restored to life with Him; we are rejoined to the people around us. “So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:17). Now we get to listen well to our loving Lord and to our neighbors. Now we get to speak God’s wonderful deeds and build one another up in love. Amen.

Homily for Trinity 1

"Created for Your Neighbor"
Luke 16:19-31

Listen here.

We have just finished the festival half of the Church year. In Advent we eagerly awaited the coming Christ. At Christmas we celebrated God taking on our human flesh. Epiphany gave us the God-Man Jesus revealing Himself to the world in word and deed. Then came Lent and preparing to go to the cross with our Lord. In the festive season of Easter we celebrated Jesus’ resurrection and His glorious gift of life. Two weeks ago we celebrated Pentecost and the Holy Spirit working the miracle of preaching and hearing the Gospel. Last week, of course, we celebrated the mystery of the Holy Trinity.

Now we shift gears from focusing on the life of Christ to focusing on the life of the Church. The green on the altar reminds us of life, the holy life, the life that Christ lives out through His holy Church. The life of the Church, and of every Christian, goes in two directions. We often pray it after we receive the Lord’s Supper. We pray that the Lord would use His Body and Blood to strengthen us “in faith toward [Him] and in fervent love toward one another.” First, trust in God; second, love toward neighbor. Put them together and we see how we are created for our neighbor.

Jesus tells a story to the Pharisees. They were “lovers of money.” In His story, Jesus says there was a certain rich man. To put him in modern terms, rich man wore $1000 suits with bright, fancy ties. He lived in a luxurious mansion, complete with a big screen TV, Blue-ray DVD player, the newest computers, the latest WiFi-operated appliances, and the best sound system. He ate only the best foods: steak, lobster, caviar, etc. But there was also a beggar named Lazarus. He was homeless, just lived on the streets. He was always looking for a handout. So sad…and so annoying! And his skin! Those rashes! Those sores! He really should see a dermatologist. The rich man knew about Lazarus. He saw him walking past the house everyday. As the rich man sat in the comfort of his leather recliner, he thought, “It really is a shame how some people have such bad luck in life.” And off went Lazarus, walking down the street.

Was it a sin for the rich man to be rich? No. Was it a sin for the rich man to hoard his wealth and ignore the need of Lazarus? Yes. Is it a sin for you to have money and own possessions? No. God is the Giver of those good gifts too. Is it a sin for you to hang on to your money and possessions, guarding them and using them only for yourself? Yes. You see God gives you money and possessions for a purpose: not only to provide for your self, but also to love your neighbor. God gives you money and possessions so that you can turn and use them to help and serve your neighbor.

The real problem is not the money. The real problem is not trusting God. Yes, Jesus must preach this sermon to us—the holy Church, people redeemed by His blood. No, you and I don’t fully trust God to supply our need. No, you and I don’t trust God to take care of us day by day. That’s why we scrimp and hoard. That’s why we rely on ourselves. That’s why we always want more and more and more. We do it in our families; we do it in the church. All the while God is watching and saying, “Hey, I gave you that money and stuff so that you could serve your neighbor, not yourselves!”

Lazarus and the rich man both died, and each of them went to their eternal reward. Beggar Lazarus went to heaven. Nameless rich man, who had the good life, went to hell. And in the midst of his torment, the rich man was still blind to his sin. “Hey, Abraham,” he called, “send Lazarus over here to serve me with a couple drops of cold water.” During earthly life, rich man paid no attention to Lazarus. In everlasting torment, rich man thought Lazarus should serve him as a slave.

Sometimes we talk of needing more giving in the congregation. And it’s true: we all could stand to be more generous in the offering and thus promote the Gospel of our Lord Jesus. But we often think and speak in these terms: “Let’s get those other people giving more.” That’s the same selfish thing the rich man said in his hell. “We seem to have a problem. Let’s get other people to solve it for us.” And do you know what God says to that? “Baloney!” He says, “I always give you what you need--even more than you need. You simply don’t trust Me or look to Me.” Do you want to know how to increase giving? It’s simple: Give! To everyone who says, “We need more giving,” the solution is simple: take out your wallet and give.” Don’t expect other people to do it for you. Set the example. Generosity leads to more generosity. Giving leads to more giving.

That’s the way God works. That’s the way God wants His Church to work. Giving leads to more giving. Generosity leads to more generosity. God gives you money and possessions so that you will turn and use them to help and serve your neighbor. And who is your neighbor? Take a hint from the parable. The rich man’s neighbor was right at his gate—right under his nose. In the same way, your neighbor is right under your nose. Your neighbor eats at the dinner table with you, attends worship with you, and works on the job with you. You don’t have to go searching for a neighbor. God is so good and gracious to you that He has already given you neighbors, the people with whom you live, worship, work, and play. You are created for them, not them for you.

This is how God has worked to save you. Our Lord and Savior Jesus Christ came into the world for one purpose: to save you by dying for you—to lay down His life for you, His neighbor. He gave up the privileges of being God and took on human flesh. He gave up His own precious life to serve you. What marvelous generosity! As St. John says: “By this we know love, that He laid down His life for us” (1 Jn. 3:16). St. Paul says the same thing: “You know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you by His poverty might become rich” (2 Cor. 8:9).

St. Paul is not talking about money or economics when He says that Jesus was rich and became poor. Jesus became poor—became a beggar—by taking our sin into His own body. As Jesus hung on the cross, God looked at Him and said, “You are the poorest, most beggarly sinner. You must die.” So, Jesus died and went through the torment and agony of hell to save us. You see, Jesus had to go there, because that’s where we were. And we deserved to be there, in the same place as the rich man in the story. But Jesus bridged the gulf, the grand canyon, between us and God. When Jesus rose from the dead, He brought us with Him from death into life. Now, we belong in Abraham’s bosom—right along side beggar Lazarus.

So, living the Christian life means learning to look at ourselves as beggars. That’s what we are. We have no claim on God, yet He loves to call us His children and His Church. We don’t deserve anything that God gives us, yet He still takes care of our needs. He lets us keep breathing every night while we sleep. He lets the sun come up in the morning to waken us and give us light. He lets us eat food every day. And we don’t deserve any of this. God is truly rich in mercy. Trusting Christ means learning to see ourselves as beggars who rely only on God. We keep sinning, but Jesus keeps forgiving us. We still fall into trusting ourselves rather than God, but Christ overcomes that sin too. He has already suffered torment for it and killed it.

When we come to the Lord’s Table, we come as beggars. Our mouths and our hands are open and empty. But be comforted. Jesus fills our mouths and hands with His own Body and Blood. In this Supper God teaches us to be beggars. He teaches us to trust Him and love our neighbor. When we receive Jesus’ Supper, we trust the forgiveness that He gives us in His Body and Blood. When we receive the Supper, we are also learning to love our fellow beggars as we eat and drink with them. We are beggars, and we need the Lord to feed us with His Body and Blood for forgiveness, life, and salvation.

When I say that we are beggars, I am not insulting you. Instead, I’m complimenting you. After all, you and I are free beggars. As we rely on God in Christ for every little thing, we are free to serve our neighbor. You see, beggars have nothing to hold onto, nothing to hoard. And what little they do receive, they always use it to help and serve their fellow beggars. Beggars are created for their neighbor. Amen.

Children in Church

Cross posted from steadfastlutherans.org:

Jesus said, “Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.” (Matthew 19:14)

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. (Ephesians 6:4)

Over at veritasvenator.com, Steven Hunter, a self-proclaimed “Christian (restorationist), family man, minister, and academic,”attempts to encourage parents to keep their children “in church” (the worship service). In his article “To You Who Bring Small Children to Church,” Hunter identifies some decent sociological reasons parents should keep their children “in church.” However, he misses the opportunity to teach parents WHY and HOW to keep their children “in church.” He also concludes: “If you don’t hear crying, the church is dying.” More on that misguided axiom shortly.

Exasperated Parents

Yes, children “act up” during the Divine Service or a prayer office. The fussing and commotion easily distract other worshipers within a three-pew radius, at least. Then add the outbursts, the squawks, the munching on Cheerios, the dropped toys clattering on the floor, and the wailing and gnashing of impatient little baby teeth. Yes, it can get distracting for worshipers and pastors. And it certainly becomes exasperating for parents.

Mom (and sometimes Dad) is tempted to remove little Johnny or Susie from the service altogether--walk the walk of shame down the center aisle and camp out in the narthex. To be sure, if Johnny is fussing at the top of his lungs and distracting fellow worshipers, by all means exit the sanctuary until he quiets down. That’s a wonderful service of love for fellow worshipers.

But bring Johnny back into the sanctuary! After all, you don’t want him to miss out on all the good “Jesus stuff” happening in the Divine Service, right? And you don’t want him to get the idea that all he has to do is cry and fuss, and then he’ll get “out of church.”

Hunter seeks to encourage young parents through sociological considerations. Mom (and sometimes Dad), he exhorts, when you take your young one out of church, remember “the little elderly woman” and “the older man.” They are encouraged by your and your child’s presence in the worship service. According to Hunter, the elderly woman is encouraged by the presence of young parents and children “in church,” because

“To see young parents and their small children brighten her day, and she may have just received bad news this week about her health, but seeing the vitality of young ones removes - if but for a moment - her fears.”

Hunter also encourages young parents to consider the grouchy “older man” who notices the young family not missing any gathering:

“You give him hope that maybe the church isn’t doomed after all, because there are still young parents who love God enough to bring their restless children to worship.”

Also, according to Hunter, couples unable to have children may be comforted and encouraged to keep trying to have children, or they may talk with young parents about the joys of children.

Such sociological considerations are certainly fine First Article matters, and they do keep us attuned to our life together in the Body of Christ. But do they really help parents bring up their children in the training and instruction of the Lord? Hunter’s message is merely: “Parents, keep your children in church, because other people will like it (or need it) and, by the way, the church will survive too.” That’s quite a burden to put on young, already-exasperated parents!

Let the Little Children Come to JESUS!

Instead of burdening exasperated parents with the likes and dislikes of other people, or with the survival of the church, why not just call them to live in their vocation? Our Lord gives parents the vocation of bringing their children to Him. Jesus wants the children to come to Him, and He wants their parents to bring them. So parents, bring your children to church (the Divine Service) in order that they may meet Jesus.

This challenge is not only for parents; it’s also for other worshipers and for pastors. Here are some practical helps.

Helps for Parents

• Bring your children to church (after all, they can’t get there by themselves). Bring them from their youngest days all the way through their teen years. If you bring them to church as regularly as you teach them to brush their teeth or say “Please” and “Thank you,” it will become a God-pleasing habit for the rest of their lives (just as, hopefully, teeth-brushing and good manners will).
• Teach your children that “going to church” is where they get to be with Jesus. Children think in literal, concrete terms. “Going to church” is only about a building. Being “with Jesus” is more specific, more concrete, and more relational.
• Sit up front. Children learn by observation. Let them see what’s happening at and around the altar. They’ll observe and appreciate how sacred things are done. When children sit in the back pews, they can only see the backs of people’s heads or, when the congregation is standing, people’s backsides (not the prettiest sight, to be sure!).
• Teach your children the repeating portions of the liturgy.  Encourage them to learn and repeat the Kyrie, the Creed, the Lord’s Prayer, and other repeating responses. Teach these things at home, and encourage them to join in during the Divine Service.
• Model reverent participation for your children. Children learn by observing their parents. If parents display reverent behavior during the Divine Service, their children will, over time, absorb that behavior, then mimic it, and then make it their own.
• Be patient! Parents, it may seem as though you “get nothing” out of the Divine Service. But hold on to God’s promises more than your undivided attention. God is rich in His grace! He still gives you His Word, in words and song, and His Body and Blood. What you do hear and receive is still edifying.

Helps for Worshipers

• Be patient! Yes, children - even unhappy, screaming children - are a delight to our Lord. He has died for them and baptized them, and He wants them to come to Him in the Divine Service. And understand, with compassion, that sometimes children need to be removed temporarily in order to settle down. (Besides that, our Lord gives a big, burly angel to protect each of these little ones. See Matthew 18:10.)
• Encourage young parents. Instead of giving a look of impatience, offer a consoling, compassionate demeanor. Tell young parents that, yes, you want their children in the Divine Service, because, after all, it’s the place where they get to hear and receive Jesus Himself.
• Offer to help young parents. Sit with them in their pew. Assist them in holding the hymnal for their children. Let the children sit on your lap. And encourage the children to participate in the Divine Service.

Helps for Pastors

• Use the liturgy! Children learn by repetition, because “repetition is the mother of learning.” Children become more accustomed to being “in church” when they recognize and learn to repeat the same things from Sunday to Sunday.
• Use Sunday School to teach the liturgy. Teach the regular (“ordinary”) portions of the liturgy, perhaps in Sunday School openings. Take “field trips” to the sanctuary to point out artwork and symbols in the sanctuary, and what they mean. Children love to learn by what they see.
• Encourage parents to sit up front. Explain to parents the reasons given above.
• Encourage children to say/sing parts of the liturgy they know. Tell children that you enjoy hearing them join in, even if it’s on parts that are assigned to the “Presider” (pastor).

WHO Keeps the Church from Dying?

Hunter claims, “If you don’t hear crying, the church is dying.” Many a pastor, I’m sure, has heard a similar claim: “The youth are the future of the church.” (Now, there’s a fine way to view people in the Church between the ages of 19 and 90+! It’s also quite idolatrous.) However, the survival of the Church, or individual congregations, does not depend on children (or adults, for that matter). The Church’s survival, and the survival of individual congregations, depends solely on Jesus.

In Matthew 16:18 Jesus responds to Peter’s confession of Him as “the Christ, the Son of the living God” (16:16). He says, “I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” Our Lord builds His Church, not on the presence of children in worship, but on the confession of Him as “the Christ,” the Savior from sin and death. Also, our Lord promises that not even the gates of hell can, or will, prevail against His Church.

Congregations may grow or shrink. (Whatever happened to the congregations in Philippi, Ephesus, or the seven congregations in Revelation?) Numbers of children (and adults) “in church” may wax or wane. But one thing is certain: JESUS builds and preserves His Church. Not even the absence, or presence, of boisterous children can prevail against it.

So, parents, yes, bring your children to church and keep them “in church”--except for the occasional boisterous outburst. But bring them back in, so that they don’t miss Jesus. But, parents, by all means, bring them to Jesus and teach them how to receive His gifts.

A Plan for Congregational Tithing

Here is my debut post, posted yesterday, over at Brothers of John the Steadfast. 

For the second year in a row my congregation, Hope Lutheran Church, St. Louis, MO, has followed this plan, and it has been a tremendous blessing to be a blessing for and serve others in the church at large. While some might say that such a practice should be a given for a Christian congregation--and, yes, it should--that may not always be the case. Hence the need to teach and lead by example.

Autumn months bring stewardship drives, and pastors encourage their flocks to “step up” their giving in the offering. Pastors may even ask their people to consider “tithing”--giving 10% of their income--off the top. After all, the Church does need money to carry out its work of proclaiming the Gospel of Jesus Christ.

What if the congregation itself were to practice tithing in its own budget? What would happen if the congregation as a whole were to lead by example and plan to give away 10% of its regular income (Yes, the offerings!), in its annual budget, to missions, charities, and other organizations outside of its own walls?

Blessings would abound. Christian individuals and families would see that, yes, tithing can be practiced. (After all, it’s more than an archaic, Biblical, ‘twould-be-nice-if-only-we-could wish-dream.) The congregation “as a person” would grow in the fruits of serving others. And the work of the Church at large would grow in witness, mercy, and life together.

A Brief Primer on Tithing

For some tithing may be a new concept; for others it may be a point of debate. For our purpose, let’s take the Biblical witness on tithing as a simple, salutary example that we may adopt in sanctified Christian freedom.

Talk of tithing, as well as money in general, must begin with Psalm 24:1: “The earth is the LORD’s and the fullness thereof, the world and all who dwell therein.” God doesn’t need “our” money; it already belongs to Him. We don’t own squat! God simply calls us, as individuals and as congregations, to be wise managers of His belongings.

Tithing first appears in Scripture by way of example in Genesis 14:17-20. Melchizedek blesses Abram, and Abram responds by giving him “a tenth of everything,” likely referring to the spoils (“income”) from his recent victory over several kings. The book of Leviticus is also replete with references to tithing resources such as land and animals (e.g. Leviticus 27:30-32).

According to Malachi 3:8-10, ancient Israel robbed God “in tithes and offerings,” that is, by not giving their tithes and offerings. However, God also made this promise: “‘Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the LORD Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it.’” God attaches some kind of blessing, not necessarily more money, when His people tithe.

Dr. John H. C. Fritz explained the proper view of tithing:

It is self-evident that the Church needs money, this convenient means of exchange, to carry on its work. The financial needs of the Church do not exceed the financial possibilities of its members; the Lord does not expect that Christians give more than they are able to give. If the Christians of our day would give ten per cent. [sic] of their income, as the Jews did in the Old Testament (in the New Testament this is not obligatory), or if the Christians of our day would support the Church to the extent of their power and even beyond their power, as did the poor Macedonian Christians, 2 Cor. 8, 3, the treasuries of the churches would always be filled to overflowing, and there would no longer be the proverbial church deficit (John H. C. Fritz, Pastoral Theology, 259-260).

Tithing as the Congregation’s Practice

When the Christian congregation adopts tithing as its regular practice, it will want to focus on Jesus’ words: “It is more blessed to give than to receive” (Acts 20:35). The practice of tithing seeks to give money away in order to bless and serve neighbors in the Church at large. The primary blessing may simply come in the form of satisfaction that the congregation, as a corporate person, has served its neighbors in the Church at large.

The pastor will want to guide the process, taking time to teach his members on the Scriptural witness of giving and tithing, as well as the needs of the Church at large. The pastor will also want to ensure that the tithing commitment is carried out because, after all, the Old Adam in each of his members will resist just giving money away.

If giving away ten percent of the congregation’s regular income (offerings)--off the top, before any other budget items are planned--seems “unworkable,” the congregation may choose to grow into that percentage. One way to grow into tithing is to give 10 percent from extraordinary, unplanned gifts. If the congregation receives a $10,000 unplanned and undesignated gift (e.g. a bequest), it can decide to give away the first $1,000 (the tithe) before it decides how to use the remaining $9,000 for its own purposes.

Another way to grow into tithing is to begin with a lower percentage. As the pastor and congregational leaders work through next year’s budget, they can calculate the expected income from regular offerings for the coming year, and then resolve to give away five percent (5%) or whatever is manageable. In successive budget years, the congregation can increase that percentage as it becomes more comfortable with giving away money in order to help missions, charities, and other organizations. Ultimately, the goal is to reach that ten percent mark, but there’s nothing to limit the congregation to that figure either.

As the congregation’s budget is drafted, literally make “Tithing” the first item in the “Expenses” section. Print it out thus, so that members can see it and conclude, “Hey, we’re actually giving to serve our neighbor before we plan our own expenses.” This sets a wonderful example for congregational members to do the same in their own budgets.

After the congregation has decided to give away a percentage of its income, then it must actually set that money aside. Each and every week that approved percentage should be taken from the offering monies and placed in a separate savings account dedicated solely to tithing and giving away. This step is crucial and meant to be executed before paying salaries, utilities and other expenses.

The congregation may adopt one of several timeframes for actually disbursing the dedicated funds--monthly, quarterly, or annually. Keeping accurate records of the money that accrues and when it is given away is paramount.

With the leadership of the pastor and elected leaders, the congregation will also want to plan the recipients of its giving. The congregation should ask itself, “What missions, missionaries, charities, and outside organizations do we want to support?” That is, what missions, missionaries, charities, and outside organizations have purposes and goals that are consistent with those of the congregation? A congregation that prizes such things as clear Scriptural teaching, rightly dividing the Word of truth (i.e. distinguishing Law and Gospel), administering the Sacraments of Christ according to His institution, using the liturgy of the Church, and teaching Christians to live in their vocations will seek to support groups and organizations that prize those things as well.

The pastor and leaders may want to devise some method of seeking input from congregational members, such as a suggestion form, for what missions, charities, and outside organizations they would like to support. Then they will want to vet those organizations, draft a plan, and have the congregation as a whole approve the plan.

Such giving can be organized according to the three emphases of the Church: Witness, Mercy, and Life Together. A Witness category would support the proclamation of Jesus Christ around the globe, including missionaries, training of pastors, and faithful radio programs. A Mercy category would support charitable mercy-work for bodily needs, such as food pantries, housing projects, and pro-life ministries, as well as a pastoral discretion fund for local charity needs that may arise. A Life Together category would support our common life gathered around Christ’s gifts in the Divine Service, including the youth organizations, Lutheran school associations, and even one’s church body.

As the money is given away, anticipate the “blessings.” Members will see that, yes, giving is and can be a way of life, especially since the congregation sets the example. Vacuous will be the claims that “I give my money and all they do with it is pay the light bill.” Congregation members may just “step up” their giving because they see the congregation “as a person” being charitable. In addition, as missionaries, charities, and other organizations send their “Thank you” letters, congregation members will take great satisfaction from knowing that, yes, they did help their neighbor and, yes, they are helping to spread the Gospel of Jesus Christ into all the world.

“You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God” (2 Corinthians 9:11-12).

"Gangway to Galilee"

Hey, I recognize those young Christians--Bonnie and Caleb!

What a joy that two "little lambs" from Hope Lutheran Church, St. Louis, MO, can help promote Concordia Publishing House's new VBS theme, "Gangway to Galilee," and Scripture's teaching on Baptism.

(And, hey, I also recognize that beautiful church! Just one of the "fringe benefits" of serving God's people at Hope. :-)

"Those Who Serve"

FREE EXERCISE OF RELIGION: Putting Beliefs into Practice

FREE EXERCISE OF RELIGION:
Putting Beliefs into Practice

An Open Letter from Religious Leaders in the United States to All Americans

Dear Friends,

Religious institutions are established because of religious beliefs and convictions. Such institutions include not only churches, synagogues, mosques, and other places of worship, but also schools and colleges, shelters and community kitchens, adoption agencies and hospitals, organizations that provide care and services during natural disasters, and countless other organizations that exist to put specific religious beliefs into practice. Many such organizations have provided services and care to both members and non-members of their religious communities since before the Revolutionary War, saving and improving the lives of countless American citizens.

As religious leaders from a variety of perspectives and communities, we are compelled to make known our protest against the incursion of the United States Department of Health and Human Services (HHS) into the realm of religious liberty. HHS has mandated that religious institutions, with only a narrow religious exception, must provide access to certain contraceptive benefits, even if the covered medications or procedures are contradictory to their beliefs. We who oppose the application of this mandate to religious institutions include not only the leaders of religious groups morally opposed to contraception, but also leaders of other religious groups that do not share that particular moral conviction.

That we share an opposition to the mandate to religious institutions while disagreeing about specific moral teachings is a crucial fact. Religious freedom is the principle on which we stand. Because of differing understandings of moral and religious authority, people of good will can and often do come to different conclusions about moral questions. Yet, even we who hold differing convictions on specific moral issues are united in the conviction that no religious institution should be penalized for refusing to go against its beliefs. The issue is the First Amendment, not specific moral teachings or specific products or services.

The HHS mandate implicitly acknowledged that an incursion into religion is involved in the mandate. However, the narrowness of the proposed exemption is revealing for it applies only to religious organizations that serve or support their own members. In so doing, the government is establishing favored and disfavored religious organizations: a privatized religious organization that serves only itself is exempted from regulation, while one that believes it should also serve the public beyond its membership is denied a religious exemption. The so-called accommodation and the subsequent Advance Notice of Proposed Rulemaking (ANPRM) do little or nothing to alleviate the problem.

No government should tell religious organizations either what to believe or how to put their beliefs into practice. We indeed hold this to be an unalienable, constitutional right. If freedom of religion is a constitutional value to be protected, then institutions developed by religious groups to implement their core beliefs in education, in care for the sick or suffering, and in other tasks must also be protected. Only by doing so can the free exercise of religion have any meaning. The HHS mandate prevents this free exercise. For the well-being of our country, we oppose the application of the contraceptive mandate to religious institutions and plead for its retraction.

Sincerley yours,

Leith Anderson
President
National Association of Evangelicals

The Rev. Dr. Matthew C. Harrison
President
The Lutheran Church—Missouri Synod

Sister Loraine Marie Maguire, l.s.p.
Provincial Superior, Baltimore Province
Little Sisters of the Poor

Gary M. Benedict
President
The Christian and Missionary Alliance U.S.

Bishop Harry R. Jackson Jr.
Senior Pastor, Hope Christian Church
Bishop, Fellowship of International Churches

The Rev. John A. Moldstad
President
Evangelical Lutheran Synod

Bishop John F. Bradosky
North American Lutheran Church

The Very Rev. Dr. John A. Jillions
Chancellor
Orthodox Church in America

Deaconess Cheryl D. Naumann
President
Concordia Deaconess Conference
The Lutheran Church—Missouri Synod

The Most Rev. Robert J. Carlson
Archbishop of St. Louis

The Most Blessed Jonah
Archbishop of Washington
Metropolitan of All American and Canada
Orthodox Church in America

The Rev. Samuel Rodriguez
President
NHCLC
Hispanic Evangelical Association

Cardinal Timothy M. Dolan
Archbishop of New York
President
United States Conference of Catholic Bishops

Imam Faizul R. Khan
Founder and Leader
Islamic Society of Washington Area

Sister Joseph Marie Ruessmann,
R.S.M., J.D., J.C.D., M.B.A.
Generalate Secretary
Religious Sisters of Mercy of Alma, Michigan

Mother Agnes Mary Donovan, S.V.
Superior General of the Sisters of Life

The Very Rev. Leonid Kishkovsky
Director of External Affairs
and Interchurch Relations
Orthodox Church in America

The Rev. Mark Schroeder
President
Wisconsin Evangelical Lutheran Synod

Sister Barbara Anne Gooding,
R.S.M.
Director, Department of Religion
Saint Francis Health System

The Most Rev. William E. Lori
Archbishop of Baltimore
Chairman
USCCB Ad Hoc Committee for Religious Liberty

L. Roy Taylor
Stated Clerk of the General Assembly of the
Presbyterian Church in America

Sister Margaret Regina Halloran,
l.s.p.
Provincial Superior, Brooklyn Province
Little Sisters of the Poor

Sister Maria Christine Lynch, l.s.p.
Provincial Superior, Chicago Province
Little Sisters of the Poor

Sister Constance Carolyn Veit, l.s.p.
Communications Director
Little Sisters of the Poor

Dr. George O. Wood
General Superintendent
The General Council of the Assemblies of God

A Bit on House Blessings

The following article on the Lutheran Service Book rite of "Blessing of a Home" will appear in the December 2011-January 2012 issue of our congregation's newsletter, The Hope Lutheran.

Would You Like a “House Blessing”?
(A What?)
 
Usually we think of Lutheran Service Book as simply the maroon book we use during worship services. However, there’s more to Lutheran Service Book than just our regular services, and even more than just what we find in the pew edition.

RITES OF BLESSING
We also find many “Occasional Services” in the Lutheran Service Book: Agenda and its smaller version, Pastoral Care Companion (PCC). They’re the books that pastors use for services such as weddings, funerals, hospital calls, shut-in calls, receiving new members, installing servants or officers of the congregation, and so on. These “Occasional Services” also include rites of blessing.

Yes, you read that correctly. We actually can, and do, perform rites of blessing for various things. Rites of blessing flow from St. Paul’s words to young Pastor Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer” (1 Timothy 4:4-5). We saw one such rite of blessing on the First Sunday in Advent (November 27) when we did the “Blessing of the Advent Wreath.” We “set aside” the Advent wreath “by the word of God and prayer” for use in the Divine Services and Evening Prayer services through Advent.

BLESSING OF A HOME
Another rite of blessing is the “Blessing of a Home.” It does just what the name says: it’s a formal rite for blessing our homes—that is, thanking God for them and sanctifying them “by the word of God and prayer.” The introductory notes for this rite state: “It is appropriate that homes of Christians be blessed by the Word of God and prayer” (PCC, 148).

These same introductory notes also indicate when such a rite of blessing is appropriate:

“This rite may be used when a new home is occupied, when a family moves to another home, or at other appropriate times (e.g., following a robbery or vandalizing of a home, following an assault or murder in the home, following fire or other destruction, following renovation of a home)” (PCC, 148).

Christian homes—your home!—may be blessed and sanctified at different times and for various purposes. Setting apart your home when you move in is quite appropriate for getting off on the right foot, so to speak. It’s also appropriate to bring God’s blessing to your home if something bad or evil happens there. In this way God’s blessing through His cleansing, life-giving Word overcomes the fallout of sin even in our homes. It’s all part of living as God’s people and being sustained by His holy Word.

There is another salutary practice and occasion for blessing your home. The PCC introductory notes continue:

“Homes may be blessed annually. Usually this is done during the season of the Epiphany due to the connection of the visitation of the Magi to the home of the infant Christ (Matt. 2:1-11; John 1:14)” (PCC, 148, emphasis added).

You don’t have to wait for the major and/or distressing times to have your house blessed. You can certainly do it at will and plan for it. In recent years I have performed the “Blessing of a Home” for two of our households here at Hope. For one household, it happened when the family moved into their new home. For another household, it’s been an annual event. Again, it’s all part of living by God’s holy, life-giving Word. It’s also a great opportunity to build our Christian life together at Hope congregation.

WHAT HAPPENS DURING A “HOUSE BLESSING”? 
First, you invite one of your pastors to perform the “Blessing of a Home” rite, and you schedule it for a mutually agreeable time, especially when all members of the family can be present. You may also invite friends to join the special occasion.

The house blessing rite can be performed in a simple, stand-alone manner, or, as some do, with a meal or refreshments provided. (No, I’m not hinting! Just informing and teaching. :))

The rite itself begins in the living room with a greeting and the reading (or singing) of a Psalm. The Magnificat (Mary’s Song from Luke 1:46-55) is also appropriate during the Epiphany season. Then Scripture readings are read. The hymn “Oh, Blest the House, Whate’er Befall” (LSB 862) is sung.

Then individual rooms of the house may be blessed—living room, entrance to the home, bedroom, study, family room, and kitchen/dining room. Those present go from room to room for this part of the rite. For each room an appropriate Scripture passage is read and an appropriate prayer is prayed. Family members or guests may serve as assistant readers.

The “Blessing of a Home” rite then concludes with the Lord’s Prayer, a general prayer to bless and sanctify the home and its occupants, the benediction, and singing (or speaking) the first verse of “Now Thank We All Our God” (LSB 895).

It’s really that simple and yet quite beautiful and meaningful—especially since we live from the Word of God as well as foster our life together as God’s people.

SO, WOULD YOU LIKE A “HOUSE BLESSING”?
With the Christmas and Epiphany seasons just around the corner, I invite you to consider having the rite of “Blessing of a Home” performed at your home. (In fact, one is scheduled already!) I am making myself available for this joyous bit of pastoral care in January and February. If you would like to have your home blessed using this rite, please let me know. Tuesday and Thursday evenings will work very well. Some Mondays will work, when there aren’t meetings. And Sunday afternoons and evenings are also possible. If you are interested, you may call me at the church office or email me (email address below) to set up a date and time.

(By the way, I am confident that Kantor Rosebrock is also agreeable to performing the “Blessing of a Home” rite, but you’ll have to contact him for his availability.)

May our Lord Jesus Christ—the Word of God who became flesh to dwell among us, redeem us from sin and death, and make us holy by His forgiveness—richly bless you through Advent and into Christmas and Epiphany!

Pastor Randy Asburry

Pres. Harrison on Tornado Damage & Relief Efforts in Joplin, MO

LCMS President Matthew Harrison again responds to a recent disaster, this time in Joplin, MO. He updates us on the excellent mercy work that's already underway and encourages us to give generously to aid our brothers and sisters and others in the Joplin community.



"So then as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith." (Galatians 6:10)

* Read the latest news headlines and updates on how LCMS is responding to needs in Joplin, Mo., and other tornado-damaged areas on our Tornado Relief page at www.lcms.org/disaster/tornado.
* LCMS World Relief and Human Care Disaster Blog

Pres. Harrison on LCMS Finances

A much needed, nicely honest - and refreshingly Gospel-driven - discussion on the financial condition of the LCMS. Thank you, President Harrison, for your candor and for calling us back to the blessings of our risen Lord!

What do you get...

...when you cross a bona fide sinner with a pastor who knows his Bible and teaches it with gusto with a president of a church body, namely the LCMS?

Watch and find out! It's only about 30 minutes, but well worth every second. Enjoy and be edified as President Matt Harrison speaks to the LCEF Fall Leadership Conference on the emphasis of "Witness, Mercy, and Life Together."