2007 Fall - Higher Things Magazine (with Bible Studies)

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Higher Things

Inside this issue:

• Is Image Everything?

• Closed Communion: Caring or Cruel?

• Sacred Spaces or Meeting Places?

W W W. H I G H E RT H I N G S . O R G

/ FA L L / 2007

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Contents T A B L E

O F

FEATURES 4

Sacred Spaces or Meeting Places?

By Rev. Kevin Vogts The mega-church down the street has cup holders, recliners, and an ATM in the lobby.Your church has pews and a pulpit. Does the way your church looks affect how you worship? If church architecture and stained glass tickle your fancy, Pastor Vogts’ article is for you.

6 Image Is Everything

By Julie Beckwith Everyone who’s someone in your class shops at H & M, and the popular kids say you have to get your jeans at Abercrombie. Even your little sister can’t go to the mall without stopping at the Gap. But if you’re made in God’s image, shouldn’t brand names be irrelevant? Your worth doesn’t stem from the logo on your clothes, and Julie Beckwith tells you why.

Volume 7/Number 3 • Fall 2007

29 Latin Slang: It’s All Greek to Me

Slang Translator Rev. Gifford Grobien Want to impress your parents with some Latin phrases? Feel like saying goodbye to your friends in another language? Then keep this Latin slang dictionary handy!

COLUMNS

14 Stick a Bible in My Eye

By Rev. David Petersen You hear it everywhere—in the mall, at school, during volleyball practice. Sometimes it just slips out. Other times it’s very deliberate. But any way you cut it, taking the Lord’s name in vain, blurting out,“Oh my God!” is an abuse of your heavenly Father’s name, and Pastor Petersen tells you why it’s a dangerous habit to get into.

23 Catechism on Closed Communion

By Rev. Paul Beisel Your best friend is staying over on Saturday night and plans to go to church with you on Sunday. But she’s not Lutheran, and she doesn’t understand why she can’t go to Communion with you. If you need a refresher course on the Lord’s Supper or if you have a hard time discussing it with your friends, check out Pastor Beisel’s questions and answers.

28 Why Study Latin?

By Rev. John Nordling Only geeks learn Latin. It’s an old-fashioned language. Nobody uses it anymore. Wait just a minute.You’ve got it all wrong! There are many benefits to learning Latin you may not realize.

Pastor Nordling explains why Latin’s not quite as bad as you might think.

Managing Editor ADRIANE DORR Assistant Editor

JULIE BECKWITH Art Director STEVE BLAKEY Editorial Associates

REV. PAUL BEISEL REV. DAVID PETERSEN REV. GREG ALMS Bible Studies Editor REV. DAN MACKEY Business Manager

LYNNETTE FREDERICKSEN Subscriptions Manager ELIZABETH CARLSON Webmaster

STAN LEMON Guy at Magazine Booth in Asheville

THOMAS PETERSEN Guest Slang Consultant

AARON CHRISTENSEN Forecast for Northville, SD PARTLY CLOUDY, 58ºF Editor’s New Dog TULLIE (THE WUNDERPUPPY)

Christ on Campus Executive REV. MARCUS ZILL Conferences Executive

REV. GEORGE F. BORGHARDT III Interim Internet Services Executive REV. MARK BUETOW Retreat Executive LANDON REED

10 For You

By Melissa DeGroot Has anyone let you in on the Secret? Oprah talks about it, millions of people live by it, and it supposedly can change your life.This Secret says thinking happy thoughts can make good things happen to you. Skeptical? Good. If you’re unconvinced about the power of positive thinking, you’re in the right place.

Editor

REV. TIM PAULS

_____

The summer is over.The conferences are done.

It’s a whole year until you get to see your Higher Things friends again.To hold you over, spend some time looking over a collage of pictures and quotes from those of you who attended For You in Minneapolis and Asheville.

12 The Secret

Volume 7/Number 3/Fall 2007

This magazine made with 100% recycled doctrine. No new teachings were added.

8 For You 2007

By Rev. Christopher Esget Christ died for you.He rose for you.He will come again for you.And if that isn’t enough,Pastor Esget’s sermon from Asheville outlines a whole slew of other things your Lord has done—all for you.

HigherThings

_____ BOARD OF DIRECTORS President

19 The Football Star

By Kathy Luder When Kathy agreed to meet up with friends for some food and fun after the football game, she figured it would just be another average party. But she never imagined the night would end up like it did. Read with caution. This cliffhanger shows just how much one decision can change a person.

26 Christ on Campus: The College Choice

By Rev. Marcus Zill Heading off to college is pretty exciting, but with that newfound freedom come a lot of questions.

From what classes to take to how many weeks you can go without doing laundry, college is full of options. But the most important choice— finding a church where you’ll hear Christ’s Word and receive the Sacraments—is often the hardest to make. But don’t worry. Pastor Zill is here to help.

Also in this issue:

18 Amen 2008 Conference Information 30 News and Notes

REV. KLEMET PREUS Vice President REV. WILLIAM Secretary SANDRA

CWIRLA

OSTAPOWICH

Treasurer LYNN FREDERICKSEN

REV. JOEL FRITSCHE REV. BRUCE KESEMAN REV. BRENT KUHLMANN REV. LARRY NICHOLS MARK PFUNDSTEIN ___________ Higher Things Magazine ISSN 1539-8455 is published quarterly by Higher Things, Inc., 5009 Cassia, Boise, ID 83705. No portion of this publication may be reproduced without the written consent of the executive editor of Higher Things Magazine. Copyright 2007.

Printed in the United States. Postage paid at St. Louis, Missouri. For subscription information and questions, call 1-888-448-2359 or e-mail subscriptions@higherthings.org. (This phone number is only used for subscription queries.)

For letters to the editor, write letters@higher things.org. Writers may submit manuscripts to: submissions@higherthings.org. Please check http://higherthings.org/magazine/writers.html for writers’ guidelines and theme lists. ___________ Higher Things Magazine is available in Braille and on audiocassette tape for the visually impaired. Contact Lutheran Blind Mission at 7550 Watson Road, St. Louis , MO 63119; call toll-free 1-888-215-2455; or e-mail at blind.mission@blindmission.org.

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Photos courtesy of Dale Lightfoot • www.lightfootphotography.com ©2007

Sacred Spaces or I

n 1966, St. Louis unveiled a new stadium. Following the advice of experts that stadiums for a particular sport are unnecessary, Busch Stadium was generic, designed for both the baseball and football Cardinals. Backers boasted it would become the pride of St. Louis.

It didn’t. By 2005, sports fans watched as wrecking balls knocked it down. What went wrong? Someone forgot to tell the experts that a stadium built for both baseball and football doesn’t work for either sport.

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Across the state, Kansas City took a different approach. In 1972, they bucked the trend and built two new stadiums side by side.Thirty-five years later, both these stadiums are going strong and have become beloved by players and fans alike.

About the same time Busch Stadium was built, the experts in church architecture took the same approach. In Ugly as Sin: Why They Changed Our Churches from Sacred Places to Meeting Spaces and How We Can Change Them Back Again1, Michael S. Rose recounts how, throwing out nearly two thousand years of architectural history, it was decreed that churches should be generic all-purpose buildings. Suburban America is littered with the unfortunate results.

In his book, Rose proposes three fundamental laws of good church architecture, based on historic examples.The properly designed church should reflect the principles of verticality, permanence, and iconography. Verticality means the architecture pulls the eyes heavenward. Permanence means the structure is of durable materials with an enduring design. Iconography means the building and its decoration reflects its distinct purpose as a Christian house of worship.

The principle of verticality echoes Psalm 121:1:“I will lift up my eyes to the hills, from whence comes my help,” and Colossians 3:1-2:“Set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things.”This principle is seen in the towers, spires, and soaring ceilings of classic church design.

Architects classify buildings by their expected lifespan.The principle of permanence was once common for churches and other public buildings, such as courthouses and office buildings that were built to last a century or more.Today, it is

considered more cost effective to build a fifty, thirty, or twenty-five year building, and plan in advance to tear it down and replace it. Many of the offices, schools, stores, and restaurants we frequent now will all be gone in a few decades.

Sadly, this also applies to many churches where we worship.

Many modern churches are downright disposable. This may make sense in some circumstances or be all a congregation can afford. However, it may also reflect the faddish, fleeting nature of these congregations and their theology.

The principle of permanence symbolizes the words of Psalm 79:13:“From generation to generation we will recount Your praise,” and our Lord’s promises in Matthew 16:18:“On this rock I will build My church, and the gates of hell shall not prevail against it,” and Matthew 28:20:“Surely I am with you always, to the very end of the age.” A church building built to last reflects that the Lord and His promises don’t change.

What’s most striking about many new sanctuaries compared to classic churches is the iconography. Jesus says even“the stones will cry out”His praises (Luke 19:40), and a properly designed church uses iconography to tell the story of salvation.

However, the trend is to erect bare structures, devoid of symbolism, color, and decor.

As one architect told our congregation’s building committee,“Most pastors of successful churches don’t want stained glass or any kind of decoration in their churches.They

Meeting Places?

By Rev. Kevin Vogts

think it just distracts people from worship.”

On the one hand, Jesus promises,“Wherever two or three are gathered together in My name, there I am among them” (Matthew 18:20). So, our Lord’s presence and blessing and true Christian worship does not depend on either the elaborateness or plainness of the building or, for that matter, any building at all.

But to some extent, the trend toward bland churches reflects a different attitude about what is happening in the church’s services. Where worship focuses on practical life issues rather than salvation and eternal life, it makes sense that their buildings are often more like lecture halls or theaters. Here’s how one Midwest mega-church describes their new sanctuary:“You’ll find nearly eight hundred comfortable seats with cup holders to bring your beverage with you to services.There isn’t a bad seat in the house!”

In contrast to such a pragmatic view, traditional Christian preaching and worship is about the Gospel, the primary topics in Scripture of sin and salvation, and the hope of eternal life.

There is a place for topics related to our lives in this world, but the pragmatic must not overshadow or replace the kerygmatic. As Paul says in 1 Corinthians 15:19,“If only for this life we have hope in Christ, we are to be pitied more than all men.” Jesus puts the priority of the kerygmatic over the pragmatic in a piercing question:“What will it profit a man to gain the whole world yet lose his own soul?” (Mark 8:36).

Many modern churches omit or downplay traditional sanctuary furnishings, altar, pulpit, lectern, and baptismal font. Pulpits are made of Plexiglas, designed to fade inconspicuously into the background.This deemphasis on the furnishings related to the Word and Sacraments often reflects a de-emphasis on the Word and Sacraments themselves. In contrast, the

prominence and permanence of traditional sanctuary furnishings symbolizes the central role and unchanging nature of the Word and Sacraments in the life of the Church.

As Rose documents in Ugly as Sin, for forty years the dominant school in church architecture has been the goal of having the church look not like a church but a generic public building such as an office, store, theater, or recreation center.

This was based on the notion that people would be more comfortable in a nonreligious setting.This misguided notion missed the point that people are specifically looking for the comfort of religion in a church, and they expect the church’s architecture to reflect that.

Architecture can have a powerful influence on how we act and even what we believe, says Rose. It’s probably no coincidence that when church buildings became no longer special places, people began to feel more and more that they had nothing special to offer; that when churches began to look like offices, stores, theaters and recreation centers, people began to feel they could find the same fulfillment in such places as they could in the Church.

The new Busch Stadium in downtown St. Louis is definitely built for baseball—and the fans and players love it. Like Camden Yards in Baltimore and Miller Park in Milwaukee, it gets its inspiration from classic stadiums in the early days of baseball.These new, old-style stadiums, which are springing up around the country, have been called “temples to baseball.” If the world now understands the advantages of building stadiums specifically designed as “temples to baseball,” maybe the Church should go back to building sanctuaries specifically designed as “temples to Christ”!

Rev. Kevin Vogts is pastor of Holy Cross Lutheran Church, Dakota Dunes, South Dakota. He was formerly Director of Communications at Concordia University Wisconsin, and serves on the LCMS Board for Communications Services. His e-mail address is pastorvogts@longlines.com.

1 Manchester: Sophia Institute Press, 2001.

Can't get enough HT? Check out http://higherthings.org/magazine/issues/fall2007.html for Bible studies.

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Everything Image Is

I have a confession to make.

I’m a huge college hoops fan. When March Madness hits, I am glued to the TV.That’s not my secret though. My secret is much worse. Inevitably, there are teams in the opening rounds of the tourney that I have never seen play before. How do I decide which team to cheer for? That’s my dirty little secret. I cheer for the team whose players have the fewest tattoos. Here’s why: when I see teenagers with tattoos, I make assumptions about them. I assume they are less intelligent, less mature, and less capable than their nontattooed friends. I know this is not fair.There are plenty of amazing people with tattoos and plenty of rotten eggs with nary an ink mark on their body. I am,

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By Julie Beckwith

however, not alone in my prejudice. A recent Pew survey found that 85 percent of employers would be discouraged from hiring someone with a tattoo. It is in our sinful human nature to make judgments about people based only on their appearance.The culture in which we live exploits this weakness.

While all of us feel compelled to follow societal dress codes, teenagers and young adults seem especially pressured to look and dress a certain way. I am reminded of this fact every

time I visit the local mall. I meander by the piercing kiosk, stroll briskly past Victoria’s Secret’s latest display of thongs and cantilevering undergarments, and am jostled by the pulsing beat and vibrating floor to the storefront of Abercrombie and Fitch. I shudder, even as I peak through the glass at the scantily clad, and usually very attractive, models and workers, wondering what $50 T-shirt my fifteenyear-old niece is going to hit me up for at Christmas this year.

But even I was surprised when my niece told me that she drops $30 a month at the salon to get her eyebrows waxed. When I asked her why she does it (and where she got the idea in the first place), she just shrugged her perfectly tanned shoulders and said, “Everybody does it.” As a young person in America, you are encouraged to whiten your teeth, bleach your hair, tan your skin, pierce your navel, tattoo your ankle, and extend your tresses, all while having an iPod stuck in your ear and a cell

phone surgically attached to your hand. In other words, there is a certain image that the culture in which we live entices you to measure up to.

Who created this false image, and who encourages you to pursue it? Well, the answer to that question requires that I let you in on another dirty little secret (drum roll, please): it’s adults.You may not believe it, but it’s true. Living up to an artificial image means spending money.The quickest way to separate you from your dollar is to make you feel like you are missing out on something that everyone else has. According to a recent Frontline program on PBS,“Teenagers are the hottest consumer demographic in America. Last year, America’s teens spent $100 billion, while influencing their parents’ spending to the tune of another $50 billion.” So, when you get Abercrombie’s newest catalog or look at an ad in Teen People or find yourself at a commercial break during American Idol, ask yourself, “What are they trying to sell me, and do I really need to buy it?” (Because, let’s face it, you’re pretty great just as you are. God thinks so, and, frankly, so do I.) You don’t need a makeover to measure up.You don’t need a tattoo or a T-shirt from Abercrombie to be cool.You are perfect just the way you are. Want to know why? Because you are created in the image of God. Here’s how the Bible puts it in Genesis 1:27 and 31:“God created man in His own image, in the image of God He created them; male and female He created them and blessed them. . . . God saw all that He had made, and it was very good.” Although we no longer have the wisdom and righteousness that Adam had before the fall, we are by faith in Christ reckoned righteous and perfect before our God. Image really is everything, but please remember it is God’s true image restored in Christ that matters, not man’s false one.You are God’s very good creation.

Through your Baptism, God has claimed you as His perfect child. He loves and accepts you just as you are: pimples, generic jeans, and all. So, don’t beat yourself up trying to look like the latest cookie-cutter celebrity. Rejoice that you have been fashioned in the image of our almighty God. Don’t let peer pressure or savvy marketers tell you who you are or what you should be. Listen to who God says you are and who He has created and redeemed you to be. And please, have pity on your parents (and your aunts), and ask for a book for Christmas this year!

Julie Beckwith is Assistant Editor of Higher Things Magazine and the former director of marketing for the University of Notre Dame Press. Her e-mail address is higherthingseditorial@gmail.com.

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Can't get enough HT? Check out http://higherthings.org/ magazine/issues/fall2007.html for Bible studies.

7

I read Higher Things because it’s my son’s—and I love it. It beats the heck out of anything the LCMS prints.

The art is excellent, the articles teach Christ without compromise, and all things are decidedly Lutheran.

What a concept!

Minneapolis, MN July 24–July 27, 2007

Higher Things gets to the root of Lutheran theology and lays it out cleanly.

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I read Higher Things because it is actually Lutheran! That’s hard to find.

I read Higher Things because the articles are interesting and a breath of fresh air after being at a public school for a long time. Also, it kinda makes me feel like I’m not alone, that there are others out there who have problems just as I do.

I love theology!

I love Higher Things’ Lutheran identity!

Asheville, NC July 31–August 3, 2007

I read Higher Things because it is a great magazine that has helped me as a Lutheran teen to grow in and better understand my faith.

Higher Things is a good source of confessional Lutheran theology for youth.

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Higher Things is solid theologically and thoroughly Lutheran.

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For YOU

By Rev. Christopher Esget

“God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” +INJ+ For you, God made the world.

Because of you, it is a sewer.

For you, God gave parents.

Because of you, they have wept.

For you, God made a body.

But you have done corrupt things with it.

For you, God made a mouth.

But you have used it to speak lies, gossip, and words that tear down but do not build up.

For you, God made ears.

But you have paid more heed to pop culture than the Word of God. So because of you, people have been hurt.

Because of you, teachers have been angry.

Because of you, angels have mourned.

Because of you, demons rejoiced.

Against you are arrayed those demons.They desire to have you, to bring you to their hellish, never-ending death.

Against you is the world, beckoning you to follow the broad path leading to destruction.

Against you is your own flesh, urging you to give in to temptation.

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But rejoice, O children of God! Rejoice and sing, for God gave His only-begotten Son for you!

For you, “the grace of God that brings salvation has appeared to all men” (Titus 2:11).

For you, God became a child, that you might no more be children of Adam but children of God! For you, God fulfilled His ancient promise.

For you, God kept His Word.

For you, the Word became flesh.

To you, who have not done works of righteousness, the Righteous One comes.

To you, who could not draw near, God draws near.

For you, God sentenced His Son to death.

For you, the Son died to set you free.

For you, He gave the washing of regeneration—the Sacrament of Baptism.

To you this day is delivered the invitation:“[Let us] draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” (Hebrews 10:22).

You, born of blood and the will of the flesh and the will of man, He makes to be reborn of God (John 1:13).

Can't get enough HT? Check out http://higherthings.org/magazine/issues/fall2007.html for Bible studies.

In you is death, inherited from the first Adam, but for you is life in the inheritance from the second Adam.

For Him, there was no room in the inn; for you, He prepares a mansion.

For Him, there was no food in the desert; for you, He prepares a feast.

For Him, there was only gall and vinegar to drink; for you, He gives wine that makes glad the heart of man.

For Him, there was a crown of thorns; for you, He gives a crown of precious gems.

For Him, there was a spear thrust into His side; for you is healing.

For Him, there was the cold grave; for you, the stone is rolled away.

Against you, the portal to paradise was barred; for you, Christ comes and flings wide the gate.

You are all prodigal sons who had squandered the Father’s inheritance, but to you is given a greater inheritance through the Son who was ever obedient to the Father.

You are all prodigal sons, yet for you the Father gives the royal ring; for you, He gives sandals; for you, the kiss of peace; for you, Christ the fatted calf is slain.

Christ, the Passover Lamb, has come for you.

His blood now marks your door.

Christ, the true Joshua, has come for you to lead you into the land of promise.

Christ, the true David, has come for you to slay Goliath and all the giants who taunt you.

Christ, the Master of the waters, came to lift up sinking Peter; Christ, the Lord of Life, came and returned to the widow of Nain her son; Christ, the conqueror of death, came and bade Lazarus come forth from his tomb; and if He did all of this, will He not also rescue you, O you of little faith?

Christ has come for you, to give you new life.

Christ has come for you, and sins are remitted.

Christ has come for you, and death shall be no more.

Christ has come for you, and hell is overthrown.

Christ has come for you, and the demons quail.

Christ has come for you, and the horror of the grave is removed.

For you is the love of God. Nothing else matters—not what car you drive, not what room you were assigned, not what college you will go to, not what others think of you. None of it. Only this matters: God so loved the world that He gave His Son for you to have His life. Without that, you have nothing. With that, you have everything. And behold, in this Sacrament He gives it all now to you, for you, in you.

Rev. Christopher Esget is pastor of Immanuel Lutheran Church in Alexandria, Virginia, and preached this sermon during the Asheville For You conference. His e-mail address is pastor@immanuelalexandria.org.

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and

T

Chris

he Secret is really no secret at all. Oprah talks about it, millions of people have purchased the book, and even Newsweek devoted a few pages to explaining it.

This newfound phenomenon is a philosophical teaching surrounding the law of attraction, the belief that you invite things into your life based on how you think.

Apparently, this so-called secret has been around for centuries and was utilized by many famous historical figures like Plato, Galileo, Einstein, and Abraham Lincoln.

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So, what does this secret provide? Abiding by this law, according to the Secret’s official Web site, promises folks “the secret to unlimited joy, health, money, relationships, love, youth: everything you have ever wanted.”Who doesn’t want health, wealth, and unlimited joy, Christians and non-Christians alike?

But it’s not that easy. How does one abide by this law? Visionaries of this philosophy inspire the buyers of their DVDs and books “to attract good feelings into their lives by controlling their thoughts, so they can focus on what it is that they desire.” For example, if you want to lose weight, be the star quarterback of the football team, or become a millionaire, you have to attract and invite good thoughts and feelings about these desires, and they will happen.

This begs the question: what are the similarities between this secret and the practical wisdom we understand as Lutheran Christians? First of all, we can read all of God’s Word and know that God is all for us experiencing joy in His creation, even now. Galatians 5:22 says,“Now the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

Second, good common sense (and Proverbs and Ecclesiastes) tells us how our attitude shapes the way we view the world and how the world views us. So, with these things on our side, are we on a parallel track with the Secret? Not at all!

Instead, there are actually a lot of differences between the two. First, understand that God does not promote personal wealth, health, and success as the primary focuses in our lives. Conversely, the law of attraction is based on the idea that a person ought to work in order to control their thoughts to manifest and invite their

temporal desires. For instance,“You become what you think about most;”“Your feelings are where your power comes from;” and “Thoughts become things.” What is seemingly common sense starts to sound a lot like Luther’s Latin phrase,“En curvatus se” (i.e., a turning inward and relying on the self for all things).

Furthermore, the Secret offers the notion that the individual has supernatural power, brainwashing people into thinking,“If something bad happens to me, I was attracting that bad thing to myself.” If that is the case, then how much control do they think we really have? A tender example of this would be telling the victims’ families of the Minneapolis bridge collapse that they and their lost loved ones could have avoided this tragedy if they had some preconceived, positive thoughts. Thankfully, we know that this is absolutely false. We do not have ultimate control, and thanks be to God for that.

Finally, the Secret seeks to avoid all discussion of suffering because it does not attract good feelings. But as Christians, we have a unique ability to talk about that very thing.

Suffering is unavoidable in this world, and that is why Christ, both God and man entered it, to suffer and die for our sins, rise and ascend with the Father. Our world became broken when Adam and Eve

istianity

By Melissa DeGroot

disobeyed God, and because man is not God, and because man cannot positive think his way out of sin, man cannot do anything right to fix what is broken. In fact, we are the very thing that is broken! The Secret’s philosophy denies the ultimate desire at the core of every person: salvation, eternal life, and the forgiveness of all our sins.

But we have Good News: God’s promises and truth will never be a secret. The Holy Spirit calls, gathers, and enlightens us (attracts, if you will) with the knowledge and wisdom of our triune God. It is He who does all the work.

Unlimited joy, health, wealth, and love is ours already! We do not have to attract anything. This, in turn, helps us recognize and experience this joy in service to God and our neighbor.

We also know that true joy, love, and peace is ours because God has given it to us, since “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (1 John 4:10). And He continues to love us, beckoning and attracting us to Jesus through His Word and Sacraments.

Many of you going on to another year of high school, college, and the workplace will encounter dangerous things like the Secret, philosophies that test and detract us from our Lord’s truth. While some of it sounds like good, practical knowledge, time and energy are wasted in those falsehoods that say we are the sole attracters of all “positive and good things in our lives.”This takes away from time spent hearing what God promises in Scripture, namely that He alone gives us all good things.

While those who follow the Secret will charge you for their advice, be assured that God has done all that is necessary, the gift of eternal life in Christ is always free, and He makes Himself known from the beginning of time to the end of the age.That’s no secret!

Melissa DeGroot is serving as Assistant to the Deaconess Program in Admissions at Concordia Theological Seminary in Fort Wayne, Indiana. She can be contacted at degrootma@ctsfw.edu.

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Stick a Bible in My Eye

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.

Nor shall you swear by your head, because you cannot make one hair white or black. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’‘No.’ For whatever is more than these is from the evil one.”

Matthew 5:33–37 NKJ

“Above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your ‘Yes,’ be ‘Yes,’ and your ‘No,’‘No,’ lest you fall into judgment. Is anyone among you suffering?

Let him pray. Is anyone cheerful? Let him sing psalms.”

James 5:12–13 NKJ

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The Second Commandment.

Thou shalt not take the name of the Lord, thy God, in vain.

What does this mean?

We should fear and love God that we may not curse, swear, use witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.

W

e have a great deal of trouble letting our yes be yes and our no be no. Even grade school children learn to swear on a stack of Bibles or their mother’s graves or to invoke death and disfigurement (needle in my eye) if they should be lying. High school students mostly, and shamefully, imitate the filthy mouths of Hollywood’s fantasy tough guys.

An unadorned yes doesn’t seem to be enough.

We feel the need for emphasis, for power. If we leave it at just yes, people might think we don’t really mean whatever it is we are saying. We have this idea that “heck yes” is going to carry the day. In fact, the more shocking the adjective, the more vile and offensive, the better. For we think that the depth of our vulgarity will carry the sincerity of our expression.The worse we can make it the more emphatic we are.

Why? Because we are afraid that if we let our yes be yes, our hearers will think we don’t really mean it.

That fear drives us to cuss and swear. Vanity lies behind our abuse of words. We want attention.The easiest way to get it is to say something outrageous and terrible, even sinful. But using words that vibrate with rebellion against God, mother, and school teacher, we demand our hearers take notice.

The irony is that these words have become meaningless. What in the world could “heck yes” possibly mean? Even the crassest of vulgarities have become nothing more than meaningless sounds. In these contexts, taken at face value, they are not sensible. At best, they simply conjure up some naughtiness or create an illicit or humorous picture that appeals to our fallen nature.

Often what we are trying to convey with “heck yes” is that we are so committed to our yes that we will gladly tell off our mother and suffer all social shame and loss for it. We will even tell off God and risk damnation.Taboos and damnation cannot stand in the way of our commitment and masculinity. Again, there is irony. For mostly, we have so often repeated “heck yes” and over such absolutely trivial things that our mates take no notice of it all. It is doubly meaningless. If anything, it brings suspicion from our friends. We are being too emphatic, and they smell our phoniness and think we are exaggerating. We are not really that serious about our dislike of sloppy joes. As I sit here typing, I can think of no case when vulgarity convinces the hearers of either sincerity or commitment or of a time and place when a simple yes would not actually carry more weight. Even on the field of battle in a command meeting, yes carries more weight than meaningless oaths and vulgarities.

Such is the problem with our sin. Our sins are never reasonable. They never obtain what we think we want. The devil never delivers. Nothing immoral is ever expedient. Our abuse of words, our

By Rev. David Petersen

unwillingness to let our yes be yes, belies something about the power of words. For we know words can change the world, and we want to use them for our benefit.

Nowhere is this more true than the abuse of God’s name. For no word has such power and authority as the name that is. In seeking to use it to our own means, we seek the ultimate power.

Sometimes, we do this by calling damnation down upon someone for whom Christ died, or we demand that He destroy something that He has made, rejecting creation, because it has inconvenienced us.

Sometimes, we use His name simply to call attention to ourselves.That is the point of “Oh my God” when we are surprised, or happy, or sad, or angry, or don’t know what to say.The idea is that whatever is happening to us at that particular moment is the most significant thing in the universe, and God’s name should be attached to it. But besides our obvious sinful pride, it also means that we have no fear of Him and can invoke Him even for our sins.

God’s name thus becomes our plaything.We use it at our whim. All of that—whether damning people or things or using God’s name vainly—is the lust for power and control. It brings “heck yes,” bad as it is, to a whole new level.

And again, irony. Our fallen flesh wants power for which we have no need. God gives us His name in Holy Baptism. Everything that happens to us is of cosmic significance. Every hair on our heads is counted. God’s name is already attached to everything in our lives because God has firmly, in water, attached His name to us. Christ has died for us.The devil is already defeated, already damned, and our enemies will be destroyed.There is no need to damn anything or anyone.

We have constant access to our Father in heaven through Christ. We call upon Him in every trouble and need, every joy and heartache, every moment of our lives, not vainly for attention from men but for the needed, compassionate attention from Him. That prayer, God’s name, is an incredible benefit of faith. It is the most powerful force in the universe. It changes everything. It makes sinners into saints and brings the dead to life.

Despite our frequent abuse and selfish uncertainties and insecurities, the Father, the Son, and the Holy Spirit remain ever faithful to us, ever eager for our prayers, and ever involved in our lives.

We are, after all, baptized into Him, and His name does and gives what is says.

Rev. David Petersen is pastor of Redeemer Lutheran Church in Fort Wayne, Indiana, and is also on the Higher Things editorial board.

His e-mail address is David.H.Petersen@att.net.

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$325 per registration

Amen - St. Louis St. Louis University St. Louis, MO July 1– 4, 2008

$350 per registration

Amen - Irvine Concordia University – Irvine Irvine, CA July 15 –18, 2008

Check out www.amen2008.org for more information!

A Higher Things Lutheran Youth Conference

2 Corinthians 1:20

For no matter how many promises God has made, they are "Yes" in Christ.

And so through him the "Amen" is spoken by us to the glory of God.

$300 per registration

Amen - Poconos University of Scranton Scranton, PA June 24–27, 2008

Information about the 2008 Higher Things Conferences Amen - Poconos University of Scranton Scranton, PA June 24–27, 2008

What To Expect

Amen - St. Louis St. Louis University St. Louis, MO July 1– 4, 2008

$300 per registration

$325 per registration

WORSHIP – Conferences provide many opportunities for youth and chaperones to participate in our best possible expression of traditional, Christ-centered, Lutheran worship. Three times a day, services are conducted from the Lutheran Service Book by LCMS pastors. The preaching and singing at a Higher Things conference is an amazing thing to behold. Smaller groups are also invited to pray the service of Compline together each night before lights-out. Youth really come to appreciate the liturgical traditions of our churches when they are taught why we do what we do, so materials and opportunities to learn about our historical worship practices will be provided for groups both before and during the conferences.

WORK – “Don’t let anyone look down on you because you are young,” St. Paul tells Timothy (1 Timothy 4:12). How can young people "Dare to be Lutheran" if they don't know what it means to be a Lutheran in this world? Catechesis (religious instruction) at Higher Things conferences is known for being fairly intense so come prepared to learn! Many people today don’t think youth are capable of learning about doctrinal issues or that they’re even interested in doing so. We have found just the opposite to be true! At our conferences, youth have many, many opportunities to learn more about their faith and its uniqueness in the Christian world. Sectional workshops are offered on a variety of subjects of interest to young people to help them understand and express a faithful perspective when talking to their friends, teachers, and families. Catechetical speakers at Higher Things conferences are pastors or laity in the LCMS.

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PLAY – One of the reasons youth come to conferences is to meet other Lutherans from around the world. Higher Things conferences incorporate many fun activities as an integral part of the week! Each site we visit offers new and very different ways for youth to enjoy themselves and get to know each other; baseball games, karaoke, laser tag, hiking, square dancing, bowling, and improv comedy have all been some of the ways we’ve had fun at past conferences. We also schedule some free time so that groups can have an opportunity to have fun together during the week as well.

Higher Things dares to be Lutheran, meaning that we don’t hide our uncompromising emphasis on the Gospel and all that Christ has done for us. Youth tell us again and again that they love Higher Things conferences because they get to spend four days immersed in hearing the about their Savior and their Christian faith.

Preconference Events

To prepare for attending the 2008 conferences, Higher Things has made resources available for groups to hold preconference lock-ins. These events allow for congregations in a regional area to come together and the youth to get to know each other before they even get to a

Amen - Irvine Concordia University – Irvine Irvine, CA July 15–18, 2008 $350 per registration

conference. Groups can then also link up to reduce transportation costs by traveling together to conferences. The 2008 preconference lock-ins will focus on learning about worship and why Lutherans do what we do in our services. Email retreats@higherthings.org for information on planning these events in your area.

Who May Attend

Higher Things conferences are planned for high school age youth, but registrants may be any youth who has been confirmed before the date of the conference, including college students. Non-LCMS youth may attend with the approval of a registered group’s pastor and group leader.

Unfortunately, spouses, personal assistants, and other adults cannot be accommodated as unregistered conference participants. Higher Things recommends a ratio of one adult for every seven youth in your group, and one male adult if there are male youth and/or one female adult if there are female youth in your group.Each group must be accompanied by at least one chaperone.All adults in a group must also complete the registration process. Chaperones must be at least 21 years old at the time of registration and approved by the group’s pastor for their role.

Christ on Campus Volunteers

Once again, college students have an opportunity to apply to serve the conferences as Christ on Campus Volunteers (CCVs). Those selected to serve as CCVs will receive a discount on their registration fees and help by assisting the staff and speakers during the conferences. fifteen CCVs will be accepted for the Scranton, Pennsylvania, and St. Louis, Missouri, conferences, and twelve CCVs will be accepted for the one in Irvine, California. Young adults enrolled this academic year in college or graduate school may download application forms from our conference web-site. Applications will be received from November 1, 2007 to March 1, 2008.

Registration

Conference registration fees include all the conference activities, most meals, on-site housing, T-shirt, oneyear subscription to Higher Things: Dare to Be Lutheran magazine, and more! A $100 non-refundable deposit per person must be paid at the time of registration. Conference registration will be open from November 1, 2007 to March 1, 2008 or when each conference fills, whichever happens first. All fees must be paid in U.S. funds. Group leaders may register and pay deposits online or download registration forms at www.amen2008.org. If the conference of your choice reaches capacity before your registration is processed, you may opt to be placed on a waiting list for that conference, transfer your group’s deposit and registration to one of the other conferences, or receive a refund of your deposit. Preferential registration for the AmenIrvine conference will be given to congregations located from the Rocky Mountains westward. Other groups will have opportunity to register, but due to very limited capacity, we recommend that groups identify a second choice conference as well.

Watch www.amen2008.org for more information coming soon.

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Friday night, Middleville “The only time I’ve ever High Football Stadium, talked to Rick ‘everybody-hadthe bleachers, 6:00 p.m. better-be-impressed-with-me’ “You are in love,” Molly said, Goodrich was last year when I putting her hands on either yelled at him after he pushed side of her face in mock Clive into his locker. Not before surprise.“Kathy Luder! Of all and not since. He would not people, I never thought you want me or any of your other would fall for the star of the friends at his party.” football team.”

“People change.You don’t “Stop it. I’m not in love,” know him. We’ve had a lot of fun Kathy said, her eyes fixed on in chemistry, and we had a great the players huddled on the talk on the phone last night,” field.“I am simply impressed Kathy said.“Maybe we need to that Rick is so graceful.The give them a chance.” By “them” quarterback determines the she meant the popular kids, and plays. It’s very strategic.This is between Kathy and Molly “them” a thinking man’s game.” didn’t need a definition.

“Oh no, you don’t,” Molly “You told him you wouldn’t said, crossing her arms.“We go without me, didn’t you?” came here to make fun of the Molly asked. cheerleaders and to support “It is just a party!” Kathy said. the band. Don’t you go and “It’ll be fun.” pretend like you’re interested “Well, this is a role reversal,” in football. I know what you’re Molly said. interested in.”

“A rose by any other name. . .

“You’re just jealous,”Kathy .” Kathy said. said.“You wish he was your “Enough, already. I don’t like chemistry partner,not mine.And him, Kathy. He’s mean. And I as to football,Horatio,there are don’t like football. And you’ve

By Kathy Luder more things in the universe than never liked it either,” Molly said. imagined in your philosophy.”

“But you’ve gone along with me “Nice. A Shakespeare cliché,” Molly said, smirking.“You’re out when I chased my own bad boys, so I’ll do it. But I can’t stay late. of material.You like him.”

I have to work in the morning.”

“He called me last night,” Kathy said, looking down at her Kathy reached over and half-hugged Molly.“That’s why I feet, unable to suppress a smile. love you, Molly,” she said, bubbling with excitement.

“Really?”Molly said, her eyebrows arched and eyes wide open.

“Yeah,” Kathy said, returning her gaze to Molly and trying to Goodrich Farms, behind the barn, 10:30 p.m. look defiant.“What’s wrong with that?” She could feel her heart Rick walked Kathy and Molly to the fire.“Look,” he said,“I racing. She was nervous about Rick and wanted Molly’s know you guys aren’t into this, but my dad bought a keg for approval. Her words came out a little too quickly as she said, the team. His only rule is that everyone has to stay the night. No “He broke up with Hilary. He wants us to go to his house for a drinking and driving.” party tonight.”

Molly looked sideways at Kathy, and Kathy knew what she “Us?” Molly asked.“You, maybe. Not me.” was thinking.They’d always been able to talk with their eyes.

“He mentioned you,” Kathy said quietly.

Molly was giving her the “I-told-you-so” look, but Kathy just “That’s why you’re all dressed up, isn’t it? Who wears a skirt nodded. Molly stayed quiet. to a football game? You’re on the prowl!” Molly said, smiling Mr. Goodrich was standing by the fire with a coffee can. ear to ear.

“Good evening, ladies,” he said, glancing at them.“Deposit your “Oh, come on, Molly. Let’s go,” Kathy said. keys. I won’t have any drunk drivers on my watch.”

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“We won’t be drinking, Mr. Goodrich,” Kathy said.

“Cover charge for this party is a set of keys.They all say they aren’t drinking, but they all do.” Kathy did not like the way Mr. Goodrich was looking at them.

“We’re only staying for a little bit,” Molly said.“I have to work in the morning. We really won’t drink.”

In a classic whine, Rick said,“Da-aad.” Mr. Goodrich looked at Rick, shrugged his shoulders, and said,“Okay.You look like nice girls. But no beer. I mean it. I’ve taken a risk here, and I won’t have drunk drivers.”

“Thanks, Mr. Goodrich,” Kathy said, as they made their way to the other side of the fire.

“Thanks for what?” Molly whispered.

“Hush,” said Kathy, looking back to see if Mr. Goodrich heard as he walked toward the house.

Most of the football team and a handful of cheerleaders were already there, drinking and talking, sitting on the tailgates of pick-up trucks or on lawn chairs. Now that Mr. Goodrich had left, there weren’t any adults around.

The tailgate of Rick’s truck was the only place to sit, but there were too many people and Kathy wound up half-sitting on Rick’s lap. Rick’s friend Josh was trying to get Molly on his lap, but she told him she was fine standing.

Hip-hop music was blaring from the truck next to them so there wasn’t any conversation, just a lot of yelling and laughing.

It got old quickly, and even though she was with Rick, Kathy got bored.There wasn’t a thing about the party that she liked— except Rick. Molly was ignoring Josh and looking at her watch.

Kathy knew their time was almost up. If she was bored, Molly was probably about to fall asleep.

Just then, Kathy noticed a freshman, Mark, light a joint on the other side of the fire. He passed it to the girl next to him. Rick saw it too and nudged Kathy off his lap. He stood up and walked over to where they were smoking. He didn’t say word, just reached for the joint.That settled it for her. She couldn’t like a guy who did drugs. She was disappointed but not completely surprised.

But then Rick did surprise her. When Mark handed Rick the joint, he said,“Thanks, Mark.”Then, Rick threw it into the fire.

“Hey!” said Mark, jumping to his feet.

Rick turned on him, sticking his chin out. He poked Mark in the chest. Mark fell back a step and almost into the fire. Rick pushed him again,and he did step in the fire, jumping out quickly, slapping at his legs and cursing. Josh and several other boys had joined Rick and were standing behind him.They were laughing.

Then, Rick turned stern.“No drugs,” he said.“What do you think this is?”

Mark’s face was red with anger. He swore at Rick but kept his distance. Mark’s friends were standing with him. Both sides were trading threats and angry gestures.

Kathy heard someone yell,“I thought you only picked on girls, Rick.”

Rick took a quick, fake step toward them like he would rush them but stopped short.The group of pot smokers fell back in obvious fear, and Rick’s friends howled with laughter. Suddenly, Mark and his friends got in their cars and drove off.

Kathy had broken out in a cold sweat. Something about the confrontation had frightened her. It wasn’t like the football game when she had grown angry with the other team when

they came after Rick and she had almost wanted him to hurt them.The violence and the fire were a little too close, too real.

She was glad Rick didn’t smoke the joint, but she didn’t like the way he had threatened Mark. And what was that remark about picking on girls supposed to mean? As Rick stood watching the car leave, Kathy wondered how Mark had gotten his keys. She decided it was time to go.

She turned to Molly to let her know she was ready.Then, Rick grabbed her from behind, swept her up off her feet, holding her like a baby, and then—for some reason—he belted out “Danny Boy.” For a split second, she was terrified. Rick had hurt her in the grab, but then she was thrilled. She was covered with Rick’s deep voice and laughter and secretly marveling at the size and strength of his arms and chest. She was embarrassed that Molly saw, but when Rick put her down, she couldn’t stop giggling. Josh tried the same move on Molly a second later, but Molly saw it coming and stopped him cold with a steely gaze.

As Kathy came back to earth, she saw that the four of them were alone at the fire. When the pot-smokers left, the party had disintegrated into couples who had either disappeared into their cars or the darkness.

Molly said,“Kathy, we should get home. I have to work tomorrow.”

“Yeah,” Kathy said.The evening had started great, but really had fizzled to mild disappointment. She had been hoping to kiss Rick tonight but now figured it wouldn’t happen.

“Don’t leave now,” Josh said.“What would Rick and I do all alone?”

Kathy saw Molly smirk and knew they were about to get a smart-aleck suggestion. She wanted to get out gracefully and keep future options open. She interrupted before Molly could cut Josh down,“I thought you said there’d be s’mores?”

“Yeah, I forgot about that. My mom made some other stuff too.”He turned to Molly.“You can’t leave now.You’ll hurt my mom’s feelings.”He put on an exaggerated puppy dog face, and Molly finally smiled. Rick was a charmer through and through.

“Okay,”she said.“We’ll stay for s’mores,but then we’ve got to go.”

“Help me get the food from the house,” Rick said, pulling Kathy’s arm. He yelled back to Molly and Josh,“You guys find some sticks for roasting.” Molly was still smiling.“About time,” Kathy thought. As they moved away from the fire’s light toward the house, Kathy saw Molly flash ten fingers. She sent back a thumbs-up.Ten minutes more, and they’d go home.

The Goodrich farmhouse, kitchen, 11:00 p.m.

Kathy and Rick ran to the house.“Shhh,” Rick giggled.“Don’t breathe so loud. My parents are sleeping upstairs.” He grinned at her with that million-dollar smile, and Kathy had second thoughts about missing that kiss.

The glow of the driveway light shining through the window revealed a bag of marshmallows, a box of graham crackers, and chocolate bars arranged on a platter along with some cookies.

Rick whispered,“I just remembered that we’ve got roasting forks in the basement. I’ll be right back.”

“Okay,” Kathy whispered back and picked up the platter.

Rick disappeared through a door opposite the one they’d come in. She stood alone in the dark kitchen, feeling anxious, like an

intruder. She was afraid Rick’s mom, whom she’d never met, would come downstairs and find her standing there holding the tray and think she was a thief. She was trying to think of a witty remark to avoid the awkwardness when she heard Rick’s voice from the basement,“Kathy! Kathy!”

She walked over to the half-open door and peered in the darkness.“What?” she whispered back.

“Come here,” Rick said.“I want to show you my trophies.”

The basement was dark, but the stairs were partially lit from the driveway light, shining through by a basement window.

“Kathy,” she heard again.“Come here. It’ll only take a second.”

She didn’t want to go into the basement. She still had the platter. Should she take it with her? Rick’s calling was making her nervous. She didn’t want to get caught by his parents. She put the platter on the counter as he called her again.

“I’m coming,” she said.“Be quiet.”

She crept down the stairs, her hand running along the wall for security. It was darker at the bottom and she couldn’t see the last step, so she tried to step down when she was already at the bottom, lost her balance, and fell into the wall. As she righted herself, she got nervous about rats and other basement creatures and started to feel for a light switch.

“Rick,”she whispered, feeling scared and stupid at the same time, about to go back upstairs. A light came on in a room on the other side of the basement, and Rick was standing there grinning.

“In here,” he said.The light and his smile put her at ease.The light from the room revealed that the basement was finished, no cobwebs, no rats. Still, she was eager to get back to the fire and Molly.

Kathy stepped into the room and knew immediately that it was Rick’s bedroom.There was a bed in the corner.The walls were covered with crooked posters of girls in bikinis holding beer bottles or guitars.The floor was littered with clothes.There were bookshelves lining the walls, filled with trophies and Star Wars action figures.The light came from a single lamp on a nightstand, next to the bed, partially obscured by yet one more trophy.

She had a sudden terrible whiff of beer from behind her and heard the door click shut. Even as she heard the click, she felt Rick’s strong arms wrap around her, holding her tight—too tight. His breath was hot as he nuzzled her neck and whispered, “We don’t have to rush back.”

Kathy was scared. She twisted free and reached around him for the doorknob. Her back was to the bed now, and suddenly, Rick pushed her backwards onto it, falling on top of her. He had his forearm pressed hard across her throat, hurting her and restricting her air. She couldn’t get a full breath. For a split second, her entire world was reduced to trying to breathe; she had no air for a scream.

She pushed against Rick with everything she had, but he was huge and all his weight was on her. His face was so close that all she could see were the fine hairs on his cheek under his eye. She tasted bile in the back of her throat.

Kathy’s body was screaming in agony, desperate for air, as she struggled to get free.

“Jesus, help me,” Kathy prayed silently, tasting the tears running down her cheeks.“Send Molly.”

But Molly had troubles of her own. She couldn’t help Kathy.

To be continued.

Why We Printed This Article…

We spent a long time debating whether or not to print this article. We asked a number of parents and youth to preview it and offer their input. Date rape is a disturbing topic; sadly, it’s also crucial that you know about it. Statistics suggest that in college one in four women will be the victims of rape or attempted rape. It happens in high school too. In most situations, the crime involves alcohol, dividing the victim away from others and then putting her in a disorienting situation. It doesn’t just happen to promiscuous girls. Quite often, drugs are slipped into the victim’s drink so that she’s robbed of the ability to resist when she otherwise would.

Certainly, this article serves as a warning.

But that’s not the only reason why it’s included here. Higher Things exists to catechize, to apply our Lord’s Law and Gospel—not to tell morality tales. Doctrine isn’t something you leave at church. Doctrine and life go together.

We could make a list of the warning signs that should have sent Molly and Kathy on their way. We could also make a list of the sins committed in the story.The kids are defying authority, drinking beer, and smoking pot.

Rick’s dad is beneath contempt, using his authority to encourage sin rather than responsibility. Rick is reprehensible, and let’s be clear: this isn’t a sin of teenage lust. It’s a violent assault to hurt somebody else for personal gratification. As for Kathy, Rick’s attack isn’t her fault. However, she’s ignored parental advice and Molly’s warnings, trusting her crush on a violent liar instead. Rick’s attack isn’t her fault, but that doesn’t take the trauma away.

So we can make a list of sins, but there’s a greater point here: we live in a sinful world, and awful things happen.They happen to Christians too. In her ongoing column, Kathy’s demonstrated that living as one baptized doesn’t mean life is easy; in this case, an out-ofbounds party takes a horrible turn. We’ll leave the rest of the story to the next issue, but we never leave this: the Lord is faithful. He’s suffered the violence of the cross ultimately to deliver us from this world. He faithfully proclaims His grace and life. Even for perpetrators, that means pardon for all who repent. For victims, it means the certainty that, no matter how others have used and violated them, God sees them in Christ as pure, without blemish, priceless and holy. Even if not right away, deliverance is coming.

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A CATECHISM ON

Closed Communion

By Rev. Paul Beisel What is closed Communion?

Closed Communion is the practice of giving the Lord’s Supper only to communicant members of parishes that are in pulpit and altar fellowship with one another.

Is this a relatively new practice in the Church?

Not at all. The Lutheran reformers, following the custom of the ancient Church, gave Communion only to those who had first been examined and absolved of their sins (AC XXV).

Likewise, an ancient document called the Didache warns:“Let no one eat or drink of the Eucharist with you except those who have been baptized in the name of the Lord; for it was in reference to this that the Lord said:‘Do not give that which is holy to dogs’.” Justin Martyr, writing as early as the midsecond century AD, says concerning admission to the Supper: “We call this food Eucharist; and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration, and is thereby living as Christ has enjoined.”

But if Holy Communion is such a wonderful gift, why would we want someone to be deprived of it?

We most certainly want all Christians to partake of the Sacrament of the Altar, seeing that it is such a marvelous gift of Christ to His Church. However, responsible and loving stewardship of Christ’s gifts necessitates that we carefully examine each person’s faith before admitting one to the Lord’s Supper. God’s Word says no less, for St. Paul writes concerning ministers of the Word:“Let a man so consider us as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found trustworthy” (1 Corinthians 4:1–2).

What is it about the Lord’s Supper that necessitates such care and caution in its distribution?

St. Paul teaches that participation in the Lord’s Supper is a participation or communion in the body and blood of Christ. 1 Corinthians 10:16 says,“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?”

Since, then, the true body and blood of Christ are given, eaten, and drunk in the Supper, St. Paul writes that whoever receives it in an unworthy manner “is guilty of profaning the body and blood of the Lord” (1 Corinthians 11:27). Moreover, the same Apostle warns that “anyone who eats and drinks without discerning the body eats and drinks judgment on himself” (1 Corinthians 11:29).

So, it is not safe for everyone to receive the body and blood of the Lord?

No, it is not. Everyone who partakes of the Eucharist receives the body and blood of the Lord, whether they are believing or unbelieving, repentant or unrepentant, as the above mentioned verses indicate.Therefore, those who approach the Lord’s Table without repentance and true faith receive the Lord’s Supper for judgment.Those who are worthy, that is, who approach the Supper with penitent hearts and true faith in the words of the Sacrament receive it for salvation.

So, closed Communion is practiced out of loving concern for the souls of men and out of faithfulness to God? Yes, indeed! We do not want anyone to receive something that might be harmful to them, nor do we want to profane God’s holy gifts. However, participation in the Sacrament is also an expression of doctrinal unity. St. Paul criticizes the Church at Corinth because there were divisions among those who partook of the Lord’s Supper together.Those who commune together also ought to be in doctrinal agreement.

If examination is so necessary before admitting one to the altar, then why do pastors not examine members of other LCMS parishes before communing them?

Out of Christian charity, we trust that those who claim membership in an LCMS parish have been thoroughly instructed and examined by their pastor and have been formally received into communicant membership of their church. Our churches and pastors have all pledged fidelity to the same doctrinal confession and have vowed to teach according to it. A responsible pastor will make certain that those who wish to commune, even if from another LCMS parish, are members in good standing of their congregation.

This may necessitate a phone call to the pastor of the visitors.

What if a visitor who is not a member of an LCMS parish but believes the true teaching concerning the Lord’s Supper wishes to take Communion? Should pastors make exceptions in such cases?

If a pastor in conversation with a visiting non-Lutheran Christian discovers that the person confesses the true teaching concerning the Lord’s Supper, it would still not be wise to admit the person to Holy Communion until it was clear that he or she was in agreement with all the teachings of the Lutheran Church and intended to become a communicant member.

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Is it also inappropriate for a Lutheran Christian to participate in Communion at other parishes that are not in altar and pulpit fellowship with the LCMS? Yes! It is inappropriate for this reason: when you participate in Holy Communion, you are publicly declaring your agreement with the teaching of the pastor and congregation where the Lord’s Supper is being offered. Can one who believes that Christ’s true body and blood are given, eaten, and drunk in the Supper also partake in a church that does not teach this? Not without doing damage to his or her conscience.

How do I respond when my non-Lutheran friends say I’m calling them non-Christians by not letting them take Communion with me?

It often happens that non-Lutheran Christians are offended when they are told they cannot commune at your church.They may think that you are insinuating that they are not in fact Christians.

This is not at all what the practice of closed Communion implies. Lutherans recognize that there are genuine Christians even in erring denominations, even as we confess that there are false Christians within Lutheran churches. By practicing closed Communion, we are simply being honest, acknowledging the divisions that exist within Christendom. We do not try to pretend that there is doctrinal unity where there is none. Let your friends or family know that you are not questioning their individual faith in Jesus, but that your churches simply do not teach the same thing concerning the Lord’s Supper. Invite them to talk to your pastor if they have further questions about what your church believes.

H I G H E R

T H I N G S __ 24

What may I say to non-Lutheran friends or family who are visiting on a Sunday and wish to come to church?

First, inform them that Holy Communion is being offered in the service. Next, patiently explain to them that they are welcome to participate in the service but that Holy Communion is given only to communicant members of LCMS parishes. If they ask why, you may tell them that your pastor and congregation are not in fellowship with theirs, should they belong to another Christian congregation, and that agreement in doctrine is necessary before fellowship at Holy Communion may be enjoyed.You may also briefly explain your belief that Christ’s true body and blood are given, eaten, and drunk in the Lord’s Supper, and not all Christian congregations believe this, teach it, or confess it. If they continue to press you for answers, you may invite them to have a meeting with your pastor.

Rev. Paul Beisel serves as an editorial associate and is pastor of Concordia Lutheran Church,Warsaw, Illinois, and Messiah Lutheran Church, Keokuk, Iowa.

His e-mail address is beiselpa@adams.net.

10th

Join us for the annual CHRIST ACADEMY at Concordia Theological Seminary, Fort Wayne, Indiana

June 15-28, 2008

hrist Academy is a two-week residential program for high-school-aged men, founded by Concordia Theological Seminary, Fort Wayne. It is a place where students can study about Christ who is present in His Word and Sacraments and who died that their sins would be forgiven. It is a place where students can experience seminary life. It is a place where students can explore the possibility of one day becoming a pastor.

C

✠ ✠ ✠ ✠

Worship, the Center of the Experience Life-Changing Studies Clarity of Direction Fun Activities For more information, please call:

1-800-481-2155 www.ctsfw.edu christacademy@ctsfw.edu

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2 0 0 7 __ 25

Oklahoma) ✠ University Lutheran Chapel, Minneapolis, MN (University of Minnesota) ✠ University Lutheran Church and Student Center, Champaign, IL (University of Illinois) ✠ University Lutheran Church, Bloomington, IN (Indiana University) ✠ Zion Lutheran Church, Alva, OK (NW Oklahoma State University) ✠ Zion Lutheran Church, Morris, MN (University of Minnesota–Morris)

✠ All Saints Lutheran Church, Slippery Rock, PA (Slippery Rock State University) ✠ Christ Lutheran Church, Superior, WI (University of Wisconsin–Superior) ✠ Christ the King Lutheran Chapel, Mt. Pleasant, MI (Central Michigan University) ✠ Concordia Lutheran Church, Louisville, KY (University of Louisville)

The College

Choice

By Rev. Marcus Zill

Freedom—it’s a wonderful thing.

When you first walk on a college campus, you’ll discover you have a lot of freedom.

There’s no doubt that college is an exciting time. Packing up everything you own in the back of your parents’ SUV, pushing it into an elevator in an overflowing shopping cart, and trying to squeeze it all into a small dorm room along with the stuff of a total stranger who you will be living with for the next nine months is quite the experience. It can be extremely exhilarating and terribly frightening all at once. For perhaps the first time, you’ll be spending an extended period of time away from friends, family, church—everything that’s given your life some stability.

There’s a great energy that comes from this collegiate freedom, but with that freedom comes great responsibility.

Responsibility means making good choices and college is a time for just that as well.

You will likely make many life changing decisions during your college years: • • • •

H I G H E R

T H I N G S __ 26

What do I want to do with my life?

What career choice best suits me?

Who will I end up marrying?

Where will I end up living?

Yes, college often answers these questions.These years are the bridge.You’ve left behind being a kid, and you’re crossing over to being a productive adult.

But while all types of decisions are made during your collegiate years, the most important is actually made long before you even eat your first meal in the cafeteria— namely where you will go to school!

Long before you walk through the campus quad and sit in your first class, you will have to answer the following questions as you deliberate where to go to college.

• • • • • •

Do I want to go to a community college or a four year school?

Should I go to a public university or a private (Christian) college?

How far away from home should I go?

What kinds of programs are available for me there?

What can I afford?

Is it worth it to load up on student loans in order to go to a better school?

These are certainly enormous considerations in selecting a college to attend. But there is an even more important question to be carefully weighed: where will I go to hear the Gospel and receive Christ’s gifts in the Sacrament for the forgiveness of my sins?

It may sound obvious, but unfortunately, it’s common for this to be an afterthought when selecting a college. We want to help reverse this trend and start a new one. We encourage you to make this the number one consideration in choosing a college.

It’s no secret that more college students stray away from the faith during college than remain rooted in Christ during these formative years. We don’t want that for any of you! It’s important that you “set your mind on things above” not only before college but also during college and afterward.

College is a place where the focus is on earthly things, but we want you to remain rooted on higher things there too.

It’s never too early to begin thinking about where you might go to college. It’s also never too early to begin thinking of what schools have faithful churches or campus ministries where you will be well fed during this important time of transition in your life.

, ND (Dickinson State University) ✠ St.Andrew’s Lutheran Church and Campus Center, Laramie,WY (Univ. of Wyoming) ✠ St. Mark Lutheran Church, Conroe,TX (Sam Houston State University) ✠ St. Paul’s Lutheran Chapel, Iowa City, IA (University of Iowa) ✠ Trinity Lutheran Church, Norman, OK (University of

) ✠ Concordia Lutheran Church and Student Center, Vermillion, SD (University of South Dakota) ✠ Gloria Christi Lutheran Church, Greeley, CO (University of Northern Colorado) ✠ Grace Lutheran Church, Muncie, IN (Ball State University) ✠ Luther Memorial Chapel and University Student Center, Shorewood, WI

1. As you narrow down your list of college choices, research what churches are near by each of them. When you go and visit a school, make plans to visit that church or campus ministry at the same time.

2. Check out the list of Christ on Campus Chapters on the Higher Things Web site at www.higherthings.org/campus.html.You’ll also notice the names of these chapters bordering these columns in the magazine and highlighted elsewhere. It’s not an exhaustive list of great colleges and campus ministries, but it’s a great place to start. If you choose one of these, you can be quite confident that you will be spiritually nourished and fed while you are at college.

3. Would you like help? Please feel free to e-mail me at zill@higherthings.org or use the contact form at the Higher Things Web site. I’m happy to give you help or put you in contact with someone more familiar with the colleges and campus ministries in your area.

4. When you do decide where you’re going to college, contact the campus ministry or contact congregation as soon as possible. Ask to get on their newsletter or e-mail lists.The sooner you become familiar with your churchhome-away-from-home, the better.

5. While you certainly can’t replace your high school friends or your family, how wonderful would it be to have a roommate who would also get up to go to the Divine Service with you? It could happen. Don’t be bashful. Let the congregation know that you would be interested in finding a Lutheran roommate.

Freedom—it’s a wonderful thing, especially the freedom that only comes from the Gospel. A lot of exciting and exhilarating things await you on the college campus. But don’t forget—you’ll still be a sinner at college too.You’ll still need Christ’s forgiveness.

We pray that you have a faithful congregation or campus ministry that you can go to to receive just that. Not only is it what you need, but the comfort of the Gospel that you receive in the Divine Service is precisely what will strengthen you when you do make all those tough collegiate decisions.

There’s nothing like showing up for the Divine Service being far away from home, perhaps even with total strangers, but still hearing the familiar sound of Christ’s Absolution.You don’t get much more freedom than that.

Rev. Marcus Zill is the full-time campus pastor at St. Andrew’s Lutheran Church and Campus Center in Laramie,WY. He is also the Executive of Christ on Campus and can be reached at zill@higherthings.org.

Christ on Campus is: ✠ The campus ministry arm of Higher Things ✠ Pastors and laity interested in confessional Lutheran campus ministry ✠ A great source for campus ministry resources ✠ Discussion forums for college students and campus ministry workers ✠ College retreats and service opportunities ✠ A growing and developing network of campus ministry chapters ✠ A great resource for apologetics

Christ on Campus Chapters Twenty six strong and growing!

The newest chapters include: ✠ Mt. Olive Lutheran Church, Duluth, MN (Serving Students at the University of Minnesota–Duluth) ✠ St. Mark Lutheran Church, Conroe, TX (Serving students at Sam Houston State University) ✠ Christ Lutheran Church, Superior, WI (Serving students at the University ofWisconsin–Superior) Join the network. Apply online to be a Christ on Campus Chapter today.

Upcoming Fall 2008 Retreat Locations More information (speakers, themes, registration information) is available online for the following dates and locations: Sept. 28–30 Camp Pioneer, Angola, PA Oct. 6–7 Christ the King Lutheran Chapel, Mt. Pleasant, MI Oct. 19–21 University Lutheran Chapel, Minneapolis, MN Nov. 9–10 University Lutheran Chapel, Boulder, CO Nov. 13–14 First Lutheran Church, Knoxville, TN

2008 Annual Campus Staff Conference Make plans to join us May 28–30, 2008, in Knoxville, Tennessee, for the Sixth Annual Christ on Campus Staff Conference. More details to come.

Learn more about Christ on Campus http://christoncampus.higherthings.org Contact: Rev. Marcus Zill, Christ on Campus Executive: zill@higherthings.org or (307) 745-5892

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(UW–Milwaukee) ✠ Lutheran Campus Ministry, Knoxville, TN (University of Tennessee) ✠ Lutheran Student Fellowship at Berkeley, CA (University of California–Berkeley) ✠ Lutheran Student Fellowship of Pittsburgh, PA (University of Pittsburgh and others) ✠ Lutheran Student Fellowship at Stanford, Palo Alto, CA (Stanford University) ✠ Lutheran Student Fellowship at Vanderbilt,

Here are some tips as you make that choice:

Nashville,TN (Vanderbilt University) ✠ Lutheran Student Fellowship at Wright State University, OH (Wright State) ✠ Mt. Olive Lutheran Church, Duluth, MN (University of Minnesota–Duluth) ✠ Redeemer Lutheran Church, Chico, CA (Chico State University) ✠ Redeemer Lutheran Student Fellowship, Dickinso

Why Study Latin?

By Rev. John Nordling

hy study Latin? Everyone knows Latin is a difficult subject (like higher math or physics), and the only thing one could possibly do with Latin is teach it others.Thus the poem:

W

Latin’s a dead language, as dead as dead can be.

First it killed the Romans; Now it’s killing me!

H I G H E R

T H I N G S __ 28

But Latin doesn’t kill.

In fact, there are some practical benefits. Some point out that Latin could help high school graduates get much higher SAT scores. Consider that the mean verbal SAT scores for all students in 2002 was 504. But for those who had studied Spanish, the score was 581, German 622, French 637, and Latin 666.1 Latin could help one score 162 points higher on the SAT than the typical American student who has not studied Latin!

Still, there’s more to Latin than SAT scores. Other arguments made for Latin are that it • •

develops proficiency in English; provides a solid foundation for the acquisition of related languages; • stimulates cultural diversity; and • sharpens the mind.

The overall effect of Latin is that by studying it, students may appear more attractive to potential employers:

Classics majors are hired by firms that need personnel who can define and identify problems, think on their feet, and arrive at sound and creative solutions.2 These are all selfish reasons for studying Latin, however. Might there be better reasons for studying Latin than simply to get ahead and find a better job?

Well, Luther supposed that education ought to do more than “feed the belly.”3 Otherwise, he believed, education is worse than useless—the tool of the devil, fit for “swine and dogs.”4 And if a young person could study nowhere else than in the monasteries of medieval Europe, Luther supposed that students should not study at all “but just remain dumb.”5 Indeed, education ought to matter to society.

Luther argues, in effect, that a city’s worth consists not so much in its cash vaults, walls, buildings, guns, and armor.“Indeed, where such things are plentiful, and reckless fools get control of them, it is so much the worse and the city suffers even greater loss.”6 Instead, society’s greatest treasure consists in having “many able, learned, wise, honorable, and welleducated citizens.”7 That’s the reason why Rome succeeded so brilliantly as a civilization.8 But there is more to education than producing good citizens for secular society. We are Christians, and so education—particularly the study of the ancient languages—can strengthen our grasp of the one true faith. First, the Holy Spirit is conveyed to the world through the medium of “other tongues” and

was originally spread by that means (Acts 2:1–11). Second, there will always remain in the Church a need for interpreters of Scripture whom Luther believed were the “prophets” Paul describes in 1 Corinthians 12:28–30 and 14:26–32. Of course God works—and powerfully—through what Luther calls the “simple preacher:” But when it comes to interpreting Scripture, and working with it on your own, and disputing with those who cite it incorrectly, he [the simple preacher] is unequal to the task; that cannot be done without languages. Now there must always be such prophets in the Christian church who can dig into Scripture, expound it, and carry on disputations. A saintly life and right doctrine are not enough. Hence, languages are absolutely and altogether necessary in the Christian church, as are the prophets or interpreters, although it is not necessary that every Christian or every preacher be such a prophet.9 Luther describes, in particular, the activities of theologians who know how to work with Greek and Hebrew—if not Latin—for the benefit of the Church that constantly contends with error. Thus, modern Christians are the beneficiaries of giants who once contended for the truth in past centuries, using the texts of Scripture—written in Greek and Hebrew—to guide the Church beside the “still waters” (Psalm 23:2). That task, says Luther, is ongoing, nor can there even be a Church without it.

Luther would surely agree with Paul that there are varieties of gifts in the Church but the same Spirit (1 Corinthians 12:4):“it is not necessary that every Christian or every preacher be such a prophet.”Perhaps that is how we should view Latin too: it is a great gift of God for society and the Church, but not everyone can benefit from Latin. Millions of Christians have not been so blessed, but God in His mercy grants all Christians what they need to sustain the faith and life in Christ (Ephesians 4:11).

Why study Latin? Because it is something grand and glorious that God has given to western civilization and to the Church for the promotion of truth and for the spread of the Gospel. It may help you to succeed at life from a purely selfish point of view, and it is fun. But the greatest blessing of all—our salvation in Christ—is not dependent on Latin. It is, rather, the gift of God, “not of works, lest anyone should boast” (Ephesians 2:9).

Latin Slang It’s all greek to me Peace out. - Pax ex.

Don’t have a cow, man. - Noli bovem adquirere, homo!

Dare to be Lutheran. - Aude Lutheranus esse!

Keepin’ it real. - Servans id verum.

You da man. - Tu es ille homo.

Higher Things rocks. - Res superiora trement!

What’s up? - Quid sursum?

What’s happening? - Quid evenit?

How’s it going? - Quomodo it?

Word up! - Verbum sursum!

And how. - Et quomodo.

Have a good one. - Habe bonum.

Dr. John G. Nordling is an Associate Professor of Exegetical Theology at Concordia Theological Seminary, Fort Wayne, Indiana. He may be reached at nordlingjg@ctsfw.edu.

1 www.promotelatin.org 2 http://www.promotelatin.org/WhyStudyLatin2003.pdf 3 “To the Councilmen of All Cities in Germany that they Establish and Maintain Christian Schools” Luther’s Works 45 [Philadelphia: Muhlenberg Press, 1962] 349.

4 Luther’s Works 45:357 5 Luther’s Works 45: 352 6 Luther’s Works 45:356 7 Ibid.

8 Ibid.

9 LW 45:363

Later. - Postmodo.

See ya. - Te videbo.

I’m out. - Foras sum.

Smell ya later. - Te postmodo olefaciam.

Dude, you’re - Homo, murmurem harshing my buzz. meum asperas.

Don’t be hatin’. - Noli odire.

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HIGHER THINGS

News & Notes For You Conference Statistics Minneapolis • 1191 total registrants • 268 returning participants • 923 first timers • 150 total congregations attending • 86 new congregations

Asheville • 953 total registrants • 297 returning participants • 656 first timers • 109 total congregations • 50 new congregations

Countries Represented at the 2007 For You Conferences • Australia • Canada • Germany • Sweden • 34 different states H I G H E R

T H I N G S __ 30

Swedish Youth Group Attends Minneapolis Conference Higher Things is pleased to note that a group of sixteen youth made the long trek from Gothenburg, Sweden, to Minneapolis, Minnesota, to spend ten days in the United States, and a portion of that time was spent attending the For You conference. Pastor Olle Fogelquist, who chaperoned the group, writes,“Although the teaching and worship services were quite good, the best thing was the common faith, unity in confession and gathering around the means of grace and the center of the faith: Jesus who died on the Cross so that we should receive forgiveness of sin. ”To our friends in Sweden, we were gladdened to see you, strengthened by your faithful witness, and heartened by the prospect of seeing you all next year!

Higher Things Welcomes Interim Internet Services Executive Pastor Mark T. Buetow was recently asked to serve as the Higher Things’ Interim Internet Service Executive. He served Gloria Dei Lutheran Church in New Orleans for five and a half years until Hurricane Katrina blew him up to Kentucky. He was then called to Bethel Lutheran Church in Du Quoin, Illinois, and has been serving there since December 2006. He now also serves as the Interim Executive as well as the editor for the Higher Things daily Reflections.

New Conference Executive Named Although Pastor George F. Borghardt III will no longer be serving on Higher Things Magazine’s editorial board, he is now the new Conference Executive. He is currently the assistant and youth pastor at St. Mark Lutheran Church in Conroe,Texas, and has also worked as the Internet Services Executive for Higher Things for the past two years.

The magazine staff would like to thank Pastor Borghardt for his years of service and inform you that during the upcoming year, Pastor Borghardt will be overseeing and planning future Higher Things conferences. To prepare for that task, he invites you to e-mail him at revborghardt@higherthings.org with ideas and feedback.

New Members Elected to Higher Things Board During a meeting at the Minneapolis conference, the Higher Things board elected several new members: Pastor Joel Fritsche, Pastor Bruce Keseman, Pastor Larry Nichols, and Mrs. Sandra Ostapowich.With a great deal of thanks, Higher Things says farewell to Kantor Richard Resch and Bruce Paradis as directors and also to Dr. Beverley Yahnke who has served Higher Things for the past several years.

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5 0 0 9 C a s s i a , B o i s e , I D 8 3 7 0 5

Amen - Poconos University of Scranton Scranton, PA June 24–27, 2008 $300 per registration

Amen - St. Louis St. Louis University St. Louis, MO July 1–4, 2008 $325 per registration

Amen - Irvine Concordia University – Irvine Irvine, CA July 15–18, 2008 $350 per registration

For no matter how many promises God has made, they are "Yes" in Christ.

And so through him the "Amen" is spoken by us to the glory of God. 2 Corinthians 1:20

Lutheran Youth Conference

Check out www.amen2008.org for more information!

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A Higher Things

Stick a Bible in My Eye Bible Study Leader’s Guide Pastor Robin Fish

The Second Commandment Thou shalt not take the name of the Lord, thy God, in vain.

What does this mean? We should fear and love God that we may not curse, swear, use witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.

That sounds good, but what does that mean?

I. First, we want to figure out what “in vain” means. Read the following passages, and write down what the word “vain” seems to mean.

A. Isaiah 49:4 Vain means something like “with no profit” or “with no result.”

B. Jeremiah 2:30 Vain is “without effect” or with “no good result.”

C. Malachi 3:14 Vain here means that there is no point, it is worthless, there is no advantage.

D. Acts 14:15 Vain here means pointless, or without any reality behind them.

E. What does “vain” mean? What would using the name of God “in vain” mean?

Vain means empty, or without value. Using the name of the Lord in vain is using it as though there were no God, no reality behind the sound of the name.

II. Look at Luther’s definition of what the commandment.

A. What does it mean to curse “by His name” (see Numbers 22-23)?

To curse is to call down God’s wrath upon someone. By His name is to call it down with the pretext of Christ’s will or righteousness.

B. What does it mean to swear “by His name” (see Matthew 5:33-38)?

To swear is to take an oath to the truth of what you are saying. To do it in His name is to call on God to witness the truth of what you say. It is a sin if it is done to support a lie, or any statement you do not know to be true. It is also sinful to call on God to witness your truthfulness in insignificant matters, or for jest.

C. What does it mean to use witchcraft “by His name” (see Samuel 28)?

Witchcraft is any occult practice—including Ouija Boards and horoscopes, or other forms of fortune telling. In His name would be to connect God to these practices in any way.

D. What does it mean to lie “by His name” (see Jeremiah 14:14-15 and Ezekiel 13:3-12)?

To lie by the name of God is to teach false doctrine, or to say, “Thus saith the Lord” (or anything that means the same thing) when God has not spoken.

E. What does it mean to deceive “by His name” (see Acts 5:1-11)?

Hypocrisy, a show of false holiness or any form of deception done supposedly in a “Christian” fashion or for a supposedly “Christian” reason, is deceiving by His name.

F. What does “by His name” add to any of these sins?

“In His Name” is to attach God to one’s sins, claiming divine authority, permission, or service to any of them. It is a crude form of blasphemy.

III. The author of the article focuses on the simplicity of “yes” or “no.” Read Matthew 5:37 and James 5:12, and discuss at what issue Jesus and James are driving.

The basic issue is honesty and integrity. God’s people say what they mean an mean what they say—reminiscent of the elephant in the story by Dr. Seuss.

A. What is the context for Jesus’ remarks—other than being in the Sermon on the Mount?

The contest is about swearing oaths—particularly oaths that call on God to endorse what you say, guaranteeing your honesty by something other than your own character.

B. Are Jesus and James saying the same thing?

Yes, they are saying that your word should be clear and honest. You should need no appeal to anything else to insure or guarantee your honesty. On the one hand, you should be so honest that when you speak there is no question of your integrity; and, on the other hand, once you have spoken, you should have no concern for whether others believe you or not, because you know that what you have spoken is the complete truth.

C. What does this topic have to do with the Second Commandment?

Nothing, except for the issue of not taking the name of the Lord to persuade someone that a lie is the truth.

IV. What is the positive aspect of the commandment—that is, what does it command us to do?

It commands us to use the name of the Lord, but rightly and honestly: “call upon it in every trouble, pray, praise, and give thanks.”

V. The Jews had the custom of never actually using the name of God for fear of taking it in vain.

Do you think that their custom was in keeping with the commandment? Why or why not?

No, because they never used the name of the Lord for any reason—good or evil. The custom may have started with good intentions, but it was wrong to hide the name of the Lord from thanksgiving and praise—and from heartfelt prayers.

VI. Finally, let us examine what it means to “call upon the name of the Lord.” Read the following passages, and write down what each seems to mean.

A. 1 Chronicles 16:8 Calling upon the name of the Lord refers here to worshipping Him. B. Act 9:14 This refers to those who believe in Jesus, and therefore worship Him and pray to Him. C. Romans 10:12-14 Calling upon the name of the Lord means faith, which would quite naturally lead us to worship and prayer.

Whenever we use the name of the Lord—or refer to Him in any way that suggests there is no God, no reality behind the name, nothing to fear or hope in—we are taking Lord’s name “in vain.” However, when we believe in God and trust Him, when we pray in times of trouble and expect God to hear us and to answer, when we offer praise or thanksgiving to Him, especially when we do so sincerely and where others might hear our praise, and whenever we worship Him and confess Christ, we use His name as God would have us. This is most certainly true.

Stick a Bible in My Eye Bible Study Pastor Robin Fish

The Second Commandment Thou shalt not take the name of the Lord, thy God, in vain.

What does this mean? We should fear and love God that we may not curse, swear, use witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.

That sounds good, but what does that mean?

I. First, we want to figure out what “in vain” means. Read the following passages, and write down what the word “vain” seems to mean.

A. Isaiah 49:4 Vain means something like “with no profit” or “with no result.”

B. Jeremiah 2:30 Vain is “without effect” or with “no good result.”

C. Malachi 3:14 Vain here means that there is no point, it is worthless, there is no advantage.

D. Acts 14:15 Vain here means pointless, or without any reality behind them.

E. What does “vain” mean? What would using the name of God “in vain” mean?

Vain means empty, or without value. Using the name of the Lord in vain is using it as though there were no God, no reality behind the sound of the name.

II. Look at Luther’s definition of what the commandment.

A. What does it mean to curse “by His name” (see Numbers 22-23)?

To curse is to call down God’s wrath upon someone. By His name is to call it down with the pretext of Christ’s will or righteousness.

B. What does it mean to swear “by His name” (see Matthew 5:33-38)?

To swear is to take an oath to the truth of what you are saying. To do it in His name is to call on God to witness the truth of what you say. It is a sin if it is done to support a lie, or any statement you do not know to be true. It is also sinful to call on God to witness your truthfulness in insignificant matters, or for jest.

C. What does it mean to use witchcraft “by His name” (see Samuel 28)?

Witchcraft is any occult practice—including Ouija Boards and horoscopes, or other forms of fortune telling. In His name would be to connect God to these practices in any way.

D. What does it mean to lie “by His name” (see Jeremiah 14:14-15 and Ezekiel 13:3-12)?

To lie by the name of God is to teach false doctrine, or to say, “Thus saith the Lord” (or anything that means the same thing) when God has not spoken.

E. What does it mean to deceive “by His name” (see Acts 5:1-11)?

Hypocrisy, a show of false holiness or any form of deception done supposedly in a “Christian” fashion or for a supposedly “Christian” reason, is deceiving by His name.

F. What does “by His name” add to any of these sins?

“In His Name” is to attach God to one’s sins, claiming divine authority, permission, or service to any of them. It is a crude form of blasphemy.

III. The author of the article focuses on the simplicity of “yes” or “no.” Read Matthew 5:37 and James 5:12, and discuss at what issue Jesus and James are driving.

The basic issue is honesty and integrity. God’s people say what they mean an mean what they say—reminiscent of the elephant in the story by Dr. Seuss.

A. What is the context for Jesus’ remarks—other than being in the Sermon on the Mount?

The contest is about swearing oaths—particularly oaths that call on God to endorse what you say, guaranteeing your honesty by something other than your own character.

B. Are Jesus and James saying the same thing?

Yes, they are saying that your word should be clear and honest. You should need no appeal to anything else to insure or guarantee your honesty. On the one hand, you should be so honest that when you speak there is no question of your integrity; and, on the other hand, once you have spoken, you should have no concern for whether others believe you or not, because you know that what you have spoken is the complete truth C. What does this topic have to do with the Second Commandment?

Nothing, except for the issue of not taking the name of the Lord to persuade someone that a lie is the truth.

IV. What is the positive aspect of the commandment—that is, what does it command us to do?

It commands us to use the name of the Lord, but rightly and honestly: “call upon it in every trouble, pray, praise, and give thanks.”

V. The Jews had the custom of never actually using the name of God for fear of taking it in vain.

Do you think that their custom was in keeping with the commandment? Why or why not?

No, because they never used the name of the Lord for any reason—good or evil. The custom may have started with good intentions, but it was wrong to hide the name of the Lord from thanksgiving and praise—and from heartfelt prayers.

VI. Finally, let us examine what it means to “call upon the name of the Lord.” Read the following passages, and write down what each seems to mean.

A. 1 Chronicles 16:8 Calling upon the name of the Lord refers here to worshipping Him. B. Act 9:14 This refers to those who believe in Jesus, and therefore worship Him and pray to Him. C. Romans 10:12-14 Calling upon the name of the Lord means faith, which would quite naturally lead us to worship and prayer.

Whenever we use the name of the Lord—or refer to Him in any way that suggests there is no God, no reality behind the name, nothing to fear or hope in—we are taking Lord’s name “in vain.” However, when we believe in God and trust Him, when we pray in times of trouble and expect God to hear us and to answer, when we offer praise or thanksgiving to Him, especially when we do so sincerely and where others might hear our praise, and whenever we worship Him and confess Christ, we use His name as God would have us. This is most certainly true.

A Catechism on Closed Communion Bible Study Leader’s Guide Pastor Robin Fish

It’s a hot topic when you talk with other Christians. They want to know why you practice “closed Communion.” Other Lutherans often wonder too. Even some in The Lutheran Church— Missouri Synod are not too clear on it—and they debate the title: Is it properly “closed” or “close”? Let us examine what the Scriptures have to say on the topic of Communion.

I. Read Matthew 26:20-30.

A. Who was invited to this Supper? Do you think that this was on purpose? Do you think that it is significant?

The disciples were invited. Yes, it was on purpose. Communion was for the church assembled, not for just anyone.

B. What was this Supper about?

Jesus instituted the Sacrament of the Altar for fellowship between Him and His disciples.

C. What was the purpose of this Supper?

Jesus institutes this fellowship meal to give out the forgiveness of sins. As Jesus Himself says, “This is My body…This is My blood…for the forgiveness of sins.”

II. Read Luke 22:14-38.

A. What is Luke’s account of the Last Supper about?

Jesus is saying farewell and establishing the Sacrament.

B. What does it appear that Jesus was doing, in Luke’s Account?

Jesus is preparing the disciples for the life of faith in which they will not see Him with their eyes, but only in faith.

C. What effect is this Supper supposed to achieve?

It appears that Jesus was intending to unite them and to prepare them for the difficulties that lie ahead.

III. Read 1 Corinthians 10:14-22.

A. What is the topic of this section of I Corinthians 10?

This section deals with the sin of idolatry, that is, worshipping false gods.

B. The word in verse 16, translated “a participation” (ESV), is koinonia. It means a participation/communion/fellowship/sharing together in something. What is Paul saying we participate in—or what is the participation?

We share in the body and blood of Christ. We actually receive it in the Sacrament, and we are made members of the body of Christ—united by it.

C. What does partaking in this meal do?

It connects us to Christ and to the worship of the Church. The Sacrament establishes our unity.

D. What does it mean to be a “sharer in the altar”—remembering that the word for sharing is a form of the word koinonia?

A “sharer in the altar” becomes part of the community of faith, a worshiper of the one for whom the altar stands. It connects you to the one worshipped and to those who stand at the altar with you.

E. According to verse 21, what can we not do?

We cannot remain connected to Christ and also be connected to an idol or a demon. God will be our only God or we will have no part in Him. F. Reason backwards from that. Who then cannot partake of this meal?

Anyone who does not share our faith, or worship the same God. A differing confession has no place at the same altar—or partaking of the Lord’s Supper with us.

IV. Read 1 Corinthians 11:18-34.

A. What is the topic of this section of I Corinthians 11?

The topic is division in the body of Christ reflected in the practice of the Lord’s Supper.

B. What did abuse of the Supper do to the Christ’s fellowship meal (v20)?

Abuse of the fellowship meal made what they were doing no the Lord’s Supper at all— and robbed it of any blessing.

C. According to verses 28-30, what does abuse of the Supper do to the one partaking of it?

It works judgment on the abuser rather than blessing.

D. Which danger, specifically, is Paul warning against in verse 29?

Specifically, Paul is warning against those who might share in the supper but not recognize that they are receiving the true body and blood of the Lord there. To do so is to receive the blessed meal blasphemously.

E. What are we supposed to be examining ourselves for (v28)?

Faith. We are to see if we expect and believe that we receive the body and blood of our Lord, and therefore the forgiveness of sins and the blessings promised.

V. Terminology: Closed Communion A. Does the Bible ever use the term “closed Communion”?

No. That is our phrase to describe our care to protect the unknowing and unbelieving from dangers they cannot expect or understand.

B. What does sharing in the Supper require?

A common—that is shared—faith.

C. What does sharing in the Supper imply?

We believe the same things, and we know what this Supper is and what it imparts.

D. What can we do, as good stewards of the mysteries of God (1 Cor 4:1-2), to protect the ignorant and to honor the Supper, bringing glory to our Lord?

Take the time and ask the questions that assure us that those who partake along with us also believe (or at least confess) the same things as we do, and know what the Supper is about—and then withhold the Supper from those who do not know or share our faith.

E. Do you think Closed Communion is Biblical?

Yes. It follows Jesus’ own practice, limited though it was, and it confesses our faith and protects those who simply do not know what they are doing.

F. What is the opposite of “closed”? What is the opposite of “close”? Which term seems to apply more precisely?

The opposite of “closed” is “open.” The opposite of “close” is “far.” Since communion s a fellowship and a sharing thing, ‘open’ or ‘closed’ seems more applicable than ‘near’ or ‘far.’ Closed Communion says what it is—closed, as in not open to those who do not share our faith and confession.

A Catechism on Closed Communion Bible Study Pastor Robin Fish

It’s a hot topic when you talk with other Christians. They want to know why you practice “closed Communion.” Other Lutherans often wonder too. Even some in The Lutheran Church— Missouri Synod are not too clear on it—and they debate the title: Is it properly “closed” or “close”? Let us examine what the Scriptures have to say on the topic of Communion.

I. Read Matthew 26:20-30.

A. Who was invited to this Supper? Do you think that this was on purpose? Do you think that it is significant?

The disciples were invited. Yes, it was on purpose. Communion was for the church assembled, not for just anyone.

B. What was this Supper about?

Jesus instituted the Sacrament of the Altar for fellowship between Him and His disciples.

C. What was the purpose of this Supper?

Jesus institutes this fellowship meal to give out the forgiveness of sins. As Jesus Himself says, “This is My body…This is My blood…for the forgiveness of sins.”

II. Read Luke 22:14-38.

A. What is Luke’s account of the Last Supper about?

Jesus is saying farewell and establishing the Sacrament.

B. What does it appear that Jesus was doing, in Luke’s Account?

Jesus is preparing the disciples for the life of faith in which they will not see Him with their eyes, but only in faith.

C. What effect is this Supper supposed to achieve?

It appears that Jesus was intending to unite them and to prepare them for the difficulties that lie ahead.

III. Read 1 Corinthians 10:14-22.

A. What is the topic of this section of I Corinthians 10?

This section deals with the sin of idolatry, that is, worshipping false gods.

B. The word in verse 16, translated “a participation” (ESV), is koinonia. It means a participation/communion/fellowship/sharing together in something. What is Paul saying we participate in—or what is the participation?

We share in the body and blood of Christ. We actually receive it in the Sacrament, and we are made members of the body of Christ—united by it.

C. What does partaking in this meal do?

It connects us to Christ and to the worship of the Church. The Sacrament establishes our unity.

D. What does it mean to be a “sharer in the altar”—remembering that the word for sharing is a form of the word koinonia?

A “sharer in the altar” becomes part of the community of faith, a worshiper of the one for whom the altar stands. It connects you to the one worshipped and to those who stand at the altar with you.

E. According to verse 21, what can we not do?

We cannot remain connected to Christ and also be connected to an idol or a demon. God will be our only God or we will have no part in Him. F. Reason backwards from that. Who then cannot partake of this meal?

Anyone who does not share our faith, or worship the same God. A differing confession has no place at the same altar—or partaking of the Lord’s Supper with us.

IV. Read 1 Corinthians 11:18-34.

A. What is the topic of this section of I Corinthians 11?

The topic is division in the body of Christ reflected in the practice of the Lord’s Supper.

B. What did abuse of the Supper do to the Christ’s fellowship meal (v20)?

Abuse of the fellowship meal made what they were doing no the Lord’s Supper at all— and robbed it of any blessing.

C. According to verses 28-30, what does abuse of the Supper do to the one partaking of it?

It works judgment on the abuser rather than blessing.

D. Which danger, specifically, is Paul warning against in verse 29?

Specifically, Paul is warning against those who might share in the supper but not recognize that they are receiving the true body and blood of the Lord there. To do so is to receive the blessed meal blasphemously.

E. What are we supposed to be examining ourselves for (v28)?

Faith. We are to see if we expect and believe that we receive the body and blood of our Lord, and therefore the forgiveness of sins and the blessings promised.

V. Terminology: Closed Communion A. Does the Bible ever use the term “closed Communion”?

No. That is our phrase to describe our care to protect the unknowing and unbelieving from dangers they cannot expect or understand.

B. What does sharing in the Supper require?

A common—that is shared—faith.

C. What does sharing in the Supper imply?

We believe the same things, and we know what this Supper is and what it imparts.

D. What can we do, as good stewards of the mysteries of God (1 Cor 4:1-2), to protect the ignorant and to honor the Supper, bringing glory to our Lord?

Take the time and ask the questions that assure us that those who partake along with us also believe (or at least confess) the same things as we do, and know what the Supper is about—and then withhold the Supper from those who do not know or share our faith.

E. Do you think Closed Communion is Biblical?

Yes. It follows Jesus’ own practice, limited though it was, and it confesses our faith and protects those who simply do not know what they are doing.

F. What is the opposite of “closed”? What is the opposite of “close”? Which term seems to apply more precisely?

The opposite of “closed” is “open.” The opposite of “close” is “far.” Since communion s a fellowship and a sharing thing, ‘open’ or ‘closed’ seems more applicable than ‘near’ or ‘far.’ Closed Communion says what it is—closed, as in not open to those who do not share our faith and confession.

The Football Star: Temptation Bible Study Leader’s Guide Pastor Daniel Mackey

In Kathy Luder’s story entitled “The Football Star,” Kathy finds herself a victim of a violent young man. We can examine the account and point out where Kathy and her friend make their mistakes; however, that doesn’t somehow excuse or allow the attack. We recognize that, though we are redeemed children of our heavenly Father, we are not immune to such kinds of suffering. We, as sinners in a sinful world, are still subject to temptation and its horrifying effects.

Let us, then, take a look at what the Scriptures have to say on the subject of temptation and the hope we have in the One who has overcome temptation on our behalf.

I. And lead us not into temptation (6th Petition of our Lord’s Prayer). According to the following Bible passages, which things tempt us to sin?

A. In Matthew 18:7 and Proverbs 1:10, what tempts us to sin? What is a result of that temptation? Identify this source of temptation in the article.

The world—that is, sinners—tries to mislead us into false belief, despair, and other great sins. A result is “Woe to the world,” that is, God’s wrath directed toward all creation, and particularly toward those who tempt others away from God. We see the world at work in the sins of others, such as the football star, his dad, and the other high school students who are drinking and smoking.

B. According to Galatians 5:17, what else tempts us to sin? Who in the article is tempted by this source?

Our own sinful nature leads us to sin against God and against one another. Kathy’s sinful flesh, through her infatuation with the football star, tempts her to sin (staying silent in face of underage drinking, ignoring her own conscience, lust).

C. Who does Peter call “your enemy” in 1 Peter 5:8-9? What does he want? Does this enemy attack Christians? Where is this enemy at work in the story?

Our enemy is the devil, who prowls around like a roaring lion, wanting to devour our souls. And, yes, the devil attacks Christians in particular, as Peter says “your brothers” are likewise attacked. Throughout the entire story, the devil is at work.

D. Who does Paul say is our true enemy in Ephesians 6:12?

Paul says that we are not battling against flesh and blood, but against the spiritual forces of evil. That means that the devil is our greatest enemy.

II. But deliver us from evil (7th Petition of our Lord’s Prayer). Kathy’s article hasn’t told us yet what happened. Most certainly, when in these situations, we pray for God’s deliverance.

What promises does God give us in regards to suffering in this life?

A. Read what the psalmist writes in Psalm 121:7-8. What does this passage promise?

This passage appears to promise that we will be kept “from all evil”—that God will watch over us in all things. Our Father does indeed deliver us from particular evil.

B. When we read Acts14:22, how else does this shape our understanding of God’s promise to protect us from all evil?

It tells us that God doesn’t necessarily free us from earthly/temporal suffering, but rather promises ultimate deliverance from all evil in the promised life to come. Therefore, our Father will deliver us from evil for eternity.

C. According to Luke 2:29-30, where do we, like faithful Simeon, behold our deliverance and salvation?

As Simeon holds the Christ child in his arms, he beholds his salvation. Jesus Christ is our deliverer from sin and temptation.

D. In Luke 4:1-13, we see a cosmic battle between the tempter and Jesus. What does Jesus’ victory mean for us? Moreover, at what other time did the devil tempt Jesus (v13)?

Jesus’ victory over the devil shows how He has defeated temptation on our behalf. In Luke 22:40-43, we see Jesus tempted again to follow His own will and not the will of the Father. But Jesus again defeats temptation and the devil. Jesus boldly marches to the cross, and there, He takes the punishment for sin and temptation on our behalf.

III. Read hymn “O Love, How Deep” (LSB 544). What does the third stanza declare? What kind of comfort does that give us in the face of our own temptations?

For us He was baptized, for us He bore His holy fast and hungered sore, For us temptation sharp He knew, For us the tempter overthrew.

This stanza declares that Christ fights against temptation for us—that is, on our behalf.

Paul echoes this in Romans 8:31—“If God is for us, who can be against us?”

Christ faced temptation on our behalf because we have fallen short. On our own we fall to the temptations of the devil, the world and our own sinful nature—whether we are like Kathy and Molly, like the football star and his dad or like the other high school students. Jesus has fought and does fight for all of us, conquering the evil foe, granting the victory over sin. Jesus fights for and through us, giving us faith to look to the Father and to thwart temptation. And through the giving of His holy Word, and His precious flesh and blood, we receive the feast that brings with it a wonderful reward: we receive eternal life, which was promised to us, children of our Father who art in heaven. With His Word and Meal, He strengthens and preserves us in the face of all our struggles and temptations, granting us His peace.

Therefore, whatever fate befalls Kathy, we know that God the Father will see her through her suffering, promising eternal deliverance from evil to her and to all who believe in Jesus.

The Football Star: Temptation Bible Study Pastor Daniel Mackey

In Kathy Luder’s story entitled “The Football Star,” Kathy finds herself a victim of a violent young man. We can examine the account and point out where Kathy and her friend make their mistakes; however, that doesn’t somehow excuse or allow the attack. We recognize that, though we are redeemed children of our heavenly Father, we are not immune to such kinds of suffering. We, as sinners in a sinful world, are still subject to temptation and its horrifying effects.

Let us, then, take a look at what the Scriptures have to say on the subject of temptation and the hope we have in the One who has overcome temptation on our behalf.

I. And lead us not into temptation (6th Petition of our Lord’s Prayer). According to the following Bible passages, which things tempt us to sin?

A. In Matthew 18:7 and Proverbs 1:10, what tempts us to sin? What is a result of that temptation? Identify this source of temptation in the article.

The world—that is, sinners—tries to mislead us into false belief, despair, and other great sins. A result is “Woe to the world,” that is, God’s wrath directed toward all creation, and particularly toward those who tempt others away from God. We see the world at work in the sins of others, such as the football star, his dad, and the other high school students who are drinking and smoking.

B. According to Galatians 5:17, what else tempts us to sin? Who in the article is tempted by this source?

Our own sinful nature leads us to sin against God and against one another. Kathy’s sinful flesh, through her infatuation with the football star, tempts her to sin (staying silent in face of underage drinking, ignoring her own conscience, lust).

C. Who does Peter call “your enemy” in 1 Peter 5:8-9? What does he want? Does this enemy attack Christians? Where is this enemy at work in the story?

Our enemy is the devil, who prowls around like a roaring lion, wanting to devour our souls. And, yes, the devil attacks Christians in particular, as Peter says “your brothers” are likewise attacked. Throughout the entire story, the devil is at work.

D. Who does Paul say is our true enemy in Ephesians 6:12?

Paul says that we are not battling against flesh and blood, but against the spiritual forces of evil. That means that the devil is our greatest enemy.

II. But deliver us from evil (7th Petition of our Lord’s Prayer). Kathy’s article hasn’t told us yet what happened. Most certainly, when in these situations, we pray for God’s deliverance.

What promises does God give us in regards to suffering in this life?

A. Read what the psalmist writes in Psalm 121:7-8. What does this passage promise?

This passage appears to promise that we will be kept “from all evil”—that God will watch over us in all things. Our Father does indeed deliver us from particular evil.

B. When we read Acts14:22, how else does this shape our understanding of God’s promise to protect us from all evil?

It tells us that God doesn’t necessarily free us from earthly/temporal suffering, but rather promises ultimate deliverance from all evil in the promised life to come. Therefore, our Father will deliver us from evil for eternity.

C. According to Luke 2:29-30, where do we, like faithful Simeon, behold our deliverance and salvation?

As Simeon holds the Christ child in his arms, he beholds his salvation. Jesus Christ is our deliverer from sin and temptation.

D. In Luke 4:1-13, we see a cosmic battle between the tempter and Jesus. What does Jesus’ victory mean for us? Moreover, at what other time did the devil tempt Jesus (v13)?

Jesus’ victory over the devil shows how He has defeated temptation on our behalf. In Luke 22:40-43, we see Jesus tempted again to follow His own will and not the will of the Father. But Jesus again defeats temptation and the devil. Jesus boldly marches to the cross, and there, He takes the punishment for sin and temptation on our behalf.

III. Read hymn “O Love, How Deep” (LSB 544). What does the third stanza declare? What kind of comfort does that give us in the face of our own temptations?

For us He was baptized, for us He bore His holy fast and hungered sore, For us temptation sharp He knew, For us the tempter overthrew.

This stanza declares that Christ fights against temptation for us—that is, on our behalf.

Paul echoes this in Romans 8:31—“If God is for us, who can be against us?”

Christ faced temptation on our behalf because we have fallen short. On our own we fall to the temptations of the devil, the world and our own sinful nature—whether we are like Kathy and Molly, like the football star and his dad or like the other high school students. Jesus has fought and does fight for all of us, conquering the evil foe, granting the victory over sin. Jesus fights for and through us, giving us faith to look to the Father and to thwart temptation. And through the giving of His holy Word, and His precious flesh and blood, we receive the feast that brings with it a wonderful reward: we receive eternal life, which was promised to us, children of our Father who art in heaven. With His Word and Meal, He strengthens and preserves us in the face of all our struggles and temptations, granting us His peace.

Therefore, whatever fate befalls Kathy, we know that God the Father will see her through her suffering, promising eternal deliverance from evil to her and to all who believe in Jesus.

For You Bible Study Leader’s Guide Pastor Eric Brown

I. Read “The Sacrament of the Altar” from the Small Catechism (LSB, 3267).

A. Pastor Esget and Higher Things weren't introducing any new idea to Lutherans with the theme of “For You.” In fact, Luther makes a big deal of the words “for you” in the Small Catechism concerning the Lord's Supper. What impact do the Words “for you” have in the Words of Institution?

First, these words show clearly that Christ Jesus is our God who acts for our benefit. Indeed, He gives Himself to us in His Supper. But these words are also a call to belief—they are intimate words—God comes to us…and that is a very personal thing. These words remind us of this.

B. In the Catechism we are taught that where there is forgiveness of sin there is also life and salvation. Why would Christ's forgiveness bring us life with it?

The wages of sin is death—sin is why there is death. Forgiveness, then, does away with the cause of death—it destroys sin and also sin's consequence of death. Even more so, Jesus gives us forgiveness by giving us Himself. In the Supper we receive the Lord of Life Himself; therefore, we receive His life as well.

C. The Lord's Supper is a very personal, direct thing. Jesus gives Himself to you and for you. What are some other ways in which Christ comes to you?

Jesus comes to us in His Word and Sacraments. As a result, there should be some discussion about God's Word (and this can include Scripture and also God's Word proclaimed in Scripture or Absolution) and also Baptism. Apart from these means of grace, we cannot have the sure confidence that God is dealing directly with us.

II. Read Philippians 2:5-11.

A. Philippians 2 gives a fantastic account of the attitude that Christ Jesus has as He goes about winning salvation for us. There are several aspects of His humility that stand out. Which one most impresses or seems the most amazing to you?

This is a discussion question, so there is no right answer. If discussion is slow, go through the individual phrases of verses 6-8. Jesus doesn't demand the respect that He deserves as God. He comes to Earth not in power, but as a servant, indeed, our servant. He even dies in a most humiliating way. Each of these is impressive, but it is good to see how impressive they are.

B. When Christ Jesus gives us salvation, He also gives us life—His life.

Note that Paul says, “Have this mind among yourselves” (v5). What impact does what Christ has done for you have upon how you live your life?

Christ Jesus gives us His own strength—indeed, it is no longer we who live but Christ who lives within us. What Jesus has done is bigger and more important than anything else that has happened in our life—it shapes us. When we speak of what Christ has done, it's not just something abstract but it has a concrete impact upon our life.

III. Read “Jesus Has Come and Brings Pleasure” (LSB 533). The first verse has the line “O Great Redeemer, You come as our friend.” What implications come from the fact that Jesus comes as our friend?

Jesus does not act simply out of a sense of obligation, but rather He acts out of love. All these things that Jesus does for us, He does willingly out of His great love for us. If you wish, you may continue the discussion by asking if there is any image from this hymn that the youth find interesting.

For You Bible Study Pastor Eric Brown

I. Read “The Sacrament of the Altar” from the Small Catechism (LSB, 3267).

A. Pastor Esget and Higher Things weren't introducing any new idea to Lutherans with the theme of “For You.” In fact, Luther makes a big deal of the words “for you” in the Small Catechism concerning the Lord's Supper. What impact do the Words “for you” have in the Words of Institution?

First, these words show clearly that Christ Jesus is our God who acts for our benefit. Indeed, He gives Himself to us in His Supper. But these words are also a call to belief—they are intimate words—God comes to us…and that is a very personal thing. These words remind us of this.

B. In the Catechism we are taught that where there is forgiveness of sin there is also life and salvation. Why would Christ's forgiveness bring us life with it?

The wages of sin is death—sin is why there is death. Forgiveness, then, does away with the cause of death—it destroys sin and also sin's consequence of death. Even more so, Jesus gives us forgiveness by giving us Himself. In the Supper we receive the Lord of Life Himself; therefore, we receive His life as well.

C. The Lord's Supper is a very personal, direct thing. Jesus gives Himself to you and for you. What are some other ways in which Christ comes to you?

Jesus comes to us in His Word and Sacraments. As a result, there should be some discussion about God's Word (and this can include Scripture and also God's Word proclaimed in Scripture or Absolution) and also Baptism. Apart from these means of grace, we cannot have the sure confidence that God is dealing directly with us.

II. Read Philippians 2:5-11.

A. Philippians 2 gives a fantastic account of the attitude that Christ Jesus has as He goes about winning salvation for us. There are several aspects of His humility that stand out. Which one most impresses or seems the most amazing to you?

This is a discussion question, so there is no right answer. If discussion is slow, go through the individual phrases of verses 6-8. Jesus doesn't demand the respect that He deserves as God. He comes to Earth not in power, but as a servant, indeed, our servant. He even dies in a most humiliating way. Each of these is impressive, but it is good to see how impressive they are.

B. When Christ Jesus gives us salvation, He also gives us life—His life.

Note that Paul says, “Have this mind among yourselves” (v5). What impact does what Christ has done for you have upon how you live your life?

Christ Jesus gives us His own strength—indeed, it is no longer we who live but Christ who lives within us. What Jesus has done is bigger and more important than anything else that has happened in our life—it shapes us. When we speak of what Christ has done, it's not just something abstract but it has a concrete impact upon our life.

III. Read “Jesus Has Come and Brings Pleasure” (LSB 533). The first verse has the line “O Great Redeemer, You come as our friend.” What implications come from the fact that Jesus comes as our friend?

Jesus does not act simply out of a sense of obligation, but rather He acts out of love. All these things that Jesus does for us, He does willingly out of His great love for us. If you wish, you may continue the discussion by asking if there is any image from this hymn that the youth find interesting.

The Image of God and the image hyped by the world Bible Study Leader’s Guide Pastor Robert Mayes

Image is everything. Or is it? Julie Beckwith's article “Image is everything” rightly warns against following the world when it comes to your image among people. She also points to the Image of God (from Genesis) that mankind was created in, and that Image which has been restored in Christ Jesus. These Scriptural teachings have much to say in today's world that is hyped on image. So let's dig in.

I. Accepting who you are as a person is not always easy. This is especially true when it comes to how you want other people to see you. But Scripture's teaching of Creation helps you see your personal image—from God's point of view.

A. Why do you think the world values the way some people look over others? What's a good example where people are judged on how they look?

Answers will vary.

B. If someone asked you to name the last 5 Miss America winners and the last 10 Super Bowl winners, could you? What if someone asked you to name 10 people who influenced your life? What does this fact say?

It says that earthly beauty and athletic ability are really not that important, because you don't even remember them. But you do remember people who have meant something to you.

C. Read Psalm 139:14-16. What is this passage about?

King David, the author of this psalm, is praising God for the way God created him. He is “fearfully and wonderfully made.”

D. What does this inspired writer say that God knew even before he was born?

God knew all the days that He had fashioned for David, and what He would do in David's life. In the same way, God knows all our days and what He has fashioned for our good.

E. How does this psalm passage bring comfort if you struggle with your image in this world?

It shows that no matter what you look like, or what your personality is, God has done wonders in making you the way you are. “Marvelous are Your works,” and that means that the way God made you as a unique person is nothing short of amazing.

II. When God created the first people, He made them “in His own image” (Genesis 1:27). But to see what this means, and how this connects to the world's way of looking at people, you need to hear a few Scripture passages.

A. Was this Image of God a certain fashion style, or a kind of appearance? How is God described in 1 Timothy 1:17 that lets you know this isn't what the “Image of God” means?

The Image of God is not any kind of appearance, because God Himself is “invisible.”

Since God can't be seen, the Image of God can't be seen either.

B. So if this Image of God is not a certain appearance, what does it mean? (There are three answers giving in the Small Catechism.)

The Image of God means that 1) Adam and Eve knew God perfectly, 2) no sin had broken their relationship, and 3) Adam and Eve were perfectly happy being God's holy people. (See Question 106 in the Explanation to the Small Catechism, page 115.)

C. After Adam and Eve sinned, did they still have this “Image” in the same way? See Genesis 3:8. What about all people born after them?

No. Adam and Eve lost the Image of God, that perfect knowledge and happiness because of the Fall into sin. This is clear when Adam and Eve hid from God because they knew they were guilty (Genesis 3:10). That showed that Adam and Eve's relationship had broken with God, and with each other. All people born after Adam and Eve have lost this perfect image and righteousness.

D. Does God see people in the same way as the world? See 1 Samuel 16:7.

No. God looks at the heart and the faith of people. The world looks only at things that don't really matter, like your appearance.

E. Who was the only Person who was born in a perfect knowledge and relationship with God? That's Jesus, who is both God and Man. And this is Good News for you. For in this way, Jesus could be a perfect Savior who could restore you back to God's Image.

III. By faith in Christ Jesus, God's Image is begun to be renewed in you. That means that God sees you the faithful as perfectly right with Him because of Jesus' life and death for your benefit. This is a great comfort.

A. Adam, Eve and every person born of the Old Creation lost God's Image. But what comforting thing does St. Paul teach in 2 Corinthians 5:17?

St. Paul writes that “Whoever is in Christ is a new Creation.”

B. How do you fit in this?

By God's work that He does in your Baptism, and through faith, you also are a new Creation. For Baptism connects you to Christ as a member of His body.

C. What does this have to do with Image?

Everything! As a new Creation, the image that God sees in you is as a perfectly righteous, sinless, and greatly loved child of His. For you have been Baptized into Christ, who is the “Image of God” (Colossians 1:15).

D. But what if you're still concerned about your image in the world?

That's understandable. To a certain extent, there will be times when you need to be concerned about your image, such as if you are applying for a job or going on a date.

But the point is, you are not missing out because you are not the carbon copy of a rock star or professional athlete. You are in Christ through faith! The way God sees you is much more important, and much more comforting too.

E. What comfort comes from knowing how God sees you?

This is very comforting. God does not judge you on appearance, but on the basis of His Son. Isn't it better to appreciate His views instead of the worlds? For God is Someone who knows you inside and out, and still loves you. That kind of unconditional love doesn't come from the world.

The Image of God and the image hyped by the world Bible Study Pastor Robert Mayes

Image is everything. Or is it? Julie Beckwith's article “Image is everything” rightly warns against following the world when it comes to your image among people. She also points to the Image of God (from Genesis) that mankind was created in, and that Image which has been restored in Christ Jesus. These Scriptural teachings have much to say in today's world that is hyped on image. So let's dig in.

I. Accepting who you are as a person is not always easy. This is especially true when it comes to how you want other people to see you. But Scripture's teaching of Creation helps you see your personal image—from God's point of view.

A. Why do you think the world values the way some people look over others? What's a good example where people are judged on how they look?

Answers will vary.

B. If someone asked you to name the last 5 Miss America winners and the last 10 Super Bowl winners, could you? What if someone asked you to name 10 people who influenced your life? What does this fact say?

It says that earthly beauty and athletic ability are really not that important, because you don't even remember them. But you do remember people who have meant something to you.

C. Read Psalm 139:14-16. What is this passage about?

King David, the author of this psalm, is praising God for the way God created him. He is “fearfully and wonderfully made.”

D. What does this inspired writer say that God knew even before he was born?

God knew all the days that He had fashioned for David, and what He would do in David's life. In the same way, God knows all our days and what He has fashioned for our good.

E. How does this psalm passage bring comfort if you struggle with your image in this world?

It shows that no matter what you look like, or what your personality is, God has done wonders in making you the way you are. “Marvelous are Your works,” and that means that the way God made you as a unique person is nothing short of amazing.

II. When God created the first people, He made them “in His own image” (Genesis 1:27). But to see what this means, and how this connects to the world's way of looking at people, you need to hear a few Scripture passages.

A. Was this Image of God a certain fashion style, or a kind of appearance? How is God described in 1 Timothy 1:17 that lets you know this isn't what the “Image of God” means?

The Image of God is not any kind of appearance, because God Himself is “invisible.”

Since God can't be seen, the Image of God can't be seen either.

B. So if this Image of God is not a certain appearance, what does it mean? (There are three answers giving in the Small Catechism.)

The Image of God means that 1) Adam and Eve knew God perfectly, 2) no sin had broken their relationship, and 3) Adam and Eve were perfectly happy being God's holy people. (See Question 106 in the Explanation to the Small Catechism, page 115.)

C. After Adam and Eve sinned, did they still have this “Image” in the same way? See Genesis 3:8. What about all people born after them?

No. Adam and Eve lost the Image of God, that perfect knowledge and happiness because of the Fall into sin. This is clear when Adam and Eve hid from God because they knew they were guilty (Genesis 3:10). That showed that Adam and Eve's relationship had broken with God, and with each other. All people born after Adam and Eve have lost this perfect image and righteousness.

D. Does God see people in the same way as the world? See 1 Samuel 16:7.

No. God looks at the heart and the faith of people. The world looks only at things that don't really matter, like your appearance.

E. Who was the only Person who was born in a perfect knowledge and relationship with God? That's Jesus, who is both God and Man. And this is Good News for you. For in this way, Jesus could be a perfect Savior who could restore you back to God's Image.

III. By faith in Christ Jesus, God's Image is begun to be renewed in you. That means that God sees you the faithful as perfectly right with Him because of Jesus' life and death for your benefit. This is a great comfort.

A. Adam, Eve and every person born of the Old Creation lost God's Image. But what comforting thing does St. Paul teach in 2 Corinthians 5:17?

St. Paul writes that “Whoever is in Christ is a new Creation.”

B. How do you fit in this?

By God's work that He does in your Baptism, and through faith, you also are a new Creation. For Baptism connects you to Christ as a member of His body.

C. What does this have to do with Image?

Everything! As a new Creation, the image that God sees in you is as a perfectly righteous, sinless, and greatly loved child of His. For you have been Baptized into Christ, who is the “Image of God” (Colossians 1:15).

D. But what if you're still concerned about your image in the world?

That's understandable. To a certain extent, there will be times when you need to be concerned about your image, such as if you are applying for a job or going on a date.

But the point is, you are not missing out because you are not the carbon copy of a rock star or professional athlete. You are in Christ through faith! The way God sees you is much more important, and much more comforting too.

E. What comfort comes from knowing how God sees you?

This is very comforting. God does not judge you on appearance, but on the basis of His Son. Isn't it better to appreciate His views instead of the worlds? For God is Someone who knows you inside and out, and still loves you. That kind of unconditional love doesn't come from the world.

Why Study Latin?

Bible Study Leader’s Guide Pastor Eric Brown

I. Read Genesis 11:1-9.

A. When dealing with any foreign language, it's good to refresh how we actually get all these different languages. What were the people of Babel trying to do, and what made it so wicked?

Babel’s goal was to make a name for themselves (v4) by building a tower to heaven, seeking after their own glory. They acted out of pride—and pride is one of the fiercest enemies of faith.

B. God confuses the languages as a response to the pride of the people of Babel. Can trying to learn another language be a bit humbling?

Yes, it most certainly can be humbling. It forces us to think in ways to which we aren't accustomed and to learn a lot of information. The gift of speech is a wonderful gift, one that we rely on, and often take for granted. Learning another language means you can't simply rely on what sounds right; rather, you have to look at how things are supposed to work.

C. The confusion of languages puts an end to work on the tower of Babel— if they couldn't communicate, they couldn't work. What happens when you are having a hard time talking with or communicating with someone?

If you are unable to talk to a person or to understand them or where they are coming from, it's almost impossible to work together. When you don't communicate well with someone, it keeps you isolated from them, and quite often can make you both irritated.

II. Read John 19:19-22 and Acts 22:22-29.

A. As for Latin itself, one thing that we ought to remember is that all the things of the New Testament happen during the time of the Roman Empire. Even Jesus' inscription above the cross is written in Latin. How might learning Latin help a person better understand the New Testament?

The events of the New Testament actually happened in a real time and in a real place. If you learn Latin, you can learn about the culture and the way in which the world at the time of Jesus worked.

B. One of the interesting facts about Paul is that he is a Roman Citizen and uses this fact to his advantage. It even saves his life! What does the passage from Acts show us about the power and authority that Rome held?

When it is revealed that Paul is in fact a Roman citizen by birth, the people who had been in charge of punishing him become afraid, because abusing a Roman citizen was a very serious offense. Rome held absolute sway and was not afraid of executing people who crossed her.

III. Read “O Come, O Come, Emmanuel” (LSB 357). This is one of the most famous hymns in all of Christendom. Yet, we don't know who wrote it. It is simply a traditional hymn—written in Latin. Not only does Latin have an impact on our understanding of the New Testament, but also, for over 1000 years, most of the great Christian thinkers used Latin. Can we still learn from these theologians today?

Indeed, we can. Simply look at all the insightful theology in “O Come, O Come, Emmanuel” and in the antiphons that are included. There is fantastic theology there. This is just a simple example with this hymn, but a great deal of more theology that one can learn especially in Latin.

Why Study Latin?

Bible Study Pastor Eric Brown

I. Read Genesis 11:1-9.

A. When dealing with any foreign language, it's good to refresh how we actually get all these different languages. What were the people of Babel trying to do, and what made it so wicked?

Babel’s goal was to make a name for themselves (v4) by building a tower to heaven, seeking after their own glory. They acted out of pride—and pride is one of the fiercest enemies of faith.

B. God confuses the languages as a response to the pride of the people of Babel. Can trying to learn another language be a bit humbling?

Yes, it most certainly can be humbling. It forces us to think in ways to which we aren't accustomed and to learn a lot of information. The gift of speech is a wonderful gift, one that we rely on, and often take for granted. Learning another language means you can't simply rely on what sounds right; rather, you have to look at how things are supposed to work.

C. The confusion of languages puts an end to work on the tower of Babel— if they couldn't communicate, they couldn't work. What happens when you are having a hard time talking with or communicating with someone?

If you are unable to talk to a person or to understand them or where they are coming from, it's almost impossible to work together. When you don't communicate well with someone, it keeps you isolated from them, and quite often can make you both irritated.

II. Read John 19:19-22 and Acts 22:22-29.

A. As for Latin itself, one thing that we ought to remember is that all the things of the New Testament happen during the time of the Roman Empire. Even Jesus' inscription above the cross is written in Latin. How might learning Latin help a person better understand the New Testament?

The events of the New Testament actually happened in a real time and in a real place. If you learn Latin, you can learn about the culture and the way in which the world at the time of Jesus worked.

B. One of the interesting facts about Paul is that he is a Roman Citizen and uses this fact to his advantage. It even saves his life! What does the passage from Acts show us about the power and authority that Rome held?

When it is revealed that Paul is in fact a Roman citizen by birth, the people who had been in charge of punishing him become afraid, because abusing a Roman citizen was a very serious offense. Rome held absolute sway and was not afraid of executing people who crossed her.

III. Read “O Come, O Come, Emmanuel” (LSB 357). This is one of the most famous hymns in all of Christendom. Yet, we don't know who wrote it. It is simply a traditional hymn—written in Latin. Not only does Latin have an impact on our understanding of the New Testament, but also, for over 1000 years, most of the great Christian thinkers used Latin. Can we still learn from these theologians today?

Indeed, we can. Simply look at all the insightful theology in “O Come, O Come, Emmanuel” and in the antiphons that are included. There is fantastic theology there. This is just a simple example with this hymn, but a great deal of more theology that one can learn especially in Latin.

Church Architecture: Built on Principles Bible Study Leader’s Guide Pastor Luke Zimmerman

Pr. Vogts’s article about church architecture asks us to consider three principles: verticality, permanence, and iconography. Each has a place in where we gather around Christ’s teaching and gifts in our worship. They help us to make confession to the world about the importance of what we do in our worship of the Lord God. People both inside and outside the Church can see that something Divine is happening in that building.

These principles of verticality, permanence, and iconography are not 21st century ideas.

They are 10th century ideas—10th century B.C., that is. We see them at work in Solomon’s building of the Temple in Jerusalem, (1 Kings 6:1-38. The construction of the Temple courts and the Temple’s dedication can be read in 1 Kings 7:13—8:66) the first permanent worship space for the Lord God’s people. All three principles helped to make the Temple a place recognized as where the Lord God dwelt.

I. The architecture of Solomon’s Temple met the principle of verticality. Worshipers in the Temple had their attention drawn upward by its architecture.

A. Read 1 Kings 6:1-6. How tall was the temple? How many stories did it have?

The Temple was 30 cubits, or 45 feet, tall. One cubit = 1.5 feet. The Temple was a three-story structure.

B. The Temple’s verticality was also evident outside of its simple height. Read 1 Kings 6:8-10. How did people get to the various stories of the Temple?

Worshipers would use a winding staircase. The winding characteristic would enhance the concept of ascending higher.

C. Another aspect of verticality is seen in the description of the Inner Sanctuary. Earlier, the Temple height was listed as 30 cubits. Read 1 Kings 6:20. How high was the Inner Sanctuary/Most Holy Place? How would this be possible?

The Inner Sanctuary was 20 cubits/30 feet tall. In order for it to have that height, the floor would have been raised 10 cubits/15 feet so that the top of the Most Holy Place would match the Temple roofline. To get to the Inner Sanctuary, one would have to travel upwards from the nave.

II. Besides verticality, Solomon’s Temple also followed the principle of permanence. This is evident from the material used for the Temple’s construction, as well as the care put into its formation.

A. Read 1 Kings 6:7. What was the main material used for the Temple walls? How does this show permanence?

Stone cut out of a quarry and brought to Jerusalem comprised the Temple’s walls.

Stone shows endurance; it isn’t a temporary, disposable material. Stone structures have lasted millennia (e.g. Pyramids of Egypt’s; Colosseum in Rome; Parthenon in Athens).

B. Even the interior of the Temple reflected permanence. Read 1 Kings 6:14-18. How were the interior walls of the Temple’s nave lined? What lined the floor?

The nave’s interior walls were lined with boards of cedar wood. The nave’s floor was lined with boards of cypress word. Some gold was then laid over that. There was no shag carpet or tile floor in Solomon’s Temple.

C. Permanence is seen even more clearly in the Inner Sanctuary’s interior where the Ark of the Covenant was placed. Read 1 King 6:19-22. What did the Most Holy Place have on its interior walls and floors? What overlay did the altar have?

Pure gold lay over the Inner Sanctuary’s interior. The altar was also overlaid in gold.

Gold is hardly disposable or temporary. It was meant to last forever.

D. The intended permanence of Solomon’s Temple is also seen in the length of its construction. Read 1 Kings 6:37-38. How long did Temple construction last?

Construction took over seven years. This is much different than the short time modern strip malls or apartment complexes take. This long effort was done in anticipation of long use.

III. Solomon’s Temple had plenty of iconography. It was hardly a bare structure. Solomon made sure that the Temple was ornately decorated with images of divine power and goodness.

A. Read 1 Kings 6:29. What were carved into the Temple’s interior walls? What did they represent?

The walls had engraved figures of cherubim, palm trees, and open flowers. These reflect the character of heaven (cherubim) and Paradise (palm trees, flowers).

B. Read 1 Kings 6:23-28. What statues did Solomon have made for the Inner Sanctuary?

How tall were they? What did they symbolize?

Two statues of cherubim were made out of olive wood with gold overlay. They were 10 cubits/15 feet tall. They symbolized the heavenly nature of the Most Holy Place. This was the Lord God’s throne room on earth, where He would dwell with His people.

Solomon’s Temple exemplified all three principles of church architecture: verticality, permanence, and iconography. But even as majestic as the Temple was, reflecting heaven itself, it did not last forever. When the Babylonians invaded Jerusalem in 587 B.C., the Temple was looted, burned, and left to ruin (2 Kings 25:1-17). Like all human endeavors, Solomon’s Temple was ultimately temporary. It’s true for our church buildings, even if they meet the three principles. No matter how closely they resemble heaven, our buildings aren’t it; they aren’t everlasting.

Yet, there is something permanent and eternal: the Lord God Himself and His word: “The grass withers, the flower fades, but the word of our God will stand forever (Isaiah 40:8).”

Our hope, our reliance, is not in the churches we build, but in the Living Christ who builds the Church: “For Christ has entered, not into the holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf (Hebrews 10:24).” No matter how simple or ornate, small or large, our church buildings may be, it is in Christ—the Ascended One, the Alpha and Omega, the Image of the Father —where we place our trust. He is where true verticality, permanence, and iconography can be found.

Church Architecture: Built on Principles Bible Study Pastor Luke Zimmerman

Pr. Vogts’s article about church architecture asks us to consider three principles: verticality, permanence, and iconography. Each has a place in where we gather around Christ’s teaching and gifts in our worship. They help us to make confession to the world about the importance of what we do in our worship of the Lord God. People both inside and outside the Church can see that something Divine is happening in that building.

These principles of verticality, permanence, and iconography are not 21st century ideas.

They are 10th century ideas—10th century B.C., that is. We see them at work in Solomon’s building of the Temple in Jerusalem, (1 Kings 6:1-38. The construction of the Temple courts and the Temple’s dedication can be read in 1 Kings 7:13—8:66) the first permanent worship space for the Lord God’s people. All three principles helped to make the Temple a place recognized as where the Lord God dwelt.

I. The architecture of Solomon’s Temple met the principle of verticality. Worshipers in the Temple had their attention drawn upward by its architecture.

A. Read 1 Kings 6:1-6. How tall was the temple? How many stories did it have?

The Temple was 30 cubits, or 45 feet, tall. One cubit = 1.5 feet. The Temple was a three-story structure.

B. The Temple’s verticality was also evident outside of its simple height. Read 1 Kings 6:8-10. How did people get to the various stories of the Temple?

Worshipers would use a winding staircase. The winding characteristic would enhance the concept of ascending higher.

C. Another aspect of verticality is seen in the description of the Inner Sanctuary. Earlier, the Temple height was listed as 30 cubits. Read 1 Kings 6:20. How high was the Inner Sanctuary/Most Holy Place? How would this be possible?

The Inner Sanctuary was 20 cubits/30 feet tall. In order for it to have that height, the floor would have been raised 10 cubits/15 feet so that the top of the Most Holy Place would match the Temple roofline. To get to the Inner Sanctuary, one would have to travel upwards from the nave.

II. Besides verticality, Solomon’s Temple also followed the principle of permanence. This is evident from the material used for the Temple’s construction, as well as the care put into its formation.

A. Read 1 Kings 6:7. What was the main material used for the Temple walls? How does this show permanence?

Stone cut out of a quarry and brought to Jerusalem comprised the Temple’s walls.

Stone shows endurance; it isn’t a temporary, disposable material. Stone structures have lasted millennia (e.g. Pyramids of Egypt’s; Colosseum in Rome; Parthenon in Athens).

B. Even the interior of the Temple reflected permanence. Read 1 Kings 6:14-18. How were the interior walls of the Temple’s nave lined? What lined the floor?

The nave’s interior walls were lined with boards of cedar wood. The nave’s floor was lined with boards of cypress word. Some gold was then laid over that. There was no shag carpet or tile floor in Solomon’s Temple.

C. Permanence is seen even more clearly in the Inner Sanctuary’s interior where the Ark of the Covenant was placed. Read 1 King 6:19-22. What did the Most Holy Place have on its interior walls and floors? What overlay did the altar have?

Pure gold lay over the Inner Sanctuary’s interior. The altar was also overlaid in gold.

Gold is hardly disposable or temporary. It was meant to last forever.

D. The intended permanence of Solomon’s Temple is also seen in the length of its construction. Read 1 Kings 6:37-38. How long did Temple construction last?

Construction took over seven years. This is much different than the short time modern strip malls or apartment complexes take. This long effort was done in anticipation of long use.

III. Solomon’s Temple had plenty of iconography. It was hardly a bare structure. Solomon made sure that the Temple was ornately decorated with images of divine power and goodness.

A. Read 1 Kings 6:29. What were carved into the Temple’s interior walls? What did they represent?

The walls had engraved figures of cherubim, palm trees, and open flowers. These reflect the character of heaven (cherubim) and Paradise (palm trees, flowers).

B. Read 1 Kings 6:23-28. What statues did Solomon have made for the Inner Sanctuary?

How tall were they? What did they symbolize?

Two statues of cherubim were made out of olive wood with gold overlay. They were 10 cubits/15 feet tall. They symbolized the heavenly nature of the Most Holy Place. This was the Lord God’s throne room on earth, where He would dwell with His people.

Solomon’s Temple exemplified all three principles of church architecture: verticality, permanence, and iconography. But even as majestic as the Temple was, reflecting heaven itself, it did not last forever. When the Babylonians invaded Jerusalem in 587 B.C., the Temple was looted, burned, and left to ruin (2 Kings 25:1-17). Like all human endeavors, Solomon’s Temple was ultimately temporary. It’s true for our church buildings, even if they meet the three principles. No matter how closely they resemble heaven, our buildings aren’t it; they aren’t everlasting.

Yet, there is something permanent and eternal: the Lord God Himself and His word: “The grass withers, the flower fades, but the word of our God will stand forever (Isaiah 40:8).”

Our hope, our reliance, is not in the churches we build, but in the Living Christ who builds the Church: “For Christ has entered, not into the holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf (Hebrews 10:24).” No matter how simple or ornate, small or large, our church buildings may be, it is in Christ—the Ascended One, the Alpha and Omega, the Image of the Father —where we place our trust. He is where true verticality, permanence, and iconography can be found.