Knocking on Doors

An article from Kentucky Today found it’s way onto my Facebook news feed called, “Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors.” The article features Pastor Mark Bishop, and his efforts for the last six months at Highview Baptist Church – Valley Station Campus, in Louisville, KY. The article read, in part:

“I think soul winning is easier caught than taught,” Bishop said, referring to the newfound evangelical fervor at the church. “When they see it working it becomes contagious.” Knocking on doors has also had a [sic] impact on the friends of new believers who, after seeing a change in their acquaintances, are crossing a church threshold for the first time in their lives.[1]

Regarding evangelism, the article describes Bishop’s efforts in light of the Kentucky Baptist Convention’s efforts and evangelistic philosophy:

“There is nothing better than one-on-one contact when sharing Jesus,” said Kentucky Baptist Convention Executive Director Paul Chitwood. “While I am a firm believer in mass evangelism and pulpit evangelism, both will almost always involve one-on-one evangelism.” Chitwood said plans are underway for a similar evangelistic outreach held in conjunction with this year’s Kentucky Baptist Convention annual meeting in Louisville. Crossover Louisville will involve a massive door-to-door campaign with members of KBC churches across the state coming into city days in advance of the Nov. 14 meeting to share the gospel. The event is a partnership between Louisville Regional Baptist Association, Highview’s Valley Station Campus and the evangelism team of the Kentucky Baptist Convention. “Every Christian isn’t called to preach to the masses,” Chitwood said, “but every Christian is called to share Jesus at every opportunity.”[2]

There are some good things going on here. It is certainly the Christian’s job to “share Jesus” (more about that presently). I’m happy that people are, apparently, becoming Christians. With such fantastic results, it seems as though all the small, struggling LCMS churches should give this pastor a call, pick his brain, and begin their own front porch evangelism efforts.

There was a time when I would have agreed with the evangelism philosophy described in this article as “front porch evangelism.” This is no longer the case. I have come to the opinion that...

Door-to-Door is not the Answer

Door-to-door evangelism goes hand in hand with the concept of the seeker sensitive church. The church that practices these things might not resemble a Willow Creek mega church in outward appearance, but they are much closer to them philosophically than they are to the types of churches Christendom has known since Pentecost. Door to door evangelism isn't actually evangelism. It assumes that the actual evangelism takes place at the church on Sunday morning. The meeting of people on their doorsteps is actually the pre-evangelism. It's the advertisement for the evangelism that they will get if they should accept your offer to come to church. There is no real relationship made, only a pitch. And real evangelism isn't dependent on the quality of the pitch. It is dependent on the working of the Holy Spirit through the means of grace. 

Real evangelism is done through our vocation. Real evangelism consists of the Christian, in his vocation as husband, father, worker, citizen, etc., living their daily lives serving their neighbor, doing the good works which God has prepared before hand for them to do. Through their time living out their vocations, the Christian will make relationships with the people around them. They will talk to these people about God's word, and preach to them Law and Gospel. God will use this to make Christians, according to his will. This is what we think we're doing when we are knocking on doors and giving elevator speeches, but that is not the case.

The Willow Creek study shows that their model doesn't work

Willow Creek conducted a study of their evangelism model, which was published several years ago, called “Reveal: Where Are You?” The study is an interesting read. Christianity Today summarized the findings this way:

The study shows that while Willow has been successfully meeting the spiritual needs of those who describe themselves as "exploring Christianity" or "growing in Christ," it has been less successful at doing so with those who self-report as being "close to Christ" or "Christ-centered." In fact, one-fourth of the last two groups say that they are either "stalled" in their spiritual growth and/or "dissatisfied" with the church.[3]

Russ Rainey, Ph.D., of The Christian Coaching Center, pointed out the following about those dissatisfied members of Willow Creek:

Those who admitted to being dissatisfied seemed to come from the most “Christ-focused” segment of the church.  “They are active evangelists, volunteers and donors to the church.”  They are “also the ones most likely to report that they are considering leaving the church.”  In fact…the higher the level of engagement, the more likely it is that satisfaction with the church will be lukewarm.”  This group makes up about 10% of the total church.  The researchers made two important observations: 1) this mature group of believers were dissatisfied that their church did not “keep them on track” as they tried to lead a Christian life and 2) they were disappointed that the church had not “helped them find a spiritual mentor.”[4]

The study revealed that the vast majority of the people who were brought in the front door of Willow Creek, ended up leaving quietly through the back door a relatively short time later. There are a lot of reasons for this, as the study indicates. A major contributing factor, however, is the fact that once a person has become a member of the church, they are effectively abandoned. More from Rainey’s summary:

The study found that those who were in the first two categories (exploring and growing – the least mature attendees) actually did benefit more from the church’s programs and ministries.  However, those who were more mature (the close to Christ and Christ-centered members) were often “stalled” in their spiritual growth or “dissatisfied” with what the church was doing to help them grow.  When the stalled and dissatisfied groups were combined, they totaled over 25% of the total membership of the church. Those who admitted to being stalled seemed to come mainly from the “close to Christ” category and they appeared to be “holding back or…somehow blocked from spiritual growth and progress”.[5]

Since, in American Evangelicalism, the church gathering exists primarily to emotionally manipulate people into making a decision to accept Christ, the care and nurture of the Christian through Word and Sacrament becomes of secondary importance. Once they have you, they forget about you, because they're only worried about making the convert.

Door-to-door, or “front porch” evangelism and the American Evangelical view of the church gathering go hand-in-hand. They also don’t work, unless the only thing you’re worried about is getting people’s butts into the pew (or, rather, the stadium-style seats).

I'm reminded of when mega church pastor Perry Noble incredulously “preached” about how the jackass in the church is the person that always wants to go deeper, or wants to worship more.[6] He ridicules that jackass; these are the things that the early Christians, and most Christians throughout the ages, have focused on. The problem is, you can’t go deeper. They are done with you, once you’ve made your decision. Now it’s time to do your work of listening to self-help philosophy sermons, devoid of Gospel, and doing good works to prove to yourself that your conversion was genuine. And giving money. Lots and lots of money. There is not time for growing in the grace and knowledge of Christ, continued repentance, and the receiving forgiveness. After all, as Perry Noble concluded, you are only as deep as the last person you served.[7] Since Pentecost, however, we see that the church, the local congregation (the ecclesia), was for Christians, not non-Christians. That is because...

The church is not primarily for evangelism.

The primary purpose of the gathering of Christians on Sunday morning is not the evangelism of non-Christians. The primary purpose of the gathering which we call “church” is the gathering around Word and Sacrament to receive the forgiveness of sins, won for us by Christ. Secondly, as Luther explains, the Christian Church, and therefore our individual congregations where the Word is rightly taught, and the Sacraments are rightly administered, are the vehicle through which Christ sanctifies Christians:

“But how is such sanctifying done?” Answer, “The Son receives dominion, by which He wins us, through His birth, death, resurrection, and so on. In a similar way, the Holy Spirit causes our sanctification by the following: the communion of saints or the Christian Church, the forgiveness of sins, the resurrection of the body, and the life everlasting. That means He leads us first into His holy congregation and places us in the bosom of the Church. Through the Church He preaches to us and brings us to Christ.” Neither you nor I could ever know anything about Christ, or believe on Him, and have him for our Lord, unless it were offered to us and granted to our hearts by the Holy Spirit through the preaching of the Gospel (1 Corinthians 12:3; Galatians 4:6).[8]

Luther continues:

Everything, therefore, in the Christian Church is ordered toward this goal: we shall daily receive in the Church nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. So even though we have sins, the grace of the Holy Spirit does not allow them to harm us. For we are in the Christian Church, where there is nothing but continuous, uninterrupted forgiveness of sin. This is because God forgives us and because we forgive, bear with, and help one another (Galatians 6:1-2). But outside of this Christian Church, where the Gospel is not found, there is not forgiveness, as also there can be no holiness. Therefore, all who seek and wish to earn holiness not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves from this Church (Galatians 5:4).[9]

This has been the way Christians have understood the function of the church since Pentecost. They were not knocking on the doors of random, unknown pagan Romans, making some doorstep presentation, and inviting them to come to their next communion service. This model of “church” was unknown in Christendom until the rise of revivalism. No, Christians from the very beginning were gathering around Word and Sacrament, not to serve God, but so that He could serve them with the gifts he had promised – the forgiveness of sins won by Christ. Hear how a puzzled Pliny the Younger described Christians and their worship to the Roman Emperor Trajan:

However, they assured me that the main of their fault, or of their mistake was this:-That they were wont, on a stated day, to meet together before it was light, and to sing a hymn to Christ, as to a god, alternately; and to oblige themselves by a sacrament [or oath], not to do anything that was ill: but that they would commit no theft, or pilfering, or adultery; that they would not break their promises, or deny what was deposited with them, when it was required back again; after which it was their custom to depart, and to meet again at a common but innocent meal, which they had left off upon that edict which I published at your command, and wherein I had forbidden any such conventicles. These examinations made me think it necessary to inquire by torments what the truth was; which I did of two servant maids, who were called Deaconesses: but still I discovered no more than that they were addicted to a bad and to an extravagant superstition.[10]

Justin Martyr describes Christian worship in his “First Apology”, which is the oldest non-New Testament record extant with such information:

On the day called Sunday there is a gathering together in the same place of all who live in a given city or rural district. The memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then when the reader ceases, the president in a discourse admonishes and urges the imitation of these good things. Next we all rise together and send up prayers. When we cease from our prayer, bread is presented and wine and water. The president in the same manner sends up prayers and thanksgivings, according to his ability, and the people sing out their assent, saying the “Amen.” A distribution and participation of the elements for which thanks have been given is made to each person, and to those who are not present they are sent by the deacons. Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president. He provides for the orphans and widows, those who are in need on account of sickness or some other cause, those who are in bonds, strangers who are sojourning, and in a word he becomes the protector of all who are in need. We all make our assembly in common on Sunday, since it is the first day, on which God changed the darkness and matter and made the world, and Jesus Christ our Savior arose from the dead on the same day. For they crucified him on the day before Saturn’s day, and on the day after (which is the day of the Sun) he appeared to his apostles and disciples and taught these things, which we have offered for your consideration.[11]

The Scattered Seed and the Pelting Rain

All of this reminds me of the parable of the Sower, and something Luther said about how we see the Gospel working in this world:

Then He spoke many things to them in parables, saying: “Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came and devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched, and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!”...“Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty” (Matthew 13:3-9; 18-23).

But we don't know what kind of ground people are. We don't know how God is going to work on them. We don't know all kinds of things, and we don't need to know. That is God's job. 

Kretzmann, commenting on this passage, says that God, once the seed is planted, sends his sun of righteousness to warm and nurture the seed, causing it to grow:

Only the fourth class of hearers present soil ready for a crop and fruit that is well-pleasing to the Lord. They are they who hear and heed the Word in fine and good hearts. In this instance the soil of the hearts has been well prepared by the plowing of the law, which incidentally weeded out all earthly love and care of this world, and selfishness and self-righteousness. Then the Master has sowed His good seed, the Gospel of His mercy. He also sends the fountains of his grace and the sun of his righteousness. And, behold, there is good fruit, though the measure depends upon differences of gifts, of disposition, and of the capacity for receiving and spreading the kingdom of God.[12]

Luther observed that the Gospel appears to us as a pelting rain storm. It sweeps in, saturates the ground, and sweeps out again. And just like we can't make the rain come, or go away, neither can we do so with the Gospel. Furthermore, the same sun which warms and nurtures the seed to grow and produce good fruit, will also, once the rain has passed, dry and parch the ground:

Secondly, he indicates the danger of neglecting the grace of God. Thereby he certainly intimates that the preaching of the gospel is not a constant, permanent, and continuing proclamation. The gospel is rather like a pelting rain that hurries on from place to place. What it hits it hits; what it misses it misses. But it does not return nor stay in one place; the sun and heat come after it and lick it up. Experience also teaches us that in no section of the world has the Gospel remained pure and unadulterated beyond the memory of a man. On the contrary, its stood it's ground and flourished as long as those who remained who had brought it to the fore. But after they had passed from the scene, the light also disappeared. Factious spirits and false teachers immediately followed.[13]

No one likes to see any institution of which they are a part fall to pieces. The sad reality, however, is that they sometimes do. Church denominations, as institutions created by man, are no exception. My family has been a part of the Lutheran Church-Missouri Synod since they arrived here from Germany in the 19th century. My grandfather was the sixth baptism at Immanuel evangelical Lutheran Church, Hodgkins, Illinois. My family has worshipped at that place since it's founding in 1911. In addition to the all important gathering around Word and Sacrament, most of the parishioners at Immanuel have strong emotional ties to that place, because their family history is similar to mine. They want Immanuel to continue to exist as a beacon of light in their little corner of this dark world just as much as I do. And, they are willing to do what is necessary, so long as it is in their power, to keep the doors of the church open.

The issue is, however, it is not within their control. It is in God's control. We are called to be salt and light, and we do that, as previously discussed, through our vocations. We watch our life and doctrine closely. We gather around Word and Sacrament. We call faithful pastors to preach, teach, and administer those Sacraments. We raise our children so that they grow in the grace and knowledge of our Lord and Savior Jesus Christ. We do good works for our neighbor, especially those of the household of faith, because we have been crucified with Christ in our baptism and made a new creature. God uses these things how he wills. There is no magic formula for us to say, or work out, that will ensure we are always successful in converting people to Christ, or in keeping our parish doors open. Those things are up to God, whether we wish to acknowledge it, or not.

So, I think it is important to ask ourselves: are we concerned about The Church, or are we concerned about our church? If we are concerned about The Church, we can be certain that the gates of Hell will not prevail against it, no matter how bad things may look to us.[14] If we are worried about our church, there are some things we are called to do, in our vocation as parishioner: We should pray for it, attend it faithfully (because that is where we receive what Christ has promised us - the forgiveness of sins), and give of our time, talent, and treasure for its upkeep. We should encourage our fellow parishioners to do the same. If you want to knock on doors, visit those friends and family members who don’t understand the importance, and the benefits, of gathering regularly with their fellow Christians around Word and Sacrament. But remember: You are not in control of the outcome, God is. The Lord may bless our work and cause it to grow; He may cause the rain to move on.

---

[1] Cornetet, Robin. "Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors." Kentucky Today. August 27, 2017. Accessed September 02, 2017. http://kentuckytoday.com/stories/mythbuster-louisville-pastor-triples-attendance-in-6-months-by-knocking-on-doors,8782?preview_key=8c0393d24c442eb881a27022a602b525&ts=1503858541.

[2] Cornetet, Robin. "Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors." Kentucky Today. August 27, 2017. Accessed September 02, 2017. http://kentuckytoday.com/stories/mythbuster-louisville-pastor-triples-attendance-in-6-months-by-knocking-on-doors,8782?preview_key=8c0393d24c442eb881a27022a602b525&ts=1503858541.

[3] "Editorial: What Willow's Reveal Reveals." ChristianityToday.com. February 27, 2008. Accessed September 02, 2017. http://www.christianitytoday.com/ct/2008/march/11.27.html.

[4] Rainey, Russ, Ph.D. "Willow Creek Reveal Study - a Summary | The Christian Coaching Center." The Christian Coaching Center. Accessed September 02, 2017. http://www.christiancoachingcenter.org/index.php/russ-rainey/coachingchurch2/. All quotes in this summary are from Reveal: Where Are You? and Follow Me: What’s Next for You?, Greg L. Hawkins and Cally Parkinson, Willow Creek Resources, reveal@willowcreek.com

[5] Rainey, Russ, Ph.D. "Willow Creek Reveal Study - a Summary | The Christian Coaching Center." The Christian Coaching Center. Accessed September 02, 2017. http://www.christiancoachingcenter.org/index.php/russ-rainey/coachingchurch2/.

[6] Vimeo. 2014. Accessed September 02, 2017. https://vimeo.com/88595325.

[7] Vimeo. 2014. Accessed September 02, 2017. https://vimeo.com/88595325.

[8] McCain, Paul Timothy., ed. Concordia: the Lutheran confessions: a readers edition of the Book of Concord. Translated by W. H. T. Dau and F. Bente. St. Louis, MO: Concordia Publishing House, 2005. LC II 37-38

[9] McCain, Paul Timothy., ed. Concordia: the Lutheran confessions: a readers edition of the Book of Concord. Translated by W. H. T. Dau and F. Bente. St. Louis, MO: Concordia Publishing House, 2005. LC II 55-57

[10] "Letters of Pliny the Younger and the Emperor Trajan." PBS. Accessed September 02, 2017. http://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/pliny.html. From The Works of Josephus, translated by William Whiston, Hendrickson Publishers, 1987

[11] "How We Christians Worship." Christian History Institute. Accessed September 02, 2017. https://www.christianhistoryinstitute.org/magazine/article/how-we-christians-worship/. Translation and Commentary by EVERETT FERGUSON Dr. Everett Ferguson is professor of Bible at Abilene Christian University and editor of Encyclopedia of Early Christianity (Gardland, 1990).

[12] Kretzmann, Paul E. Popular commentary of the Bible. Vol. 1. New Testament. St. Louis, MO: Concordia Publishing House, 1921.

[13] Luther, Martin, and Ewald M. Plass. What Luther says: a practical in-home anthology for the active Christian. St. Louis, MO: Concordia Publishing House, 1986.

[14] See Matthew 16:18; John 16:33. 

Liturgical Worship...Also Not Fit for Lutheran Consumption?

I am a high-church weirdo. I like the “smells and bells.” I like incense. I want my pastor to wear vestments…Lots of vestments. I think genuflecting is neat. If I were the king of church, things would look a lot different. Worship in the Lutheran Church – Joseph Synod would look a lot more like the 16th century than the 20th century. And the chanting…there would be sooooooo much chanting. Some of the chanting might be in English, as a good-will gesture to some of my more low-church friends…but not much.

Those who know me are rolling their eyes, chuckling softly to themselves now (I hope), and offering a silent prayer that there are, as of yet, no plans to elevate me to the throne. While they may not wish to return to a chanted Latin mass, my friends do know that my respect for our Lutheran liturgical heritage, as rooted in the western catholic liturgy, is genuine. In fact, though I may be decried as a filthy papist by some, I do not advocate “high-church” forms as necessary, or view them as good works. I do not, in reality, wish to exchange Wittenberg for Rome. Perhaps it is simply the result of my conservative inclinations to resist the novel. It is in keeping with the spirit of the Reformation to retain that which is beneficial, and to dispense with that which is harmful and contrary to God’s Word. Maybe my attraction to ancient liturgical forms is even a bit reactionary, considering the trends in modern Christianity to absorb as much secular culture as possible in an effort to simplify, and make people feel comfortable. Pastor Benjamin Mayes describes it this way:

“Within the last two decades, the Lutheran Church in the United States, and perhaps all Christendom in North America, has seen two tendencies in worship. One tendency is to make worship as accessible as possible to modern man, for the sake of mission. This tendency has led to wholesale or partial abandonment of historic western liturgical forms and has often neglected liturgical song, making worship music the business of a band or song leader. Music and text have striven for simplicity[1].”

This trend of modernizing worship for the sake of mission, and abandoning traditional forms and practices, is readily apparent, even to the most casual observer. The mission doesn’t even have to be legitimate. There are people who have made these changes for well-intended reasons, and there are those who have made them so as to tickle as many ears as possible, for the sake of filthy lucre. All you have to do is tune into TBN to see a parade of prosperity preachers promising you your best life now, if only you send in your seed offering. Mega churches like Willow Creek are trying to make “seekers” more comfortable, so that they will be persuaded to enter the church and, once inside, have their felt needs met. Not that I would necessarily call mega church worship “simple.” It takes a lot of time, money, equipment, planning, and personnel to pull off what goes on there, if it is to have the intended revivalist effect. From the worshipper’s point of view, however, it is somewhat passive. You sit, you listen, you repeat words and phrases as instructed by the leader. Maybe you sing, if you know the words to the latest CoWo rock song. But mostly you just “be emotionally manipulated” into making some kind of decision, or reaffirmation. This is much simpler than worshiping by using an archaic liturgy printed in some moldy old hymnal, or engaging the text of a Paul Gerhardt hymn.

While we (particularly we Confessional Lutherans) may see the danger of modernization and simplification easily enough, we often miss the dangers which approach us from the other direction. Our direction. Well meaning people – people like me – who love and respect our Lutheran liturgical heritage, and wish to preserve it, also are in danger of worshipping the form for the sake of mission, rather than Christ, who ought to always be the object of our worship.

What I’m saying is this: Sometimes we traditional types fall into the same pit as the contemporary worship types; We come to rely on our form and style of worship to draw people into the church and, to save them.

I believe wholeheartedly that “Lex Orandi, Lex Credendi” is true. I believe that the traditional liturgy, developed over the course of 2,000 years, is the best vehicle for delivering God’s gifts to his people gathered together as the church. I believe that the traditional liturgy is the type of worship most harmonious with Christian doctrine as presented in Scripture, and taught in the Lutheran Confessions. I do not believe, however, that Christ ceases to care for his people, or is hampered in his work, when we “don’t do church well.”

It is wrong to adopt contemporary worship practices in order to get people into the church, and keep it from closing. It is equally wrong to practice the liturgy in order to do the same.

This phenomenon may be explained like this: Our church is “dying,” and we want people to come and support it, so that we don’t close our doors, and so the Gospel continues to be proclaimed in this place. We know that the mega church model is contrary to Scripture and our confessions; what we will do instead of abandoning the liturgy, is embrace it…so tightly that we strangle it to death. We need the perfect pastor…one who has an excellent singing voice so that he can chant the liturgy perfectly. We need the perfect organist…what is E. Power Biggs up to these days? Dead, you say? See if we can get a hold of that Hector Olivera guy then. We have to have an organist who won’t detract from the worship experience with his bumbling mistakes. Speaking of worship experience, let’s see if we can get an acting coach for the new pastor while we’re at it. His sermons are orthodox, but he’s driving people away because he’s so boring. The liturgy, after all, is a play, and in order for it to be as effective as possible we have to make sure the pastor doesn’t screw it up by his mediocre performance skills. Did you hear how flat and monotone he delivered the Prayers of the Church last week? So distracting…And what’s with that choir?! Maybe we can find some ringers from some other church to help them out with their intonation. After all, we don’t want them to detract from the worship experience and drive people away. One more of those out-of-tune Graduals and the whole place will be empty.

It is frighteningly easy to develop the attitude that, if any one of a number of factors is missing or done “incorrectly” during the course of the worship service, then “church” has not been properly achieved. I know, because I was there.

The problem is that these aren’t really the things that drive people away from the church. The reason people stay away from church is because they hate Jesus.

Repent.

People are drawn to contemporary worship and the mega church because it focuses on them. It meets their felt needs. It enshrines their contemporary culture, which makes them feel comfortable. On the other side of that coin, people aren’t pushed away from the liturgy because the pastor has a nasal singing voice, or a dry delivery, or because the organist pumps out a few clinkers during the Te Deum (though this can be annoying). They walk away because, enshrined in the liturgy is Law and Gospel. People are told that they are sinful and need to repent. They are confronted with their sin and their need for a savior, week after week, and they don’t like it. Heck, I don’t like it. But, I know I need what Christ provides for me there – repentance, faith, and the forgiveness of my sin. And the people who remain know that as well.

So, how do we keep our churches open? We don’t. Jesus does that, by the power of the Holy Spirit, working through the means he has appointed – Word, Water, Bread and Wine.

The response I have most often received to this concept from many of my concerned brethren is something like, “Yes, yes, I know…Holy Spirit, and all that, but…” Or, “With all due respect to Word and Sacrament ministry, and the power of the Holy Spirit to accomplish great things through them, I believe…” What this has in common with the contemporary worship mistake is that it focuses us, on us. Any time you add a “something” as necessary, you negate the sufficiency of Christ, even if that something is one of the liturgical bells/whistles we like. At that point, whatever that something is, it has supplanted Christ.

So, is it still church if we don’t have incense? How about if we don’t process? What if we don’t have kneelers, and my pastor doesn’t genuflect? What if we don’t have a choir? Or an organ? What if we only speak the liturgy, rather than chant it? Can we still worship in line with our liturgical tradition, in a way which teaches Christian doctrine as taught in the Scriptures and affirmed in the Confessions, without these things? I, at one time, would have answered no. History, and Holy Scripture, however, says yes.

“Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them" (Matthew 18:18-20).

Christ, in this passage from Matthew 18, teaches the church how to deal with a sinning brother. He is not here referring to the universal church, but the congregation[2]. Jesus emphasized his point that the gathering of Christians (the congregation), no matter how large or small, has the power to come together to bind and loose by using the phrase, “For where two or three are gathered together in My name.” Luther explains:

“Here we hear that also two or three assembled in Christ’s name have the same power over everything which St. Peter and all the Apostles have. For the Lord Himself is present, as He says, too, John 14:23: ‘If a man love Me, he will keep My words, and My Father will love him, and We will come unto him and make Our abode with him.’…We here have present the Lord himself, the Lord of all angles and creatures; it is He who says that all are to have equal authority, keys, and office, even two common Christians by themselves, when gathered in His name. Of this Lord the Pope and all devils shall not make a fool, liar or drunkard, but we will trample on the Pope and declare that he is a confirmed liar, blasphemer, and idolatrous devil, who under St. Peter’s name has arrogated the keys to himself alone, while Christ has given them equally to all in common.[3]”

The thing that makes church, according to Christ, is the gathering of Christians together in his name. Where two or three are thus gathered, there he is with them. The Augsburg Confession explains that, where the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel, there is the church[4], whether there are two Christians present in a dark basement for fear of persecution, or 2,000 in an ornate cathedral. The Church’s existence and growth doesn’t depend on us, but rather on Christ, whose body the Church is. We should, as the Catechism explains, maintain and extend God’s church by telling others about Jesus Christ, by personal service, and by prayer and financial support[5]. We must ultimately, however, recognize the truth of St. Paul’s words:

“I [Paul] planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor" (1 Cor. 3:6-8).

God will increase his Church as he sees fit, working by His Holy Spirit, through the means he has provided, when and where he wills. In the words of the Small Catechism:

“I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian church He daily and richly forgives me all my sins and the sins of all believers. On the Last Day He will raise me and all the dead, and give eternal life to me and all believers in Christ. This is most certainly true[6].”

It doesn’t matter if your church is large or small. It doesn’t matter if your church performs the liturgy perfectly, by the outward act. You can’t grow the church by catering to people’s inclinations. Christ must grow his church. Leave it to him. Plant. Water. Let him worry about the increase. Your method – whatever it might be – may get more bodies inside the building, but they will, most likely, be worshiping an idol. Stop worrying; Preach Christ crucified. 

End Notes

[1] Mayes, Rev. Benjamin T. G. The Brotherhood Prayer Book. 2nd ed. Kansas City, KS: Emmanuel Press, 2007.

[2] The Smalcald Articles do not, of course, refer to the Church Universal, scattered over the whole world (ecclesia universalis), with the phrase “given to the Church,” but to the congregation (ecclesia particularis), as the passage added indicates: “Where two or three are gathered together in My name, there am I in the midst of them.” For the Church possesses all spiritual treasures and privileges, not inasmuch as it is large or small, but inasmuch as it consists of believers (Pieper, Franz. Christian Dogmatics. Vol. III. Saint Louis, MO: Concordia Publ. House, 1953. p. 452).

[3] Pieper, Franz. Christian Dogmatics. Vol. III. Saint Louis, MO: Concordia Publ. House, 1953. p. 452

[4] AC VII 1

[5] Luther, Martin. Luther's Small catechism, with explanation. St. Louis, MO: Concordia Pub. House, 1991. p. 159.

[6] Luther, Martin. Luther's Small catechism, with explanation. St. Louis, MO: Concordia Pub. House, 1991. p. 15.