Pastors Answered Questions

Q. Why is Communion served in different ways during the year?

A. Because the Reformation occurred in different places and was directed by various personalities, Reformed Protestants have never had a single liturgy. Most congregations adopt one way of partaking of communion although there are several, and each one emphasizes a different aspect and history of The Lord’s Supper. As we adapt different ways of partaking of the sacrament, we are aware of the different strands of the Reformation that gave rise to them. For Zwingli, the typical Sunday worship was a preaching service so he served Communion to the people while they were seated (silently) in their pews. That practice favored a more introspective reflection on the Sacrament which he understood more as a symbol to be remembered and whose primary purpose was educational. For Zwingli quarterly observance was sufficient. John Calvin sought to preserve more of the historic structure of the Mass instituting a stronger balance between the Word proclaimed and the Word enacted. Calvin believed that to receive the bread and the wine was to participate in the reality and presence of the risen Christ. He urged the people to come forward and be served either kneeling or standing around the table (what we do today). He believed that Word and Sacrament should be the worship pattern on every Sunday, but he was unsuccessful in convincing the City Council of Geneva which was satisfied to follow the quarterly observance as practiced in Zurich by followers of Zwingli. The compromise became the monthly celebration, although Calvin made a point of telling future generations that they should not follow the Genevan model of monthly Communion because it was defective. A third way of partaking of Communion is called intinction whereby worshipers come forward and, after receiving the bread, dip it in the cup and consume it on their way back to their seat. This practice is widely used in ecumenical circles and seeks to affirm the unity of the Church by the use of the common cup. We use it during the Lenten season (particularly for the Maundy Thursday observance) and on World Communion Sunday (first Sunday of October).

Q: Why do you call the blue folder where we write our names “Ritual of Friendship”?

A: It is a ritual because we do it every Sunday. But as with any ritual, it shapes and   celebrates personal and communal identity. The purpose behind our ritual is to encourage friendship.  As new people come in and sit next to us, this becomes a gesture that communicates welcome and acceptance. Sharing our name is a first step to open communication and engagement with one another as we seek to underscore the sense of community we are developing with other sisters and brothers. The placement of this element in worship is also strategic: after we have offered the gifts of our lives and our resources to God, we now give an  offering of ourselves to each other.

Q: I noticed that in Catholic churches the crosses display the crucified form of our savior. But in Protestant churches the crosses are most often (if not always!) bare. Why is that?

A: First of all, we need to affirm that the use of an ‘empty’ cross does not in any way minimize our appreciation for the sacrifice of Jesus’ suffering and death. The passion and death of the Son of God is a central doctrine of Christianity. The empty cross, however, is a conscious decision to emphasize that the crucifixion resulted in a resurrection. This then becomes a reminder of the empty tomb affirming that the One who was dead is now risen. Death has been defeated. Sin has been conquered. The Son of God was risen in triumph for us.

Because Christ died and rose again, we have the power to choose life, to make every moment count, to explore new and diverse ways of being, living, and loving in full assurance that “if we die with him, we will also live with him.”

Q:   Will the musicians featured at the Fall Serenade come back?

A:    Dimitri and Lenore Kauriga and Justin Gonzalez were very appreciative of the warm welcome and enthusiastic response they received on Sunday evening.  They loved performing here and are willing to return for a future concert.  It’s hard to book them too far in advance however, because the demand for Justin’s talent is rapidly increasing and if an opportunity comes  his way he must take it to advance his professional career.  The Kaurigas have also offered to return with their 17-member Balalaika Orchestra, if there is sufficient interest.  We’ll have to sell a lot more tickets!

Q:   Are the Charge and Benediction a prayer?  Should I close my eyes or not?  

A:   A moment that lasts no more than 30 seconds is often overlooked and misunderstood as we conclude our service.  And yet, it is a moment of profound theological and pastoral significance.

The Charge reminds us that God is at work in our world and this hour of worship has prepared us for worshipful work all week as we live out the vision of the world as God means it to be.

The Benediction is at once proclamation, prayer, and promise.  It is “a sacred moment when the providence and benevolence of God are embodied in speech and movement and in the meeting of eyes” (Kimberly Bracken Long, “May the Lord Bless You and Keep You” in Call to Worship, Vol. 38.4.).  In the final words of worship, God speaks blessing to the people gathered in God’s name.  These words reaffirm the covenant relationship with which we opened worship and serve to renew our trust and faith.  Blessing carries with it not the promise of a   trouble-free life, but the pledge of God’s active presence among the people who seek to do God’s work in the world.

As a Pastor, this is one of the most cherished acts of worship (similar in character to the Assurance of Forgiveness) as I look in the eyes of those beloved by God, called children of God, and affirm again that we are in relationship with one another and with God and that this relationship of trust and covenant endures even as we take leave one from the other.

 Q:   I never have enough time to greet everyone during the Passing of the Peace. Shouldn’t I shake everyone’s hand and at least inquire as to how they are doing?

A:   This historic element of worship is not meant to be a time for socializing or catching up.  We do that during Fellowship Hour.

What we are called to do as part of our worship service is share with the people around us a friendly gesture (a smile, a handshake, maybe a hug?) and exchange the historic greeting: “The peace of Christ be with you.”  To which you answer: “And also with you” (or “And with your spirit also”).  You cannot, nor should you try to, greet everyone.

Besides serving a welcoming purpose, whereby no one will leave this service without being addressed in a friendly and accepting manner by at least two people, the symbol is one of reconciliation and forgiveness.  Of Reconciliation in that, having heard once again of God’s full and free acceptance of us, we also extend that full and free acceptance to everyone.  And of Forgiveness, since we have been forgiven, we must show that intention towards others, remembering Jesus’ emphasis in the prayer he taught the disciples (“Forgive us our debts, as we forgive our debtors”) and the instructions in Matthew 5:23: “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.”

Q:    During a sermon you spoke about us being chosen.  Is there anyone God does not choose?

A:   This is a very logical question to ask, one that has occupied theologians for at least 16 centuries and been the cause of much disagreement and division.  John Calvin began his thorough treatment of the subject admitting that “human curiosity renders the discussion of [election and predestination], already somewhat difficult of itself, very confusing and even dangerous.” And he warned us that when people inquire into this subject, we “are penetrating the sacred precincts of divine wisdom” (Institutes of the Christian Religion, Book 3, Chapter 21, Section 1).

Calvin was so convinced of God’s sovereignty that he had no trouble asserting   that “God by his secret plan freely chooses whom [God] pleases” (section 7).  From that perspective, we do well leaving the matter in God’s freedom and grace.  When we are not distracted by a theoretical concern over who is or is not chosen we are freed to celebrate the blessing of this doctrine that, at its basic level, seeks to affirm that a relationship with God is God’s idea first, before it is ever our decision.  God is the Author of our salvation.  God’s election is a demonstration of God’s grace and is not tied to our merits or good works.  Those whom God has adopted as God’s sons and daughters are said to have been chosen not in themselves but in Christ (Eph. 1:4).  Knowing that God has brought us into a special relationship through Jesus Christ - the Elect of God - should lead us to praise of God and thanksgiving for divine grace freely bestowed.

When properly understood, the idea of God’s election should lead to a life of holiness and faithfulness.  Calvin rightly points out that “those who rightly and duly examine [God’s eternal plan] as it is contained in his Word reap the inestimable fruit of comfort.  Let this, therefore, be the way of our inquiry: to begin with God’s call, and to end with it” (Chapter 24, section 4).