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Pastors Answered Questions
Why is Communion served in different ways during the year?
Why do you call the blue folder where we write our names “Ritual of Friendship”?
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?
Are the Charge and Benediction a prayer? Should I close my eyes or not?
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?
During a sermon you spoke about us being chosen. Is there anyone God does not choose?
Why don’t Christians observe ‘Jewish holidays’ like the Festival of Lights? If we believe in the First Testament, why do we ignore important events described in that portion of the Holy Bible:
Why do we stop saying or singing Alleluia! during Lent?
Last week you made reference to the three uses of the Law. What is that all about?
Why should I attend the Easter Vigil that starts so early?
Why is Communion served in different ways during the year?
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 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).
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Why do you call the blue folder where we write our names “Ritual of Friendship”?
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.
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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?
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.”
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Are the Charge and Benediction a prayer? Should I close my eyes or not?
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.
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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?
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.”
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During a sermon you spoke about us being chosen. Is there anyone God does not choose?
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).
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Why don’t Christians observe ‘Jewish holidays’ like the Festival of Lights? If we believe in the First Testament, why do we ignore important events described in that portion of the Holy Bible:
The authority of the Hebrew Scriptures (the First or Old Testament) over those who would follow Jesus and recognized him as the Messiah promised through that tradition became a problematic issue in the decades following Jesus’ death and resurrection. Since Jesus was Jewish and all of his disciples appear to have been Jewish, they had observed all the Jewish laws along with their customs and festivals (Luke 4:16; 22:15). Theoretically, if belief in Jesus had been contained within the bounds of Judaism, his followers would have continued to adhere to that way of life (Luke 24:53). Once non-Jews (“Gentiles” or people of other ethnicities) became attracted to the teaching of the early church some allocations had to be made. The easiest solution, which had some strong proponents, called for anyone who wanted to follow Jesus’ way first to become Jewish. The Book of Acts traces not only the geographical spread of the Christian movement but also how the early Church dealt with the cultural challenge. The Council at Jerusalem, described in Acts 15, delivered a ruling aimed at striking a compromise that would allow some level of co-existence without offending cultural sensitivities. The Apostle Paul developed a strong theological foundation that sought to explain how Gentiles participated in God’s salvation plan as revealed through the history of Israel and centered on the person and work of Jesus Christ (see Paul’s letters to the Romans and Galatians particularly) but did not require a literal following of the Law.
Jesus predicted that he came to fulfill the law, not to “abolish” it (Matthew 5:17-18). In time, Christians came to see Christ as the goal, focus and fulfillment of God’s redemptive history. Clearly, the ceremonial/sacrificial aspects of the Law had been fulfilled in Jesus. The civil aspects of the Old Testament law seemed to apply to a particular time and set of circumstances that rendered them impractical for others. But the “moral” aspects of the Law reveal much about God, sin, faith, salvation, love and holiness that hold universal truths. John Calvin helped us by identifying these uses of the Law, which firmly assert the legitimate and commanding role for the Christian community of God’s Law as revealed in the Old Testament.
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Why do we stop saying or singing Alleluia! during Lent?
Since ancient times, people of faith fasted (deprived themselves of food), wept, and mourned during times of great anxiety, or when waiting for a word from God, or in preparation for important feasts and celebrations. Early Christians continued the tradition of fasting they had acquired from their Jewish upbringing and quickly assimilated the practice as part of their cycle of celebrations. By the fourth century, Lent had developed from a two-day fast, through a weeklong fast, to a biblical “forty days” fast. Throughout the centuries, Christians have maintained the spirit of this season by depriving themselves of something or, better yet, adding some spiritual action. The object is to intentionally change our focus (the central meaning of “repentance”) from self-serving toward the self-giving we see exemplified by our Lord on the cross.
We remember that Jesus told his disciples “a little while, and you will no longer see me, and again a little while, and you will see me” (John 16:16) predicting his death and his subsequent resurrection.
In the same way, leaving a word out of our liturgy for a little while reminds us of the mystery of Christ’s passion and death, helping us to experience through this sense of absence the fact that without Christ we are incomplete. Changing a simple response, makes us more observant to what really matters and makes our hearts long for that day of rejoicing when “no one will take your joy from you” (John 16:22).
The singing of the Alleluias returns on that most joyful of days when the cry Alleluia! Christ is risen! celebrates the power that can destroy death in order that people may freely serve the God of life.
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Last week you made reference to the three uses of the Law. What is that all about?
Throughout the history of the Church, theologians have distinguished at least three complementary purposes for the divine commandments recorded in Scripture. Each one suggests a different function for the law in our lives and in worship, and together they are traditionally called the “three uses of the law.”
First, despite pervasive human sinfulness, God’s law works to restrain sin in the world. This is usually perceived in the preaching act when the preacher specifically calls us to work against sin and evil in society.
Second, God’s law convicts us of our own sinfulness and our need for God’s forgiveness. In worship, we see this most clearly in the use of the law just prior to our prayer of confession helping us to identify ways in which we have failed to live up to God’s standards.
Third, God’s law provides us with a guide for grateful living in response to divine grace. This “third use of the law” was a key teaching of Reformed Christians during the sixteenth-century Reformation. In worship, this suggests the use of the law just after the assurance of forgiveness. In one of John Calvin’s liturgies, that was the placement for the reading of the law. Because of the emphasis on gratitude, the reading of the law - ordinarily the Ten Commandments, or the summary of the law as spoken by Jesus, or another scriptural text giving direction for living - is sometimes called the “guide for grateful living.”
In our congregation, we emphasize this use of the law during the Lenten season.
(most of this information can be found in this form in The Worship Sourcebook, published by The Calvin Institute of Christian Worship, 2004, p. 127)
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Why should I attend the Easter Vigil that starts so early?
If you have ever attended a Jewish Seder meal, you know that the storytelling part of the evening begins with the youngest child’s question: “Why is this night different from all other nights?”
In like manner, we gather an hour before daybreak surrounded by darkness as a sign of death as we prepare to celebrate the New Day that the first Easter Sunday ushered in.
We gather around the cross while the darkness creates a natural contrast for the celebration of the light of Christ. The Christ candle is lit as an image of Christ among us. From the paschal candle the fire is spread so that everyone witnesses to the Light as our pilgrimage starts. The next hour is spent experiencing the story of salvation by hearing crucial texts in light of the resurrection. The gospel message of Christ’s resurrection is foreshadowed in the scriptures that show us how God brings life out of death. Beginning with God’s gift of life as described in the opening verses of the Bible, we move throughout the building tracing a story that goes back to Noah, Abraham, Moses, and the prophets. Each of these readings offers a picture of God’s power of resurrection. Each offers us a metaphor for baptism. With the animals we are in the ark, with Abraham we are attempting to obey God, with Isaac we are saved from sacrifice, we are the dry bones enlivened by the breath of God. These beloved stories of the faith lead us to the sanctuary and the baptismal font with its reminder that we are joined to the death and resurrection of Christ. We too have died, we too are raised from death, for we are the body of Christ. The three day feast (Maundy Thursday, Good Friday and Easter Sunday) concludes with the faithful celebrating God’s triumph around the communion table, which we do at the 10 am service.
Something like this happens only once a year. It is definitely worth losing a few hours of sleep in order to experience the glory and power of what God has done for us in Jesus Christ in this historic way!
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