Being with Christ

Dear friends,

One of our Sunday morning adult Bible studies this fall is on the gospel of John, and I've really been enjoying it. John is a gospel that is rich in meaning; digging into it more deeply is a challenge, but one with great rewards.

Recently we read the passage in chapter 1 where two of the disciples of John the Baptist (Andrew and an unnamed disciple, perhaps John the evangelist himself) come after Jesus. He asks them what they want, and they reply-rather oddly-"Rabbi, where are you staying?"

Of course they aren't looking for the address of the local Holiday Inn! In John, the term "stay" or "abide" has a very deep significance (the Greek word appears more than three dozen times in John's gospel, more often than all the other gospels combined). In chapter 15, Jesus will say, "Abide in me, as I abide in you." The sense of it is that we want to "live" with God, to be constantly present with God. As Bishop Lesslie Newbigin put it, "The goal of all human seeking is that place where Jesus 'abides' in the Father." We want that closeness to God that Jesus demonstrated.

I've been pondering that a lot lately. How do we maintain that intimacy with God? For me, there are three primary ways. The first is through prayer. Prayer, after all, is really just "being in God's presence." I heard a great story the other day about Mother Theresa of Calcutta. She was a woman who spent many hours a day in prayer. She was asked what she said to God. "Oh, I don't speak; I just listen." Well, the interviewer pursued, what does God say to you? "Oh, he doesn't talk, he just listens-and if I have to explain that to you, then you can't understand it."

Of course praying really does involve both talking to God and listening to God, but more than anything else it involves being with God, being with God in such an intentional way that we begin at last to understand that we are always with him.

A second way we maintain that intimacy is by immersing ourselves in Scripture. In looking back over my life to this point, I'd have to say that if I could do one thing differently, it might be that I'd want to be more faithful in reading the Bible. Of course I have read the Bible a lot. But usually it has been in a "study" kind of mode. I'm learning in the last few years to allow the Scripture to get more deeply inside me, to allow it to shape and direct my thoughts and my attitudes.

That's one reason I'm enthusiastic about the "Bible reading" component of our Building Peace for You campaign. You've been challenged to increase the time you spend with God's Word. I've been challenged, too, and I'll be seeking some ways to respond. I don't think anything else can help us grow more as Christian disciples.

Then a third way we maintain intimacy with Christ is to come regularly to worship, and especially to the Eucharist. That is where the people of Christ gather around him to receive him. A few months ago in a sermon I said something to the effect that learning to love Christ means learning to love Christ's body, the church. I believe that to be true. The church is the body of Christ, and if we would be with Christ, we would be with his church. Here not only do we come together to pray and read the Scripture; but here we come to receive Christ himself, as he graciously gives himself to us. Here we experience what it is to abide in him, and he in us.

Peace to you,

Pastor Richard O. Johnson

Classic Prayers

Almighty and everlasting God, at evening, and morning and noon day, we humbly beseech Thee that Thou wouldst drive from our hearts the darkness of sin and make us to come to the true Light, which is Christ; through the same Jesus Christ Thy Son. Amen.

--Gelasian Sacramentary

(c. 500 A.D.)

Liturgy Notes: Confession and Forgiveness

"Concerning confession," Luther wrote in the Large Catechism, "we have always taught that it should be voluntary and purged of the pope's tyranny . . ." He went on to urge his people to make frequent use of his revised rite of confession and absolution (forgiveness), which he called "a wonderful, precious and comforting thing." For Luther, the very heart of Christianity was in the forgiveness of sins; and that forgiveness is known and received in many ways, but particularly in confession and absolution.

Lutherans through the centuries have continued the emphasis on forgiveness, though the liturgical forms have changed and varied through the years. Most congregations today use a "Brief Order for Confession and Forgiveness," a practice derived by the Reformers from the prayer of confession said by the priest prior to communion in the medieval mass. As found in the Lutheran Book of Worship, this brief order allows time for silent reflection by worshipers, followed by a general prayer of confession, and then a general absolution, or declaration of God's forgiveness.

At some times during the history of Lutheranism, a confessional service was popular. This would normally be a special service (i.e., not just a brief liturgy prior to the ordinary service), in which confession of sins is the primary focus. There is such a liturgy in the Lutheran Book of Worship, called "Corporate Confession and Forgiveness" (p. 193). This service also includes a corporate general confession, but then is followed by those who desire coming to the front to receive individual words of absolution from the pastor.

Luther particularly advocated what we call "Individual Confession and Forgiveness," and the Lutheran Book of Worship includes a liturgy for this practice as well (p. 196). This normally takes place in the church building, but only the pastor and the individual are present. It gives the individual the opportunity to confess specific sins to the pastor (which, as in the Roman Catholic sacrament of confession, is absolutely confidential; the pastor cannot and will not reveal anything that is said to anyone else).

The liturgy itself is simple, and follows the form Luther proposed in the Small Catechism. After an opening Psalm, the penitent says, "I confess before God that I am guilty of many sins. Especially I confess before you that. . ." Then the penitent says whatever he or she wishes about "sins which are known and . . . which disturb or grieve him/her"; and concludes by saying "For all this I am sorry and I pray for forgiveness. I want to do better."

There is then an opportunity for brief conversation, as appropriate, with the pastor's emphasis always on offering comfort and consolation. The liturgy concludes with the pastor laying hands on the head of the penitent and declaring God's forgiveness.

ELCA pastors are encouraged to make regular individual confession a part of their own spiritual life, and both your pastors do so. Individual Confession and Forgiveness is available to anyone in the congregation by appointment with either of the pastors. If it is something in which you are interested, either pastor would be happy to meet with you to talk about the liturgy, how to prepare for it, and how to find comfort in it.