The Road to Emmaus Volume 13, No. 10–11 All Saints (Oct–Nov) 2006

From the Lutheran Confessions . . . on Remembrance of Saints

“Our Churches teach that the remembrance of saints may be commended to us so that we imitate their faith and good works accor- ding to our calling. Thus the emperor may follow the example of David in waging war to drive the Turk out of his country, for like David the emperor is a king. However, the Scriptures do not teach us to pray to the saints or seek their help, for the only Mediator, Propitiator, High Priest, and Intercessor Whom the Scriptures set before us is Christ. He is to be prayed to, and He has promised to hear our prayers. Such worship Christ especially approves, namely, that in all afflictions He be called upon. ‘If anyone sins, we have an Advocate with the Father,’ etc. (I John 2:1). . . .”

[Our Roman opponents condemn this article,] “because we do not require the invocation of the saints. Nowhere else do they expend so much sophistry, but all they manage to prove is that the saints should be honored and that the living saints should pray for others. They present this as though on this account the invocation of departed saints were also necessary. . . . Yet, the theory of invocation, together with the theories our opponents now hold about the application of merits, surely has no support among the ancient Fathers.

“Our [Augsburg] Confession approves giving honor to the saints. This honor is threefold:

(1.) “The first is thanksgiving: we should thank God for showing examples of His mercy, revealing His will to save men, and giving teachers and other gifts to the Church. Since these are His greatest gifts, we should extol them very highly; we should also praise the saints themselves for using these gifts, just as Christ praises faithful businessmen (Matt. 25). (2.) “The second honor is the strengthening of our faith: when we see Peter forgiven after his denial, we are encouraged to believe that grace does indeed abound more than sin (Rom. 5).

(3.) “The third honor is the imitation, first of their faith and then of their other virtues, which each should imitate in accordance with his calling.

“Our opponents do not require these real honors; they only argue about invocation, which, even if it were not dangerous, is certainly unnecessary.

“Besides, we grant that the angels pray for us. This is attested to by Zech 1:12, where the angel prays, ‘O Lord of hosts, how long wilt Thou have no mercy on Jerusalem?’ We also grant that the saints in heaven pray for the Church in general, as they prayed for the Church universal while they were on earth. Nevertheless, there is no passage in Scripture about the dead praying, except for the dream recorded in the Second Book of the Maccabees.

“Even if the saints do pray fervently for the Church, it does not follow that they should be invoked. But our Confession affirms only this much, that Scripture does not teach us to invoke the saints or to ask their help. Neither a command nor a promise nor an example can be shown from Scripture for the invocation of the saints; from this it follows that consciences cannot be sure about such invocation. Since prayer ought to come from faith, how do we know that God approves such invocation? How do we know, without proof from Scripture, that the saints hear the individual’s prayers? . . . Therefore our opponents should not coerce us to adopt something uncertain, for prayer without faith is not prayer. Since they refer to the example of the Church, we reply that this is a novel custom in the Church. The ancient prayers mention the saints, but they do not invoke them. . . .

“Not only do our opponents require invocation in the veneration of the saints; they even apply the merits of the saints to others and make the saints propitiators as well as intercessors. This is completely in- tolerable, for it transfers to the saints honor belonging to Christ alone. “Our opponents teach that we should put our trust in the invocation of the saints, though they have neither a Word of God nor an example from Scripture for this. They apply the merits of the saints in the same way as the merits of Christ and thus transfer to the saints the honor that belongs to Christ. Therefore we cannot accept either their ideas about venerating the saints or their practice of praying to them. We know that we must put our trust in the intercession of Christ because only this has God’s promise. We know that the merits of Christ are our only propitiation. Because of them we are accounted righteous when we believe in Him, as the text says (Rom. 9:33), ‘He who believes in Him will not be put to shame.’”

(From the Augsburg Confession and its Apology [Defense])

For all the saints who from their labors rest, Who Thee by faith before the world confessed, Thy Name, O Jesus, be forever blest. Alleluia! Alleluia!

Thou wast their Rock, their Fortress, and their Might; Thou, Lord, their Captain in the well-fought fight; Thou, in the darkness drear, their one true Light. Alleluia! Alleluia!

Oh, may Thy soldiers, faithful, true, and bold, Fight as the saints who nobly fought of old And win with them the victor’s crown of gold! Alleluia! Alleluia!

Oh, blest communion, fellowship divine! We feebly struggle, they in glory shine; Yet all are one in Thee, for all are Thine. Alleluia! Alleluia! (LSB #677) A RESTING PLACE FOR RESTLESS HEARTS

The Sermon Text is the Word of Jesus concerning the freedom of discipleship, from the Gospel According to Saint John; and also the story of Martin Luther, Doctor and Confessor of the faith. In the Name Z of the Father and of the Son and of the Holy Spirit. Amen.

It is generally well known that Dr. Martin Luther was an Augustinian monk when he set off the chain of events that became the 16th- century Reformation. As an Augustinian, Luther followed in the footsteps of the great Saint Augustine, the fifth-century Bishop of Hippo. Not only in his theology, but also in his personal journey of faith, Luther mirrored the famous namesake of his monastic order. Both men spent many years searching for the truth of God, before making their monumental contributions to the historical life and theology of the Western Church.

There is one saying of Saint Augustine, in particular, found in his autobiographical Confessions, which captures the very essence of Luther’s own search for the truth. “You have made us for Yourself, O God,” the Bishop of Hippo prayed, “and our hearts are restless, until they rest in You.” It is a justifiably famous saying. And what is more, it is in fact a profound prayer that could easily be used to describe the entire Reformation.

As a young man, as near as we can tell, Luther must have thought and reflected a great deal on the meaning of life. He was restless for a sense of purpose, as young people often are, and he was especially anxious to know where he stood in the eyes of God. Finding little satisfaction or fulfillment on his way to becoming a lawyer, in desper- ation he entered the monastery. And just as Saint Paul had excelled as a pharisee among pharisees, so did Luther push himself to be the most diligent of monks. The stories of his self-inflicted burdens and deprivations are legendary. So many hours on end did he spend in the confessional, wrestling with his restless conscience, that his father- confessor finally had to scold him and send him away.

How many of us haven’t also wondered, Why are we here? and What is the point to it all? How many restless nights have we spent . . . . Unable to sleep, worrying about money, worrying about our children, worrying about our jobs? How often are we in such a hurry to get through the day, already anxious for tomorrow, yet frightened of what the future might hold? Like running on a treadmill, or riding an exercise bike, we work and sweat with all our might, never seeming to get anywhere. Or what is worse, maybe everything seems to be going our way, until we start to believe that we’re really in control, only to discover (in the end) that nothing lasts forever and you can’t take it with you. Why are we here, and what is the point to it all?

In our restless search for an answer, too often we work and struggle to create our own meaning and purpose, to make a name for our- selves. Perhaps we take on the impossible task of trying to please all of the people all of the time. Even more bold and foolish, we try to please God and earn His favor with our own achievements. In fact, we might even be able to fool ourselves for a while with these attempts at self-styled meaning and purpose. Sadly enough, many people never do see past their own charade; they fool themselves, until it is too late.

That was the case for many of the Jews in Jesus’ day—the very people who should have known better. As Saint Paul indicates in Romans, these were the people with all the advantages. . . . They had the Covenant, the Word of God, the Temple and its sacrificial system, the Worship of Yahweh; they had the promise of Messiah. Every- thing pointed to the Sabbath Rest of Christ, the promised Seed of Abraham, Who would give meaning and purpose and blessing to the people of Israel, and a Light of Revelation to the Gentiles.

There were, of course, many Jews who did receive the Messiah with faith and thanksgiving: Mary and Joseph, Simeon and Anna, Peter and Paul and the rest of the Apostles. As the Old Testament prom- ised, Salvation began with the Jews. But far and away the majority turned their backs on that Salvation.

Instead of receiving the one Seed of Abraham Who gave meaning and purpose to all of the rest, most of the Jews chose to boast in them- selves instead of Christ. “We are the seed of Abraham,” they said to Jesus in our Gospel from Saint John. And behind their words, we hear many of our own claims to fame: We are something special in our own right, by virtue of our own heritage, our own efforts, our own wealth and accomplishments. Likewise, all of us want to believe, that “we have never been slaves to anyone.” Especially in these United States, we hear a lot of talk about our rights and freedoms. But like the Jews in our Gospel, we too often choose to forget—or we simply ignore—that we are by nature slaves to sin, trapped by the inescapable fact of our own mortality and death, and under the power of Satan.

In response to our denials, the Word of the Law is loud and clear: “Everyone who sins is a slave to sin.” We sin, not because we are free to do whatever we choose, but rather because we are sinful in our hearts, in our minds, in our souls, and in our bodies. It is not the case that we can “quit any time we like.” The real fact is, that apart from Christ, we can do nothing else but sin.

And so we are slaves—to sin, death, and the power of the devil. And a slave does not remain in the house forever. For the time being, all of us receive the gracious Providence of God, slaves and children alike. The sun shines, and the rain falls on both the evil and the good, and God gives daily bread also to all the wicked. In this sense, all of us are in His house. But if we remain the slaves of sin, that is to say, apart from faith in Christ Who sets us free, then we will not remain in the House of the Lord forever. There will be a Day of Judgment.

For Luther in the monastery, that Day of Judgment hovered always on the horizon. Like a great black menacing storm cloud, that great and terrible Day of the Lord—that day of wrath and punishment—was enough to shake his frightened heart like a withered leaf on a tree as winter approaches.

Always on the brink of hopeless despair, Luther drove himself into the ground, trying with all his might to reconcile His angry and wrathful God. Yet, he could never escape the dread of being trapped and doomed by his sin and the judgment of God. Of course, that is not the end of the story, is it? Even while Luther was quailing in fear of his heavenly Judge, his heavenly Father was looking upon him with mercy and compassion. And just as He does for us, the God and Father of us all sent a Minister of Christ to comfort Luther’s frightened heart with the Gospel. The wise and godly father-confessor, Johannes von Staupitz, though he did not live to see the Reformation play itself out, was instrumental in pointing Luther toward the only resting place our restless hearts will ever find.

“Believe the Gospel,” Staupitz ordered Luther. That is the so-called “evangelical command.” For God has commanded that you must look to Him for mercy and forgiveness. It doesn’t matter whether you feel like it or not. It certainly does not matter whether you think that you are worthy. The fact is that you aren’t worthy of a bit of it, and you never will be. . . .

But that’s what grace is all about: the charity of God. Regardless of your feelings and opinions; in spite of all your sinfulness and weak- ness, God has forgiven you in Christ by His grace alone. “Believe the Gospel,” Staupitz ordered. “Seek and receive the forgiveness of Christ.” Stop trying to earn the mercy of God, and simply take the gift that is given to you freely in Christ.

That word of grace and mercy that Staupitz gave to Luther is also given to us. For our rest is also found in Christ alone, just as He of- fered His peace to the Jews in our Gospel:

“If you continue in My Word,” He said—if you cling to Me alone— “then you will know the Truth” — for I Am the Way, the Truth, and the Life — “and the Truth will make you free.”

Unlike a slave, who must eventually be cast out of the house, the Son remains forever. Christ our Savior, the only-begotten Son of the Father, is Himself the living and eternal God. And because He lives forever, the life that He gives to you and me, and the rest that He provides for our restless hearts, is likewise eternal. In fact, our life and our rest are Christ Himself. Therefore, if the Son shall make you free, then you will be free indeed. Knowing that all of our Creator’s purposes and plans for us are fulfilled on our behalf by His Son, and knowing that life and rest are found in Him alone (Who will never leave us nor forsake us), we have the absolute security and freedom of faith and confidence in Christ. No longer must we strive to make it on our own. No longer must we search for meaning and purpose of our own creation. Instead, we live forever in the House of our God and Father.

Thus, our resting place is that Mighty Fortress of Luther’s Refor- mation hymn. In this life, it is found precisely in that building that we often call “the Lord’s house,” namely, the Church, in which we are Baptized into the Triune God, granted Peace by the Word of for- giveness in the Name and stead of Christ, and fed the Supper of His own Flesh and Blood. Here we live and walk by faith, and not by sight, but in heaven we will dwell forever in the Lord’s House—no longer a building of wood and stone or brick and mortar, but Christ Himself will be our Temple.

It actually took several years before Luther was able to embrace the wise and pastoral counsel of his father-confessor. But when he fin- ally he did, he said it was as though the heavens were opened, and he collapsed into the hands of a gracious and merciful Heavenly Father. The storm clouds of judgment were gone. His restless heart had found at last its resting place—in Christ. The purpose and meaning of Luther’s life, as well as yours and mine, was finally clear.

There was nothing abstract or theoretical about the Reformation. It began with Luther’s restless heart, desperately searching for a place of rest. And it continued because he found his rest in Christ. From that moment onward, in spite of the numerous trials and temptations of the turbulent 16th Century, Luther was able to live with a peaceful confidence in Christ.

In his morning and evening prayers, Luther daily put his life—his body and soul, and all things—into the hands of God. Safe within that Mighty Fortress, he was able to rest secure, though devils all the world should fill, and though his family and friends and possessions might be taken away at any moment—to say nothing of his own life. Instead of striving to reconcile God with his own good works and harsh monastic discipline, Luther preached the reconciliation of Christ. And while the Gospel did its work throughout Germany and all the world, Luther was able to relax with friends and his good Wit- tenberg beer. No longer was he lost and restless for meaning and purpose. He found his resting place in Christ, Who alone is our Rock and Castle.

The rest that Luther found is just as surely yours and mine. As Christians, we look forward to that great day when we will rest in peace with Christ forever in heaven. And already here and now, we find that rest in the Divine Service of Christ through His Word of forgiveness and His Holy Sacraments. Resting securely in Christ, we go about our lives with peaceful satisfaction. For whatever we have been called to be in this life, wherever God has put us on this earth, He has created us to share His life and receive His blessings in Christ.

We share the security of the Psalmist, in spite of the world of insanity around us: For Christ Jesus is our Refuge & Strength, a very present Help in trouble. We will not fear, even if the earth should open upon beneath us, and even if mountains should fall upon us. We live in the House of the Lord, in the midst of the City of God. The Lord of Hosts is with us; the God of Abraham, Martin, and John is our Re- fuge. He is in the midst of us, and He will surely help us. He calms our restless hearts with Peace: “Be still and know that I Am God.”

“You have made us for Yourself, O God, and our hearts are restless, until they rest in You.” Thus, when we breathe our last breath of life, we can rest in peace and smile as we go, because our restless hearts will know their way home. They know the way, because Christ Himself has become the Way for us and has revealed His Father to us. And just as we have done so many times here at the Altar of Christ, we will in Paradise join forever with Luther and the Psalmist, and with all the believers in Christ who have gone before us, with Angels and Archangels and all the company of heaven, to share the Feast of the Lamb in His Kingdom, which has no end.

In the Name Z of the Father and of the Son of the Holy Spirit. Amen. Ordination and Installation of Assistant Pastor:

On Saturday the 28th of October, the Feast of St. Simon & St. Jude, the Apostles, Emmaus will be gathered for a particularly festive Divine Service, beginning at 3:00 p.m.

Of particular note, the Divine Service that festival day will also be the occasion for the Ordination of Gifford A. Grobien to the Office of the Holy Ministry and his installation as an Assistant Pastor at Emmaus. The Reverend Roger Rohde of St. Paul in Bremen, our regional vice president of the Indiana District, will serve as the officiant. And the Reverend David Petersen of Redeemer in Fort Wayne will preach. It is a momentous event, not only for Pastor-elect Grobien, to be sure, but also for Emmaus and for the entire Church of our Lord Jesus.

All members and friends of Emmaus are heartily invited to attend!

The 28th of October is a most appropriate day for the ordination & installation of a new pastor at Emmaus. For it was on that same day, in 1923, that the original Emmaus chapel was dedicated to the glory and service of the Holy Triune God. Only days later, on the Feast of All Saints (1 November), the Reverend Theodore Kleinhans arrived in South Bend, to be installed as the first pastor of our congregation on the afternoon of 4 November 1923. Thus did Emmaus begin.

What is more, the Feast of St. Simon & St. Jude, the Apostles, is ideally suited to the ordination of a new pastor, who will follow in the footsteps of the Apostles in the Office of the Holy Ministry. And as tradition holds that St. Simon & St. Jude served together, so will Pastor Grobien serve together with me in the harmony of the one Office of the Holy Ministry: All glory be to Christ Jesus, our Savior!

Weekday Service Opportunities in November:

In observance of the Church Year, and especially for the benefit of those who are unable to be in Church regularly on Sunday mornings, there will again be opportunities to receive the Divine Service on a couple of weekdays in the month of November: On Wednesday the 1st of November, the Feast of All Saints’ Day will be celebrated in the Divine Service, beginning at 7:00 p.m.

And on Thursday the 30th of November, Emmaus will again be gathered for the Divine Service of the Gospel in celebration of the Feast of St. Andrew, the Apostle, beginning at 7:00 p.m.

All are encouraged to avail themselves of these opportunities to hear God’s Word and the preaching of it, and to receive the true body and blood of our Lord Jesus Christ—unto the strengthening of faith, and for life and salvation, through the free and full forgiveness of sins.

Reformation (31 Oct) and Thanksgiving Eve (22 Nov) Vespers:

The Sixteenth-Century Lutheran Reformation will be commemorated in the Order of Vespers on All Hallow’s Eve (Tuesday, 31 October) beginning at 7:00 p.m. This will be an opportunity to sanctify the day by the Word of God and prayer, and to give thanks to God for the Lutheran Reformers, who are among the great cloud of witnesses with which we are surrounded in the Holy Communion of the Church.

Likewise, the National Thanksgiving Holiday will be observed to the glory of God in the Order of Vespers on Wednesday, 22 November, also beginning at 7:00 p.m. Here is another opportunity to be gather- ed for the Word of God and prayer, and to return thanks unto Him (while encouraging one another) in Psalms, hymns & spiritual songs. Let us thus receive our daily bread with thanksgiving!

On Growing Pains and Coping with Changes:

It may be a bit late in our life together as a congregation, I suppose, but Emmaus appears to be going through a kind of puberty in 2006. Or maybe it is a second childhood, of sorts. It would seem unfair to describe it as a “mid-life crisis.” Whatever you call it, Emmaus has been growing and changing in various and sundry ways; which is ex- citing and encouraging, to be sure, but maybe a little unsettling, too. I want to set your mind at ease, that the sky is not falling! For a variety of diverse reasons, the Lord has brought a number of new members to our Emmaus family over the past couple of years, and over the past six months or so, in particular. So we rejoice and give thanks for the growth of our church family—and we are chal- lenged to get to know one another, to serve and encourage each other, and actually to live as fellow members of one body in Christ Jesus.

Of course, we are in the midst of welcoming two very significant ad- ditions to our life together at this point: the new Lutheran Service Book, for one, and the introduction of an Assistant Pastor at Emmaus. It is a testimony to the strength and unity of our congregation that we are able to receive two such major developments at once, and really to welcome them as the gifts and blessings of God that they are. Yet, even in a stable and well-catechized congregation, such as our own, a new hymnal and a new pastor are adjustments that require time to become comfortable and familiar to our church home and family.

We’ve been anticipating the Lutheran Service Book for a long time now, and it is a joy finally to have it in hand, to be using it to serve and support the Divine Service and daily prayer at Emmaus. Since it is a very conservative book, retaining much that is already familiar to us from years of use, there are many ways in which it is not so new, after all. Still, there are nuances, which might catch us by surprise; there are little differences, here and there, in the rites and rubrics, which the church at large has agreed upon, and we, as a congregation of the church, receive and use as a part of our common confession.

As an example of the fact that I do not ask or expect anything of you that I do not require of myself, as well, many of you have noticed that I am using “THE WORDS OF OUR LORD” according to the translation in the Lutheran Service Book, instead of the translation that I have used for the past 10½ years. I can assure you that this change is not one that I have made easily or lightly. But in this case, as in several others, it is a matter of disciplining myself to do what the Church has agreed upon together, rather than doing my own thing. It is the same sort of discipline that I ask of our Emmaus congregation.

Now, introducing an Assistant Pastor at Emmaus probably involves a bigger adjustment in our life together. Obviously, we have had service books and hymnals all along, but we have never had an Assistant Pastor before. That changes the dynamics of our family in a way not unlike getting married and having children bring about a remarkable new set of circumstances and considerations in the daily patterns of our personal lives. Thankfully, there are “rules,” rubrics and guidelines, based upon many years of historic practice and pre- cedent, for the way in which a Pastor and Assistant Pastor ought to serve in harmony together within the unity of the one Office of the Holy Ministry. It isn’t just a matter of “getting the job done” by divvying up the duties. There is rather one Office that is ordered and arranged (within the church on earth in this place) between two called and ordained servants of Christ, according to the particularities of their respective vocations, with clarity, integrity and consistency.

The long and short of it is, that Pastor Grobien and I will serve to- gether in the Divine Service, and relate to each other within the one Office of the Holy Ministry, in a way that recognizes and respects both the unity and the distinction of our respective vocations. Accordingly, when Pastor Grobien preaches or serves as the celebrant of the Holy Communion, we won’t simply be “trading places” and “switching jobs,” but we will continue to respect the unity and dis- tinction of office. That probably sounds more confusing than it is! But you are welcome to ask about anything that does confuse you.

Along with the introduction of a new service book and an Assistant Pastor, this past summer was a time of serious reflection and personal assessment on my part, which has prompted me to make adjustments in some of my own practices. Identifying a “Pastor’s Family Day,” for example, is something that many people have urged me to do for years, and now I’m finally making an effort to include that in my weekly routine. I continue to learn and to grow in my approach to catechesis, as well, which is such a fundamental and important part of my office and vocation as a pastor. I am more comfortable and confident in that work of teaching the Christian faith and life, and I am more deliberate and intentional in the way I go about it.

There have also been adjustments in my liturgical practice and my personal piety within the Divine Service. I do not make changes in that most central and definitive aspect of the Church’s life on a whim. Nor do I ever intend to burden anyone’s conscience with expectations that are truly “adiaphora” (not commanded nor forbidden by God). I do understand that my conduct and demeanor, especially in the con- text of the Divine Service, set an example for others; that is to the good, for it is another way that I catechize those entrusted to my care. Such an example is not a matter of any law, but of faith and of piety. And please understand, along with that, how very important it is for me, as a pastor, to discipline and govern my posture and actions in such a way that I will be constantly reminded of what I am about. It would be far too easy, otherwise, to take weekly routines for granted.

Over the past year, there were several things that converged to shar- pen my thinking and increase my personal and pastoral piety. There was the continuation of our Sunday morning Bible class on the order of the Divine Service; which was an opportunity for me to grow in my understanding of that which is central to our life together. Then there was the responsibility I was given to serve as the chaplain for the Higher Things conference this past summer. In that, I had the oversight of two Divine Services and a dozen daily prayer services for 1200+ young people in a completely different sanctuary than I am used to here at Emmaus. It was the sort of experience that required a great deal of careful thought and consideration, which then provided an opportunity for me to rethink the way I normally do things. The assistance I received at the conference from several dear friends and colleagues was particularly valuable in that regard, and I am most grateful for that gift and blessing of the Lord. Finally, the celebration of my tenth anniversary as the pastor of Emmaus, and then the Divine Call that I received and deliberated, were occasions of intense per- sonal evaluation—and a challenge to continue learning and growing, both as a Christian disciple and as a Minister of Christ.

If I had accepted the Divine Call that I received to Minnesota, I would have had my work cut out for me there: lots of new challenges, and opportunities, successes and frustrations, and no doubt many more things than I could ever have imagined. By contrast, it would have been relatively easy to settle back into a “comfort zone” at Emmaus, going through the same routines in the same ways that I have done, and in the process allowing myself to become lackadaisical and lazy. That was a temptation that I was by all means determined to avoid. My decision to decline the Call to Minnesota was, in every way, a very conscious and deliberate decision to remain at Emmaus. And with that, it was a re-commitment to serve faithfully and well within this office and vocation to which the Lord has called me, in this place. That may well require all sorts of things of me in the months and years ahead. Like you, I can only proceed by grace through faith, under the Cross of Christ, and often not by sight. But in the mean- time, as I have indicated, it has already meant some re-evaluation and adjustments in my liturgical practice and personal piety.

In some ways, the bottom line is very simple: “actions speak louder than words.” I think we all know that. What we do—and the way in which we do it—communicates more powerfully and persuasively than words alone would ever be able to do. So also in the Divine Service (and perhaps even more so there than elsewhere). For myself, as a pastor, I am concerned that what I do—and the way in which I go about doing it—communicates clearly what we believe, teach and confess as the Church; and that we actually take these things to heart. If we consider that we are in the presence of the Holy Triune God, and that we are there gathered by His Word and Holy Spirit to receive into our bodies the very body and blood of the incarnate Son of God, then surely our conduct and demeanor ought to convey that.

The Good Shepherd Institute (6–8 November) and Meetings:

In early November, from Monday the 6th through Wednesday the 8th, I’ll be at the Seminary in Fort Wayne for the annual Good Shepherd Institute. This year, the institute is focusing on the Lutheran Service Book, and it is of particular importance to me that I be there.

Because I will be away for those days—and also because Tuesday the 6th is Election Day—our regular monthly meetings (the Board of Elders and the Emmaus Church Council) will convene the following week instead: on Tuesday the 14th of November. Which means, in turn, that the November Voters’ Meeting will be on Sunday the 19th.

Remember that the November Voters’ Meeting includes the adoption of a budget and election of officers for the Year of Our Lord 2007. For Young Men Considering the Office of the Holy Ministry:

While I am at the Seminary in Fort Wayne for the Good Shepherd Institute, on Monday the 6th of November, Rev. Scott Stiegemeyer of the Seminary’s Admissions department will be here in South Bend— at Emmaus—to meet with prospective future seminary students from our area. He will be at Emmaus from 6:00 until 8:00 p.m. that day.

If you or someone you know has ever considered the possibility of studying to be a pastor, here is an opportunity for you to look into it. Men of all ages are invited, as are their wives, children, or fiancées. Women interested in the deaconess program are also invited, along with their families. Reservations are not needed.

Waiting for Gerhardt:

Most of you will already know that my wife, LaRena, and I are ex- pecting our ninth child in late November or early December. Some of you are also aware that we know this baby to be a little boy, from an ultrasound that was done this past month. We intend to name him: Gerhardt Hezekiah Klement Ambrose Stuckwisch; which is a mouthful, we realize, but hopefully he will grow into it with time.

Please do remember LaRena and Gerhardt in your prayers. And bear in mind that, with the arrival of a baby at the end of November or the beginning of December, my life may get somewhat interesting as we enter upon the Season of Advent. The Lord will have this in His care.

God-willing, Gerhardt will receive the Sacrament of Holy Baptism in the Divine Service on the Third Sunday in Advent (17 December), when his oldest sister, DoRena, and his godparents will be able to be here, following the completion of finals at I.U. in Bloomington.

In the meantime, we are also anticipating the arrival of a new baby to new Emmaus members, Charlie and Karin Horner—due sometime in early November. Whether a boy or a girl, I do not know; God knows. But please do also keep this mother and child and family in your prayers. And let us, one and all, rejoice in God’s gift of life. Looking Forward to the Advent of Our Lord Jesus Christ:

The First Sunday in Advent will occur on the 3rd of December. In the weeks that follow, we shall again (as always) be prepared by the Word of the Law and the Gospel, unto repentance and faith, for the coming of our Lord Jesus Christ. As we remember and celebrate His coming in the flesh, conceived and born of the Blessed Virgin Mary, so do we also rejoice and give thanks to receive Him as He comes to us here and now, in His Gospel–Word and Sacraments. And as we confess in the Creed, we look forward in joyful expectation to the drawing near of our Redeemer in His coming for the final judgment.

Throughout the holy Season of Advent, we will be gathered for the Word of God and prayer in the Order of Vespers each Wednesday, beginning at 7:00 p.m.

Preparing for the 2007 Synodical Convention in Houston:

Some of you will already have heard that I was again selected, as I was in 2004, to be the pastoral delegate from our South Bend Circuit to the Lutheran Church—Missouri Synod Convention next summer in Houston, Texas. Mr. Jim Nickel of Prince of Peace in Goshen is the lay delegate from our Circuit. Pastor Rohde of St. Paul, Bremen, and Mrs. Donna Streufert are the alternate delegates, as needs may be.

Individual Confession and Absolution in November:

In November, I will be available at Emmaus to hear confession and grant the Absolution of Christ on Saturday the 18th, 5:00—7:00 p.m. During these hours for Individual Confession, I will be vested and available in the sanctuary for any and all who may choose to come. You may examine the order for Confession in the Lutheran Service Book, pp. 292–293. Please feel free to ask me if you have questions.

Your servant in Christ Jesus, Pastor Rick Stuckwisch FROM ASSISTANT PASTOR GROBIEN

Dear Brothers and Sisters of Emmaus Congregation,

Grace to you and peace from God our Father, through our Lord and Savior, Jesus Christ.

With humility and joy I begin this call to serve you at Emmaus Lutheran Church. Regina, the girls and I thank you for welcoming us so warmly during these last several months, and now I thank you for receiving me as your Assistant Pastor. As many of you know, much of my service to Christ’s church will continue to be in my studies of Moral Theology at the University of Notre Dame, a four to five year program. However, it is always my intent to serve the church as a pastor, as one who teaches the Word of God and offers His gifts of baptism, absolution, and the Lord’s Supper. I pray, and I ask your prayers, that, in concord with your longtime pastor, Pastor Stuckwisch, I be a faithful steward of these things for you, as the apostle Paul writes, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found trustworthy” (1 Cor. 4:1–2).

Just as I hope always to be trustworthy, I ask also that you be constant in receiving the care of Christ for your salvation. Here in the congregation of the faithful, God works out our salvation by His Divine Service, individual pastoral care, devotion to the Word of God, and care and love for one another. The forgiveness that God shows to each one of us is also expressed to one another as we embrace those who are troubled, and by not holding our sins against each other.

Thanks be to God that you have already been receiving such dedicated care by the service of Pastor Stuckwisch. I have been called to assist Pastor Stuckwisch in this particular ministry of Christ in this place. I will support him by preaching the forgiveness of Christ when called upon and assisting him in the Lord’s Day liturgy. It is important for me also to know you and visit with you. I look forward to conversing with you one-on-one as we have op- portunity. I hope especially to be available to visit those who are unable regularly to attend the Divine Service. And, as always, please be assured that Pastor Stuckwisch and I are available to provide pas- toral advice and care when you have spiritual needs, whether it is a simple pastoral question or great difficulty intensified by physical and emotional struggles.

Regina and I are overjoyed to be here. You have granted me a great privilege by calling me to serve as a minister of Christ’s church, even while I continue my studies. I ask that you help me with your prayers. May these words of the Apostle be an exhortation and en- couragement to you, “I appeal to you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf…so that by God’s will I may come to you with joy and be refreshed in your company” (Rom. 15:30, 32).

Your undershepherd in Christ,

Gifford Grobien, Assistant Pastor

Check out our Emmaus website at: www.emmaus24.org You can e-mail Pastor Stuckwisch at: [email protected] You can e-mail Pastor Grobien at: [email protected] NEW BOOK ON THE DIVINE SERVICE

A lovely new book from Concordia Publishing House explains the order of the Divine Service in a simple, engaging fashion, helpful to both children and adults. The book is available for only $5.00, and may be obtained for that low price from Mrs. Sandra Rhein. Ask her for a chance to look at this new book, which would make a nice gift. (Copies on hand are limited, but more could easily be ordered, as needs may be. It really is well worth it.)

EMMAUS YOUTH / CHILDREN’S CHOIR

The Emmaus Youth, along with our Emmaus Children’s Choir, will be paying a visit to the residents of Cardinal Nursing Center on the afternoon of Sunday the 19th of November.

Our talented Emmaus young people will entertain the residents of Cardinal with a musical revue. If you’d like to come along, whether to contribute and participate, or simply to enjoy the show, please talk to Mrs. Sandra Rhein about the arrangements.

Two of our Emmaus members, Victor Fiege and Caroline Lehman, are residents of Cardinal (at Eddy and La Salle Streets, South Bend).

DO YOU LIKE TO READ?

Do you enjoy the classics (the “Great Books,” especially from the Medieval and early Renaissance periods)? We’re looking for people willing to participate in book discussions with two of our high school homeschoolers: Zachary Stuckwisch and Nathaniel Rhein.

Here is our reading schedule. If you are interested, willing and able to read one or more of these books and to have a discussion session with these two boys, please contact LaRena Stuckwisch. Thank you! October: The Consolation of Philosophy (Boethius)

Ecclesiastical History of the English People (Bede)

Mabinogion (a collection of Irish tales, circa 1050)

November: Why God Became Man (Anselm)

Selected writings of Thomas Aquinas

December: The Inferno (Dante)

January: Sir Gawain and the Green Knight

The Canterbury Tales (Chaucer)

Le Morte d’Arthur (Malory)

February: Education of a Young Prince (Erasmus)

and/or, Praise of Folly (Erasmus)

March: Utopia (Sir Thomas Moore)

Commentary on Galatians (Martin Luther)

April/May: The Faerie Queen (Edmund Spencer)

Julius Caesar, Hamlet, or other Shakespeare A SMALL VOICE

Meditations from Emmaus Elder, David Seyboldt, written during his time as a called and ordained pastor of the Lutheran Church—Missouri Synod.

(October 1991) “I bring My righteousness near, it shall not be far off; My salvation shall not linger. And I will place salvation in Zion, for Israel My glory.” — Isaiah 43:13

Beloved in the Lord, The most astounding thing that can ever be said of the church is that it is where the righteousness of God becomes our righteousness too. The passage of Scripture above attests to this, and it is God Himself speaking.

When you consider your own life—how you have spent the time God has given you—you should come to the conclusion that you have done nothing deserving God's favor. You should feel as though you have done nothing good in His sight. You should feel this way not because anyone tells you so, but because it is true.

That is why God is your Savior in Jesus Christ. God gave Jesus Christ to be your life, and to be the eternal death you deserve by your sin. Out of His love for you God gave Jesus Christ to be your righteous- ness. Jesus Christ is the righteousness God demands of anyone who will ever see His face.

And that righteousness is not far away. “I bring My righteousness near, it shall not be far off,” says the Lord. God’s salvation in Jesus Christ has been placed right in the midst of this congregation. Every time a person hears this Gospel, every time a person is baptized “in the Name of the Father, and of the Son, and of the Holy Ghost,” and every time a person receives the body and blood of Jesus Christ in the Holy Communion, the righteousness of Jesus Christ is freely given to that person—all the works and merits of Jesus Christ which are perfect. After all, this is the “Lamb of God who takes away the sin of the world.” This is the work of God. Do not be afraid because of what you have done, or failed to do in your life. God knows full well the sins of your youth and the sins of your old age. Rather, continue to hold in joyful confidence the sal- vation God has given you in Jesus Christ, for in Him your sins are forgotten. (Jeremiah 31:34b)

(November 1991) “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.” — I Thessalonians 2:13

Beloved in the Lord,

It was the peculiar duty of the holy apostles to bear witness to what they had seen of our Lord Jesus Christ. They had seen Him nailed to the cross for our sins and then raised from the dead, as well as His ascension into heaven. In this verse we see how they thanked God without ceasing because the believers in Thessalonica received what they said as the word of God.

Their reason for being thankful was not that they would now be seen as great, faultless, noble men in themselves. Nor were they thankful because they now had some more followers. No, their thankfulness was grounded in the fact that God had brought the believers in Thessalonica from death to life through the preaching of His word.

The faith of a believer is never based on the words of men. As surely as it is God who sent His only Son to be fully punished for your sin and to be raised from the dead, it is also God who declares to you again and again, “I forgive you all of your sins.” If these were the words of men alone, we could and would be deceived. But because they are the words of God, they are true and sure.

It may seem to be a strange reason to thank God without ceasing, the fact that God’s word is believed for what it is. But the holy Apostles, as our dear Lord Jesus Christ, know what is the greatest reason for giving thanks to God: that in His very essence He is gracious and merciful, forgiving wickedness, rebellion, and sin, and that He an- nounces His salvation in Jesus Christ clearly to all people to the end of the age. In Christ, David Seyboldt

CONFESSING THE DOCTRINE OF THE WORD OF GOD Reflection on the Sermon of 8–27–2006

There are good traditions. As well as bad. In most cases, not enough good ones are had. Such as to wash your hands before a meal, For sanitation, it’s necessary, I feel. We should not only have clean hands, but also a clean mind. We should think on doing things for others and be kind. When we pray, do we give honor and praise, Or do we ask for selfish gain, in different ways? Do we really love our neighbors, and show it with action? To show we really care, brings much satisfaction. The rite of confirmation is a good tradition. Also, daily catechism of God’s Word keeps our faith in good condition. Jesus comes to us, in the preaching of His Word. Open your ears and mind, so it may be heard. The Word of God cleanses and fortifies us. We should all live a Christian life, as thus. We partake of Christ’s body and blood in Holy Communion. I look forward to life in heaven, at that blessed reunion. As we confess our wrongs to our Lord above, Share the Word of God, with others, in love.

Emmaus Elder, Eldon Knepp