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Volume 42, Number 4 CONCORDIA THEOLOGICAL QUARTERLY Volume 42, Number 4 OCTOBER 197R Liturgical Commonplaces ................ Kurt Marquart 330 Worship and Sacrifice ............... Charles J. Evanson 34 7 The Church in the New Testament, Luther, and the Lutheran Confessions ......... Bjarne W. Teigen 378 Theological Observer ................................. 399 Homiletical Studies . 406 Book Reviews. 438 Books Received . 460 CONCORDIA THEOLOGICAL QUARTERLY ISSN 0038-8610 Issued Quarterly by the Faculty of Concordia Theological Seminary The Concordia Theological Quarterly, a continuation of The Springfielder, is a theological journal of the Lutheran Church-Missouri Synod, published for its ministerium by the faculty of Concordia Theological Seminary, Fort Wayne, Indiana. DAVID P. SCAER, Editor, DOUGLAS JUD ISCH, Assistant Editor, GERHARD AHO, Homiletical Editor, RAYMOND F. SURBURG, Book Review Editor, HEINO KADAI, ROBERT D. PREUS, Associate Editors. The Faculty: GERHARD AHO, HAROLD BULS, ROBERT H. COLLINS, G. WALDEMAR DEGNER, HENRY J. EGGOLD, JR., C. GEORGE FRY, WILLIAM G. HOUSER, HARRY A. HUTH, DOUGLAS JUDISCH, HEINO KADAI, EUGENE F. KLUG, MARTIN F. LUEBKE, WALTER A. MAIER, KURT MARQUART, NORBERT MUELLER, ROBERT D. PREUS, DANIEL G. REUNING; JOHN SALESKA, DAVID P. SCAER, ALVIN J. SCHMIDT, HERBERT SIMS, OTTO F. STAHLKE, BARBARA STEEGE, MARK J. STEEGE, RAYMOND F. SURBURG, HOWARD W. TEPKER, JAMES VOELZ, MICHAEL WARNER, WILLIAM WEINRICH, WARREN WILBERT, MELVIN ZILZ, and ROGER HUMANN (St. Catluuines, Ontario campus). The CONCORDIA THEOLOGICAL QUARTERLY is published quarterly in January, April, July, and October. Changes of address for Missouri Synod clergymen reported to Concordia Publishing House, St. Louis, Missouri, will also cover the mailing change of the CONCORDIA THEOLOGICAL QUARTERLY. Other changes of address, paid subscriptions, and other business matters should be sent to CONCORDIA THEOLOGICAL QUARTERLY, Concordia Theological Seminary, 6600 North Clinton Street, Fort Wayne, Indiana 46825. Annual subscription rate: $4.00. © Concordia Theological Seminary Press 1978 Second Annual Symposium on the Lutheran Confessions "The 450th Anniversary of Luther's Small and Large Catechisms" Concordia Theological Seminary Fort Wayne, Indiana January 3-5, 1979 Wednesday, January 3 Dr. William Weinrich "Early Church and Reformation Catechetics: A Comparison Between the Didache and the Small Catechism." Prof. E. C. Fredrich "The Evangelical Character of Luther's Cathechisms." Dr.James Voelz "Luther's Use of the Scriptures in the Small Catechism." Thursday; January 4 Dr.James Schaff "The Pastoral Perspective as Evidence in the Large Catechism." Dr. Ulrich Asendorf "Luther's Small Catechism and the Heidelberg Catechism-the Continuing Stuggle: The Catechism's Role as A Confessional Document in Lutheranism." Dr. David P. Scaer "The New English Translation of Luther's Small Catechism." Is It Faithful to Luther's Spirit• Dr. N. S. Tjernagel "Forerunners of the Catechism: A View of Catechetical Instruction at the Dawn of the Refor· mation." Dr. Daniel G. Reuning "Luther's Small Catechism in Word and Song." Friday, January 5 Dr. Robert Kolb "Later 16th Century Attitudes to the Small Catechism: The Development from Theology to Devotion.'' Dr. Uuras Saarnivaara "Baptism and Fiath in their Relationship to other Means of Grace." 330 CONCORDIA THEOLOGICAL QUARTERLY Liturgical Commonplaces Kurt Marquart It is no secret that Lutheranism in America is in the throes of a profound crisis. But times of crisis must be seen as times of opportunity. When a tired old order breaks up, there results a state of flux which encourages a brisk competition of ideas. Decisions taken at such times, before the concrete hardens as it were, can set future courses for decades, perhaps centuries. These generalities find ready application in the whole liturgical sphere, and particularly in our Missouri Synod. On the one hand, deviations from past norms, embodied in The Lutheran Hymnal, of 1941, have assumed epidemic proportions and constitute what may well be described as a state of chaos. On the other hand, the rejection of the current inter-Lutheran efforts at liturgical consensus leaves Missouri quite free to consider the whole thing afresh. It seems obvious that something must and will be done. But what? Much depends on the answer, which should, therefore, not be given lightly or hastily. If the outcome is to be worthwhile, it must be solidly grounded in a careful clarification and re-appropriation of first principles. The observations which follow are respectfully of­ fered simply as one small contribution in this direction. They are meant, moreover, to focus not on technical details-though these can be important-but on meat-and-potato issues. The choice between cranberries and horse-radish can always be made later. I. Liturgical Substance Most churches in the Western world are facing a decline in church-attendance. The trend may gallop here and creep there, but its direction seems relentlessly downward. It is our duty as churchmen to ponder deeply the reasons for this trend. Otherwise we may be tempted to respond with the absurd superstition of believing, in C. S. Lewis' words, that "people can be lured to go to church by incessant brightenings, lightenings, lengthenings, abridgments, simplifications, and complications of the service." 1 Let us take the bull by the horns and listen to a rather representative "Memo to a Parson, from a Wistful Young Man'': 2 Let me tell you the main reason I don't attend anymore, or at least not regularly. Since leaving home to go out on my own, I've visited all kinds of churches, but they all seem just about the same. All of them Liturgican Commonplaces 331 strike me as being about as enervating as a cup of lukewarm postum. When I go to church, what do I hear? From the pulpit, a semi-religious version of what Kenneth Galbraith calls "the conventional wisdom." From the choir loft, incredible Victorian anthems-"the kind that Grandma used to love." From the pew, the attitude you discover at alumni reunions-"Where there's not a single dry eye, but nobody believes a word of it." And from the boutonniered ushers, the kind of mechanical handshake which makes me suspect that they WO!,lld greet Jesus at the Second Coming by saying: "It was nice of you to come." In short... che average church stands as a perfect symbol of nearly everything I despise-false gentility, empty sentiment, emotional impoverishment, intellectual mediocrity, and spiritual tepidity. Maybe it's my pride speaking, but I just don't want to be identified with an institution like that. We could of course comfort ourselves by saying that the Lutheran church is surely different, that the caricature .is overdrawn, and that the young man in question was being not simply wistful but even silly in discarding gems of great price on account of shabby packaging. But that would only keep us from trying to understand the situation. Few experienced pastors will deny that in general, the young man's perception of church services is widely held, also in Lutheran circles, although it is not often consciously articulated. For many, services are uncomfortable formalities to be endured with Stoic resignation. It is tempting at this point to rail against modern materialism and hedonism, golf, the media, Sunday outings, and fishing trips. No doubt these weighty matters offer not a few occasions for penitence, although we cannot pursue them here. Rather more relevant to our topic is a problem which is not often discussed: our Wistful Young Man probably has no clear idea at all of what a proper church service ought to be like. Nor, it seems, do the churches he visits have any com­ pelling theory of what they are about on Sunday mornings. He and they may, indeed, cherish some misty vision of what ideal worship would be like, but they are not very clear in the head about it. This fuzzy-contoured vision, moreover, afflicts not only so-called "fringe-members." How else can one explain the fact that practising, otherwise well-instructed Lutherans seem to feel free to miss church for perfectly frivolous reasons, e.g., Sunday dinner guests-not to speak of pastors who do not attend church while on holidays because they are "resting"? In an age like ours, when weekends are full of the clamour of 332 CONCORDIA THEOLOGICAL QUARTERLY secular trivia, and material delights beckon on every side, Christians require an unusually clear and compelling "theory" of congregational worship. "Hearing the Word of God" was once a weighty phrase, corresponding to an awesome reality. Today, in the thinking of many, the whole thing can be taken care of without inconvenience or loss of time, if need be, by tuning in to the "Lutheran Hour" while devoutly chewing Kentucky Fz:ied Chicken on the way to Six Flags! The notion of "worship" in popular Protestantism does not seem to suggest anything so formal as a church service. It is more likely to be associated with rousing choruses of "How Great Thou Art," either at a Billy Graham rally or in a rugged setting out of doors, preferably round a campfire, holding hands. Mawkish gimmickry of various kinds is marketed as making for "effective" worship. Church services themselves, however, are seen as rather drab and dreary on the whole. They tend to be viewed not as banquets but as menu-reading sessions. (This impression, by the way, is reinforced by the lavish distribution of printed matter.) How many people would bother to go to a restaurant just to read the menu? Here, it seems to me, lies the heart of the difficulty. It is not as if people thought they should have dinners but grumblingly accepted menus instead. They expect only menus-with flowers, candles, and musical settings perhaps-but still only menus! Richard Wurmbrand, having noted the frequent refrain in church-bulletins that refreshments will be served after the service, asks pointedly: "Why do you not provide refreshment in the service?'' On this point at least those outside and many inside the churches are agreed.
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