FAQ: Why do we make the sign of the cross?

Today’s post is an excerpt from the FAQ resource, “Why do Lutherans make the sign of the cross?” The complete FAQ and many others can be found on the ELCA Worship web site.

“In the name of the Father, and of the + Son, and of the Holy Spirit” or “Blessed be the Holy Trinity, + one God, who forgives all our sin, whose mercy endures forever.” These words begin the orders for Confession and Forgiveness in Evangelical Lutheran Worship. The rubric (directions in red italics) that accompanies these words says: The assembly stands. All may make the sign of the cross, the sign marked at baptism, as the presiding minister begins.

As this invocation is made, an increasing number of Lutherans trace the sign of the cross over their bodies from forehead to lower chest, then from shoulder to shoulder and back to the heart; and others trace a small cross on their foreheads.

The sign of the cross, whether traced over the body or on the forehead, is a sign and remembrance of Baptism. The Use of the Means of Grace, The Evangelical Lutheran Church in America’s set of priorities for the practices of word and sacrament, says of this gesture:

These interpretive signs proclaim the gifts that are given in the promise of God in Baptism…The sign of the cross marks the Christian as united with the Crucified (28A).

The sign of the cross is ecumenical, in that is used by the Orthodox, Roman Catholics, Lutherans, and Episcopalians, and is slowly increasing in use among mainline Protestants. It is also a remembrance of the death and resurrection of our Lord: the center of our faith. The sign of the cross is a treasured part of our heritage as Lutherans, because the practice was encouraged and used by Martin Luther himself. Luther made provisions for using the sign of the cross on at least three occasions.

In Holy Baptism The text of Luther’s 1526 Order of Baptism called for the sign of the cross to be made over the candidate as a part of Baptism. “Receive the sign of the holy cross on both your forehead and your breast” (Luther’s Works 53:107).

At Ordination. In his order for the Ordination of Ministers of the Word, Luther says of the benediction: “The ordinator blesses them with the sign of the cross” (Luther’s Works, 53:126).

In Daily Prayer. Luther instructed his followers to make the sign of the cross at both the beginning and the end of the day as a beginning to daily prayers. In the Small Catechism, in the section on morning and evening prayers Luther says: “When you get out of bed, bless yourself with the holy cross and say ‘In the name of God, the Father, the Son, and the Holy Spirit. Amen.’ ” This same instruction is given for bedtime.

To learn more about the sign of the cross and the times when it is often used during worship, read or download the full worship FAQ here.

The Native American Liturgical Celebration and Service of Reconciliation

Today’s post is from Kelly Sherman-Conroy (Oglala Sioux), Luther Seminary student and member of the American Indian/Alaska Native Lutheran Association.

In August of 2016 the ELCA made a promise to the Native people. The Churchwide Assembly, made up of members of the ELCA, passed a resolution written by ELCA Native American clergy Bishop Guy Erwin (Osage Nation) and Pastor Joan Conroy (Oglala Sioux) to recognize and celebrate contributions of Native Americans in the life of the church and community.

The whole body of the ELCA confessed that they were wrong and repudiated, explicitly and clearly, the European-derived Doctrine of Discovery, a document that has been used to justify racism against and enslavement of indigenous peoples since it was written in 1493.

This papal bull, known in Latin as “Inter Caetera,” gave Christian explorers the right to claim lands they “discovered” for their Christian monarchs. Any land discovered that was not inhabited by Christians could be exploited. If pagan inhabitants could not be converted, they could be enslaved or killed. Indigenous people have felt the sting of that papal edict since Europeans first landed in North America. The Native culture, according to early missionaries, did not fit the Christian religion, and belief in the Gospel required them to give up who they were in order to become something they could never be… white.

When the ELCA passed the resolution formally repudiating the Doctrine of Discovery, one of the commitments that was made was to “encourage the Office of the Presiding Bishop to plan an appropriate national ceremony of repentance and reconciliation with tribal leaders, providing appropriate worship resources for similar synodical and congregational observances with local tribal leaders, at such times and places as are appropriate.”

This Native American Liturgical Celebration and Service of Reconciliation was created by Kelly Sherman-Conroy, a member of the Oglala Sioux Tribe in Pine Ridge South Dakota, who attends Nativity Lutheran Church in St. Anthony, MN and also currently attends Luther Seminary. This liturgy, with the help of many people, was put together to in a meaningful way integrate Native culture and spirituality, and also keep some boundaries of the Lutheran Christian traditions. The result is that a profound and deeply spiritual experience has been created for all involved, not just in the worship practices themselves but in relationship with God and the other. In other words, inculturation (the adaptation of worship to various cultural settings) aims to deepen the spiritual life of the assembly through a fuller experience of Christ who is revealed in Native people’s language, rites, arts, and symbols.

On November 22^nd this service will be live streamed from Nativity Lutheran Church in its entirety. You will be able to join the live stream at Nativity’s web site, and more information about the event is available on Facebook. It is my hope that this service and celebration will serve as an example as to how this liturgy can be used in regions across the ELCA, and that the participants will have a blessed, faith-filled and formative experience.

If you would like to host this liturgy in your own synod or congregation, the worship resources themselves and a list of guidelines created to aid in the use of the liturgy may be found from ELCA.org. The American Indian/Alaska Native Lutheran Association is also available for conversation via email at ELCANATIVE@gmail.com.

Images:

Image 1 is a photo of Kelly Sherman-Conroy, taken at Luther Seminary during worship

Image 2 is (from left to right), Pastor Joan Conroy (Oglala Sioux), Great Grandmother Mary Lyons (Ojibwe Elder), Kelly Sherman-Conroy (Oglala Sioux). All three led the Liturgy at Luther Seminary in October.

Congregational Resources for World AIDS Day

Today’s post is from Megan Neubauer, Program Associate for the ELCA Strategy on HIV and AIDS.

Spirit of the living God, you breathe on all that is. You lead us from the places of pain and difficulty to your cool living waters of health and wholeness. Through you every tear is wiped away and we are transformed by your wellsprings of life.

-Litany from ELCA worship resources for World AIDS Day

December 1^st is quickly approaching. Each year, this is a day set aside to commemorate World AIDS Day; a day of remembrance, awareness, and commitment to action.

In 2009, the ELCA Churchwide Assembly passed the ELCA’s Strategy on HIV and AIDS, outlining where the ELCA is being called in the response:

Called to biblical and theological reflection in community

Called to effective prevention, treatment, and care

Called to eradicate stigma and discrimination

Called to walk with companion churches and partners in other countries

Called to advocate for justice

Called to build institutional capacity and make strategic choices

The ELCA and each of its members have the opportunity to speak out powerfully against all forms of stigma, discrimination and systemic inequality. Together, we can be affirming communities and engage in open conversations. Collectively, we can raise our voices in advocating for just policies. And as a community of faith, we can begin in worship and prayer.

Coming together on Dec. 1st, or at our usual worship times on Sunday, Dec. 3rd, we join our neighbors around the world as we honor all who have lost their lives to AIDS-related illnesses; we seek encouragement to take bold action; we rejoice in scientific advances in effective prevention, treatment and care; and we are sent out in peace, freed to act.

As we gather this World AIDS Day, remember that on this and every day, we are called to respond.

You can find ELCA Worship resources here. The full ELCA Strategy on HIV and AIDS, along with other resources for World AIDS Day can be found here. You can also stay connected with the ELCA’s Strategy on HIV and AIDS on social media @ELCAHIVandAIDS, and can share what your congregation is planning for World AIDS Day 2017.

We thank you that by the life-giving power of your spirit you bestowed upon us, your people, such gifts as are needed to respond to the situation at hand. Pour on us all that we need to stop AIDS and reach out to everyone affected with compassion, healing and hope.

May we know your call to be leaders in this struggle and employ the courage, wisdom and resources you have given to respond to HIV and AIDS.

King or No King?

Today’s post is from Julie B. Sevig, an ELCA deacon, communications specialist at the Lutheran School of Theology at Chicago, and a member of Holy Trinity Lutheran Church in Chicago, IL.

Sunday, November 26, is soon here. In some congregations it is hailed as Christ the King Sunday, in others it has become known as the Sunday we focus on the Reign of Christ.

Some will sing “All Hail the Power of Jesus’ Name!” (ELW 634) or “Crown Him with Many Crowns” (ELW 855) with gusto. Others will choose “Soli Deo Gloria” (ELW 878) or “Evening and Morning” (ELW 761), more gentle and subtle in both music and message. In my own congregation, the focus will be the end of the church year: Last Sunday of the Year.

Having a king doesn’t always turn out well for everyone, after all. Back in 1996, Gail Ramshaw, a scholar of liturgical language, wrote this when suggesting we call this “Last Sunday of the Year”: “I find the myth of the crown, like the crowns themselves, more greed and glitter than divine design.”

Throughout history, crown and throne have been associated with power that was misused and evil. And we’re sensitive to abuse of power and evil more than ever these days. It’s as palpable as the morning news.

So I look forward to November 26 as an opportunity to bid the year farewell, collectively and individually. Much like December 31, we have the chance to take stock of how we’re doing.

Don’t wait until New Year’s to make resolutions, theologian Karoline Lewis says: “Make this New Year’s Resolution Sunday.” On this Sunday (whatever we call it), we look back and look forward, and imagine God’s future and our role in it.

No, we won’t be singing “Auld Lang Syne” that week. But before shifting to Advent and all the anticipation it brings, my faith community will sing “Christ Is Alive! Let Christians Sing” (ELW 389):

“In ev’ry insult, rift, and war,

Where color, scorn, or wealth divide,

Christ suffers still, yet loves the more,

And lives, where even hope has died.” (v. 3)

Perhaps Dawn Chesser, preaching director for Discipleship Ministries of the United Methodist Church, says it best in her liturgical reflection for The Last Sunday of the Year: “Affirm the victories and name the demons, but then let it all go and move on. Hope is coming. New life is just around the corner. God’s grace is the hope of the world.”

——-

Sources referenced:

“Transfiguring Monarchy” by Gail Ramshaw in “Liturgy Christ Reigns” Journal of The Liturgical Conference, Volume 13, Number 2.

Karoline Lewis, “Throne Mentality” from Working Preacher, Luther Seminary, November 16, 2014.

Dawn Chesser, Preaching Notes for Christ the King Sunday, Year B (November 22, 2015).

Commemorating the Reformation with Community

Today’s post is from Deb Stein, pastor at St. Stephen Lutheran Church in Syracuse, NY.

Greetings from Syracuse, NY!

Last Sunday for the 500th anniversary of the Reformation, St. Stephen in Syracuse, NY worshipped with two other congregations; those who also worship in our building. Both are immigrant Christian congregations, not connected to the ELCA, except through us. The small Burundi church understands English and didn’t want anything translated. They were happy to be in among the assembly. However, the Evangelical Living Church (ELC), a Burmese Chin congregation, doesn’t understand English as well, so we used an outline (with some explanations) of our joint worship up on their screen with a PowerPoint in Chin. Detailed explanations were printed of what we’re doing and why in our English worship bulletin. We worked closely with the ELC, over three weeks, to pull our Reformation worship together in both languages. The Gospel was read in English by me and in Chin by Pastor Elisha Thwang. Pastor Elisha also offered a prayer in Chin after the Thanksgiving for the Word. In addition, the ELC choir, most of whom attend high school in the city, joined our own choir for the event. Our worship was filled with the grace-filled readings, prayers, and joyful music in English and Chin. We used the ELC’s version of an “Alleluia” for our Gospel Acclamation (to the tune of Amazing Grace: Alleluia, Alleluia, Alleluia Amen… Alleluia, Alleluia, Alleluia Amen), and the ELC Choir, along with Pastor Elisha offered an Anthem in Chin, the title, of which translated: Standing on the Promises.

It was such an exciting day for us all – beyond my imagination for sure! We had been talking about having a joint worship for some time, and Reformation Sunday just seemed to be the perfect day to do it. It was a day to celebrate a church that is constantly reforming and always being made new. In doing so, we embraced our differences, while lifting up all the things we have in common. Last Sunday, nearly 500 years after Martin Luther offered up his 95 theses, St. Stephen sang A Mighty Fortress, together with folks from around the world, immigrants who came to the U.S. looking for a fortress of safety within our boundaries, sharing with us God’s own Mighty Fortress of grace and love for us all. We used a modified Service of the Word, and I inserted hymns where ever we could fit them. During the service, four of our youth affirmed their baptism in Confirmation, supported by every Christian present. It was truly a joy-filled and uplifting celebration for everyone.

Our day wasn’t over! We’d been partnering with another group, who meets in our building, The Society for Creative Anachronisms (SCA), which I think of as a cross between civil war reenactors and a renaissance fair. The SCA worked with us to provide a 3-act play hosted by St. Stephen at 4:00 PM that afternoon, open to the public. The third act was Martin and Katharina’s wedding, which was followed by a wedding reception in our fellowship hall. The SCA created period decorations and costumes, as well as provided period food, music, and dance – all of it done as close to correct for Martin Luther’s time as possible! The guests had the opportunity to take a turn at period dancing, so even I got in on the act!

We are grateful to have such wonderful connections, not only in the community but also in our own building, which has become a bit of a community itself. We were blessed to have so many wonderful people taking part in our Reformation celebrations, even while many other Lutheran churches in our area were celebrating in different ways. Syracuse has been well represented in this 500^th year of the Reformation!

Navigating the Modern Era of Death Practices

Today’s post is from Benjamin Stewart, Gordon A. Braatz Associate Professor of Worship and Director of Advanced Studies at the Lutheran School of Theology at Chicago.

Death is currently enjoying a season of fashionability.

I don’t mean our mini-liturgical-season of November, with All Saints Day and end-of-the-world lectionary texts. I mean something that is changing in the wider culture.

From the #DeathPositive movement, to the pop mortician Caitlan Doughty channelling Morticia Addams, to gimmicks like pressing your loved one’s cremated remains into vinyl for your turntable, there are signs that the cool kids have noticed that death practices are due for some rethinking.

Some things are on the way out. The SUV-style casket, the antiseptic funeral home, and the astroturfed grave are in decline. Even the dead body itself is disappearing from American death rituals. Theologian Thomas Long wryly observes that the dead are increasingly “banned from their own funeral.”

Where are we headed in death practices?

There’s a lot of noise in the cultural system now, but it may be that we are — in the old words of our tradition — returning to the earth. Increasing numbers of people are looking for death rituals that speak honestly about both earthly life and earthly death, and honor the body and its return to the earth in God.

This four minute video, The Coffinmaker, shows that even a simple wood coffin can lead us into the heart of theology and spirituality. (It would be easy to have 30 minutes of discussion on this video sometime during this little season of November, perhaps as part of a larger session or series.)

If you’re looking for inspiring help in navigating — and even shaping — this new era of death practices, I highly recommend this new book: In Sure and Certain Hope: a funeral sourcebook.

Worth the price alone:

articles on how to work with funeral homes (or to forgo them)
specific diversity and cultural considerations
planning resources — including helps for especially difficult deaths like suicide, the death of a child, or a funeral that occurs in a public spotlight
how to offer a natural burial ministry
a four-week course you can offer on spirituality and planning for death and funerals
up-to-date theological and historical overviews of funeral and death practices
three pages of film recommendations
e-versions of many of the resources are included

I’ve only highlighted a few things from this significant (280 page) book that offers a welcome mix of seasoned experts and emerging voices among its authors.

We are surrounded by a great cloud of witnesses. But there’s at least a fog bank of goofiness out there too. This new resource helps us do some sorting, discerning what we might welcome for this era, what we might let go, and what continues to promise abundant life even in the face of death as we return to the earth.