Earlier this month, St. Matthew’s new stained-glass window was installed. This window has been a long time in coming! Its predecessor was much beloved but was buckling and needed to be replaced. (Thankfully, the old window was removed intact and is being restored by Soos Glass for future use elsewhere in our facility.) Prior to his death, former member Scott Sparks was working on finding a stained-glass artisan who could help us with the project. Later, Scott Roper took up the project and designed the layout and elements of the window. Soos Glass of Maumelle eventually produced the new window.

Throughout church history, Christians have used a variety of symbols to depict biblical truth and to serve as visual reminders and teaching tools of what the Lord has done for us. In European churches, stained-glass windows long served as a visual tour of Scripture, depicting major biblical figures and scenes. Lutherans have historically embraced Christian artwork, provided that its content is consistent with God’s Word. Here is a summary of the symbols included in this new window:

The cross – at the exact center of the window is the cross. Christ’s cross is the center of our Christian faith, for it was upon the cross that He sacrificed Himself for our sins and became our source of eternal salvation.

Communion bread and chalice – the central cross is set on the communion bread and suspended above the large, golden chalice. In, with, and under the bread and wine of Holy Communion, our Lord Jesus feeds us His body and blood for our forgiveness. The window overlooks the altar from which we receive the gifts of Christ’s body and blood.

Wheat and grapes – these are yet another symbol of Holy Communion and reflect the design of our prior window. The images of wheat and grapes can also symbolize the church: “For just as the one cup is filled with wine of many grapes and one bread made from countless grains, so also we, being many, are one body in Christ.” (LSB p. 291)

Blue background – as the window overlooks the baptismal font, its beautiful blue background reminds us of the waters of Holy Baptism. There, “by the washing of water with the word,” Christ cleansed us and made us His holy people (Ephesians 5:26).

Dove – at Jesus’ Baptism, God the Holy Spirit descended upon Him in the form of a dove and rested on Him (Matthew 3:16). That same Spirit of God is His gift to us in our Baptism (Acts 2:38). Every day, we live this Christian life through the strength and presence of the Holy Spirit.  

The combined Greek letters, Chi-Rho – at the top of the window is a Christian symbol that resembles the English letters X and P. These are the Greek letters Chi (X) and Rho (P). Together, these letters are an abbreviated form of Christos, or “Christ.” This ancient monogram dates back to the early church. It is Christ, our Messiah, who makes all the difference for you and me, for “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” (Galatians 2:20)

The Greek letters, Alpha and Omega – on the left and right sides of the window are two additional Greek characters, Alpha and Omega. These letters point to God the Father (Revelation 1:8), completing the Trinitarian symbolism of the window. They likewise point to Jesus who announces, “I am the Alpha and the Omega, the first and the last, the beginning and the end” (Revelation 22:13). Christ alone begins, accomplishes, and finishes our salvation through His life, death, resurrection, and return.

Grace and Faith – last but not least, near the bottom of the window are two words which are foundational for our Christian faith: “Grace” and “Faith.” It is by God’s grace alone through faith in Christ alone that we are saved (Ephesians 2:8). This is the Gospel message which we continue to share and proclaim, not only within these walls but in our everyday lives and relationships. May this vibrant new window continue to remind all of us of these truths of God’s Word for many years to come!

Peace in Christ,

            Pastor Kory Janneke

Lutheran Christians confess the church’s three historic creeds: the Apostles’, Nicene and Athanasian Creeds. These creeds are called “ecumenical” which means that they are shared by the whole Christian church. The word “creed” comes from the Latin credo, which simply means “I believe.” Here are a few questions and answers pertaining to the creeds:

Why do the creeds speak of the “catholic” faith? The olriginal versions of all three creeds speak of the catholicity of our faith. For example, the Apostles’ Creed says, “I believe in the Holy Spirit, the holy Christian [catholic] Church.” This is not an exclusive reference to the Roman Catholic Church. Early believers would speak of the catholic faith to describe the doctrines which were believed and confessed universally among Christians. As you confess these creeds, remember that you are confessing your faith together with Christians throughout space and time.

What occasions are associated with the creeds? The Apostles’ Creed was an ancient baptismal creed. It is confessed in the liturgy of Holy Baptism and at Confirmation. Of the three, it is the most succinct statement of the Christian faith. The Nicene Creed was formulated at the Council of Nicaea in AD 325 and modified at the Council of Constantinople in AD 381. This creed goes into more detail on the identity of Jesus Christ. It is traditionally associated with the Lord’s Supper. The Athanasian Creed, the longest of the three, was named in memory of St. Athanasius (AD 296-373), a staunch defender of trinitarian theology. The creed itself originated perhaps a century after his death. Because this creed was not necessarily prepared for corporate use (and because of its length), it is usually reserved for use in worship to Trinity Sunday.

Why do the creeds say that Jesus “descended into hell”? Both the Apostles’ and Athanasian Creeds include this article of faith. This is based on one Scripture passage, 1 Peter 3:18-20, in which Peter states that Jesus suffered and died and was made alive again, “in which He went and proclaimed to the spirits in prison, because they formerly did not obey.” This was interpreted by early Christians as Jesus descending into hell to proclaim His resurrection victory over sin, death, and the devil. Lutherans maintain this teaching and recognize Christ’s descent into hell as part of His exaltation following His suffering and death.

Why does the Nicene Creed say so much about Jesus? The Second Article of the Nicene Creed uses the word “begotten” three times to describe the relationship between Jesus and the Father. It’s reinforcing the teaching that there is an eternal Father-Son relationship between them. The Christians at Nicaea especially emphasized the divinity of Jesus. He is “God of God, Light of Light, very God of very God.” Additionally, He is “of one substance with the Father.” In the fourth century, a heresy called Arianism was causing confusion among Christians. Arius taught that Jesus was an exalted man who was created, not eternal. This contradicts the clear teaching of Scripture about the Person of Jesus. The formulators of the Nicene Creed made it clear that Arius’ teachings (and other false teaching along the same lines) are not compatible with the biblical, Christian faith.

If the Holy Trinity is a mystery, why does the Athanasian Creed say so much about Him? While we can’t intellectually grasp everything the Bible teaches, such as how Christ’s body and blood are present in the Lord’s Supper or how God can be three persons in one divine being, that doesn’t mean that we can’t make faithful theological distinctions about such teachings. The Athanasian Creed is responding against various false teachings regarding the Triune God. Some, for example, did away with the doctrine of the Trinity in favor of a oneness view of God. This heresy, called Modalism, still exists in Oneness Pentecostalism. The Athanasian Creed expresses the mystery of the Holy Trinity both by emphasizing the distinction between the three persons and the Unity of the Godhead.

Does the Athanasian Creed teach salvation by works? The closing statements of the Athanasian Creed speak about Christ’s return and the final judgment. Verse 39 states, “And those who have done good will enter into eternal life, and those who have done evil into eternal fire.” While we may balk at the wording, the writers of the Athanasian Creed were echoing statements from Scripture itself, such as Jesus’ words in John 5:28-29. However, reading further along provides more clarity about our salvation. In the next chapter, Jesus is asked, “‘What must we do, to be doing the works of God?’ Jesus answered them, ‘This is the work of God, that you believe in Him whom He has sent.’” (John 6:28-29) A few verses later, Jesus offers more Good News: “For this is the will of my Father, that everyone who looks on the Son and believes in Him should have eternal life, and I will raise Him up on the last day” (John 6:40). 

On the last day you and I will be judged not according to the goodness within us. (There is none apart from the Lord’s work.) Instead, we’ll be judged according to the good work that the Holy Spirit has done within us – bringing us to saving faith in the One whom God has sent for us, Jesus Christ (John 6:29), just as the book of Hebrews tells us, “Without faith, it is impossible to please [God]” (Heb. 11:6). Good works continue to flow from saving faith in Jesus, but they are not the basis for our salvation.

Join me in thanking the Lord for these three ecumenical Christian creeds which summarize both our shared Christian faith and our personal faith in God the Holy Trinity. May we continue to confess the creeds boldly and faithfully as countless men and women of God have done before us!

Peace in Christ,

            Pastor Kory Janneke

Our Wednesday morning Bible study group has been discussing every book of the Bible in an overview format for the past year and a half. Recently, we discussed the book of Hebrews, an anonymous early church epistle which was written especially to guide Jewish Christians in their understanding of the Person of Jesus and in what it means to walk by faith in Him. We had a great discussion around one passage in particular, Hebrews 10:23-25: “Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider how to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.”

The church exists wherever the Holy Spirit calls people to believe in Jesus as their Lord and Savior. Because of this, the church can be described as “invisible” in the sense that we cannot exactly see faith in someone’s heart. At the same time, believers in Christ gather with one another as members of His Body. Immediately after Jesus’ ascension to heaven, the disciples began gathering together on a regular basis, both in the temple in Jerusalem and in an upper room where they were staying (Luke 24:53; Acts 1:13). The rest of the New Testament likewise assumes that believers will gather with one another in their communities. This first began with house churches, in which a few dozen believers could congregate at a time for Sunday services. 

The Greek word which the New Testament uses for “church,” ekklesia, refers to the “assembly.” In other words, the church, properly speaking, is the gathering of Christ’s people. It’s no wonder then that the writer to the Hebrews reminded both the early believers and Christians of all generations that we ought not neglect meeting together. It’s one of the most essential practices of the Christian faith.

In a time of history in which there is so little regard for “organized religion,” the simple message of Hebrews chapter 10 continues to speak to us. Despite the various objections we may have, its message remains. Don’t go it alone. We need one another. Join your brothers and sisters in Christ, both in the Lord’s house and in other settings throughout the week. Here are four specific reasons for our meeting together:

First, we need to hear the reading, preaching, and teaching of God’s Word. Yes, we ought to be pondering Scripture devotionally in our homes, but we also need to hear the Word proclaimed to us from outside ourselves. This is one of the main reasons that Christ provides pastors for His church, and it’s my privilege that I get to proclaim His Law and Gospel week after week. The more we take in Christ’s Word together, the more we can “hold fast the confession of our hope without wavering” (Hebrews 10:23).

Second, we need to receive Christ’s forgiveness, both through His Absolution and through His Body and Blood. The truth is, God has not promised to forgive our sins through watching TV, traveling, running errands, sleeping in, or whatever else we may do with our time. He has promised, however, to pour out His forgiveness through Confession and Absolution (John 20:22-23) and through the gifts of His Body and Blood in Holy Communion (Matthew 26:26-28). Because we continue to wrestle with sin and temptation as long as we live in this world, we need the forgiveness that Christ continues to offer through His means of grace.

Third, we meet together to be an encouragement to our fellow believers. Thankfully, this doesn’t have to be complicated. Singing the hymns, sharing Christ’s peace, asking folks how they’re doing, letting someone know you are praying for him or her, meeting and welcoming a visitor, taking someone out to coffee, or having them over for a meal, and other simple actions like these are all ways in which any of us can be an encouragement. 

Fourth, we also gather so that we may receive encouragement from fellow Christians. As the writer of Hebrews mentioned, the Last Day is always drawing nearer (Hebrews 10:25). All of us as Christians need encouragement as we navigate these end times. And Christ provides. Martin Luther writes in the Smalcald Articles that one of the ways God’s grace comes to us is “through the mutual conversation and consolation of the brethren.” In other words, God Himself works through our brothers and sisters in Christ as they comfort us, challenge us, listen to us, share their experiences with us, and more. As Hebrews 10:24 also says to us, we need Christian friends around us to help stir us up to continue walking in Christian love and good works.

As always, thank you for reading. I look forward to meeting together soon!

Peace in Christ,

            Pastor Kory Janneke