The Liturgy of Holy Communion (Part 2) - The Proper Preface

The curious observer will wonder why the first part of the liturgy of Holy Communion is called the Preface but the second part is the Proper Preface.

What’s with the “Proper”? Did the first Preface need some training in manners?

Speaking Properly

A tree can be understood to have two very basic parts: 1) The trunk/limbs part and 2) the greenery/leaves part. Similarly, the historic liturgy can be seen as having two basic components, namely “Ordinary” and “Propers.”

The Ordinary parts are those that are the same in every Divine Service, such as the Kyrie, Gloria Patri, Creed, the Lord's Prayer, and the Nunc Dimittis.

The Proper Parts are those that, like leaves on a tree, change depending on the specific liturgical day or season. An easy way to remember the difference is that the Propers are appropriate or proper for the day. Going back to the tree illustration, leaves change color depending upon the season, so the Propers change depending upon the season.

The major parts of the Divine Service that are Propers are the Hymns, the Collect of the Day, the Scripture readings, the Sermon, and the Proper Preface.

The proper preface then is a part of the liturgy that changes depending upon the season or occasion.

Now that we have answered the question of what the Proper is, what is the Proper Preface about? Simply put, it is a prayer of thanksgiving to God our Father for all He has done for us in Christ Jesus.

Giving Thanks at all times

After being invited to give thanks to the Lord in the Preface, the pastor now does just that by now talking to God in a prayer of thanksgiving. The opening line is addressed to the Father and expresses what we have seen throughout Scripture: the duty of God’s people to thank the Lord. 

“It is truly good, right and our joy that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God.”

In the words “it is truly good, right, and our joy” we express that what follows is always, no matter what we are facing, a good and salutary act - thanksgiving. We acknowledge that we should “at all times and in all places” joyfully and rightly give thanks to God our Father.

It is often easy to feel thankful when life is going good, when our health is strong, relationships are happy, and we experience success at work. It can be much more difficult to have this attitude of thanksgiving when we are in the valley of the shadow of death. Yet Philippians 4:4-7 encourages this very thing:

“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”

In the Proper Preface we are acknowledging that regardless of what we are facing in life, that it is good and right to give thanks to God.

Why is it good and right for us to give thanks to God? The second portion of the prayer answer this question.

Jesus is the Reason

This prayer follows the pattern of thanksgiving in the psalms in the Old Testament. Thanksgiving in general was offered for the gifts of God’s creation (Ps 136:4-9), His provision in their lives (Ps 67:6-7), His wondrous deeds (Ps 75:1) and for His saving acts (Ps 35:18).  Like Israel thanked the Lord for delivering them from their enemies, so we now thank God for sending His Son to save us from sin and Satan.

For by water and the Holy Spirit you have made us a new people in Jesus Christ our Lord, to show forth your glory in all the world.

Here the Church is giving thanks for God’s gracious salvific work of gathering and making for Himself a new people in Christ Jesus!

Other seasonal Propers include the following:

Advent - “because in His coming the day of our deliverance has dawned; and through Him You will make all things new, as He comes in power and triumph to judge the world.

Lent - “who overcame the assaults of the devil and gave His life as a ransom for many that with cleansed hearts we might be prepared joyfully to celebrate the resurrection feast in sincerity and truth.”

Easter - “And most especially are we bound to praise You on this day for the glorious resurrection of Your Son, Jesus Christ, the very Paschal Lamb, who was sacrificed for us and bore the sins of the world. By His dying He has destroyed death, and by His rising again He has restored to us everlasting life.”

Joining the Choir of Heaven

Hubert van Eyck, “Adoration of the Lamb” (detail), Ghent Altarpiece, ca. 1429

The third and final section of the Proper Preface is the transition into the Sanctus (the topic of the next blog post). Here we shift to now joining our voices with the praise of those in heaven.

Therefore with angels and archangels and with all the company of heaven we laud and magnify Your glorious name, evermore praising You and saying:

This is a powerful moment where we are remind that our worship is not simply our worship only, but it is joining with the whole Church in heaven and earth. It is the moment we begin to see the the curtains drawn back on heaven and the people of God lifting our voices to mix and mingle with those of the angels, archangels, and victorious saints.

Hebrews 12:22-24 describes that through the blood of Christ, we now enter into the heavenly Jerusalem, with the angels and saints!

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

St. John Chrysostom says that during Holy Communion the angels surround the pastor, and the whole sanctuary is filled with angels honoring Christ, present in the Eucharist. He adds that we, though lowly, have been deemed worthy to join the powers of Heaven in the worship of the Lord.

The liturgy is often described as the “thin place” where heaven and earth meet. It’s the mountain top where God’s people ascend and God descends to meet His people. This moment is ushering us to the summit of the Divine Service where God comes to humanity in the person and work of the incarnate, crucified, died, risen, and glorified Christ Jesus in the bread and wine.

The next blog installment will look more at this heavenly chorus of praise of the Santus.

Liturgy of Holy Communion (Part 1) - The Preface

Introduction

The Eucharistic prayer opens with a three-part dialogue that has been recited in the Church since at least the third century. This dialogue is first reported in the Eucharistic prayer of St. Hippolytus (c. A.D. 215). Now, eighteen centuries later, we continue to say the same words, uniting us with the Christians of the early Church.

The Lord’s Presence 

The opening exchange (“The Lord be with you… and also with you/spirit.”) we have heard before. It is used in the introductory rite of the start of the Divine Service just before the reading of the Scriptures. Greetings like this were used through Scripture to address those whom God called to an important but daunting missions. Isaac (Gn 26:3, 24) and Jacob (Gn 28:13-15); Moses (Ex 3:12) and Joshua (Josh 1:5, 9); Gideon (Jgs 6:12), King David (2 Sam 7:3), and the prophet Jeremiah (Her 1:6-8), and the Blessed Virgin Mary (Lk 1:28). All of theme heard this message at pivotal moments in their lives. They needed the Lord to be with them as they set out on their charge. 

Here, the greeting is fittingly repeated as we embark upon the most sacred part of the service: the eucharistic prayer. Both the pastor and the people need the Lord to be with them as they prepare to enter the mystery of Holy Communion. 

Question: Why is it important that we are reminded of God’s presence with us?  

Lifting Our Hearts

Next, the pastor says, “lift up your hearts” (Latin: literally, "Upwards hearts"). This prayer brings to mind the exhortation in Lamentations 3:41, “Let us lift up our hearts and hands to God in heaven.” What does it mean to “lift up” our hearts? 

In the Bible, the heart is the hidden center of the person from which one’s thoughts, emotions and actions originate. All intentions and commitments flow from the human heart. Therefore when you are invited each week to “lift up your hearts,” we are being summoned to give our fullest attention to what is about to unfold. This is a wake up call to set aside all other concerns and focus our minds, wills, and emotions - our hearts - on the sublimity (grandeur, beauty, excellence) of what is happening in the Eucharistic prayer.  

This summons is reminiscent of St. Paul’s words to the Colossians 3:1-2, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.” Just as Paul called the Colossians to seek the “things above, where Christ is,” so are we bidden to direct our entire being towards the things of heaven, for that is where Christ is. And that is where we are going in the Eucharistic prayer. 

Our Fullest Attention

St. Cyprian (d. A.D. 258), a North African Church Father, explained how this prayer draws our attention away from worldly distractions and is meant to lead us to ponder the awe-inspiring action taking place in the Eucharist prayer: 

“Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, Lift up your hearts, that so upon the people's response, We lift them up unto the Lord, he may be reminded that he himself ought to think of nothing but the Lord.” 

Another Church Father, St. Cyril of Jerusalem, made a similar point and warned believers of the seriousness of this moment:

“Lift up your hearts: for in this sublime moment the heart should be lifted up to God, and not be allowed to descend to the earth and to earthly concerns. With all possible emphasis the priest exhorts all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then you answer, We lift them up unto the Lord: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life.”  

Cyril goes on to acknowledge that being attentive to the Lord is something we should do always, but is difficult because we are fallen and weak. Yet if there ever is a moment to concentrate most intently and give God our fullest attention, it is now at the Eucharist prayer: “We should, indeed think of God at all times, but this is impossible because of our human frailty; but in this holy time especially our hearts should be with God.” 

Question: Why can it be difficult for us to keep our minds and hearts focused on Christ? 

Giving Thanks to God

In the last exchange the pastor says, “let us give thanks to the Lord our God.” 

As we have already expressed after each Scripture reading (“Thanks be to God”), thanksgiving is a common biblical response to God’s goodness and to His saving works in our lives. In fact, thanksgiving is (should be) the most basic posture of God’s people towards Him. 

We are reminded to give thanks to the Lord and echo the similar exhortation found in the Psalms: “Give thanks to the Lord for He is good…” (Psalm 136:1-3; see also Ps 107:8, 15, 21, 31). 

St. Paul similarly teaches that the Christian life should be marked by prayers of thanksgiving. We should be “abounding in thanksgiving” (Col 2:7), give thanks to God in all we do (Col 3:17) and “in all circumstances” (1 Thess 5:18, Phil 4:6), especially in worship. Read the following Scripture passages: 1 Cor 14:16-19; Eph 5:19-20; Col 3:16. Following this biblical tradition of offering prayers of thanksgiving, the congregation responding, “It is right to give Him thanks and praise.” 

Question: What is the point of agreeing with the prayer and saying “it is right”? How does giving thanks for all God has given and done for us change our attitude and outlook on life?

Seven reasons why the historic church use incense in worship

Why does the church use incense in places of worship?

1. Connection to Old Testament Worship
"Incense" is mentioned over 100 times in the Bible and was an integral part of worship in the Old Testament. The altar of incense in the Tabernacle (Exodus 30:1-10) and later in the Temple was used to burn incense regularly as an offering to God. Incense was an aromatic substance made of gums and spices to be burned. It was made according to a definite prescription of gum resin, onycha, galbanum, and pure frankincense in equal proportions, and was tempered with salt (Exod.30:34-Exod. 30:35). It could not be made for ordinary purposes (Exod.30.34-Exod.30.38; Lev.10.1-Lev.10.7). The use of incense in Christian worship can be seen as a continuation of this ancient practice. 

2. A form of worship to Christ 
The three gifts given to Christ by the Magi was gold, frankincense, and myrrh. The second two were resins both commonly used as incense. The newborn King received His first worship from gentiles by the gifts of incense!  

2. It models the worship of Heaven
The prayers of the saints are depicted as rising before God along with the smoke of the incense.

Revelation 8:3-4, "And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel."

3. Purification and Sanctification of a sacred space 
Incense is traditionally used to purify and sanctify the space in which it is burned. The sweet fragrance is a symbol of holiness and setting aside the space for God. 

4. Symbolism of our Prayers Rising to Heaven
Incense is often seen as a physical representation of prayers ascending to God. This is based on biblical imagery, particularly from Psalm 141:2, which says, "Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice."

5. The Presence of the Holy Spirit
The smoke of the incense symbolizes the Holy Spirit. Just as the smoke fills the space and is perceived by the senses, so the Holy Spirit fills the hearts and minds of the worshippers, permeating the entire environment.

6. The Presence of God
Throughout the OT the presence of God was made manifest in the form of a cloud of smoke. In 2 Chronicles 5:12-14 we have a description of when the Ark of the Covenant was brought into the Temple build by Solomon, "and all the Levitical singers, Asaph, Heman, and Jeduthun, their sons and kinsmen, arrayed in fine linen, with cymbals, harps, and lyres, stood east of the altar with 120 priests who were trumpeters; 13 and it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the Lord), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the Lord, “For he is good, for his steadfast love endures forever,” the house, the house of the Lord, was filled with a cloud, 14 so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God."

7. Symbol of Sacrifice
Incense is also associated with sacrifice. Just as incense is consumed by fire, it represents the offering of oneself to God, symbolizing the worshippers' devotion and willingness to sacrifice for their faith.

Why would Christians gather for worship on Christmas Day?

Why would Christians gather for worship on Christmas Day?

1. it’s about Jesus

   It reminds us that the day is not primarily about family — as good as family is — nor about gifts — as terrific as they are. It is about Jesus.

   Writing on this topic for the Gospel Coalition, Dr. Dustin Messer wrote the following:

   “Going to church on Christmas reminds us not only of the point of church but also of the point of Christmas. It’s easy to get distracted this time of year. The parties, the decorations, the presents: sensory overload can numb us to the occasion for the festivities.

   The accoutrements themselves are not the problem. To the contrary, if seen in the right light, the pomp of Christmas serves as a joyous pointer to the birth of Christ. The problem isn’t with the pointers but with us. I love C. S. Lewis’s illustration:

   You will have noticed that most dogs cannot understand pointing. You point to a bit of food on the floor; the dog, instead of looking at the floor, sniffs at your finger. A finger is a finger to him, and that is all. His world is all fact and no meaning.

   How often we can be like Lewis’s dog at Christmas—marveling at the new TV, savoring the homemade eggnog, and yet failing to revel in the present behind the presents: the incarnation of the Son of God. Going to church on Christmas contextualizes the season for us.”

   Christmas is about Jesus. The entire foundation of our faith is centered around the birth, death and resurrection of Jesus Christ. We get two days a year to really bring home that message: Christmas and Easter. What better way to remind ourselves of that than gathering together as Christians and celebrating this beautiful truth.

   “Hail the heaven-born Prince of Peace! Hail the Sun of Righteousness!”

2. evangelism

   It reminds the world around us - our unbelieving family, friends, and co-workers - that we believe this day is about Jesus. Where I am physically on Christmas day will say something to the people around me. What I prioritize year after year will speak volumes to the world we inhabit.

   “Go, tell it on the mountain, that Jesus Christ is born.”

3. water is thicker than blood

   It reminds us as the body of Christ that our relationship to each other is bound up in something so much bigger than common interest, language, or hobbies. Our relationship to one another is bound together in Christ Jesus. By prioritizing gathering with people not “family” by blood but family by “water” (baptism), we are declaring our highest family allegiance. 

   “Good Christian friends, rejoice with heart and soul and voice”

4. For the Children

   It reminds our children this day is about the gift of a Savior not the gifts under the tree. As a father of five children, more than anything else, my deepest desire for my children is to remember that Christmas is about the birth of their Savior Jesus Christ. And one way that we are seeking to disciple and form their hearts is to gather with believers to celebrate this good news. 

   “Remember Christ, our Savior was born on Christmas Day, to save us all from Satan's pow'r, when we were gone astray.”

5. a Holy Day

   It reminds us that Christmas is a “holy-day.” In recent years people have made a stink about whether we should say “Happy Holidays” instead of the potentially offensive word “Christmas.” Interestingly, “holiday” is simply another way of saying “Holy Day” and for Christians any day we observe and celebrate our Lord’s life is just that, a “holy day.” Christmas is observed as a “holy day” by gathering in the house of the Lord. 

   “This, this is Christ, the King, Whom shepherds guard and angels sing”

6. Joful defiance 

   It is an act of joyful defiance. Christians have historically gathered on Christmas Day because it reminds us that we have a King different than the rest of the world. We will engage in the “defiant acts” of worship and practice our spiritual oddness. By saying yes to gathering to worship king Jesus, we are saying no (at least in a very small way) to giving the things of this world our allegiance.

   “Joy to the world, the Lord is come! Let earth receive her King.”

7. The Word made Flesh 

   It is about celebrating “the Word made flesh.” Christmas is the day Christ, the Son of God, was born into the world. God coming into our midst is something we describe as “the incarnation,” that is the “enfleshing” of God, or God taking on “flesh.” It’s one of the great mysteries of the Christian faith. One of the most significant ways we meditate and celibrate this reality is by sharing together in Holy Communion where we receive the true Body and Blood of our Lord Jesus Christ. The meaning of “Christmas” is in fact “Christ-Mass.” The phrase “Mass” (also known as Holy Communion, the Eucharist, or the Lord’s Supper) has as it’s focus the marvelous and loving act of God coming into our world as Immanuel.

   “O come let us adore Him, Christ the Lord.”

With eager anticipation, I look forward to gathering with my brothers and sisters in Christ on Christmas Day to rejoice in the birth our Lord!

The Two Comings of Christ - Cyril of Jerusalem

We preach not one advent only of Christ, but a second also, far more glorious than the former. For the former gave a view of His patience; but the latter brings with it the crown of a divine kingdom. For all things, for the most part, are twofold in our Lord Jesus Christ…. In His former advent, He was wrapped in swaddling clothes in the manger; in His second, He covers Himself with light as with a garment. In His first coming, He endured the Cross, despising shame (Hebrews 12:2); in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second. And as at His first coming we said, Blessed is He that comes in the Name of the Lord , so will we repeat the same at His second coming; that when with Angels we meet our Master, we may worship Him and say, Blessed is He that comes in the Name of the Lord. The Savior comes, not to be judged again, but to judge them who judged Him; He who before held His peace when judged , shall remind the transgressors who did those daring deeds at the Cross, and shall say, These things have you done, and I kept silence. Then, He came because of a divine dispensation, teaching men with persuasion; but this time they will of necessity have Him for their King, even though they wish it not.

Cyril of Jerusalem, Catechetical Lecture 15

St. Lucia Day

On December 13th we remember Lucia (also commonly Lucy) who was an early Christian martyr (310 a.d.). As legend has it, Lucia would travel into the catacombs where persecuted Christians were hiding, with candles on her head to free up her hands for the food she carried to them. Rather than marrying she used her dowry to help those in need. She was brutally martyred under Diocletian and remember on December 13th.

St. Lucia Day became particularly popular in Sweden, and is celebrated by having the oldest daughter in the family wear a crown of candles and deliver saffron buns and gingersnaps to her parents first thing in the morning on December 13th. We love to deliver these to friends and neighbors later in the day as well!

Books

A great children’s picture book biography to read on this day: Lucia: Saint of Light

Tidbits

One of the victims of the great persecution under the Roman emperor Diocletian, Lucia met her death at Syracuse on the island of Sicily in the year A.D. 304, because of her Christian faith. Known for her charity, “Santa Lucia” (as she is called in Italy) gave away her dowry and remained a virgin until her execution by the sword. The name Lucia means “light,” and, because of that, festivals of light commemorating her became popular throughout Europe, especially in the Scandinavian countries. There her feast day corresponds with the time of year when there is the least amount of daylight. (Collect and Intro from The Treasury of Daily Prayer, Concordia Publishing House)

 In medieval Europe before the Gregorian reform of the calendar, St. Lucy’s Day was the shortest day of the year and this day was celebrated especially in Scandinavia where it marked the tunring from the long cold nights to the increase in daylight.  Swedish communites, including many in America, still have special festivities for this day.  In private homes one of the young girls of the household, dressed in white and wearing a crown of lighted candles, awakens the family in the morning and offers them cakes and coffee from a tray. (from Festivals and Commemorations by Rev. Philip Pfatteicher)

Podcast Interview 

Here is an interview on Issues, Etc. (you can find that interview here) with Dr. Joel Elowsky, Professor at Concordia Seminary/St. Louis.  

Light in the Darkness

Lucia brought the light of of Christ (Matthew 5:16) into each place she went. The powers of darkness thought they had blown out that light by killing her, but they were wrong as we remember her today. As another Christian (Tertullian) once said, “the blood of the martyrs is the seed of the Church." In Christ, we too can bring light, His light, into the dark places, even in our bodies which are temples of the Holy Spirit. As the apostle John said, “In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (John 1: 4-5)

St. Lucia is also a great example of a Christian willing to undergo tremendiously torture and finally death for the Lord Jesus Christ. What a story of inspiration to share with our daughters!

Collect of the Day:

O Almighty God, by whose grace and power Your holy servant Lucia triumphed over suffering and remain ever faithful unto death, grant us, who now remember her with thanksgiving, to be so true in our witness to You in this world that we may receive with her new eyes without tears and the crown of light and life; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Here are two of our favorite recipes for this day:

Saffron Buns

INGREDIENTS

• 3/4 cup milk

• 1/2 teaspoon saffron threads

• 1 teaspoon plus 1/4 cup sugar

• One 1/4-ounce packet active dry yeast

• 3 1/2 to 4 cups all purpose flour

• 1/2 teaspoon kosher salt

• 1/4 cup butter, softened

• 1/4 cup of sour cream

• 2 large eggs

• Raisins

• 1 egg, beaten

1. In a small pot, heat the milk, saffron, and 1 teaspoon of sugar together until the milk is steamy. Remove from heat and let cool until about 115°.

2. Sprinkle the yeast over the milk and let sit for 5 to 10 minutes until foamy.

3. Whisk together 3 1/2 cups of the flour, remaining 1/4 cup of sugar, salt.

4. Make a well in the center of the flour and add the yeast milk saffron mixture, the eggs, the butter, and the sour cream. Mix the ingredients until well incorporated.

5. Use a dough hook on a stand mixer (or mix by hand) on low speed. Slowly add additional flour, a tablespoon at a time, kneading to incorporate after each addition. Do this until the dough is still a little sticky to the touch, but does not completely stick to your hands when you handle it.

6. Shape the dough into a ball and place in a large bowl. Cover with plastic wrap. (Note at this point you can refrigerate overnight and bake in the morning.)

7. Let sit in a warm place for 1 to 2 hours, until the dough has doubled in size. 

8. When the dough has doubled in size, gently press it down and knead it a couple of times. Break off a piece and form it into a ball about 2 inches wide. Roll the ball out into a snake, about 14 inches long.

9. Then curl the ends in opposite directions, forming an "S" with spirals at each end. Place on a lined baking sheet and repeat with the rest of the dough.

10. Cover with plastic wrap and place in a warm spot until the dough shapes double, 30 minutes to an hour.

11. Preheat oven to 400°F. Using a pastry brush, brush some beaten egg over the tops and sides of the uncooked buns. Place raisins in the centers of the "S" spirals.

12. Place in the oven and bake at 400°F for about 10 to 11 minutes (turning halfway through cooking to ensure even browning), until the buns are golden brown.

13. Remove from oven and let cool for 5 minutes before eating.

Gingersnaps

INGREDIENTS

• 3/4 cup butter

• 1 cup white sugar

• 1 egg

• 1/4 cup molasses

• 2 cups all-purpose flour

• 1 tablespoon ground ginger

• 1 teaspoon ground cinnamon

• 2 teaspoons baking soda

• 1/2 teaspoon salt

• 1/2 cup white sugar for decoration

1. Preheat oven to 350 degrees F (175 degrees C).

2. In a medium bowl, cream together the butter and 1 cup white sugar until smooth. Beat in the egg and molasses until well blended. Combine the flour, ginger, cinnamon, baking soda and salt; stir into the molasses mixture to form a dough. Roll dough into 1 inch balls and roll the balls in the remaining sugar. Place cookies 2 inches apart onto ungreased cookie sheets.

3. Bake for 8 to 10 minutes in the preheated oven. Allow cookies to cool on baking sheet for 5 minutes before removing to a wire rack to cool completely.

Blogs for ideas

• https://jerusalemgreer.com/2020/12/12/last-minute-saint-lucia-day-celebrations/

• https://www.asceticlifeofmotherhood.com/blog/stluciadayguide

• https://faithandfabricdesign.com/2019/11/celebrating-celebrate-saint-lucy-feast-day.html

• https://equippingcatholicfamilies.com/2014/12/feast-day-fun-st-lucy/

• https://www.littlewaychapel.com/blog/st-lucy-lesson

Holy Communion: The Trysting Place

The Trysting Place

“When we are bereft of dear ones, it is a tremendous shock. For a time we are stunned. Not everyone can feel at once their continuing companionship. We should not for that reason despair. An adjustment must take place in our lives, reaching deep into our habits, emotions and thoughts. Some souls may make this adjustment quickly. For most of us it comes slowly and hard; many an hour is filled with loneliness and agonizing doubt. By ourselves we can never make this adjustment. We must come to a sense of the continuing presence of our loved ones, and we can do this if we realize the presence of our Living Lord.

Rev. Berthold Von Schenk

As we seek and find our Risen Lord we shall find our dear departed. They are with Him, and we find the reality of their continued life through Him. The saints are a part of the Church. We worship with them. They worship the Risen Christ face to face, while we worship the same Risen Christ under the veil of bread and wine at the Altar. At the Communion we are linked with Heaven, with the Communion of Saints, with our loved ones. Here at the Altar, focused to a point, we find our communion with the dead; for the Altar is the closest meeting place between us and our Lord. That place must be the place of closest meeting with our dead who are in His keeping. The Altar is the trysting place where we meet our beloved Lord. It must, therefore, also be the trysting place where we meet our loved ones, for they are with the Lord. How pathetic it is to see men and women going out to the cemetery, kneeling at the mound, placing little sprays of flowers and wiping their tears from their eyes, and knowing nothing else. How hopeless they look. Oh, that we could take them by the hand, away from the grave, out through the cemetery gate, in through the door of the church, and up the nave to the very Altar itself, and there put them in touch, not with the dead body of their loved one, but with the living soul who is with Christ at the Altar. Our human nature needs more than the assurance that someday and in some way we shall again meet our loved ones “in heaven.” That is all gloriously true. But how does that help us now? When we, then, view death in the light of the Communion of Saints and Holy Communion, there is no helpless bereavement. My loved one has just left me and has gone on a long journey. But I am in touch with her. I know that there is a place where we can meet. It is at the Altar. How it thrills me when I hear the words of the Liturgy, “Therefore with angels and archangels and all the company of Heaven,” for I know that she is there with that company of Heaven, the Communion of Saints, with the Lord. The nearer I come to my Lord in Holy Communion, the nearer I come to the saints, to my own loved ones. I am a member of the Body of Christ, I am a living cell in that spiritual organism, partaking of the life of the other cells, and sharing in the Body of Christ Himself. There is nothing fanciful or unreal about this. Indeed, it is the most real thing in my life. Of course, I miss my loved one. I should miss if she took a long holiday trip. But now, since she is what some people call dead, she is closer to me than ever. Of course, I miss her physical presence bitterly. I miss her voice and the sound of approaching footsteps. But I have not lost her. And when my sense of loss becomes too great, I can always go to our meeting place at the Attar where I receive the Body and Blood of my Lord that preserves my body and soul just as it has preserved her unto everlasting life. Do learn to love the Altar as the meeting place with your beloved who have passed within the veil. Here again the Sacrament is the heart of our religion. The Blessed Sacrament links us not merely to Bethlehem and Calvary, but to the whole world beyond the grave as well, for at the Altar the infinite is shrined in the finite; Heaven stoops down to earth; and the seen and the unseen meet.”

Berthold Von Schenk (Lutheran theologian), The Presence: An Approach to the Holy Communion (1945)

The Feast of All Saints

Today is the Feast of All Saints, a beautiful feast day where we lovingly remember martyrs and saints who faithfully served the Lord and are now in His glorious presence.

What is All Saints' Day?

Originally All Saints' Day was a day set aside to remember the martyrs of the early church, who had given their lives for their faith in Christ. Today we remember not only these martyrs, but all the faithful who have died in Christ, encompassing the faithful in the Bible, the early church, the more recent past, and even friends or family members who are now in heaven. What Memorial Day is to America, All Saints’ Day is to the Church, a day of remembrance and thankfulness.

Every Sunday we confess that we believe in “the communion of saints” which is to say a spiritual union of all of the members of the Church. This communion includes the living, the Church Militant, and those who have died in the faith of Christ—the Church Triumphant. We are knit together with the saints in the mystical body of Christ. Saint Paul says in his letter to the congregations in Corinthian, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1 Cor. 10:16-17).

What is a Saint?

All who are in Christ are saints (1 Cor. 1:2). The word “saint" is derived from a Greek verb (hagiazo) whose basic meaning is “to set apart, " “sanctify,” or “make holy." This title doesn't just belong to a select few Christians but to each and every person who has been forgiven and made holy in Christ Jesus.

Why celebrate All Saints' Day?

All Saints' Day is a great opportunity to reflect on God's faithfulness, to thank Him for the example of faithful believers, and to be inspired by this example. This could be a great time to share with your kids about a faithful grandparent or mentor who God used to draw you closer to Him. You might want to read the story of a faithful saint from the Bible, or a biography of a missionary or early church figure. As we retell the story of the faithful Christians who have gone before, we give our children (and ourselves) a vision for what God could do through us, and our hearts are drawn in faith and praise to Him for His work throughout the ages in ordinary individuals just like us.

How can we celebrate All Saints' Day?

Here are a few ideas to choose from for celebrating this day with your family:

1) Attend a service at a church that celebrates the Feast of All Saints. At Trinity this Sunday we will celebrate this joyous occasion.

2) Read and discuss a passage of Scripture that talks about the saints throughout time, such as: Revelation 7:2-17; 1 John 3:1-3; Matthew 5:1-12.

3) Read a biography about a famous Christian from history. Here are a few of our favorites:

Trial and Triumph: Stories from Church History by Richard Hannula

Patrick: Patron Saint of Ireland by Tomie DePaola

Martin Luther: A Man Who Changed the World by Paul Maier

The Simonetta Carr biographies

Missionary biographies

4) Share about the life of a faithful Christian you knew personally who is now in heaven, and take a moment to thank God as a family for this saint.

5) Host a party where the kids dress up like their favorite saint and tell their stories.

6) Visit the resting place of a love one who died in Christ and give thanks to God for their life. This is a good time to teach your children about the hope of the resurrection!

7) Pray with your family the Collect for All Saints (we will also pray this on Sunday)

Almighty and everlasting God, You knit together Your faithful people of all times and places into one holy communion, the mystical body of Your Son, Jesus Christ. Grant us so to follow Your blessed saints in all virtuous and godly living that, together with them, we may come to the unspeakable joys You have prepared for those who love You; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Let's take some time this November 1st to thank God for the faithful that make up the body of Christ; in heaven and on earth, famous or little known, and to be encouraged to trust in His faithfulness to help us and our children run the race He has for us!

A few hymns for this day:

Arthur C. Piepkorn on the Catholicity of the Church of the Augsburg Confession

The churches which designate themselves as Lutheran are more correctly called churches of the Augsburg Confession. For to be Lutheran does not mean to accept as authoritative or binding the teachings much less the casual and informal utterances of Martin Luther. It means, rather, to accept as binding and authoritative what Luther himself acknowledged, namely, the Word of God as received in the prophetic and apostolic Scriptures and that affirmation of the Word of God confessed in the declaration of faith made before the emperor and estates of the Holy Roman empire of the German nation at Augsburg on June 25, 1530, by seven electors and princes and by the city councils of the free imperial cities of Nürnberg and Reutlingen. The authors of the Augsburg Confession and of the related Symbolical Books of the Lutheran Church regarded themselves as the heirs of the Catholic Church of every century. And that fact governs the way in which those churches that bear the reformers name look to the Reformation that likewise bears his name. At Augsburg, the princes and cities that had experienced that Reformation declared, “In doctrine and ceremonies nothing has been received on our part against Scripture or the Catholic Church. For it is manifest that we have taken most diligent care lest some new and impious dogmas creep into our Churches.”

A. C. PIEPKORN, PROFILES IN BELIEF, VOL. II, FORUM LETTER VOL. 30, NO. 2, 1

For more writings by Peipkorn, visit The Center for Evangelical Catholicity

Notable Lutheran Artist

There have been several famous Lutheran artists throughout history. Here are four notable ones:

Lucas Cranach the Elder (1472-1553): Lucas Cranach was a German painter and printmaker who was a close associate of Martin Luther. He is known for his portraits of Luther and other figures of the Protestant Reformation. He also created numerous religious paintings and woodcuts with Lutheran themes. Here is a introduction to his life and work.

Martin and Katarina Luther, portrait by Lucas Cranach the Elder

Altarpiece in the Weimar parish church St. Peter and Paul

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Albrecht Dürer (1471-1528): Albrecht Dürer was a renowned German painter, printmaker, and mathematician. While he was not exclusively a Lutheran artist, he lived during the time of the Reformation and produced works that reflected his Lutheran faith. Learn more about him and his work here.

The Resurrection, from "The Large Passion"

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Johann Sebastian Bach (1685-1750): Bach, a famous composer and musician, was a devout Lutheran. Much of his music, including his choral and organ compositions, was composed for Lutheran church services. Listen to Bach’s beautiful setting of the Lutheran Mass here.

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Caspar David Friedrich (1774-1840): Friedrich was a German Romantic landscape painter, and his works often contain religious and spiritual themes. He was influenced by Lutheran pietism and his faith is evident in many of his paintings.

The Wanderer

Cross and Cathedral in the Mountains, 1812

Albrecht Durer and the Reformation of the Church

The follow article written by Pr. Matthew Ballmann was first published in the Lutheran Ambassador in 2015. I am republishing on this 506th anniversary of the Reformation.

As we celebrate the 498th anniversary of the Protestant Reformation and remember the individuals used by God to bring it about, we also do well to remember the individuals who were impacted by and served as key supporters of it. The German Renaissance artist Albrecht Dürer was such a man. While some in the American church may know Dürer or his art, chances are he is nothing more than a strange name you just read for the first time. Allow me the privilege to introduce you to this incredibly gifted man who was a key recipient and supporter of the Reformation. 

Albrecht Durer, The Man

Albrecht Dürer was born in 1471 to Albrecht and Barbara Dürer. He was the eldest son and third of eighteen children, fifteen of which would die at a young age. His father was a Hungarian immigrant who moved to the city of Nuremberg, Germany where he worked as a goldsmith. When Durer the Younger was only thirteen, he became an apprentice to his father in Nuremberg to learn how to be a goldsmith. After only two years of apprenticing, and to the displeasure but support of his father, Albrecht left to do what he really wanted to do - paint. 

After leaving his father’s tutelage he went on to apprentice for three years under the painter and printmaker Michael Wolgemut (1434-1519) also in Nuremberg. Wolgemut was the first German painter to design woodcuts as illustrations for the newly developed printed book. It was under Wolgemut that Durer learned the art of woodcut, a skill that would play a crucial role in his career and influence upon the world. After three years under Wolgemut, he went on for an additional two years as a journeyman in which he traveled to Basel, Switzerland. Upon his return to Nuremberg in 1494, Dürer married Agnes Frey in an arranged marriage. They would have no children together.

What was Durer’s relationship to the Protestant Reformation?

While we have no record of him formally renouncing Roman Catholicism, his Protestant sympathies are evident in much of his art and letters. He evidently had suffered some level of judgment for these sympathies when he wrote the following in 1524, “because of our Christian faith we have to stand in scorn and danger, for we are reviled and called heretics.” It was especially the teaching that began the Protestant Reformation, that is the forgiveness of sins by grace, through faith, in Christ, that so powerfully influenced Durer and his work. Interestingly, it was the preaching of Johan von Staupitz, Luther’s mentor and Vicar General of the German Congregation of Augustinians, that first moved Durer to embrace the rediscovered evangelical theology. 

It was not just Staupitz that influenced Durer, but Luther too had a significance influence on his thinking. When Friedrich the Wise sent Dürer one of Luther's books in 1520, Dürer wrote the following to the Elector's secretary, “I pray Your Honor to convey my humble gratitude to His Electoral grace, and beg him humbly that he will protect the praiseworthy Dr. Martin Luther for the sake of Christian truth. It matters more than all the riches and power of this world, for with time everything passes away; only the truth is eternal.” It was Luther who helped Dürer find release from his spiritual distress through the preaching of the forgiveness of sins through Christ’s death and resurrection.  

Dürer spent the majority of his life living in Nuremburg creating and selling art. Whether it woodcuts, engravings, paintings, or drawings, his work captured the attention and imagination of his contemporary artist and culture at large. When Luther heard of his death 1528, he wrote, “It is natural and right to weep for so excellent a man.” Today Dürer remains among the most admired artists in the history of German art. 

Famous Works 

As many of the great artist of his day, Dürer had a wide spectrum of skills. He created alter pieces for churches, portraits of both religious and political leaders, and engravings and woodcuts for printed material. To get an idea of the volume he created, today we have about a hundred of his paintings, some one hundred engravings, and roughly two hundred woodcuts. In addition, we have over 1,200 drawings, sketches, and watercolors. From these he was most known and renowned for graphic works. These were created from woodcuts or engravings. Artists across Europe admired and copied Durer’s innovative and powerful prints, ranging from religious and mythological scenes, to maps and exotics animals. The vast majority of his works have biblical images as their objects.

Dürer's earliest major work, The Apocalypse, was a series of large prints illustrating the book of Revelation, with the Scripture on the reverse side. Dürer's large illustrations were detailed and full of energy. His Four Horsemen of the Apocalypse has never been surpassed. 

He followed The Apocalypse with a series of seventeen cuts entitled The Life of the Virgin and a large and small series on the Passion of Christ. These illustrations were designed to be used especially by teachers and clergy, but in a day before widespread literacy, could also be important devotional tools for Christian laymen. The Passion of Christ woodcuts are especially powerful in their communication of the suffering of our Savior. 

Other famous works include Knight, Death, and Devil in which he portrays a knight in battle armor, pike in hand, riding down a dangerous road located in a valley. On either side of the knight there are two hideous looking creatures. One is holding an hourglass in his hand representing the inevitability of death (common in many of Durer’s works) and the other creature, resembling a goat, is holding a pike in its hand as if looking for a chance to knock the knight off his horse. The valley of course represents the valley of the shadow of death and the trials of life. Off in the distance there is a large and magnificent castle, the destination of every Christian, heaven. 

Another of his most well known works is St. Jerome in His Study. Portraying an elderly Jerome sitting in a room with streams of sun rays coming through the windows. Besides the seated saint are books, timepieces, writings, and many other object, all of which carry some symbolic meaning. One such symbol in the room is a human skull, which was meant to serve as a reminder to Jerome of the inevitability of death (memento mori). If you follow Jerome’s line of eye site to the skull there stands a cross of the crucified Savior, reminding him that death has been defeated through Christ Jesus.  

Durer’s final great work, a painting, The Four Holy Men - Sts. John, Peter, Mark and Paul, was presented to the Nuremberg City Council as a gift. Below the painting Dürer attached a short message which spoke to the danger of the Roman Catholic Church’s teaching and at the same time affirmed the Protestant commitment to the authority of Scripture, “All worldly rulers in these dangerous times should give good heed that they receive not human misguidance for the Word of God, for God will have nothing added to His Word nor taken away from it. Hear therefore these four excellent men, Peter, John, Paul, and Mark and their warning." 

While there is an extraordinary number other powerful pieces we could consider, suffice it to say that Albrecht Durer was a man who was an extremely gifted artist, believed in the good news of forgiveness of sins through Christ by grace through faith, and used his gifts for the proclamation of God’s Word and the glory of God. 

For more on Durer’s life and work. And here.

Voice of the Church: Christ's Real Presence in Holy Communion

IRENAEUS

“He took from among creation that which is bread, and gave thanks, saying, ‘This is my body.’ The cup likewise, which is from among the creation to which we belong, he confessed to be his blood. He taught the new sacrifice of the new covenant, of which Malachi, one of the twelve [minor] prophets, had signified beforehand: ‘You do not do my will, says the Lord Almighty, and I will not accept a sacrifice at your hands. For from the rising of the sun to its setting my name is glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice; for great is my name among the Gentiles, says the Lord Almighty’ [Mal. 1:10–11]. By these words he makes it plain that the former people will cease to make offerings to God; but that in every place sacrifice will be offered to him, and indeed, a pure one, for his name is glorified among the Gentiles” (Against Heresies 4:17:5 [A.D. 189]).

“If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood?” (Against Heresies 4:33–32 [A.D. 189]).

“He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?” (ibid., 5:2).

IGNATIUS OF ANTIOCH

“I have no taste for corruptible food nor for the pleasures of this life. I desire the bread of God, which is the flesh of Jesus Christ, who was of the seed of David; and for drink I desire his blood, which is love incorruptible” (Letter to the Romans 7:3 [A.D. 110]).

“Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes” (Letter to the Smyrnaeans 6:2–7:1 [A.D. 110]).

JUSTIN MARTYR

“We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus” (First Apology 66 [A.D. 151]).

CLEMENT OF ALEXANDRIA

“‘Eat my flesh,’ [Jesus] says, ‘and drink my blood.’ The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children” (The Instructor of Children 1:6:43:3 [A.D. 191]).

TERTULLIAN

“There is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed [in baptism], in order that the soul may be cleansed . . . the flesh is shadowed with the imposition of hands [in confirmation], that the soul also may be illuminated by the Spirit; the flesh feeds [in the Eucharist] on the body and blood of Christ, that the soul likewise may be filled with God” (The Resurrection of the Dead 8 [A.D. 210]).

HIPPOLYTUS

“‘And she [Wisdom] has furnished her table’ [Prov. 9:2] . . . refers to his [Christ’s] honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper [i.e., the Last Supper]” (Fragment from Commentary on Proverbs [A.D. 217]).

ORIGEN

“Formerly there was baptism in an obscure way . . . now, however, in full view, there is regeneration in water and in the Holy Spirit. Formerly, in an obscure way, there was manna for food; now, however, in full view, there is the true food, the flesh of the Word of God, as he himself says: ‘My flesh is true food, and my blood is true drink’ [John 6:55]” (Homilies on Numbers 7:2 [A.D. 248]).

“I wish to admonish you with examples from your religion. You are accustomed to take part in the divine mysteries, so you know how, when you have received the Body of the Lord, you reverently exercise every care lest a particle of it fall and lest anything of the consecrated gift perish. You account yourselves guilty, and rightly do you so believe, if any of it be lost through negligence.” (Homilies on Exodus 13:3 [A.D. 244])

CYPRIAN OF CARTHAGE

“He [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, ‘Whosoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord’ [1 Cor. 11:27]. All these warnings being scorned and contemned—[lapsed Christians will often take Communion] before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord” (The Lapsed 15–16 [A.D. 251]).

COUNCIL OF NICAEA I

“It has come to the knowledge of the holy and great synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters [i.e., priests], whereas neither canon nor custom permits that they who have no right to offer [the Eucharistic sacrifice] should give the Body of Christ to them that do offer [it]” (Canon 18 [A.D. 325]).

APHRAAHAT THE PERSIAN SAGE

“What is this blood that Isaiah foresaw, if not the Messiah's, which they took upon themselves and their children, and the blood of the prophets whom they slew? This is the blood that was red as scarlet and crimson, and it marked them. They can only be cleansed by ‘washing’ in the water of baptism, and partaking of the Body and Blood of Christ. Blood is washed by Blood, and body is cleansed by Body. Sins are washed away in water, and prayer converses with God's majesty.” (Demonstration IV: On Prayer [A.D. 337])

“After having spoken thus [at the Last Supper], the Lord rose up from the place where he had made the Passover and had given his body as food and his blood as drink, and he went with his disciples to the place where he was to be arrested. But he ate of his own body and drank of his own blood, while he was pondering on the dead. With his own hands the Lord presented his own body to be eaten, and before he was crucified he gave his blood as drink” (Treatises 12:6 [A.D. 340]).

CYRIL OF JERUSALEM

“The bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the blood of Christ” (Catechetical Lectures 19:7 [A.D. 350]).

“Do not, therefore, regard the bread and wine as simply that; for they are, according to the Master’s declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but be fully assured by the faith, not doubting that you have been deemed worthy of the body and blood of Christ. . . . [Since you are] fully convinced that the apparent bread is not bread, even though it is sensible to the taste, but the body of Christ, and that the apparent wine is not wine, even though the taste would have it so, . . . partake of that bread as something spiritual, and put a cheerful face on your soul” (ibid., 22:6, 9).

AMBROSE OF MILAN

“Perhaps you may be saying, ‘I see something else; how can you assure me that I am receiving the body of Christ?’ It but remains for us to prove it. And how many are the examples we might use! . . . Christ is in that sacrament, because it is the body of Christ” (The Mysteries 9:50, 58 [A.D. 390]).

THEODORE OF MOPSUESTIA

“When [Christ] gave the bread he did not say, ‘This is the symbol of my body,’ but, ‘This is my body.’ In the same way, when he gave the cup of his blood he did not say, ‘This is the symbol of my blood,’ but, ‘This is my blood’; for he wanted us to look upon the [Eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but receive them as they are, the body and blood of our Lord. We ought . . . not regard [the elements] merely as bread and cup, but as the body and blood of the Lord, into which they were transformed by the descent of the Holy Spirit” (Catechetical Homilies 5:1 [A.D. 405]).

AUGUSTINE

“Christ was carried in his own hands when, referring to his own body, he said, ‘This is my body’ [Matt. 26:26]. For he carried that body in his hands” (Explanations of the Psalms 33:1:10 [A.D. 405]).

“I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s Table. . . . That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ” (Sermons 227 [A.D. 411]).

…

“What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction” (ibid., 272).

COUNCIL OF EPHESUS

“We will necessarily add this also. Proclaiming the death, according to the flesh, of the only-begotten Son of God, that is Jesus Christ, confessing his resurrection from the dead, and his ascension into heaven, we offer the unbloody sacrifice in the churches, and so go on to the mystical thanksgivings, and are sanctified, having received his holy flesh and the precious blood of Christ the Savior of us all. And not as common flesh do we receive it; God forbid: nor as of a man sanctified and associated with the Word according to the unity of worth, or as having a divine indwelling, but as truly the life-giving and very flesh of the Word himself. For he is the life according to his nature as God, and when he became united to his flesh, he made it also to be life-giving” (Session 1, Letter of Cyril to Nestorius [A.D. 431]).

What does the Bible teach regarding Christ's presence in the Holy Communion?

In recent centuries the question has been raised of how we to understand and explain Christ’s presence in the Holy Communion. Is Christ present at all? Is he only “spiritually” present? Is he physically present mysteriously hidden in the bread and wine? Or does the bread and wine cease to exist and only Christ is present in it? 

To answer this question, we want to turn to the divine writings of Holy Scripture. And while there may be a temptation to teach more than they say (adding to), or the temptation to explain away what they say (taking away from), our goal is to say exactly what they say, no more and no less, and to believe what they proclaim in faith. 

The following are the places in God’s Holy Word which explicitly speak of the Lord’s Supper. 

The Teaching of Our Lord Jesus

Matthew 26:26-29

26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”

Questions:

1. What does Jesus call the bread he gives them to eat?  

2. What does Jesus call the wine he gives them to drink?

3. What makes it difficult to accept Jesus' explanation that they are recieving his body and blood? 

(a) We don't sense/taste/see his body and blood.

(b) We have a difficulty understanding and believing a miracle takes place in this meal.

(c) We think he wants us to understand it figuratively. (Is there something in the text to indicate his intention is figurative?) 

Mark 14:22-24

22 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. 24 And he said to them, “This is my blood of the covenant, which is poured out for many.”

Questions:

1. Why would Jesus (God in the flesh) call the bread his flesh and the wine his blood if he meant something different?  Did Jesus assume when he said “take, this is my body” and “this is my blood” that we would know that he really meant “take, this is not really my body” and “this is not really my blood”?   

Luke 22:17-20

17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. 18 For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood."

The three gospels above contain the Institution of the Last Supper, whereas the Gospel of John includes the following. It’s long but important to read through carefully. 

John 6:35-69

35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 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.”

41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— 46 not that anyone has seen the Father except he who is from God; he has seen the Father.

47 Truly, truly, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”

Question: How does Jesus describe himself in vs. 51? How does He describe the bread he will give?

52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”

Question: What are the Jews disputed among themselves? What did they understand him to be teaching? (vs 52)

Notice how Jesus responds to their disputing. 

53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.” 59 Jesus said these things in the synagogue, as he taught at Capernaum.

Questions:

1. What is Jesus' response to their dispute? (vs 53-58) Does he tell them, “I don't really mean you will eat my flesh" or does he double down?

2. If Jesus wanted to teach that he would give them his flesh to eat and blood to drink, what could he have said to convince you? Could he have said one of the following statements in a more clear way? 

(a) “Whoever feeds on my flesh and drinks my blood has eternal life" (vs 54a)

(b) “My flesh is true food, and my blood is true drink." (vs 55)

(c) “Whoever feeds on my flesh and drinks my blood abides in me, and I in him." (vs 56)

60 When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” 61 But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. 64 But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.” 66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.”

Questions:

1. Our natural response is the same as the disciples who said, “This is a hard saying; who can listen to it?” (vs 60). What is Jesus' response to them? Vs 61-62, “But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? Then what if you were to see the Son of Man ascending to where he was before?" Jesus says, if you have trouble believing this miracle, what will you do when you see me ascend into heaven? Why are miracles difficult for us to believe? 

2. The work of Christ is not to be understood from a human/natural/fleshly reasoning and logic, but must be understood by the power of the Holy Spirit. “It is the Spirit who gives life; the flesh is no help at all." Jesus says if we try to understand these things using our flesh, it is “of no help at all." Ultimately, believing in Christ and the work of Christ requires faith given by the Holy Spirit ("some of you do not believe").

3. There were two response to Jesus' “hard saying" by those around him?

   A. Rejection/Unbelief because they couldn't receive it - “After this many of his disciples turned back and no longer walked with him." (vs 66)

   B. Humble faith and belief - “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” 

   If you would have been one of the disciples with Jesus during this teaching, would you have left him because it was a hard saying or responded like the ones that continued following? 

The Teaching of the Apostle Paul

1 Cor 10:14-22

14 Therefore, my beloved, flee from idolatry. 15 I speak as to sensible people; judge for yourselves what I say. 16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 18 Consider the people of Israel: are not those who eat the sacrifices participants in the altar? 19 What do I imply then? That food offered to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. 21 You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. 22 Shall we provoke the Lord to jealousy? Are we stronger than he?

Questions:

1. Why do you think Paul specifically mentions "the blood of Christ" and "the body of Christ”? 

2. If Paul wanted to teach that we participate/fellowship with Christ's body and blood in Holy Communion, could he have said it in another way that would be more clear? 

3. Paul argues that it is possible to be "participants with demons" by/through drinking of the cup of demons. He says instead Christians should only "partake of the table of the Lord."

1 Cor 11:17-34

23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.

Questions:

1. What teaching and words does Paul pass on to the church in Corinth? Where did get them from? 

2. Sometimes modern people see “in remembrance of me” and assume that means Jesus isn’t present. Does remembering a person, or persons act, require that person not be present? Of course not. All the time we remember the heroes of 9/11 or war hero’s in their presence. 

27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 33 So then, my brothers, when you come together to eat, wait for one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.

Questions:

1. Here Paul connects “eats the bread or drinks the cup of the lord” with “the body and the blood of the Lord.” If Paul is not teaching the Lord's Supper is Christ's body and blood, why does he describe it with these specific terms?

2. Is there anything in this passage that explicitly or implicitly teaches the Supper is something other than His body and blood? 

3. What other questions do these passages raise for you? Are there other Scripture passages guiding your understanding of this topic? 

Summary Questions: 

1. Summary of what Scripture teaches: In the bread and wine of Holy Communion we also receive the body and blood of Christ. The bread and wine are still fully bread and wine but Christ is also present. This is a miracle. We don’t understand it but accept the words of Scripture which teach us it is true and with the disciples we say, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.”

2. Is there any Scripture from the Word of God that explicitly teaches we are to understand the Lord’s Supper in any way other than Christ’s real presence in the meal?  If not, is it not dangerous to subtract from what God’s Word teaches? 

3. What do you find most difficult in accepting the teaching of our Lord and the apostle Paul who state in no un-clear terms that in eating the bread and drinking the cup, we are also eating the flesh and drinking the blood of Christ? What do you think that difficulty is rooted in?

4. The invitation of our Lord is not that we have to fully understand but simply hear his promises and respond in faith to them. “I died for the forgiveness of your sins.” Lord, I believe. “I have given you the Holy Spirit” Lord, I believe. “I will physically raise you up on the last day.” Lord, I believe. “I give you my flesh and blood in the Holy Supper.” Lord, I believe. 

The Triumph of the Holy Cross

“For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” (1 Cor. 1:18)

The Church has some peculiar observances. One such “feast” occurs every year on September 14: Holy Cross Day. This day is observed in both East and West where it is known as “the exaltation of the cross” and “the triumph of the cross.”

Celebrating the saving work of Christ in His conception, birth, baptism, transfiguration, death, resurrection, and ascension, along with remembering the Patriarchs and Saints, has long been the custom of the church calendar. But what about inanimate objects — a crossbeam of wood and its vertical support?

The focus of this feast day is not on the instrument of the crucifixion per se but rather the person mounted to it and the event known as the crucifixion of Jesus of Nazareth.

It is the crucified Christ that renders the crucifix (or, simply, “the cross”) meaningful and significant. While Good Friday is dedicated to the Passion of Christ and the crucifixion, Holy Cross feast day draws into sustained focus the instrument of salvation and the throne of our God and King, Jesus of Nazareth.

Lutheran Pastor John Bombaro commenting on this day says,

“Our forefathers dedicated Holy Cross Day to jolt the Church into remembrance that Christianity is not principally about ethics. It was the cross on the hill rather than the Sermon on the Mount that produced the impact of Christianity upon the world. Let the world not forget it, nor especially the Church.”

Notwithstanding the sanitizing efforts by many, the cross cannot be marginalized within, let alone eliminated from, biblical Christian faith. The identity and relevance of Christianity are both irrevocably tied up with the crucified Christ.

The Cross — because of what it represents — is the most potent and universal symbol of the Christian faith. It has inspired both liturgical and private devotions: for example, the Sign of the Cross, which is an invocation of the Holy Trinity; a processional cross as the centering piece to the Divine Service; the “little” Sign of the Cross on head, lips and heart at the reading of the Gospel; or praying the Stations (or Way) of the Cross during the Lenten season.

The Proper Preface for this Feast Day highlights the cross in this way:

It is truly good, right and our joy that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God, through Jesus Christ, our Lord, who accomplished the salvation of mankind by the tree of the cross that, where death arose, there life also might rise again and that the serpent who overcame by the tree of the garden might likewise by the tree of the cross be overcome.

The Christian faith, then, is not first and foremost about ideas or concepts, a philosophy of ethics, or a way of life, even though it may give rise to them. At its heart lies an event in human history, an event in which God was engaged in the most intimate endeavor between the Creator and the creature, between life and death, through the crucifixion of Jesus Christ. The cross, on which our Savior was crucified, marks the beginning of the end for sin, death, and the devil.

On the feast of the Holy Cross day we celebrate Jesus’ saving work on the cross, remembering that only God can turn a symbol of torture and death into a symbol of victory and triumph. Let us join our hearts and minds to proclaim with all the Church to know nothing, “…except Jesus Christ and him crucified.” (1 Corinthians 2:2)

Things to Do:

• Study different symbols and types of crosses, history and/or significance. Then have an art project creating your own crosses.

• Pray the Stations of the Cross. Point out particularly the phrase repeated at each station:
  We adore You, O Christ, and praise You,
  Because by Your Holy Cross You have redeemed the world.

• Make sure that crucifixes are displayed prominently throughout your home. Point out the crucifix in every room even to the smallest ones.

• Gift your wife/daughters/granddaughters a crucifix neckless. A crucifix is also an appropriate gift for your husband/sons/grandsons.

• Practice making the Sign of the Cross with your children.

• Make a dessert in the form of a cross, or decorated with a cross.

• Sing a hymn on the theme of the cross: Life High the Cross, The Old Rugged Cross, Oh the Power of the Cross, etc.

• Read the various Scripture passages that speak of the role of the cross in Christ’s work of redemption: Numbers 21:4-9, 1 Corinthians 1:18-25, John 3:13-17, John 12:20-32.

Bring them here to me

“BRING THEM HERE TO ME” - JESUS

The Holy Gospel of Matthew 14:13-21

Now when Jesus heard this, he withdrew from there in a boat to a desolate place by himself. But when the crowds heard it, they followed him on foot from the towns. 14 When he went ashore he saw a great crowd, and he had compassion on them and healed their sick. 15 Now when it was evening, the disciples came to him and said, “This is a desolate place, and the day is now over; send the crowds away to go into the villages and buy food for themselves.” 16 But Jesus said, “They need not go away; you give them something to eat.” 17 They said to him, “We have only five loaves here and two fish.” 18 And he said, “Bring them here to me.” 19 Then he ordered the crowds to sit down on the grass, and taking the five loaves and the two fish, he looked up to heaven and said a blessing. Then he broke the loaves and gave them to the disciples, and the disciples gave them to the crowds. 20 And they all ate and were satisfied. And they took up twelve baskets full of the broken pieces left over. 21 And those who ate were about five thousand men, besides women and children.

This gospel reading is a beautiful picture of our Lord's heart towards us in so many levels:

1. Our Lord responds to the needs of the crowds pressing upon him with compassion.

This word compassion denotes an inward experience and feeling, that is, deep within himself he felt for the needs of the crowd and longed to help them. Jesus will use this same word in the parable of the prodigal son to describe God's love for us, "So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him" (Luke 15:20).

Did you know that our Lord Jesus has compassion for you? He has compassion for YOU! He has compassion for you in each area that you struggle with guilt, grief, fear, and insecurity. He deeply feels for you in each of those areas. But he doesn't only feel, he acts. And that brings us to the second picture of His love towards us.

2. Our Lord is moved by His compassion to bring healing and sustenance into our lives.

He brought healing not simply in a generic way, but specifically by touching each of them individually, this was always his way. This is still His way. Jesus died the cross for the whole world but applies that forgiveness to us individually and personally as His Word is proclaimed to us and the waters of baptism are poured upon us. Jesus is there, speaking to us and washing us. The healing Jesus brings is more than just physical healing in this lifetime, it is spiritual healing for both this life and the next. It is the restoration of our humanity in Him.

We see our Lord's compassion as He not only heals them, but as they begin to hunger He miraculously feeds them! This harkens us back to God miraculously feeding the children of Israel in the wilderness with food from heaven (Manna) and meat from the sky (quail). Our Lord continues to feed His children with a heavenly food (John 6) in the Holy Communion of the Body and Blood of our Lord Jesus. The same power that Jesus exercised to multiply the fives loaves and two fish, is the same power He makes Himself present in each gathering of believers around the globe at the altar. And this gift brings us to a third act of compassion and love. 

3. Our Lord's healing and sustenance brings a deep and abiding satisfaction.

The meal is multiplied by Jesus, given to the disciples, distributed to the people, extra is collected after, and in all this, they were satisfied. They ate until they needed no more. What a beautiful picture! This same satisfaction is what our Lord bestows to us in Holy Communion. He gives us just enough to satisfy us for this time. And then He does it all again next week, and again the week after, again the week after that, all the way until he returns.

4. Our Lord invites us to bring our small contributions to Him so that He can use them how He sees fit for His kingdom. 

Jesus didn't ask for the richest person to donate, or the most gifted cook to step up, or the hardest worker; he simply said "bring them [what you have] to me." Jesus took these small portions for a single person and by His power multiplied them. We often can feel as if what we have doesn't amount to much. Our time seems to small, our energy too  little, and our resources too thin. But Jesus isn't asking for us to do the miracle, He's asking us to give what we have to Him and let Him decide what He wants to do with it.

I invite you to give to Jesus what you have. Give Him your exhausted parenting, your broken relationships, your thin finances, your feeble prayers, and distracted listening. He can take those small efforts and use them in your life and the lives of those around you in ways you could never imagine. 

This is who our Lord Jesus is. This is what our Lord Jesus does.

He has compassion on you, He heals you by freely forgiving you your sins, He feed you in the Holy Eucharist, He satisfies you spiritually and emotionally in Himself, and He multiplies our little.  

Learning the Liturgy: The Procession

Introduction:

One of the most practical questions every gathering of people must answer is “How will we begin?” “How will we welcome people?"  and “How do we tell everyone why we are gathering?” The Procession serves a simple but important role of answer these questions.  The Procession is a visual, bodily, and verbal instruction on why we are gathering. 

A processional cross holds a central role in the procession and within the liturgical practices of the Christian faith. It is often a beautifully crafted cross that is carried at the forefront of a religious procession. The processional cross symbolizes Christ's victory over death and serves as a reminder of His sacrificial love. As it is carried forward, leading the clergy and congregation, the processional cross represents the presence of Christ leading His people, inspiring and devotion in the hearts of believers. The processional cross exemplifies unity and serves as a visual representation of the faith's central message, guiding the faithful towards the altar where they can partake in the Sacrament of the Holy Communion and worship the Lord.

The Basics: What is a Processional Cross?

• The Processional Cross can be a bare cross or a crucifix (a cross with the body of Christ) and is processed in from the back to the front at the beginning and back out at the end of the Divine Service.

• The individual who carries the Processional Cross is known as a “Crucifer.” The crucifer always processes in first, with the pastors and other assistants following.

• The cross is placed some place at the front of the sanctuary on a stand or attached to the wall for all to see.

Why does the Divine Service begin with a Processional Cross?

• Similar to a national flag representing a nations history and values, so the processional cross represents God’s redeeming work in the world. Beginning the Divine Service with the processional cross is a powerful reminder that Christ is the focal point of the service. The Christian gathering is not focused on human maximization tips, motivational speeches, or simply emotional appeals, but rather is initiated by and focused on the person and work of the God-Man Jesus Christ who carried out and is bringing to completion our redemption by His birth, life, death, resurrection, ascension, and future return.

• For Christians, in a very real sense, the processional cross it is a banner of our victory over sin, death, and the devil. As we gaze upon the cross, it should fill the faithful with gratitude, joy, and thanksgiving of Christ’s work on their behalf.

• The processional cross also serves as a visual representation of Christ’s presence in our midst. Christ has not abandoned his children but it with them in the valleys of darkness (Psalm 23).

Why do we standing and face the Processional Cross?

• In almost all cultures around the world, standing is how someone expresses honor, reverence, and respect. We stand when meeting someone at the dinner table, we stand when meeting the President of the United States, the court room stands when the judge enters, and the people stand when the bride enters. We stand and face the Processional Cross for the same reason. We are acknowledging that this gathering is focused on God, and that as holy and righteous, demands our absolute allegiance and respect. We not only stand, but in many historic traditions they also face the cross and turn with it as it enters. It is also common to see those present to make a slight bow towards the cross as it passes in reverence.

• At Trinity San Antonio Church, we reverently and joyfully stand for the processional cross as it symbolizes the journey of faith that we embark upon as a community. By standing in reverence for the processional cross, we honor God's presence among us and align ourselves with His grace and love. It serves as a unifying symbol of our shared faith, bringing us together as we follow the cross, entrusting our lives to the One who goes before us.

What is the Significance of the Processional Hymn?

• The Processional Hymn is focused on declaring the kingship, holiness, and power of God.

• Psalm 100:4 says, “Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!” Praise of God is an appropriate way to enter His presence.

• This hymn is often selected in light of the season of the Church Year or Feast Day. For example, on Palm Sunday the Processional is traditionally “All Glory, Laud, and Honor” as we remember Christ’s Triumphal Entry into Jerusalem.

• For comparison, while many contemporary churches stack all the songs into one “praise and worship” session at the beginning of the service, liturgical churches intersperse their songs throughout the service.

The Anointing with the Holy Spirit

The Anointing with the Holy Spirit

The Catechesis of Cyril of Jerusalem (A.D. 313-386)

When we were baptized into Christ and clothed ourselves in him, we were transformed into the likeness of the Son of God. Having destined us to be his adopted sons, God gave us a likeness to Christ in his glory, and living as we do in communion with Christ, God’s anointed, we ourselves are rightly called “the anointed ones”. When he said: Do not touch my anointed ones, God was speaking of us.

We became “the anointed ones” when we received the sign of the Holy Spirit. Indeed, everything took place in us by means of images, because we ourselves are images of Christ. Christ bathed in the river Jordan, imparting to its waters the fragrance of his divinity, and when he came up from them the Holy Spirit descended upon him, like resting upon like. So we also, after coming up from the sacred waters of baptism, were anointed with chrism, which signifies the Holy Spirit, by whom Christ was anointed and of whom blessed Isaiah prophesied in the name of the Lord: The Spirit of the Lord is upon me, because he has anointed me. He has sent me to preach good news to the poor.

Christ’s anointing was not by human hands, nor was it with ordinary oil. On the contrary, having destined him to be the Savior of the whole world, the Father himself anointed him with the Holy Spirit. The words of Peter bear witness to this: Jesus of Nazareth, whom God anointed with the Holy Spirit. And David the prophet proclaimed: Your throne, O God, shall endure for ever; your royal sceptre is a sceptre of justice. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above all your fellows.

The oil of gladness with which Christ was anointed was a spiritual oil; it was in fact the Holy Spirit himself, who is called the oil of gladness because he is the source of spiritual joy. But we too have been anointed with oil, and by this anointing we have entered into fellowship with Christ and have received a share in his life. Beware of thinking that this holy oil is simply ordinary oil and nothing else. After the invocation of the Spirit it is no longer ordinary oil but the gift of Christ, and by the presence of his divinity it becomes the instrument through which we receive the Holy Spirit. While symbolically, on our foreheads and senses, our bodies are anointed with this oil that we see, our souls are sanctified by the holy and life-giving Spirit.

---

ABOUT CYRIL

Cyril was born in Jerusalem around 313 AD. He was ordained deacon, then presbyter, and then bishop of Jerusalem around 349. During a time of great division in the church, between the Council of Nicaea in 325 and the Council of Constantinople in 381, Cyril labored to reconcile the disputes between church leaders. He was exiled from his bishopric three times, for a total of sixteen years, for his bold proclamation of faith in Christ's full divinity during a time when many bishops and emperors favored various forms of the Arian heresy. In 381 he attended the Council of Constantinople and voted in favor of the formula which completed the Creed often known as the Nicene Creed. He died around 386.

Cyril is author of the Catechesis, or Catechetical Lectures on the Christian faith – a series of eighteen lectures delivered during Lent to those about to be baptized at Easter, and then a series of five lectures on the sacraments which were delivered after Easter to the newly baptized.

What is the Feast of Ascension?

What is the Feast of Ascension?

The Feast of Ascension is when we celebrate Christ ascending to the right hand of the Father in heaven. While we observe it today on Sunday, technically the feast day always falls on a Thursday because it is 40 days after Easter Sunday. The timing of the liturgical year is simply following historical fact.

Ascension celebrates a very important part of Christ’s life and work in redeeming us from sin and giving us His Divine life. Jesus Himself teaches that part of the Son of Man’s work is to be seated at the Father’s right hand (Luke 22:69). All over the New Testament are references to Christ’s ascension and His being at the Father’s right hand, here are a few of those: 

But [Steven], full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” (Acts 7:55-56)

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Romans 8:34)

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. (Colossians 3:1)

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high…(Hebrews 1:3)

…looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:2)

Though often overlooked, the ascension of Christ is filled with theological significance. Christ’s ascension means that in heaven there is one who, knowing firsthand the experience of suffering and temptation, prays for us and perfects our prayers. The ascension is a witness and guarantee of our own bodily resurrection, as well as an invitation for us to set our hearts and minds “on things above, where Christ is seated at the right hand of God” (Col. 3:1-2) to rule over all things in heaven and throughout the universe (Eph. 1:10, 20-23). Finally, the ascension of Jesus serves as the prelude to Pentecost, when the power of the risen Christ came upon all believers through the Holy Spirit.

Ford Maddox Brown, The Ascension, circa 1844

Benjamin West (1738–1820)

Scenes from the Life of Christ: Ascension

Flemish School; Campion Hall, University of Oxford

Sermons by Leo the Great on the Ascension of Christ

Wiki introduction to Leo the Great (400-446)

Leo the Great (400-446)

Sermon 73

I.The Events Recorded as Happening After the Resurrection Were Intended to Convince Its Truth.

Since the blessed and glorious Resurrection of our Lord Jesus Christ, whereby the Divine power in three days raised the true Temple of God, which the wickedness of the Jews had overthrown, the sacred forty days, dearly-beloved are to-day ended, which by most holy appointment were devoted to our most profitable instruction, so that, during the period that the Lord thus protracted the lingering of His bodily presence, our faith in the Resurrection might be fortified by needful proofs. For Christ’s Death had much disturbed the disciples’ hearts, and a kind of torpor of distrust had crept over their grief-laden minds at His torture on the cross, at His giving up the ghost, at His lifeless body’s burial. For, when the holy women, as the Gospel-story has revealed,brought word of tile stone rolled away from the tomb, the sepulchre emptied of the body, and the angels bearing witness to the living Lord, their words seemed like ravings to the Apostles and other disciples. Which doubtfulness, the result of human weakness, the Spirit of Truth would most assuredly not have permitted to exist in His own preacher’s breasts, had not their trembling anxiety and careful hesitation laid the foundations of our faith. It was our perplexities and our dangers that were provided for in the Apostles: it was ourselves who in these men were taught how to meet the cavillings of the ungodly and the arguments of earthly wisdom). We are instructed by their lookings, we are taught by their hearings, we are convinced by their handlings. Let us give thanks to the Divine management and the holy Fathers’ necessary slowness of belief. Others doubted, that we might not doubt.

II. And Therefore They are in the Highest Degree Instructive.

Those days, therefore, dearly-beloved, which intervened between the Lord’s Resurrection and Ascension did not pass by in uneventful leisure, but great mysteries1 were ratified in them, deep truths2 revealed. In them the fear of awful death was removed, and the immortality not only of the soul but also of the flesh established. In them, through the Lord’s breathing upon them, the Holy Ghost is poured upon all the Apostles, and to the blessed Apostle Peter beyond the rest the care of the Lord’s flock is entrusted, in addition to the keys of the kingdom. Then it was that the Lord joined the two disciples as a companion on the way, and, to the sweeping away of all the clouds of our uncertainty, upbraided them with the slowness of their timorous hearts. Their enlightened hearts catch the flame of faith, and lukewarm as they have been, are made to burn while the Lord unfolds the Scriptures. In the breaking of bread also their eyes are opened as they eat with Him: how far more blessed is the opening of their eyes, to whom the glorification of their nature is revealed than that of our first parents, on whom fell the disastrous consequences of their transgression.

III. The Prove the Resurrection of the Flesh.

And in the course of these and other miracles, when the disciples were harassed by bewildering thoughts, and the Lord had appeared in their midst and said, “Peace be unto you3 ,” that what was passing through their hearts might not be their fixed opinion (for they thought they saw a spirit not flesh), He refutes their thoughts so discordant with the Truth, offers to the doubters’ eyes the marks of the cross that remained in His hands and feet, and invites them to handle Him with careful scrutiny, because the traces of the nails and spear had been retained to heal the wounds of unbelieving hearts, so that not with wavering faith, but with most stedfast knowledge they might comprehend that the Nature which had been lain in the sepulchre was to sit on God the Father’s throne.

IV. Christ’s Ascension Has Given Us Greater Privileges and Joys Than the Devil Had Taken from Us.

 Accordingly, dearly-beloved, throughout this time which elapsed between the Lord’s Resurrection and Ascension, God’s Providence had this in view, to teach and impress upon both the eyes and hearts of His own people that the Lord Jesus Christ might be acknowledged to have as truly risen, as He was truly born, suffered, and died. And hence the most blessed Apostles and all the disciples, who had been both bewildered at His death on the cross and backward in believing His Resurrection, were so strengthened by the clearness of the truth that when the Lord entered the heights of heaven, not only were they affected with no sadness, but were even filled with great joy. And truly great and unspeakable was their cause for joy, when in the sight of the holy multitude, above the dignity of all heavenly creatures, the Nature of mankind went up, to pass above the angels’ ranks and to rise beyond the archangels’ heights, and to have Its uplifting limited by no elevation until, received to sit with the Eternal Father, It should be associated on the throne with His glory, to Whose Nature It was united in the Son. Since then Christ’s Ascension is our uplifting, and the hope of the Body is raised, whither the glory of the Head has gone before, let us exult, dearly-beloved, with worthy joy and delight in the loyal paying of thanks. For to-day not only are we confirmed as possessors of paradise, but have also in Christ penetrated the heights of heaven, and have gained still greater things through Christ’s unspeakable grace than we had lost through the devil’s malice. For us, whom our virulent enemy had driven out from the bliss of our first abode, the Son of God has made members of Himself and placed at the right hand of the Father, with Whom He lives and reigns in the unity of the Holy Spirit, God for ever and ever. Amen.

Sermon 74

I. The Ascension Completes Our Faith in Him, Who Was God As Well as Man.

The mystery of our salvation, dearly-beloved, which the Creator of the universe valued at the price of His blood, has now been carried out under conditions of humiliation from the day of His bodily birth to the end of His Passion. And although even in “the form of a slave” many signs of Divinity have beamed out, yet the events of all that period served particularly to show the reality of His assumed Manhood. But after the Passion, when the chains of death were broken, which had exposed its own strength by attacking Him, Who was ignorant of sin, weakness was turned into power, mortality into eternity, contumely into glory, which the Lord Jesus Christ showed by many clear proofs in the sight of many, until He carried even into heaven the triumphant victory which He had won over the dead. As therefore at the Easter commemoration, the Lord’s Resurrection was the cause of our rejoicing; so the subject of our present gladness is His Ascension, as we commemorate and duly venerate that day on which the Nature of our humility in Christ was raised above all the host of heaven, over all the ranks of angels, beyond the height of all powers, to sit with God the Father. On which Providential order of events we are founded and built up, that God’s Grace might become more wondrous, when, notwithstanding the removal from men’s sight of what was rightly felt to command their awe, faith did not fail, hope did not waver, love did not grow cold. For it is the strength of great minds and the light of firmly-faithful souls, unhesitatingly to believe what is not seen with the bodily sight, and there to fix one’s affections whither you cannot direct your gaze. And whence should this Godliness spring up in our hearts, or how should a man be justified by faith, if our salvation rested on those things only which lie beneath our eyes? Hence our Lord said to him who seemed to doubt of Christ’s Resurrection, until he had tested by sight and touch the traces of His Passion in His very Flesh, “because thou hast seen Me, thou hast believed: blessed are, they who have not seen and yet have believed.”

II. The Ascension Renders Our Faith More Excellent and Stronger.

In order, therefore, dearly-beloved, that we may be capable of this blessedness, when all things were fulfilled which concerned the Gospel preaching and the mysteries of the New Testament, our Lord Jesus Christ, on the fortieth day after the Resurrection in the presence of the disciples, was raised into heaven, and terminated His presence with us in the body, to abide on the Father’s right hand until the times Divinely fore-ordained for multiplying the sons of the Church are accomplished, and He comes to judge the living and the dead in the same flesh in which He ascended. And so that which till then was visible of our Redeemer was changed into a sacramental presence, and that faith might be more excellent and stronger, sight gave way to doctrine, the authority of which was to be accepted by believing hearts enlightened with rays from above.

III. The Marvellous Effects of This Faith on All.

This Faith, increased by the Lord’s Ascension and established by the gift of the Holy Ghost, was not terrified by bonds, imprisonments, banishments, hunger, fire, attacks by wild beasts, refined torments of cruel persecutors. For this Faith throughout the world not only men, but even women, not only beardless boys, but even tender maids, fought to the shedding of their blood. This Faith cast out spirits, drove off sicknesses, raised the dead: and through it the blessed Apostles themselves also, who after being confirmed by so many miracles and instructed by so many discourses, had yet been panic-stricken by the horrors of the Lord’s Passion and had not accepted the truth of His resurrection without hesitation, made such progress after the Lord’s Ascension that everything which had previously filled them with fear was turned into joy. For they had lifted the whole contemplation of their mind to the Godhead of Him that sat at the Father’s right hand, and were no longer hindered by the barrier of corporeal sight from directing their minds’ gaze to That Which had never quitted the Father’s side in descending to earth, and had not forsaken the disciples in ascending to heaven.

IV. His Ascension Refines Our Faith : the Ministering of Angels to Hint Shows the Extent of His Authority.

The Son of Man and Son of God, therefore, dearly-beloved, then attained a more excellent and holier fame, when He betook Himself back to the glory of the Father’s Majesty, and in an ineffable manner began to be nearer to the Father in respect of His Godhead, after having become farther away in respect of His manhood. A better instructed faith then began to draw closer to a conception of the Son’s equality with the Father without the necessity of handling the corporeal substance in Christ, whereby He is less than the Father, since, while the Nature of the glorified Body still remained the faith of believers was called upon to touch not with the hand of flesh, but with the spiritual understanding the Only-begotten, Who was equal with the Father. Hence comes that which the Lord said after His Resurrection, when Mary Magdalene, representing the Church, hastened to approach and touch Him: “Touch Me not, for I have not yet ascended to My Father:” that is, I would not have you come to Me as to a human body, nor yet recognize Me by fleshly perceptions: I put thee off for higher things, I prepare greater things for thee: when I have ascended to My Father, then thou shall handle Me more perfectly and truly, for thou shall grasp what thou canst not touch and believe what thou canst not see. But when the disciples’ eyes followed the ascending Lord tO heaven with upward gaze of earnest wonder, two angels stood by them in raiment shining with wondrous brightness, who also said, “Ye men of Galilee, why stand ye gazing into heaven? This Jesus Who was taken up from you into heaven shall so come as ye saw Him going into heaven.” By which words all the sons of the Church were taught to believe that Jesus Christ will come visibly in the same Flesh wherewith He ascended, and not to doubt that all things are subjected to Him on Whom the ministry of angels had waited from the first beginning of His Birth. For, as an angel announced to the blessed Virgin that Christ should be conceived by the Holy Ghost, so the voice of heavenly beings sang of His being born of the Virgin also to the shepherds. As messengers from above were the first to attest His having risen from the dead, so the service of angels was employed to foretell His coming in very Flesh to judge the world, that we might understand what great powers will come with Him as Judge, when such great ones ministered to Him even in being judged.

V. We Must Despise Earthly Things and Rise to Things Above, Especially by Active Works of Mercy and Love.

And so, dearly-beloved, let us rejoice with spiritual joy, and let us with gladness pay God worthy thanks and raise our hearts’ eyes unimpeded to those heights where Christ is. Minds that have heard the call to be uplifted must not be pressed down by earthly affections5 , they that are fore-ordained to things eternal must not be taken up with the things that perish; they that have entered on the way of Truth must not be entangled in treacherous snares, and the faithful must so take their course through these temporal things as to remember that they are sojourning in the vale of this world, in which, even though they meet with some attractions, they must not sinfully embrace them, but bravely pass through them. For to this devotion the blessed Apostle Peter arouses us, and entreating us with that loving eagerness which he conceived for feeding Christ’s sheep by the threefold profession of love for the Lord, says, “dearly-beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts which war against the soul6 .” But for whom do fleshly pleasures wage war, if not for the devil, whose delight it is to fetter souls that strive after things above, with the enticements of corruptible good things, and to draw them away from those abodes from which he himself has been banished? Against his plots every believer must keep careful watch that he may crush his foe on the side whence the attack is made. And there is no more powerful weapon, dearly-beloved, against the devil’s wiles than kindly mercy and bounteous charity, by which every sin is either escaped or vanquished. But this lofty power is not attained until that which is opposed to it be overthrown. And what so hostile to mercy and works of charity as avarice from the root of which spring all evils? And unless it be destroyed by lack of nourishment, there must needs grow in the ground of that heart in which this evil weed has taken root, the thorns and briars of vices rather than any seed of true goodness. Let us then, dearly-beloved, resist this pestilential evil and “follow after charity8 ,” without which no virtue can flourish, that by this path of love whereby Christ came down to us, we too may mount up to Him, to Whom with God the Father and the Holy Spirit is honor and glory for ever and ever. Amen.

Source. Translated by Charles Lett Feltoe. From Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/360374.htm>.

A Lutheran Guide to Holy Week

A Rookies Guide to Holy Week

Holy Week is the week between Palm Sunday and Easter Sunday. If you have never gone through Holy Week, you may be wondering: “Why is this week different from all other weeks?”

During Holy Week, the church journeys with Jesus through the final moments of his life, his death on the cross, and his resurrection from the grave. Holy Week invites each one of us to go on pilgrimage: to journey with Jesus through the gates of Jerusalem, to eat with him and hear his commandment to love one another, to stay and watch with him in the garden, to accompany him on the way to Calvary, to be present at his death, and to dance for joy at his resurrection.

Let this Holy Week be your invitation to set your countenance on Jerusalem and, like Jesus, to journey to the Passover feast. Let us experience the remembrance of God’s saving deeds and encounter firsthand the power of the crucified and risen Christ to save and heal us.

Palm Sunday

“Hosanna in the highest!”

Palm Sunday is the day we commemorate the arrival of Jesus in Jerusalem, when he was greeted by a crowd, waving palm branches and shouting “Blessed is he who comes in the name of the Lord!” With our own palms, we remember and join the crowds who sang “hosanna” to Jesus as an earthly king, perceiving his glory in limited and worldly terms, based on our own human experiences and expectations.

The Triduum or “Three Days”

The word “Triduum” comes from the Latin word meaning “three days,” and encompasses the three most sacred days in the Church year. It begins at sundown on Holy Thursday, reaches a high point on Easter Sunday. The liturgical celebrations during the Triduum on Holy Thursday, Good Friday, and Easter Sunday are rich with symbolism and flow from one to another in a seamless way. While it may appear as if these liturgies are separate and distinct, they are actually intended to be one continuous celebration that commemorates the passion, death and resurrection of Jesus. For this reason, all are encouraged to observe the entire Triduum by attending all of the liturgies.

Maundy Thursday

“This is my body, given for you.”

On Maundy Thursday we commemorates the final night of Jesus’ life when he instituted the Lord’s Supper (see Matt. 26:26-29; Mark 14:22-25; Luke 22:14-30; 1 Cor. 11:23-25), washed his disciples’ feet, and told them, “A new commandment I give to you that you love one another.” On this night, we will gather to reflect on the significance of this night and celebrating the Lord’s Supper.

Good Friday (Tenebrae)

“It is finished.”

Good Friday we commemorate the passion (suffering) of Jesus in his suffering, crucifixion, and death. We do so by meditating upon the seven last words of Jesus from the cross and remember the love of God that was demonstrated for us by His sacrifice.

Resurrection Sunday

“He is not here; he is risen!”

Easter is the highest Feast Day of the year as we celebrate Christ’ victory over death, hell, and the devil and the life He now brings to all those in Christ! Because Christ rose from the dead, it means death could not hold him and Satan has no power over him; and means that all those who are in Christ Jesus will also be resurrected and given eternal life! This service is marked by joyful celebration and rejoicing!

If you are exploring the Christian faith or a life-long follower of Jesus, we invite you to join us for this most holy week as we remember and celebrate Jesus’ work on our behalf over sin, death, and the devil.

LEARN MORE ABOUT OUR SERVICES HERE.