The Return of the Prodigal Son by Rembrandt

Rembrandt’s masterpiece, The Return of the Prodigal Son, captures one of the most profound parables of Jesus (Luke 15:11-32). The painting’s use of light, shadow, and expressive figures draws the viewer into the depth of God’s mercy and the nature of repentance, forgiveness, and grace.

1. The Father’s Embrace: A Picture of Divine Mercy

The central focus of the painting is the father, who bends over his kneeling son with hands placed gently on his shoulders. One hand appears strong and masculine, the other softer and feminine—a visual reminder that God’s love is both just and tender. The father’s face is filled with compassion, embodying the very heart of God, who is "gracious and merciful, slow to anger and abounding in steadfast love" (Psalm 103:8).

The father’s embrace in the painting reflects how God welcomes sinners, not with condemnation, but with open arms. This moment visually preaches the truth of Romans 5:8: “But God shows his love for us in that while we were still sinners, Christ died for us.”

2. The Prodigal Son: The Posture of Repentance

The son kneels in rags, his head shaved, symbolizing humility and surrender. His tattered clothing contrasts with the father’s rich robes, emphasizing the contrast between sin’s consequences and the covering of grace. His return is not triumphant but broken, mirroring Psalm 51:17: "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise."

Rembrandt captures the reality that repentance is not about earning forgiveness but about returning home to the Father’s love. The son does not plead his case; he simply leans into the embrace, illustrating Ephesians 2:8-9: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

3. The Elder Brother: The Danger of Self-Righteousness

Standing in the shadows, the elder brother watches with a posture of disapproval. Unlike the father’s warmth, he appears stiff and cold. His fine clothing suggests he has everything yet lacks the heart of the father. He embodies the Pharisaical mindset—externally obedient but internally distant from grace.

The elder brother’s presence in the painting challenges us: Do we begrudge God’s mercy toward others? Do we serve God out of duty rather than love? His stance warns of the spiritual pride that blinds us to our own need for grace (Luke 18:9-14).

4. Light and Shadow: The Drama of Redemption

Rembrandt’s use of light and darkness is intentional. The light shines upon the father and son, drawing attention to the mercy of God. The elder brother and onlookers stand in the shadows, highlighting their spiritual blindness. This echoes John 1:5: "The light shines in the darkness, and the darkness has not overcome it."

Conclusion: The Call to Enter the Father’s Joy

Rembrandt’s The Return of the Prodigal Son invites us into the drama of redemption. Are we the prodigal, needing to come home? Are we the elder brother, standing at a distance from grace? Ultimately, the painting calls us to experience the joy of the Father, who delights in restoring His children (Luke 15:7).

No matter how lost we may be, the Father’s embrace is always waiting. Will we enter into His love?

What Is Keeping You from Being Content?

What Is Keeping You from Being Content?

Contentment is one of the greatest challenges in life. In a world that constantly tells us we need more—more money, more success, more possessions—it’s easy to feel like we’re always lacking something. But Scripture teaches us that true contentment is not found in what we have but in who we trust.

Paul, writing from prison, declared:
“I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me." (Philippians 4:11-13)

So, what is keeping you from being content?

1. Comparison – When we constantly compare our lives to others, we lose sight of the blessings God has already given us. “But if we have food and clothing, with these we will be content." (1 Timothy 6:8)

2. Fear and Worry – Anxiety about the future can rob us of joy today. But Jesus reminds us, “Do not be anxious about your life... your heavenly Father knows that you need them all." (Matthew 6:25-32)

3. Lack of Trust in God’s Provision – We sometimes struggle to believe that God will provide for our needs. Yet Hebrews 13:5 tells us, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’"

4. Discomfort - Our natural reaction is to allow our contentment and joy to be dictated by our external circumstances. The voice in our head sounds something like this, “if I didn’t have this struggle then I could be happy.” The lie we believe is that the challenge is keeping us from the joy Christ wants to give us. But the truth is just the opposite. Christ wants us to experience His peace exactly in the struggles.

5. Possessions - We fall into the trap of thinking that if we could just have that house, or live in that location, or get those new shoes, then we would be happy and content. What are you believing is the possession that will finally bring you contentment in life?

Contentment is not about settling for less; it’s about trusting that in Christ, we already have everything we need. True peace comes when we rest in the sufficiency of Christ, knowing that He is our greatest treasure.

What is keeping you from being content today?

Let go of the things that steal your joy and rest in the unshakable promises of God in Christ Jesus.

In Christ,

Pr. Matthew+

Jesus Weeps Over Jerusalem

“Flevit super illam” by Enrique Simonet (1866–1927) on Luke 13:31-35

Jesus weeps

Jesus comes near and he beholds the city

And looks on us with tears in his eyes,

And wells of mercy, streams of love and pity

Flow from the fountain whence all things arise.

He loved us into life and longs to gather

And meet with his beloved face to face

How often has he called, a careful mother,

And wept for our refusals of his grace,

Wept for a world that, weary with its weeping,

Benumbed and stumbling, turns the other way,

Fatigued compassion is already sleeping

Whilst her worst nightmares stalk the light of day.

But we might waken yet, and face those fears,

If we could see ourselves through Jesus’ tears.

Malcolm Guite’s website.

Why Ash Wednesday?

Ash Wednesday marks the beginning of Lent, a 40-day season of repentance, reflection, and preparation for Easter. It is a solemn day in the Christian calendar, observed with the imposition of ashes on the forehead in the shape of a cross, accompanied by the words:

"Remember that you are dust, and to dust you shall return." (Genesis 3:19)
“Repent and believe in the Gospel." (Mark 1:15)

The Meaning of Ash Wednesday

1. A Reminder of Our Mortality
   The ashes symbolize our human frailty and the reality that life on earth is temporary. They remind us that we came from dust and will one day return to it (Ecclesiastes 3:20). This calls us to live with humility, recognizing that our ultimate hope is not in this world but in God’s eternal promises given us in Christ Jesus.

2. A Call to Repentance
   Ash Wednesday invites us to examine our hearts, acknowledge our sins, and turn back to God. Lent is a season of spiritual renewal, and this day sets the tone by calling us to confession and dependence on God's mercy (Psalm 51:10, Joel 2:12-13).

3. A Sign of Christ’s Redemption
   The ashes are placed on the forehead in the shape of a cross—a powerful reminder that while we are dust, we are also redeemed through Jesus Christ. The cross points us to Good Friday, where Jesus bore our sins, and to Easter, where He triumphed over death.

4. An Invitation to Spiritual Discipline
   Traditionally, Christians observe Lent through fasting, prayer, and almsgiving. These practices are meant to draw us closer to God by stripping away distractions and cultivating a heart that seeks Him above all else (Matthew 6:1-18).

The Hope Within Ash Wednesday

While Ash Wednesday is a day of somber reflection, it is not without hope. The ashes are not just a sign of death but of renewal. Just as ashes were used in the Bible as a sign of repentance, they also symbolize the refining work of God, who brings beauty from ashes (Isaiah 61:3).

Ultimately, Ash Wednesday reminds us that though we are dust, we are beloved dust—created, redeemed, and sustained by God’s grace. It is an invitation to turn away from sin and toward the abundant life found in Christ.

You are invited to prepare for our Ash Wednesday service by fasting for part (or all) of the day and spending time in prayer before the Lord asking Him to open your heart to His work in your life this Lenten season.

Pastor Matthew+

Our Ash Wednesday service will be held at 6:30PM on March 5th, 2025.

The Clown of Ash Wednesday

At the heart of Ash Wednesday is the call to repentance, marked by the words spoken as ashes are placed on the foreheads of the faithful: “Remember that you are dust, and to dust you shall return." Carl Spitzweg’s Ash Wednesday (ca. 1860) painting captures this Lenten invitation to humility. The muted tones, subdued lighting, and the stillness of the scene mirror the introspective nature of the season, reminding the viewer that Lent is not merely about outward ritual but an inward journey of the soul.

The painting subtly yet powerfully captures the paradox of human nature—our longing for holiness and our persistent folly. One particularly striking element of the painting is the presence of a clown or fool, a figure that serves as a mirror to our own spiritual condition. On Ash Wednesday, as we receive the sign of the cross in ashes, we are reminded that we are but dust, that our lives are fleeting, and that, in many ways, we are fools before God—clumsy, broken, and in desperate need of grace.

The clown in the painting, often interpreted as a symbol of human foolishness, reflects the ways in which we stumble through life, pretending to be more than we are. Like jesters in a royal court, we perform, we mask our weaknesses, and we seek applause, all while ignoring the weight of our own mortality. Yet Ash Wednesday strips away the illusion. We stand exposed before God, unable to hide behind status, success, or self-righteousness.

In 1 Corinthians 1:27, Paul writes, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong.” Lent is a season where we embrace this divine reversal, recognizing that our own wisdom and strength are often but foolishness in God’s sight. The ashes on our forehead mark not only our mortality but also our need for redemption—a reminder that we cannot save ourselves, no matter how carefully we curate our image.

And yet, the clown is not without hope. Spitzweg has the light shining upon him, a picture of God’s grace falling upon us. The fool who recognizes his own folly is already on the path to wisdom. The one who humbles himself before God will be lifted up. The ashes on our forehead do not end in despair but point us toward the cross, where Christ bore our shame, our failures, our foolishness, and transformed them into something new. The clown in Ash Wednesday may be a symbol of our spiritual condition, but it is also a reminder that God’s grace meets us precisely in our weakness.

We are clowns, but we are beloved clowns—welcomed into the presence of a merciful Father who takes the dust of our lives and breathes into it His Spirit, making us new. In this way, Ash Wednesday by Spitzweg becomes more than an artistic scene—it becomes an invitation. It beckons us to pause, to consider our own mortality, and to set our eyes on the hope that even from the ashes, God brings forth new life.

May the Lord grant us honest, open, and faith-filled hearts this Lenten season!

~ Pr. Matthew+

Celebrating your Baptismal Birthday

Why should you consider celebrating your baptismal birthday?

Here are four reasons:

1. Remember your Entrance into the Church – Baptism marks a person’s initiation into the Christian community through the waters of new birth. In the same way that we mark ones physical birth, so we mark ones spiritual birth.

2. Forgiveness of Sins – Baptism cleanses us from sin and gives us new life in Christ, what more do you need to celebrate than that amazing gift!

3. Reminder of God's Grace – Celebrating serves as a reminder of God’s grace and faithfulness to us.

4. Renewal of Baptismal Vows – It can be an opportunity to reflect on baptismal promises and renew one’s commitment to walking in ones baptismal vows.

Here are six ways to celebrate:

1. Read a Scripture and talk about it’s meaning

• John 3:1-8

• Matthew 28:18-20

• Acts 2:37-39

• Romans 6:1-4

• Colossians 2:12

2. Sing a Hymn

• “God’s Own Child, I Gladly Say It.” and lyrics

3. Light a Candle

• Whether you can your original baptismal candle or not, lighting a candle is a wonderful physical reminder of that day and being filled with the light of Christ. The candles given at baptisms have been lit from the paschal candle representing the life of Christ.

4. Eat a special meal or dessert

• It’s traditional to eat something white as a reminder of being made clean (fish tacos, ice cream, etc).

5. Baptismal Certificate or Banner

• Pull out your baptismal certificate or make a baptismal banner.

6. Invite theirs sponsors to join the celebration

For more ideas, check out For All the Household

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.