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.

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

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:

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.

A Holy Week Reading Plan

A nice devotional practice for Holy Week is reading the events of Holy Week on the days they occurred. The following is a chronological reading suggested by esv.org with minor tweaks.

Palm Sunday: Matthew 21:1-11, 17; Mark 11:1-11; Luke 19:28-44; John 12:12-18, 20-36.

Holy Monday: Matthew 21:18-19, 12-13; Mark 11:12-17, 19; Luke 19:45-46

Holy Tuesday: Matthew 21:20-25:46; Mark 11:20-21; 11:27-12:44; 13:1-37; Luke 20:1-21:4; 21:4-36

Holy Wednesday: Matthew 26:3-5; Mark 14:1-2; Luke 22:1-2

Maundy Thursday: Matthew 26:17-46; Mark 14:12-26, 32-42; Luke 22:7-46; John 13:1-17:26; 1 Cor 11:23-25

Good Friday: Matthew 26:47-27:61; Mark 15:43-15:47; Luke 22:47-23:54; John 18:2-24; 18:28-19:42

Holy Saturday: Matthew 27:62-66; Luke 23:56

Easter: Matthew 28:1-20; Mark 16:1-20; Luke 24:1-53; John 20:1-21:25; 1 Cor 15:5

Lenten Worship as a "Bright Sadness" - A reflection from Great Lent: Journey to Pascha by Alexander Schmemann

In his short book, "Great Lent: Journey to Pascha, Alexander Schmemann reminds us of the purpose of the season of Lent,

"The purpose of Lent is to force on us a few formal obligations, but to "soften" our heart so that it may open itself to the realities of the spirit, to experience the hidden "thirst and hunger" for communion with God."

He goes on to describe this 40 day season as one of "bright sadness." Sadness in that everyone walking into a Lenten service will notice that the particular ethos of the Scriptures, songs, addition to specific prayers, or absence of specific prayers (for example the Gloria Patri and Allululias) all carry a quiet sadness and focus on Christ's suffering. And yet, there is a brightness in that it all is in preparation for the coming resurrection celebration on Easter. All the services during this Lenten season are shaped by this bright sadness.

"This lenten "atmosphere," this unique "state of mind," is brought about mainly by means of worship, by the various changes introduced during that season into the liturgical life." He then describes the powerful influences these atmospheres begin to make upon us:

“But then we begin to realize that this very length and monotony are needed if we are to experience the secret and at first unnoticeable "action" of the service in us. Little by little we begin to understand, or rather to feel, that this sadness is indeed "bright," that a mysterious transformation is about to take place in us. It is as if we were reaching a place to which the noises and the fuss of life, of the street, of all that which usually fills our days and even nights, have no access—a place where they have no power. All that which seemed so tremendously important to us as to fill our mind, that state of anxiety which has virtually become our second nature, disappear somewhere and we begin to feel free, light and happy. It is not the noisy and superficial happiness which comes and goes twenty times a day and is so fragile and fugitive; it is a deep happiness which comes not from a single and particular reason but from our soul having, in the words of Dostoevsky, touched "another world." And that which it has touched is made up of light and peace and joy, of an inexpressible trust. We understand then why the services had to be long and seemingly monotonous. We understand that it is simply impossible to pass from our normal state of mind made up almost entirely of fuss, rush, and care, into this new one without first "quieting down," without restoring in ourselves a measure of inner stability. This is why those who think of church services only in terms of "obligations," who always inquire about the required minimum ("How often must we go to church?" "How often must we pray?") can never under- stand the true nature of worship which is to take us into a different world—that of God's Presence!—but to take us there slowly because our fallen nature has lost the ability to accede there naturally.

Thus, as we experience this mysterious liberation, as we become "light and peaceful," the monotony and the sadness of the service acquire a new significance, they are transfigured. An inner beauty illumines them like an early ray of the sun which, while it is still dark in the valley, begins to lighten up the top of the mountain. This light and secret joy come from the long alleluias, from the entire "tonality" of lenten worship. What at first appeared as monotony now is revealed as peace; what sounded like sadness is now experienced as the very first movements of the soul recovering its lost depth. This is what the first verse of the lenten alleluia proclaims every morning: "My soul has desired Thee in the night, O God, before dawn, for Thy judgments are a light upon the earth!"

"Sad brightness": the sadness of my exile, of the waste I have made of my life; the brightness of God's presence and forgiveness, the joy of the recovered desire for God, the peace of the recovered home. Such is the climate of lenten worship; such is its first and general impact on my soul.”

How’s Your Thanks Giving Going?

How’s your thanks giving going?  No, not your preparation for the holiday.  I mean your practice of being (or not being) a thankful person. In Ephesians 5:20 we read,  

“Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ.”

Our extended family has formed a tradition during November where every family member (almost 40 of us ages 3 -96) posts a picture, on an assigned day, of one thing that they are thankful for.  So far this year, the items have included animals, books, food, driveways, furniture and trees.  What a great thing to pause for a moment and thank God for the simple good things that God brings into our lives.

But our thanksgiving is to go much deeper than just an appreciation for the simple good things that God brings into our lives.

“Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” ~ 1 Timothy 5:18 

We’re encouraged to be thankful not just for those things that we enjoy but for those difficult and trying things that are a part of our lives as well.  Things that, right now, may be bringing pain, frustration, sadness or confusion. Have you ever stopped to ask why are we to be thankful in all things? 

“Oh give thanks to the Lord, for he is good; for his steadfast love endures forever!” ~ 1 Chronicles 16:34

In this verse (and because we may be thickheaded, it’s repeated 6 more times in the Old Testament) God gives us 3 deeper reasons to be thankful.

1. Give thanks because God is good.

This phrase is contained in several places in scripture and while what follows may mention some of God’s good benefits to us, it starts with the simple but profound encouragement to be thankful for God’s character of goodness.  He is by nature good.  Give thanks for that!  Everything that he does is good, not just the benefits that we appreciate.  Be thankful that His only motivation toward us is goodness and faithful love.  God never does anything “bad’ to us.  He may discipline us for bad things that we have done or may allow us to endure the negative consequences of our actions but even those are things are ultimately “good” for us too.  

There’s a lot more that we could say about this but let me just make a few observations about God and his goodness

• God is the source of all good in the world.

James 1:17,  “Every good and perfect endowment and every perfect gift is from above, coming down from the father of lights with whom there is no variation or shadow due to change.”

Psalm 145:9 “The Lord is good to all; he has compassion on all he has made.”

• God does only good things for His people

Ps 84:11, “No good thing does God withhold for those who walk uprightly.”

• In everything God works for good toward those who love Him.

Romans 8:28,  “And we know that for those who love God all things work together for good, for those who are called according to his purpose.”

• He gives good things to those who ask Him.

Matt 7:11,  “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

• His discipline is a manifestation of His love and is for our good

Hebrews 12:10  “For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.”

In His goodness, God is merciful toward those in distress, He offers grace to toward those who deserve only punishment and He is patient toward those who continue to sin. 

But there’s a bit more to this verse that adds weight to our confidence in God’s goodness.  Here’s 2 more reasons to be thankful. 

2. Give thanks because God is always good.

The Hebrew word used here is “hesedh“, a steadfast and faithful love; lovingkindness that is loyal and full of mercy.  

3. Give thanks because God’s love endures forever.

He is eternal and His love will always be present for us and always endure.  It does not change.

Understanding and embracing the truth of God’s goodness will bring great comfort to all areas of our life.  

Ps 73:25-26, “Whom have I in heaven but you?
    And there is nothing on earth that I desire besides you.
26 My flesh and my heart may fail,
    but God is the strength of my heart and my portion forever,”

Since God Himself is the ultimate good that we seek, let me suggest 2 applications. 

1. Let the truth that God is good be the lens that you look through to help you understand, accept and respond rightly to any current hard circumstances that you are walking though right now.

2. Let God’s goodness be an attribute that you imitate. Be like God and strive to do good to all men.

Galatians 6:10, So then, as we have opportunity, let us do good to all men, and especially to whose who are of the household of faith. 

About the Author:

Rollie and his wife Sandi are children of God, parents of three adult children, and members of Trinity San Antonio Church.

Why you should consider making the sign of the cross on yourself

The Sign of the Cross

Growing up I always thought someone making the sign of the cross on themselves was a pointless and superstitious gesture that just made the people doing it look silly. For real.

I’ve since changed my mind.

I have now come to believe it a very powerful reminder to myself that I have been saved by Christ’s finished work on Calvary and a bold statement to those around me of my faith and hope. And while certainly not required, I would humbly suggest it is a practice that Christians of all traditions would greatly benefit from in practicing.

Here is a brief introduction into this very ancient Christian gesture:

What is the sign of the cross?  

The sign of the cross is an ancient Christian practice of marking the shape of the cross of Christ upon one’s self or upon another person or object.

What does crossing myself with the cross mean?

The sign of the cross is a physical gesture that signifies a spiritual reality. In the same way that in placing our right hand over your heart and reciting the pledge of allegiance declares a statement of belief, hope, and solidarity, so in like manner, crossing oneself with the sign of the cross is a distinctively Christian gesture that is a statement of belief and hope. This simple act reminds us that:

1. We have been bought and purchased by the finished work of Christ on the cross (“sign of the cross”).

2. We have been marked with the name of the Triune God in our baptisms (all Christians baptisms are in the name of the Father, the Son, and the Holy Spirit).

3. We continue to look and trust in Christ at all times and situations.

4. We boldly and unashamedly declare to the world that we are Christ-followers.  

Do I have to do it? 

Not at all! It is a matter of Christian freedom and completely optional. You may or may not feel comfortable doing it yourself, or you may not do it as often as your neighbor. That’s okay. But when the sign of the cross is made, whether by pastor or people, let this be the proclamation: Christ has died for your sins upon the cross; in Baptism he shares that cross with you; because you share in His cross, you are a child of God and are precious in His sight.

What did the early Church say about it? 

The early Church Fathers attested to the use of the sign of the cross. Here are a few comments from the first several hundred years of the church. 

Tertullian (250 A.D.) described the commonness of the sign of the cross: “In all our travels and movements, in all our coming in and going out, in putting on our shoes, at the bath, at the table, in lighting our candles, in lying down, in sitting down, whatever employment occupies us, we mark our foreheads with the sign of the cross” (De corona, 30). And in another place he said, “We Christians wear out our foreheads with the sign of the cross.”

Athanasius of Alexandria (269–373 A.D.) said, “By the signing of the holy and life-giving cross, devils and various scourges are driven away. For it is without price and without cost and praises him who can say it. The holy fathers have, by their words, transmitted to us, and even to the unbelieving heretics, how the two raised fingers and the single hand reveal Christ our God in His dual nature but single substance. The right hand proclaims His immeasurable strength, His sitting on the right hand of the Father, and His coming down unto us from Heaven. Again, by the movement of the hands to our right the enemies of God will be driven out, as the Lord triumphs over the Devil with His inconquerable power, rendering him dismal and weak.”

St. Cyril of Jerusalem (386 A.D.) in his Catechetical Lectures stated, “Let us then not be ashamed to confess the Crucified. Be the cross our seal, made with boldness by our fingers on our brow and in everything; over the bread we eat and the cups we drink, in our comings and in our goings out; before our sleep, when we lie down and when we awake; when we are traveling, and when we are at rest” (Catecheses, 13).  

How do I make the sign of the cross on myself? 

Touch your head at the naming of the Father; then bring your hand to the middle of your chest (over your heart) at the naming of the Son. At the naming of the Holy Spirit, touch your right shoulder and then your left shoulder. The Eastern tradition of the Christian church goes right to left, while the Western tradition is left to right. Either is good!  

When is it appropriate to make the sign of the cross? 

Anytime throughout the day you feel led to or whenever you desire to be reminded of God’s presence with you and your reliance upon Him. You may do it before an especially important meeting, when you are being tempted by sin, as you drive, when you pray, before and/or after meals, and when you wake up and when you go to bed.   

During the worship service it is especially appropriate to cross oneself at (1) the beginning of the service during the Invocation (In the name of the Father, and the Son, and the Holy Spirit), (2) after the Declaration of Grace; (3) during the Creed when we declare our belief in the resurrection (“Resurrection of the body”), (4) after receiving the Holy Eucharist, (5) upon receiving the closing benediction when the pastor makes the sign of the cross upon the congregation.  

A final word

If you have never made the sign of the cross, it will feel a little awkward when you first start. That’s okay. Once you have done it a few weeks it becomes quite natural and second nature. A good way to ease into it is crossing yourself at the beginning and end of your personal prayers and go from there. It is also a wonderful way to disciple your children at meals and when putting them to bed.

May the Lord’s grace and peace be upon you!

The Feast of Epiphany

Epipha-what?

Epiphany, January 6, is the official end of the 12 days of Christmas. Many Christians celebrate this day by remembering the journey of the Magi who found their way to Jesus by following a bright heavenly body, usually represented by a star. 

Epiphany means "revealing" or "manifestation" and historically was one of the three great feasts of the Church (Epiphany, Easter, and Pentacost). Originally, Epiphany (Jan 6th) was what Christmas (Dec 25th) is for us today, the celebration of the birth of Jesus. Today we retain both celebrations, with Christmas focusing on the birth of Jesus, and Epiphany focusing on the work of Jesus as the Light of the world. As with Christmas which is celebrated on a single day but also has a "season" following it (12 Days of Christmas), so Epiphany is celebrated on January 6th and has a season following it that runs until Lent begins, usually 5-9 weeks depending upon where Easter falls.

The major texts we tend to meditate upon during this season are the visitation of the magi, the baptism of Jesus, and the first miracle of Jesus turning water into wine. All of these events reveal who Jesus is as King of Kings, Son of God, and all-powerful. Each year as we read these events from Scripture, we are invited to experience anew the epiphany of Christ’ identity.

2 Timothy 1:9-10, “Who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel,”

Epiphany is a time of great celebration and rejoicing. During Advent we spent four weeks waiting and anticipating the coming King, Christmas we celebrated his arrival and birth, and Epiphany we continue that rejoicing as we see Him manifest Himself as God and Savior.

Here are a few ways you can celebrate Epiphany with your family:

1) Chalk your Front Door with an Epiphany house blessing.

2. Have your kids make King crowns from craft paper

3) Bake a Kings Cake (Many bake a small figurine/toy baby into the cake to be discovered just as the magi discovered Jesus)

4. Save one Christmas gift for each child to be opened on Epiphany.

5. Break out the telescope for stargazing or visit an observatory.

6. Listen to some Epiphany music.

Prayer for Epiphany 
O God, by the leading of a star You made known Your only-begotten Son to the peoples of the earth: Lead us, who know you now by faith, to your presence, where we may see your glory face to face; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

A blessed Epiphany to you and your family!