clspokane.orgclspokane.org/docs/Web_Docs/Light on the Liturgy.docx · Web viewto open our hearts to receive the Word and Meal? Perhaps many of us don’t remember when we were baptized,

Light on the LiturgyWhy do we worship using the traditional form of the Liturgy?

What does it all mean?

The topics contained in this pamphlet are short essays on elements of Liturgical Lutheran Worship. These were shared; one each week, during Sunday morning Worship Services at Central Lutheran Church. These essays may be freely reproduced for non-commercial purposes with credit and mention of the Light on the Liturgy series and the web page www.clspokane.org as the source. Authors: Paul Boden, Paul Brueggemeier, Joel Zellmer

#1 Light on the Liturgy

Confession and Forgiveness

Most Lutherans in this country consider public confession and absolution an essential characteristic of Lutheran Sunday worship. Strangely enough, Luther did not agree!

In Luther’s Church experience, there was no public confession and absolution; private confession was not only the norm, it was mandatory. For example, those who wished to receive Holy Communion were required to make a private confession before a priest and complete their penance before communing. Luther vigorously disagreed with this practice, and held that there should be no such thing as mandatory confession, and no such thing as penance. He felt that believers should go to confession only when they felt the need for forgiveness and had specific sins to confess.

Luther insisted that private confession and absolution are a gift from God, and that we should use it whenever we need it. He did not feel that private confession should be eliminated. In fact, he devoted an entire section of the Small Catechism to it.

Over the centuries, however, Lutherans increasingly neglected the practice of private confession. It finally became so rare that Lutheran churches found it necessary to provide an alternative. Thus began the practice of public, general confession and absolution just before the beginning of Sunday worship. This practice became so common that people began to view it as the norm, and consider it mandatory.

Periodically, then, we need some reminders:

Public confession and forgiveness is not part of the historic liturgy—it is a preparation for that liturgy.

Public confession is a useful and effective preparation for worship; it reminds us of our absolute dependence upon God's grace as we approach in worship. It is, however, an option—never a requirement.

Private confession is not only available—it is the preferred option for relief of the troubled sinner's conscience.

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Thanksgiving for Baptism

It is through the Sacrament of Baptism that we become members of Christ’s Church; it is an initiation into the community of faith. Is it not then a fitting preparation for worship to use the Thanksgiving for Baptism to open our hearts to receive the Word and Meal? Perhaps many of us don’t remember when we were baptized, but God does and the Holy Spirit calls us through our baptism to be his children and to worship him with all our hearts. If you are not yet baptized, does that mean that you are excluded from giving thanks for the sacrament of Baptism? The happy answer is no; everyone who has a living faith in God whether baptized yet or not, has the Holy Spirit working in their lives. It is with steadfast certainty that you can believe the Holy Spirit will bring you to the font in his time.

When we prepare for worship using Thanksgiving for Baptism, we are encouraged to make the sign of the cross, the sign that marked us at baptism. We are reminded that we are clothed with God’s mercy and forgiveness through the waters of baptism.

In the prayer, we are lead through a brief history of God’s use of water and the Word. We hear of creation and God’s Spirit moving over the waters and how he delivered Noah and his family from the waters of the flood. We are reminded of how God lead the people of Israel through the waters as they were delivered from slavery. We visualize Jesus in the river Jordan being baptized by John and anointed with the Holy Spirit.

The prayer concludes by giving thanks for the water which sustains all life but most importantly, we are compelled to give thanks for the waters of baptism which provides forgiveness of sins and bring us new life through Jesus Christ our Savior.

After the prayer has ended we are ready to join our hearts in the words and music of the Gathering Song knowing we are one in the community of faith because of God’s gift of Baptism.

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The Entrance Hymn or Gathering Song:Why We Are a Singing Church

From the earliest recorded days of the Christian church, singing has been a part of worship. In the Gospel of Mark we read, “When (Jesus and the Disciples) had sung a hymn, they went out to the Mount of Olives.” In keeping with what early Christians knew from their Jewish traditions, the first songbook would have been the Psalms. But we believe that some parts of Ephesians, I Timothy as well as the Magnificat and Nunc Dimittis from Luke’s Gospel were set to music by the early Christians.

In the Fifth Century, controversy arose about what the content of Christian hymnody should be. St. Augustine thought that we have nothing worthy to sing to God which does not come from the words of Scripture; however, St. Ambrose wrote a number of Latin hymns and Prudentius, in the later Fourth and early Fifth Centuries, wrote such hymns as “Of the Father’s Love Begotten,” which is still beloved to this day.

During the Middle Ages, the music for the liturgy became very ornate and so complex that only trained choirs could sing it and therefore the voice of the larger choir (the congregation) was silenced. The laity (the common people in the pews) became only spectators to the worship.

With the Reformation came a desire to re-involve the congregation, therefore, both the sung liturgy and the hymns were simplified and written in the vernacular (the common language of the people).

The congregation regained its voice! As we begin the liturgy we have our first opportunity to sing together. The Entrance Hymn doesn’t just signify that the choir and clergy are entering the Chancel; it is rather meant to help us open our hearts and minds

and let God more fully dwell in us as the service begins. It is our opportunity to come into a greater awareness of the presence of God.

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The Apostolic Greeting

What is the Apostolic Greeting is and why do we include it as part of our worship.

It is interesting to note that many liturgists these days are arguing that to greet worshippers as the worship begins, is more important than greeting them at the door after the Service. The presiding pastor, after all, is the host of our time together and just as hosts greet guests in other gatherings, the Pastor should, in Christ’s name, greet us.

The text of the Apostolic Greeting is from 2 Corinthians 13:14, and is referred to as “apostolic” because the words are from the apostle Paul. The text summarizes the gifts of the Trinity: grace, love, and communion. It is actually then a reminder of the central attributes of our faith as the Church on earth.

In the Middle Ages, the Church used these words of Paul to end Morning Prayer (Matins) and Evening Prayer (Vespers). That is where you'll find them in the Lutheran 1891 Church Book. Recently, however, we have gone back to the older 4th-Century tradition that used these words to begin each of the worship services.

Notice that when the presiding Pastor renders the words of the greeting, the people talk back. They respond with the first of many “And also with you.” The service is always a dialogue between the pastor and the congregation.

Today then, as we hear the Apostolic Greeting, respond heartily and imagine the joy the early Christians felt when they heard these words from Paul.

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The Kyrie

Why do we sing the “Kyrie”, or “Lord Have Mercy?” The answer has two parts.

First, if you read the words of the Kyrie sung by the Assisting Minister, you will realize that in this intercessory prayer, the Assisting Minister is asking for peace, a very broad-all encompassing peace. Another word for this peace might be: “Shalom”. Shalom is a peace which the world cannot give; it is deep peace originally given to the Israelites as part of God’s covenant with them and it is ours as well through Christ. Listen carefully to the words of the Assisting Minister before you respond to each petition.

Secondly, in our response to the each petition, we use part of the ancient form, of the Kyrie as we repeat, “Lord have mercy”. If we are really listening to the words of the Assistant Minister as we respond, the big question becomes: what is the meaning of mercy?

The word mercy in English is the translation of the Greek word eleos. This word has the same ultimate root as the old Greek word for oil, or more precisely, olive oil; a substance which was used extensively as a soothing agent for bruises and minor wounds. The oil was poured onto the wound and gently massaged in, thus soothing, comforting and making whole the injured part. The Greek words for “Lord, have mercy,” are “Kyrie, eleison” – that is to say, “Lord, soothe me, comfort me, take away my pain, show me your steadfast love.” Thus mercy does not refer so much to justice or acquittal; but to the infinite loving–kindness of God, and his compassion for his suffering children! It is with this understanding that we pray “Lord, have mercy.”

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The Canticle of Praise - Gloria

The Gloria is an ancient hymn of praise to the Trinity that has been in use in the Christian Church since the second century. The opening line of the hymn is taken from the Gospel of Luke (2:14), where the angels announce the birth of Christ to the shepherds. The hymn was composed in Greek sometime in the second century but it was introduced to the western Christian Church a century later by St. Hilary of Poitiers (d 368) when he returned from exile in Phrygia. He was an uncompromising foe of Arianism: the belief that Christ was not divine. This was a heresy that that the Council of Nicea condemned. It was to explain their opposition to this heresy that the Council of Nicea wrote a creed to firmly state the Church’s understanding of the Triune God.

The Gloria is directly tied to the Nicene Creed and it has been recommended as a daily morning prayer ever since the 4th century. Another interesting fact is that while St. Hilary was in Phrygia, he was exposed to the hymns in use by the eastern Christians of the time. Upon his return home he began to introduce hymns into the western liturgy that he had learned while in the east. He also composed many of his own.

The words of the Gloria that come to us from St. Hilary have been an integral part of the “Ordinary” in the Church’s Liturgy since the 5th century.

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The Canticle of Praise – This is the Feast

To me, it is remarkable to realize that since the 11th Century, Christians throughout the world have worshiped through the gift of the Liturgy as we know it today. Parts of it can be clearly traced back as far as the second century, and almost all of it is taken directly from biblical texts.

The Liturgy has two elements, one is called the “Propers”; the other is the “Ordinary”. The “Ordinary” consists of those parts which do not change with the season. The main parts of the “Ordinary” are the Kyrie, Gloria in Excelsis, Creed, Sanctus and Agnus Dei. The “Propers” are those things which not only change, but are also appointed for a particular day or season. Such parts as the Prayer of the Day, the Lessons, The Psalm, and the Holy Gospel are parts of the “Propers”

Throughout the centuries, especially since Martin Luther, the “Ordinary” has developed so that through its repetition the congregation will become familiar with the text and the music and will therefore more confidently participate in the worship.

Why was this topic originally discussed when the “Light on the Liturgy” was originally presented? Well, we are actually leaving out a part of the “Ordinary” during Advent. The part that we are not singing during this season is the Hymn of Praise. That is because it is a song of joy and jubilation, and Advent is a time of repentance and preparation. We don't go so far as not to sing the Alleluia as is our practice in the season of Lent, but it is important to understand that Advent is not just a time of waiting for Christmas. Advent is a time to examine our hearts and prepare to greet our Lord. Leaving out the Hymn of Praise is a reminder of the solemnity that should be part of our observance of Advent.

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The Psalms

How do “The Psalms” fit in the Bible and the Liturgy?

The Psalm as a rule is drawn from the lectionary because the individual Psalm texts are directly connected with the Old Testament readings or the theme of the day. The Psalm in the lectionary is always chosen to serve as a suitable response to the first lesson. The Psalm can be used as a meditation on the first lesson as well as a bridge to the second lesson. Liturgically however, the singing or saying of the Psalm is our response to the First Lesson, just as the Psalms were Israel’s response to God’s actions and presence in history.

Now, have you ever wondered why, in the Bible, the Psalms follow the historical books of the Old Testament? Well, as you will recall, these historical books first outline Israel’s history of salvation from Abraham to Joshua and then the confirmation of David and his throne. The Psalms then follow the recording of all of these amazing events because the Psalms are Israel’s very personal reaction to the way God had intervened and shaped their history. The Psalms are Israel’s answer to what God had done for them. In their all too human interpretation of these great deeds, they responded by singing praise to God for sure, but also by complaining about their suffering.

Finally then, is it not amazing to realize our worship today has roots in the Jewish Synagogue service, where the Psalms were used in a very similar way. Singing the psalms responsively is a way for all of us to participate in the reading of the lectionary. We should do it with awe and wonder as we respond to God’s actions as recorded in the Old Testament reading.

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Apostle’s Creed

The profession of faith most frequently called; the Apostles’ Creed, has received this title because of its great antiquity. It dates from very early times in the Christian Church; a half century or so from the last writings of the New Testament.

The creed originated independently of Scripture in the early oral teaching and preaching of the apostles; but it was not used to supersede Scripture. It was used to corroborate Scripture. One of the important reasons for its creation was to summarize the teachings of the apostles for new converts to the Christian faith. The new converts were expected to commit this short statement of faith to memory as a seal of their baptism; not unlike what is still done today.

We also know that before the middle of the 2nd century, the confession at baptism had crystallized into a shape that we would recognize today as it became to be known as the “Rule of Truth,” or “Rule of Faith.” It was employed to check the interpretation of Scripture being used throughout the early Church. It was most likely employed as a check on those who sought to allegorize away the Christian faith. It is amazing to realize that forces were attacking the early church just as they do still today. In fact, throughout all of Christian history the debates, discussions, arguments concerning what is really important in our understanding of God as a Triune God: Father, Son and Holy Spirit, still comes back to the centering base which is The Apostle’s Creed. Even today, it continues to keep us mindful of the profoundly important aspects of our faith. That is why we confess it together every Sunday

Page 10#10 Light on the Liturgy

Sharing the PeaceRichard Stetson*

Whatever the form, the message is reconciliation.

Sharing the peace is integral to the biblical and theological meaning of the service. It teaches the importance of reconciliation in the church. Even in times of conflict, we are able to greet one another in the hope of God's peace which passes all understanding. This is not the time for chitchat or lengthy introductions.

The most common greeting in our culture is a handshake and a word of peace. In the ancient churches of the Middle East where this custom has continued uninterrupted, the form depends on what is common in their culture. For example, Eastern Syrians clasp one another's hand and kiss. Armenians simply bow to one another.

Whatever the form of the greeting, its message is reconciliation between sisters and brothers gathered in God's service.

In Romans 16:16, members of the congregation are encouraged to greet one another "with a holy kiss." The first letter of Peter ends, "Greet one another with a kiss of love. Peace to all of you who are in Christ" (1 Peter 5:14).

New Testament references like these point to the origins of the greeting of peace practiced in many congregations at worship. A kiss is a common greeting among friends in the Mediterranean world where Christianity was born. That is one of the shocking aspects of the betrayal of Jesus, accomplished by means of a kiss.

In the second century, Justin Martyr wrote a description of congregational worship primarily for non-Christians. He notes that after the prayers of intercession, those present greet one another with a kiss. Then bread and the cup of wine mixed with water are presented to the presider, who offers praise and thanksgiving to God.

The place of sharing the peace in the service responds to Jesus' command, " when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come quickly and offer your gift" (Matthew 5:23-24).

*Used by permission: Lift Up Your Hearts web site http://www.worship.ca/

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Offering and Offertory

Offering:Between Sharing the Peace and the Great Thanksgiving, two important elements in our worship take place; the Offering and the Offertory.

The first is the gathering of the Offering of the people. In the New Testament we read that the Apostle Paul established the collection as a Sunday ritual in his churches. He wrote to the churches in Corinth, “On the first day of the week, each of you should put aside and reserve as much as each can spare.” Turning to the Old Testament on the other hand, we hear the word “tithe” and many interpret that to be a specific amount or percent of income that—once given—fulfills some sacrificial or financial obligation to God. The truth is, that can’t be done: 1) How much would be enough to repay God for the generosity of his creation, for his forgiveness of our sins and for the promise of eternal life? 2) How can we “sacrifice” anything when Christ has already “paid in full?”

In Visible Words, Robert Jenson describes the offering as a physical, tangible prayer to God. The Offering does not just symbolize our gratitude toward God; it doesn’t just represent our generous feelings. It is our gratitude; it is our generosity that we place in the plate. If we approach the Offering understanding what God has done for us, we will gladly give of ourselves, our time and our possessions.

Offertory:What then is the Offertory? In the most ancient traditions of the Church, the Offertory had two meanings: 1) It was the part of the service during which the bread and wine were presented (offered) to God before they were consecrated and 2) it was the prayers and chant that accompanied the presentation. In our new Evangelical Lutheran Worship, the word Offertory is not mentioned but this ancient tradition is carried on as the rubric states. “During (the Offering) the table is set. Assembly song or other music may

accompany or follow the gathering of the offering. After the offering is gathered, the assembly stands. Bread, wine, money and other gifts may be brought forward.”

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The Great Thanksgiving

We now consider the Great Thanksgiving which is part of the Eucharist (which means “Thanksgiving” in Greek).

I always thought, the Great Thanksgiving was just the first part of the Communion Liturgy where the presiding minister begins, “It is indeed right, our duty and our joy” The Great Thanksgiving however has much more to it. It actually is the whole section of the Holy Communion liturgy which consists of: 1) Invitation (which is a dialogue between the presiding minister and the people which starts with; “The Lord be with you”), 2) Preface (which reminds us of the season of the Church year), 3) Sanctus, (Holy, Holy, Holy), 4) Eucharistic Prayer which includes the words of institution and 5) The Lord’s Prayer.

The Great Thanksgiving is addressed to God, is prayed by the whole people, and is led by the presiding minister. The prayer is shaped by our Trinitarian understanding of the nature of God for it first includes an introductory dialogue, thankful remembrance of God the Father’s mighty acts of creation and secondly the salvation made possible through Jesus Christ, and thirdly the institution of the Lord's Supper, invoking of the present work of the Holy Spirit. The prayer recognizes the fullness of God’s triune nature, expresses the offering of ourselves in response, and looks toward the joy of sharing in God’s eventual victory over sin and death.

The Great Thanksgiving derives from Jewish meal rituals which were common at the time of Christ and which undoubtedly were used at the Last Supper. In this tradition,

God was blessed for creation and redemption. Early Christians followed the same basic structure of prayer in celebrating the Eucharist. The structure that has evolved to the present time is widely used throughout Christianity.

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The Eucharistic Prayer

We have already covered the Offering, and the first two parts of the Great Thanksgiving, the Preface and the Sanctus. This morning, we continue that progression by focusing on the Eucharistic Prayer.

We know, of course, that Eucharist is another word for communion. If we look at the word’s origins in Greek, we find that it means “thanksgiving”, or, as Webster’s says, “gratitude.” In the Eucharistic Prayer, we are giving thanks for the gifts of creation and redemption.

Within the Lutheran tradition, there are two common practices regarding the Eucharistic Prayer. The Lutheran Book of Worship and the Evangelical Lutheran Worship reflect this by providing three different rubrics to use. The minister may simply proclaim the Words of Institution, or the minister may use a Eucharistic prayer that includes the Words of Institution. We recognize the Words of Institution as the words Jesus spoke to his disciples.

In addition to the Words of Institution, the Eucharistic Prayer also includes praise to God for creation, for God’s faithfulness to the people of ancient Israel, for God’s revelation in the saving work of Jesus Christ—remembering the crucified and risen Christ—and for the presence or the Holy Spirit in the meal. We are remembering God’s giving of the covenant in the Old Testament. We are remembering God’s Word made flesh in the New Testament, and we celebrate the forgiveness given to us.

For Lutherans, the central human action in the sacrament is to proclaim the command and the promise of Jesus: “take… eat… drink… remember… this is my body… this is my blood.” As we do this in obedience to Christ’s command, we are confident that God’s action in the sacrament is to fulfill Christ’s promise so that we receive what Jesus offered.

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The Preface

As we enter the Holy Communion portion of the Liturgy, we approach one of those worship experiences that brings us into the presence of the central mystery of our Christian faith. This is the miracle that the sacraments accomplish: by God’s grace we are brought near to the Cross of Christ and all that Jesus won for us there.

Both Baptism and Holy Communion bestow this same gift: through these sacraments the Holy Spirit fulfills God’s promise and connects us to the redemption that Jesus gave his life to win.

We believe that especially in the Lord’s Supper something happens that transcends time. The sacrifice of Christ is not repeated, nor are we removed from our own day and age. Yet, in a mysterious gift of God’s grace, at this meal we both hear and receive Jesus’ promise: “This is my body, given for you… This is my blood, shed for you.” In God’s eternity, we are present at the table with the disciples. We are there at the foot of the Cross. We suddenly recognize Jesus breaking the bread at Emmaus.

The Preface dialog reminds us that we are on the threshold of this mystery, and begins to express the deep thankfulness we feel as we recognize the enormity of God’s gift to us. The Preface itself always

starts the same way: “It is indeed right and salutary that we should at all times and in all places offer thanks and praise to you, O Lord, Holy Father, through Christ our Lord.”

The word “salutary” descends from the same Latin root as “salvation.” It is good for us to offer thanks in this way—it is part of the Way of Salvation. Lift up your hearts and give thanks as we approach this holy gift.

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The Lord’s Prayer

As we move into the part of our worship that is called “The Meal,” we pause to consider “The Lord’s Prayer.”

Prayer is a marvelous privilege from God. He not only invites us to pray, He commands us to pray to Him. He wants our prayers. Just imagine the awesomeness of our privilege: we are able to come to the Lord of the heavens and the earth, the maker of all things both seen and unseen, the all-powerful and Almighty God and… call Him Abba, Father.

As we look at the Lord’s Prayer and take into account the prayer’s structure, flow of subject matter and emphases, many Christians interpret the Lord’s Prayer as not only a specific prayer to be prayed, but also a guideline of how to pray as well.

In confirmation or adult membership classes most of us were given the opportunity to learn the meanings of each petition of The Lord’s Prayer, and how to use it and its outline for our daily prayer life. Today, however, as we pray our Lord’s Prayer I’m asking you to specifically consider just two elements. 1) When we begin the prayer we say “Our,” the

plural possessive pronoun, which is viewed by many as a strong indication that the prayer was intended for communal, rather than private prayer. 2) We ask for Daily Bread, which appears to be a reference to the way in which God provided manna to the Israelites each day while they were in the wilderness. They could not keep any manna overnight and had to depend on God to provide anew each morning. Therefore we should pray often… every day.

Later in the service, when we come to The Lord’s Prayer, I invite us all not merely to recite, but to imagine ourselves on bended knee at the foot of God’s throne, fervently meaning every word as we talk to him, even as a child would lovingly talk to their parent.

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The Sanctus

“Sanctus” is a Latin word that means “holy”. We call the part of our communion liturgy that follows the Preface “the Sanctus” because of the first three words: “Holy, holy, holy…”

The Sanctus has two parts. The first part quotes two verses from the Bible: Isaiah 6:3 and Revelation 4:8. In each case, the prophet receives a vision of the throne room of God in heaven, and there he hears the angels singing this song: “Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory.” When we sing this song in our liturgy, we are joining the eternal song of the heavenly host before the throne of God. We claim God’s promise that this communion meal is a foretaste of the heavenly feast, and so we sing with the angels who are ever before his face.

The second part is also from scripture. “Hosanna in the highest. Blessed is he who comes in the name of the Lord.” This was the chant of the multitudes as Jesus entered Jerusalem on Palm Sunday. They acclaimed Jesus as God’s anointed—the one who was coming “in

the name of the Lord.” Later, Jesus said to the crowds who doubted him in the temple, “I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’” Unlike them, we acknowledge and bless the one whose presence we await at this altar: Jesus, the one who comes to us in the name of the Lord.

Jesus prepares this feast for us. For his sake we are privileged to join the heavenly chorus. Instead of branches of palm, let us lay our hearts before him and sing with the heavenly chorus as we greet him in this sacrament.

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The Communion

When we prepare to receive the sacrament of the Lord’s Supper, the question may arise, “How can I possibly be worthy to receive this awesome gift?” Martin Luther answered that question this way:

Fasting and other outward preparations serve a useful purpose, but he is truly well prepared and worthy who believes these words: “Given and shed for you for the forgiveness of sins.”

The only qualification required to approach Holy Communion is simply that we accept the promise of Jesus. We don’t need to understand it. We don’t need to pass a test in the doctrine of the sacraments. We need not be free of sin—indeed, liberation from our sinfulness is the gift Christ gives us in this sacrament as often as we receive it. The only requirement is that we believe the promise of Jesus. Somehow, when we receive the

bread and the wine, his promise is fulfilled: “This is my body, given for you… This… is… my blood, shed for you and for all people for the forgiveness of sins.”

As we approach the altar, St. Paul admonishes us to remember these words of Jesus, and also to keep in mind the paradox of this sacrament. On the one hand, this is one of the most personal and intimate of our experiences of God. We receive the bread and the wine physically within our own bodies. On the other hand, this is also the most public and communal of our experiences of God; just as we receive Jesus, so do all the other Christians who approach Christ’s altar with us. When Paul tells us to discern the body, he means both of these things: that we pay attention to the presence of the body of Christ, and that we remember that these others who commune with us are together members of the same body of Christ. In Christ, we are one.

Come, now, for all is ready.

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The Agnus Dei: The Lamb of God

In this article, I invite you to reflect with me on the song we sing just before we partake of communion. This prayer is based on the words of John the Baptist as he declared: “Behold, the Lamb of God who comes to take away the sins of the world.”

For just as John saw Christ coming to him in the dessert, we see Christ coming to us in the breaking of the bread and the pouring of the wine. He is here present with us as we partake of this bread and wine, which is his body and blood. In the ancient tradition of the Jewish faith, a lamb without blemish was killed and offered to God as a perfect sacrifice for the sins of the people. In this sung prayer, we acknowledge the supreme sacrifice given by God the Father to the entire world. For only a perfect sacrifice would do, and the only perfect sacrifice can come from God; that perfection is the “Lamb of God.”

The purpose of singing this prayer is to remind us that we are about to be as close to God as we can be on this earth. We are singing a prayer directly to our Savior, God the Son. In this prayer, we are individually asking Him to have mercy on us. Each of us is addressing our Savior in a very personal, one-on-one final plea.

As we sing this prayer today, we should be humbled by the gift given to us but at the same time, full of joy for our salvation. Our sins are forgiven; though once scarlet we are as white as snow. We can receive the gift of “The Lamb of God;” secure in the knowledge that He loves us and we are His.

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The Post Communion Canticle: Nunc dimittis

Next is the Nunc dimittis, which is also called the Song of Simeon. It comes to us from the second chapter of Luke (Luke 2:29 – 32). It is named after the first words Simeon spoke as he saw the baby Jesus. Simeon was a devout Jew who had been promised by the Holy Spirit that he would not die until he had seen the Messiah. When Mary and Joseph brought the baby Jesus to the Temple in Jerusalem for the ceremony of consecration of the firstborn son, Simeon was there.

Just imagine Simeon’s excitement as he took the baby Jesus in his arms. Do you imagine that his heart was pounding, palms sweaty, and that he may have been a bit short of breath? How could he not have been? For here in his arms was the answer to the prayers of millions of his Jewish ancestors through all of history. Here he is: the Messiah, the one we know as the Savior of the World… a light to lighten the Gentiles.

What about us? We have just met the Messiah, our Savior, through his body and blood. Our sins are forgiven. We can now go on our way rejoicing that the Savior of the world came to us and we are righteous once again in God’s sight. We can sing with boldness as we ask God to let us go in peace… even as Simeon did.

Even here in our own lifetime, at this present moment, we have just seen that God’s words have been fulfilled. Now, at the end of our worship, He is inviting us to go out into the world, into our everyday lives, and share the light that reveals His glory.

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The Benediction

In December, 1523, Martin Luther published An Order of Mass and Communion for the Church at Wittenberg in Latin. Two years later, in December, 1525, he published The German Mass and Order of Service. Both works are well worth studying for many reasons, but I mention them today because of something Luther did that nobody had done before: to each of these liturgies he added a biblical benediction at the end of the service. Although he permitted the option of using the customary blessing at the end of the Latin service (Almighty God bless you: the Father, and the Son, and the Holy Spirit), he suggested that the Aaronic benediction from Numbers 6 be used instead because this form of blessing was commanded by the Lord himself. In the German service he included only the Aaronic form.

That passage reads, in the NRSV:

The Lord spoke to Moses, saying: Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them, The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you, and give you peace. So they shall put my name on the Israelites, and I will bless them. (Numbers 6:22–27)

This passage suggests that what God intends is more than just a prayer for God’s favor on those who are thus blessed. God makes a promise here: God commands the religious leaders of the people to place God’s own name on the assembly. He promises that when they do this, he will be present with his people to protect and bless them.

A respected Lutheran worship scholar expresses it this way: “The benediction is not a prayer for blessing, but rather is a blessing in the name of God.” (Ralph R. Van Loon, Worship Wordbook: A Practical Guide for Parish Worship, Minneapolis: Augsburg Fortress, 1995) When we hear the benediction, we hear the promise of God: God’s name rests upon us, and God’s favor goes with us on our way.

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The Dismissal

As assisting minister, the dismissal is the most fun dialog I have with the congregation. At the end of the service; after the benediction, after the sending hymn and just before the Postlude begins when everybody is waiting to leave, the assisting minister says, “Go in Peace; serve the Lord!” The congregation responds, “Thanks be to God!”

As assisting minister, I always try to say my part as enthusiastically as I can. I want to wake them up… remind them; it’s not over! I want the people to respond not out of habit, but with a true sense of what they are saying. Often, people naturally feel good at the end of worship and their thoughts begin to turn to the next event of the day. I want to remind them that they aren’t just supposed to chalk up another worship, feel good that they went to church and then get on with the rest of their lives. In truth, what they just experienced must go with them during the rest of the week.

Everything they are going to do for the next six days should reflect the Peace God has given us through the gift of his Son. And by living in that Peace, they will serve him in everything they do. These are not idle words; they are a powerful reminder of our commission as Christians. Go into all the world… preach my Gospel to every nation! Show through your thoughts words and deeds, every minute of the next six days, that you are living in that Peace which passes all understanding.

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# 22 Light on the Liturgy

The Advent Wreath

When the Church enters the Advent season, there is always a “scene change” in our worship space, and a change in color. There are trees. We have an Advent wreath. And we’ve gone from the green of Pentecost, to the rich deep blue of Advent. The Land’s End catalog I have at home calls this color, dark cobalt blue. They used to call it “royal blue”. To me, “Royal blue” sounds right for the season of Advent. Or as our worship planning resource says: “Advent’s blue is the velvety blue of the late night sky before dawn.”

But back to my subject—the Advent wreath.

Listen to the language that has been used to describe the Advent wreath—a wheel of time—a victory wreath—a circle of light—an evergreen crown.

Let me touch on the many symbols contained in the Advent wreath. We have light. Light that grows each week, even as the daylight hours of winter grow shorter. The four candles symbolize the four weeks of Advent. Three candles are the deep blue of Advent. The other candle, the one we light on the Third Sunday of Advent, is rose colored to show that we’re half way through Advent—half way through waiting—preparing.

And then there’s the circle of evergreens. Evergreens—everlasting —undying, formed into a circle—a line without beginning or end—unending —everlasting—everlasting life.

The Advent Wreath is quite a symbol—in it we are reminded of the “Light ” and “Life” of all creation—Jesus Christ.

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Our Lenten Pilgrimage

When we enter the season of Lent, we, as a worshipping congregation should notice some changes.

First: we are on a pilgrimage. As part of that journey, we remember our sinfulness and our brokenness. We remember that we are dust and that we will return to dust. We contemplate the sacrifice God made on our behalf because of this state of sinfulness in which we find ourselves. This is not a time for business as usual. We need to draw closer to God and bring our burdens and cares before him in a deeper more meaningful way. We remember how in our Baptism and in our daily remembrance of it, our sin and evil desires are drowned and we become new and different people who live before God in righteousness and purity. As part of this Lenten transformation, the liturgy changes and we sing less triumphant responses and songs. Gone is the Alleluia, instead we sing a petition asking for God’s love and

saving grace; gone is the Hymn of Praise, in its place we sing the Kyrie (Lord Have Mercy); gone is the joyful “Let the Vineyards be Fruitful Lord” and we substitute the more reflective “Create In Me A Clean Heart O God”.

Secondly: as part of our Lenten journey, we are adding time for us as the congregation to silently pray and meditate. During the receiving of communion, commonly called distribution, we will be observing a time of silence and stillness. We live in a noisy and chaotic world, with so many of us coming to worship in an almost chronic state of anxiety, we are praying that providing this time without organ music, without the singing of hymns, we can focus our thoughts and prayers to more nearly experience that peace which passes all understanding.

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Weekly Communion

Martin Luther had two “high points”, as he called them, in the liturgy—the proclamation of the Word, and the celebration of the Lord’s Supper. For us, the Communion portion of our liturgy begins with the Offering. Now that may seem a little odd, but perhaps we should think of it this way. The Offering is a collection of material goods to advance the church’s mission—a sign of our giving in grateful response to the gift of God’s grace. Among the gifts we offer are the bread and the wine that God will use to convey the presence of Christ in the sacrament. The time during the Offering can also be a time of preparation—as the Meal is prepared on our behalf at the Altar, we can prepare, too.

One of the questions that is often asked is: “Why do we commune weekly?” For the early Church, weekly communion was the universal practice until roughly the 19th century. I know that while I was growing up, we did not commune weekly. This congregation

returned to the practice of weekly communion in the 2000’s. And in the Lutheran Church as a whole, more and more congregations have moved to weekly communion.

So, what are the reasons for weekly communion?

We are reclaiming the historical practice of the early Church. The Biblical mandates in the Gospels and Paul’s letters assume weekly

communion. The Eucharist is the uniquely Christian act of worship, mandated by Jesus

himself, and should be a prominent feature of our weekly gathering. The heavenly Meal provides nourishment that we need every week. Luther taught

that it should be available every week, and that through this meal we actually receive forgiveness of sins, life, and salvation.

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Documents

clspokane.orgclspokane.org/docs/Web_Docs/Light on the Liturgy.docx · Web viewto open our hearts to receive the Word and Meal? Perhaps many of us don’t remember when we were baptized,