Worship Notes: The Athanasian Creed

Normally, the Athanasian Creed is reserved for Holy Trinity Sunday which is June 15 this year.  However, on June 15 we will celebrate the 1700^th anniversary of the Nicene Creed, and it seems appropriate that we would confess the Nicene Creed on that particular Sunday.  So that we do not overlook one of the three main creeds of the Church, we will confess the Athanasian Creed on the Festival of Pentecost (June 8).

The following is a history and an explanation of the Athanasian Creed.

The Athanasian Creed is one of the three catholic creeds.  The word catholic means universal, as in one holy catholic and apostolic Church.  The word creed comes from the Latin word credo which means “I believe.”  Luther said of this creed, “I doubt whether the New Testament church has a more important document since the Apostolic age.”

Although named for Athanasius, the bishop of Alexandria (ca. 296-373), it is almost certain that he did not write it.  Neither Athanasius nor his contemporaries ever refer to it.  But even if Athanasius did not write the creed, he certainly would have ascribed to it.  Athanasius was one of the bishops at the ecumenical Council of Nicaea (A.D. 325) which opposed the heresy of Arius (ca. 250-336).  Arius denied the deity of our Lord Jesus Christ, teaching that he is of a similar substance to God the Father, but not of the same substance.  In essence, Arius claimed that Jesus Christ is not the eternal God.  This belief has resurfaced in modern-day cults such as the Jehovah’s Witnesses and Mormons.  The Council of Nicaea adopted the Nicene Creed to affirm that Jesus is “God from God, Light from Light, true God from True God” and “of one being with the Father.”

The Athanasian Creed first appeared in Gaul (France) late in the 5th century.  Early in that century, Europe was invaded from the east by barbarian tribes, notably the Vandals and Goths.  This event marked the beginning of the Dark Ages.  During this time, the people and the clergy lapsed into illiteracy and ignorance of the Scriptures.  In addition, some of the invaders were Arian in their beliefs.  Out of this confusion came the need for a clear statement of faith.  The result was the Athanasian Creed.

The Athanasian Creed quickly assumed an important role in the orthodox church.  (Much of the visible church was overrun with Arianism.)  Emperor Charlemagne (ca. 742-814), in order to preserve the true Christian faith, decreed that all churchmen had to learn this creed and to be able to teach it to the laity.

The second portion of the Athanasian Creed reaffirms the Nicene Creed regarding the person of Jesus Christ.  However, it begins with a most excellent presentation on the doctrine of the Holy Trinity.  It says no more and no less than Scriptures say, letting the paradox of God’s nature stand (i.e., God is one; God is three).

Confessors of the creed should not be put off by the second to last article which says: “Those who have done good will enter eternal life, but those who have done evil will go into eternal fire” (cp also John 5:28,29).  The article does not teach salvation attained by human works, but simply reflects that our good works (or lack thereof) are evidence of God-given faith (or unbelief).  When we remember that our good works are actually God’s work through us, then we will understand this article correctly (cf Ephesians 2:8-10).  In addition, we remember that are judged based on Jesus’ merits, not our own.  We have been given the credit for Christ’s righteousness.  Therefore, we are heirs of eternal life.

This creed ought to bring us great comfort, as it speaks clearly about our God and his plan for our salvation.  Its clearness and boldness are refreshing in this age of doctrinal confusion.  This is no wishy-washy confession.  It states what the Scriptures teach – there is no God but the Lord revealed in the Scriptures, and there is no salvation outside of the name of Jesus Christ.  All who deny this deny the truth; and all who deny the truth forfeit salvation.

Finally, a study of this creed and the history which surrounds it shows how important it is for us to be familiar with the history of the Christian Church.  When we understand how Christians who have gone before us identified error and combated it, then we will better be able to do the same.

Worship Notes: The Paschal Candle on Ascension Day

            The Paschal Candle is lit for all Divine Services during the forty days from Easter Sunday to Ascension Day.  It reminds us how the Risen Savior, the Light of the World, dwelled with his apostles for forty days following his resurrection. 

            As we celebrate the Ascension of our Lord (transferred from Thursday, May 29 to Sunday, June 1), we note Jesus’ departure from this world.  He has ascended into heaven and is seated at the right hand of God the Father Almighty.

            Jesus’ departure is symbolized by the departure of the Paschal Candle from the nave as the gospel lesson is read.  Although it is carried out of our sight, its light is not extinguished.  For, though Jesus is no longer visible to his Church, the Light of the word has not been extinguished.  He is with us whenever we gather in his name to give us blessing and salvation.

Worship Notes: The Triduum - 2025

INTRODUCTION TO THE TRIDUUM

The enormous significance of Christ’s suffering, death, and resurrection has always been the central focus of Christian worship.  Prior to the fourth century, Easter Day itself included all three emphases, but thereafter they were distributed over three days of special observance, which Augustine called “the most holy Triduum of the crucified, buried, and risen Lord.”  These days have long been understood as the climax of the Church’s year.

Since the last half of the 20^th century, Lutherans have been rediscovering the richness of the ancient Triduum (pronounced TRIH-doo-um) and adapting the traditional services associated with it for use in Evangelical-Lutheran worship.  In keeping with their origins, the Triduum services are closely connected with one another.

We observe the Triduum as a single service that extends over the “three holy days.”

MAUNDY THURSDAY (April 17, 7:00 PM)

The theme of Maundy Thursday, best expressed by the Gospel of Jesus Christ according to St. John, is the novum mandatum or “new command” of Jesus that his disciples “love one another.”  The institution of the Lord’s Supper sets forth the depth of Jesus’ love and gives power to the Church to live out his command.  For the Triduum, Maundy Thursday marks the end of Lent proper.  The service begins with the sermon and an exhortation regarding the end of Lent.  This unusual arrangement allows the minister to explain the meaning of the Sacrament and the liturgical actions that are to take place so that they may proceed uninterruptedly and vividly from this evening through Good Friday to the Easter Vigil.  The action of ceremonially stripping the altar prepares the chancel and the congregation for Good Friday.

GOOD FRIDAY: THE SERVICE OF THE CROSS (April 18, 7:00 PM)

As the middle service of the Triduum, Good Friday is prepared for by Maundy Thursday.  In turn, it leads into the Easter Vigil.  The absence of a benediction the previous evening and again on Good Friday underscores the connectedness of the Triduum service.  Good Friday is not a “funeral” for Jesus, but an austere celebration of the Lamb and his sacrifice.  The bare altar, symbolic of Christ, is the focus along with a large, rough finished wood cross.  The Service of the Cross consists of two parts: 

                I. The Word and
                II. The Meditation on the Cross.

The service is highly meditative in nature and is celebrated simply and not hurried.  The Service of the Cross is intended as the primary Good Friday service and his historically been observed sometime during the “hours of the cross,” between noon and three o’clock.  It may also be used in place of the Service of Darkness (Tenebrae) as an evening service, as is the case at Good Shepherd.

EASTER VIGIL (April 20, 7:30 AM)

The climax of the Triduum comes in the Vigil of Easter, a service of watching and waiting which utilizes prayer, Scripture, and hymns.  The Vigil is composed of four parts.

            I. The Service of Light focuses on the Paschal Candle, the representation of the unconquered life of Christ.
            II. The Service of Lessons uses Old Testament texts that foreshadowed our deliverance and rescue by Jesus.
             III. The Service of Holy Baptism emphasizes our baptismal connection to the crucified and risen Christ.
             IV. The Service of Holy Communion proclaims the risen Savior and our blessed reconciliation to God.

In the ancient Church, the Vigil began on Saturday and continued through to Easter Dawn.  It was at dawn that the cry rang out: “Alleluia!  Christ is risen!  He is risen indeed!  Alleluia!”  We honor the spirit of the Vigil, beginning our Easter Vigil at an early hour on Easter Sunday.  With the service of Easter Dawn, we conclude the Triduum.  

Our Festival celebration is held at our regular hour of Divine Service, 10:00 AM.

May the Lord bless us as we observe these “three holy days,” the Triduum.

Worship Notes: Passiontide

           The 5^th Sunday in Lent (April 4) begins the season of Passiontide (the final two weeks of Lent), in which the Passion of our Lord intensifies.  Therefore, the Lenten fast also intensifies which we can observe in our worship setting.  

          The sights and sounds in God’s house are muted even more.  For the past number of weeks, our celebration has been muted in the following ways:

          There are no Alleluia's.
          We do not sing the Gloria in Excelsis after the Absolution.
          There are no flowers on the altar.

            Now, you will note these additional practices.

          The Gloria Patri (Glory be to the Father) is omitted from the Psalms
          All artwork or icons have been removed or veiled.
          The ringing of the church bell ceases.

            Our services will practically be barren of celebration, but that is the point.  We are fasting.  We are penitent.  We are intently focusing on the sufferings and death of Jesus.  Ceremony and celebration will return with vigor on Easter Sunday when we rejoice in the resurrection of our Lord which declares that sins are forgiven and that death is destroyed.

Worship Notes: Ash Wednesday and the Imposition of Ashes

Remember that you are dust, and to dust you will return.

            These words paraphrase Genesis 3:19 where the Lord proclaimed a curse upon man when he had first sinned.  St. Paul repeated that thought in his letter to the Romans: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.” (Romans 5:12)

            Ashes to ashes.  Dust to dust.  This is the harsh reality of sin.  The use of ashes long pre-dates the New Testament Church.  In the era of the Patriarchs, Job confessed his sin and declared, “I despise myself and repent in dust and ashes.” (Job 42:6)  The Imposition of Ashes teaches a dual lesson.

            1)  It is a mark of penitence.  We demonstrate outwardly the sorrow for sin that we have inwardly. 

            2)  It is a mark of death.  It is a reminder that we are all dust, and to dust we will return.  The ashes remind us that we are helpless in our sinful condition.  Our only hope is a Savior.  We repent of our works.  We cling to Jesus for his.

            No one should feel obligated to receive the ashes on the forehead.  If you do not want to do it, the ushers will simply pass you by and go to the next row.  Children may participate at the discretion of their parents.

            We will begin the service with the rite.  Where the bulletin indicates, the ushers will begin to invite people by row to come to the communion railing to receive the ashes.  The penitent will kneel at the railing (like Lord’s Supper), and wait as the pastor applies the ashes to the forehead in the shape of a cross.  Please resist all temptations to scratch or smear the ashes.  (The ashes will easily be washed off with soapy water.)

            This ceremony truly sets the tone for Lenten season.  We are marked as sinners.  We are marked for death.  We are marked as the penitent whose only hope is Jesus Christ. 

            Our comfort comes from Jesus who takes our sin.  He dies our death.  He marks us as his own who have been baptized into his name.  That is where the penitent find comfort.  That is where the dying find life.

Worship Notes: Athanasian Creed

               Sunday, May 26 will be Holy Trinity Sunday.  This is the one Sunday a year when we confess one of the lesser known ecumenical (that is, all Christians acknowledge this as a true confession of the Christian faith) creeds of the Christian Church.  Here is some background on the Athanasian Creed.

 THE ATHANASIAN CREED

             The Athanasian Creed is one of the three catholic creeds.  The word catholic means universal, as in one holy catholic and apostolic Church.  The word creed comes from the Latin word credo which means “I believe.”  Luther said of this creed, “I doubt whether the New Testament church has a more important document since the Apostolic age.”

             Although named for Athanasius, the bishop of Alexandria (ca. 296-373), it is almost certain that he did not write it.  Neither Athanasius nor his contemporaries ever refer to it.  But even if Athanasius did not write the creed, he certainly would have ascribed to it.  Athanasius was one of the bishops at the ecumenical Council of Nicaea (A.D. 325) which opposed the heresy of Arius (ca. 250-336).  Arius denied the deity of our Lord Jesus Christ, teaching that he is of a similar substance to God the Father, but not of the same substance.  In essence, Arius claimed that Jesus Christ is not the eternal God.  This belief has resurfaced in modern-day cults such as the Jehovah’s Witnesses and Mormons.  The Council of Nicaea adopted the Nicene Creed to affirm that Jesus is “God from God, Light from Light, true God from True God” and “of one being with the Father.”

             The Athanasian Creed first appeared in Gaul (France) late in the 5^th century.  Early in that century, Europe was invaded from the east by barbarian tribes, notably the Vandals and Goths.  This event marked the beginning of the Dark Ages.  During this time, the people and the clergy lapsed into illiteracy and ignorance of the Scriptures.  In addition, some of the invaders were Arian in their beliefs.  Out of this confusion came the need for a clear statement of faith.  The result was the Athanasian Creed.

             The Athanasian Creed quickly assumed an important role in the orthodox church.  (Much of the visible church was overrun with Arianism.)  Emperor Charlemagne (ca. 742-814), in order to preserve the true Christian faith, decreed that all churchmen had to learn this creed and to be able to teach it to the laity.

             The second portion of the Athanasian Creed reaffirms the Nicene Creed regarding the person of Jesus Christ.  However, it begins with a most excellent presentation on the doctrine of the Holy Trinity.  It says no more and no less than Scriptures say, letting the paradox of God’s nature stand (i.e., God is one; God is three).

             Confessors of the creed should not be put off by the second to last article which says: “Those who have done good will enter eternal life, but those who have done evil will go into eternal fire” (cp also John 5:28,29).  The article does not teach salvation attained by human works, but simply reflects that our good works (or lack thereof) are evidence of God-given faith (or unbelief).  When we remember that our good works are actually God’s work through us, then we will understand this article correctly (cf Ephesians 2:8-10).  In addition, we remember that are judged based on Jesus’ merits, not our own.  We have been given the credit for Christ’s righteousness.  Therefore, we are heirs of eternal life.

             This creed ought to bring us great comfort, as it speaks clearly about our God and his plan for our salvation.  Its clearness and boldness are refreshing in this age of doctrinal confusion.  This is no wishy-washy confession.  It states what the Scriptures teach – there is no God but the Lord revealed in the Scriptures, and there is no salvation outside of the name of Jesus Christ.  All who deny this deny the truth; and all who deny the truth forfeit salvation.

             Finally, a study of this creed and the history which surrounds it shows how important it is for us to be familiar with the history of the Christian Church.  When we understand how Christians who have gone before us identified error and combated it, then we will better be able to do the same.

Worship Notes for Ascension Day

            The Paschal Candle is lit for all Divine Services during the forty days from Easter Sunday to Ascension Day.  It reminds us how the Risen Savior, the Light of the World, dwelled with his apostles for forty days following his resurrection. 

            On Sunday, May 12, we will celebrate the Ascension of our Lord, transferred from Thursday, May 9.  The readings will note Jesus’ visible departure from this world.  He has ascended into heaven and is seated at the right hand of God the Father Almighty.

            Jesus’ departure is symbolized by the departure of the Paschal Candle from the nave as the gospel lesson is read.  Although it is carried out of our sight, its light is not extinguished.  For, though Jesus is no longer visible to his Church, the Light of the word has not been extinguished.  He is with us whenever we gather in his name to receive his blessings and salvation through the word rightly preached and the sacrament rightly administered.

             The Paschal Candle will be lit for any baptisms and funerals conducted the remainder of the year, proclaiming that we are baptized and buried in Christ.

Worship Notes: Passiontide

NOTES FOR PASSIONTIDE

On Sunday, March 17, the 5th Sunday in Lent, we begin the short season of Passiontide (the final two weeks of Lent).  Just as the Passion of our Lord intensified the closer we get to Holy Week, so also our Lenten fast intensifies.  We will notice this in our worship as the sights and sounds in God’s house are muted even more. For the past number of weeks, our celebration has been muted in the following ways:
               All Alleluias have been withdrawn from the service.
               We do not sing the Gloria in Excelsis.
               There are no flowers on the altar.

Next week, you will note these additional practices.
               The Gloria Patri (Glory be to the Father) is omitted from the Psalms.
               All artwork or icons have been removed or veiled.
               The ringing of the church bell ceases.
               All music is muted except for the support of congregational singing.

Our services will practically be barren of celebration, but that is the point. We are fasting. We are penitent. We are intently focusing on the sufferings and death of Jesus. Ceremony and celebration will return with vigor on Easter Sunday when we rejoice in the resurrection of our Lord which declares that sins are forgiven and that death is destroyed.

Worship Notes: Imposition of Ashes

 Remember that you are dust, 

and to dust you will return.

             These words paraphrase Genesis 3:19 where the Lord proclaimed a curse upon man when he had first sinned.  St. Paul repeated that thought in his letter to the Romans: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Romans 5:12).

            Ashes to ashes.  Dust to dust.  This is the harsh reality of sin.  The use of ashes long pre-dates the New Testament Church.  In the era of the Patriarchs, Job confessed his sin and declared, “I despise myself and repent in dust and ashes” (Job 42:6).  The Imposition of Ashes teaches a dual lesson. 

            1)  It is a mark of penitence.  We demonstrate outwardly the sorrow for sin that we have inwardly. 

            2)  It is a mark of death.  It is a reminder that we are all dust, and to dust we will return.  The ashes remind us that we are helpless in our sinful condition.  Our only hope is a Savior.  We repent of our works.  We cling to Jesus for his.

            No one should feel obligated to receive the ashes on the forehead.  If you do not want to do it, the ushers will simply pass you by and go to the next row.  Children may participate at the discretion of their parents.

            We will begin the service with the rite.  Where the bulletin indicates, the ushers will begin to invite people by row to come to the communion railing to receive the ashes.  The penitent will kneel at the railing (like Lord’s Supper), and wait as the pastor applies the ashes to the forehead in the shape of a cross.  Please resist all temptations to scratch or smear the ashes.  (The ashes will easily be washed off with soapy water.)

            This ceremony truly sets the tone for Lenten season.  We are marked as sinners.  We are marked for death.  We are marked as the penitent whose only hope is Jesus Christ. 

            Our comfort comes from Jesus who takes our sin.  He dies our death.  He marks us as his own who have been baptized into his name.  That is where the penitent find comfort.  That is where the dying find life.

            Ash Wednesday is February 14.  Good Shepherd's Divine Service is at 7:00 PM.

Worship Notes: The Lenten Season (2024)

Forty Days and Forty Nights

           Throughout the Bible, the number 40 is associated with a time of testing or repentance (e.g., 40 days and nights of the rains falling at the Flood, 40 years of Israel’s wandering in the wilderness to the Promised Land, 40 days of Jesus’ fasting and temptation in the wilderness, 40 days between Jesus’ resurrection and his ascension, et al.). Therefore, the Church has adopted a Lenten season of 40 days prior to Easter. Incidentally, the word “Lenten” comes from an Old English word lencten which means “to lengthen,” as in, the day light hours are lengthening.

 

Ashes to Ashes, Dust to Dust
           The season of Lent begins on Ash Wednesday. (Ash Wednesday is February 14 this year.) It is “Ash” Wednesday because of the Church’s custom to put the mark of the cross on the head of the worshipers with ashes. These ashes are a reminder that we are going to die one day. As the ashes are applied, the pastor proclaims to each person: “Remember that you are dust, and to dust you will return,” a paraphrase of Genesis 3:19.

           This reminder is awkward and uncomfortable. But sin and death ought to make us feel awkward and uncomfortable. Such a grave reminder of our sinfulness and mortality is a proper way to begin the Lenten season. These forty days are a time of penitence and reflection. While the whole life of a Christian is to be one of repentance, the Lenten season especially focuses us on our need for repentance.

 

A “Fast” Season
           Fasting is a practice that has long been observed by God’s people, going well back into Old Testament times. In fact, our Lord seems to expect that we will do it. In Matthew 6:16, he states, “When you fast…”, not “IF you fast.”
           Fasting goes hand in hand with repentance (Psalm 35:13; Jonah 3:7-9) and with prayer (Esther 4:15,16). Fasting is a ceremony by which we express our repentance in a physical manner. It is depriving ourselves of something physical to focus on the spiritual. It is praying with the body.

           Fasting also trains our bodies and souls. We discipline our flesh to teach it that it is not to control us. We deny ourselves in those parts of our lives in which we are most prone to temptation. When you intentionally deprive your soul of what it wants, it has to get by without. Why is that important? Your desires, uncontrolled, give in to temptation. They lead you into sin. Uncontrolled desires make idols of what your soul wants: desiring excess food is gluttony; desiring extravagant clothing or cars or décor is greed; desiring a man or woman outside of marriage is adultery. Desiring anything outside of God’s order makes you an idolater.
           Most commonly, fasting involves denying oneself at mealtime. It does not necessarily mean total abstention from food. Rather, meals are scaled back. Instead of eating three full meals a day, one eats the equivalent of about 1 ½ meals. The time that one would have spent eating is then devoted to prayer and meditation. The money that one saves can be given to the poor or to a charity. You could also fast in a way that addresses a temptation or weakness that is particular to you. Think about what tempts you, and limit your exposure. If shopping is your weakness, no shopping sprees or comfort purchases during Lent. Too much time wasted on the internet, or visiting sites you shouldn’t be? Only use it at work or when someone else is with you. If you need encouragement, counsel, or more ideas talk with your pastor.

           Fasting from these areas of weakness will heighten your sensitivity to them. It allows you to train yourself to put these cravings to death. And it enables you to enjoy the festival times all the more.
           Should you choose to observe this discipline, do not feel that you have to go all out. Perhaps you will limit your fasting to just Wednesdays and Fridays, as Christians traditionally did throughout the year. Or instead of scaling all the way back to 1 ½ meals, perhaps you will simply omit one of the meals, as well as snacking in between. In any case, fasting is not something we do to seek reward from our Lord. It is a way that we can more intently focus on our Lord, to meditate, and to pray.

Note: Sundays are never fast days, so go ahead and enjoy the good gifts of creation to their fullest on these days! Also, expectant or nursing mothers, children, and the ill are never expected to fast from food, but to provide the nourishment their bodies need.

 

A Season of Passion

           During the Lenten season, the Christian Church generally increases the opportunities Christians have to pray and to hear the word. On the Wednesday evenings (7:00 PM) throughout Lent following Ash Wednesday, Good Shepherd offers Lenten Vespers (an evening prayer service, from the Latin vespera, meaning “evening”). The focus of Lenten Vespers is the Passion of our Lord. The word Passion is derived from the Latin word passio which means “suffering.” The Lord’s passion (zeal) to redeem us drove him to his Passion (suffering) for us. At each Vespers, we will hear a portion of our Savior’s Passion, beginning with the Last Supper and concluding with the death and burial of our Lord. This year (2024), we will read through the Passion of our Lord from the Gospel according to St. Mark. (In other years, the Passion readings are from the Gospels according to St. Matthew or St. Luke.)

 

Little Easters
           If you count the days from Ash Wednesday to Easter Sunday, you will get more than forty days. The reason is that the Sundays in Lent are not counted. They are Sundays in Lent, not Sundays of Lent. The focus on these Sundays continues to be the words and works of Jesus, our Messiah, who battles and conquers sin, death, and Satan for us. While the Lent is a penitential season, the Sundays in Lent are feast days and serve as “little Easters” even within the season of Lent.

Farewell to Alleluia
           While Sundays are little Easters, we do not forget that we are in Lent. To reflect the penitential nature of the season, we mute the joy and praise in our Divine Services. This is noticed mainly by the omission of the Gloria in Excelsis (Glory to God in the Highest) and the Alleluias. We also remove the flowers from the altar during Lent. As we continue to make our way closer to Holy Week, our fast intensifies. We will notice that organ music is restricted to the support of congregational singing. The Gloria Patri (Glory be to the Father) is removed from the Psalms. Paintings, statues, and icons are either removed or veiled. The season becomes more somber as we get closer to the cross, until finally on Good Friday, the altar has been completely stripped.

           These omissions are a fast for our eyes and ears. Perhaps it will seem awkward to be missing these things, but that is the point. Lent is a penitential season; therefore, our celebration is muted. But it all heightens the joy and festivity of Easter Sunday when all of the beauty, the music, and the ceremonies are returned to the Church. The sights, the sounds, the smells, and the Alleluia’s break forth in abundance as we join in worship to celebrate the resurrection of our Lord and rejoice in the forgiveness and salvation he brings us.



A Prayerful and Penitential Lent

           One more practice you may want to consider this Lenten season is making use of Private Confession and Absolution. This is a rite in which the penitent can hear in a very personal manner the voice of Jesus declaring through his minister, “I forgive you.” The order of Private Confession and Absolution has been made available at the bulletin board so that you can be familiar with it before you come to your pastor. The pastor would be pleased to walk through the rite with you to help you understand the how’s and the why’s. Confession teaches us to recognize our sins, and the Absolution allows us to hear Christ proclaim his forgiveness for those sins that grieve us and torment us. You may contact the pastor to schedule Private Confession and Absolution.

May God bless you this Lenten season as you prepare to celebrate the joys of Easter.

Worship Notes: The Athanasian Creed

            The Athanasian Creed is one of the three catholic creeds.  The word catholic means universal, as in one holy catholic and apostolic Church.  The word creed comes from the Latin word credo which means “I believe.”  Luther said of this creed, “I doubt whether the New Testament church has a more important document since the Apostolic age.”

            Although named for Athanasius, the bishop of Alexandria (ca. 296-373), it is almost certain that he did not write it.  Neither Athanasius nor his contemporaries ever refer to it.  But even if Athanasius did not write the creed, he certainly would have ascribed to it.  Athanasius was one of the bishops at the ecumenical Council of Nicaea (A.D. 325) which opposed the heresy of Arius (ca. 250-336).  Arius denied the deity of our Lord Jesus Christ, teaching that he is of a similar substance to God the Father, but not of the same substance.  In essence, Arius claimed that Jesus Christ is not the eternal God.  This belief has resurfaced in modern-day cults such as the Jehovah’s Witnesses and Mormons.  The Council of Nicaea adopted the Nicene Creed to affirm that Jesus is “God from God, Light from Light, true God from True God” and “of one being with the Father.”

            The Athanasian Creed first appeared in Gaul (France) late in the 5^th century.  Early in that century, Europe was invaded from the east by barbarian tribes, notably the Vandals and Goths.  This event marked the beginning of the Dark Ages.  During this time, the people and the clergy lapsed into illiteracy and ignorance of the Scriptures.  In addition, some of the invaders were Arian in their beliefs.  Out of this confusion came the need for a clear statement of faith.  The result was the Athanasian Creed.

            The Athanasian Creed quickly assumed an important role in the orthodox church.  (Much of the visible church was overrun with Arianism.)  Emperor Charlemagne (ca. 742-814), in order to preserve the true Christian faith, decreed that all churchmen had to learn this creed and to be able to teach it to the laity.

            The second portion of the Athanasian Creed reaffirms the Nicene Creed regarding the person of Jesus Christ.  However, it begins with a most excellent presentation on the doctrine of the Holy Trinity.  It says no more and no less than Scriptures say, letting the paradox of God’s nature stand (i.e., God is one; God is three).

            Confessors of the creed should not be put off by the second to last article which says: “Those who have done good will enter eternal life, but those who have done evil will go into eternal fire” (cp also John 5:28,29).  The article does not teach salvation attained by human works, but simply reflects that our good works (or lack thereof) are evidence of God-given faith (or unbelief).  When we remember that our good works are actually God’s work through us, then we will understand this article correctly (cf Ephesians 2:8-10).  In addition, we remember that are judged based on Jesus’ merits, not our own.  We have been given the credit for Christ’s righteousness.  Therefore, we are heirs of eternal life.

            This creed ought to bring us great comfort, as it speaks clearly about our God and his plan for our salvation.  Its clearness and boldness are refreshing in this age of doctrinal confusion.  This is no wishy-washy confession.  It states what the Scriptures teach – there is no God but the Lord revealed in the Scriptures, and there is no salvation outside of the name of Jesus Christ.  All who deny this deny the truth; and all who deny the truth forfeit salvation.

WORSHIP NOTES: The Paschal Candle and the Festival of the Ascension of our Lord

            The Paschal (PASS-cal) Candle is lit for all Divine Services during the forty days from Easter Sunday to Ascension Day.  It reminds us how the Risen Savior, the Light of the World, dwelled with his apostles for forty days following his resurrection. 

            When we celebrate the Ascension of our Lord, we note Jesus’ departure from this world.  He has ascended into heaven and is seated at the right hand of God the Father Almighty.  NOTE: We will be transferring the Festival of Ascension from its proper date (Thursday, May 18 this year) to the Sunday that follows.

            Jesus’ departure is symbolized by the departure of the Paschal Candle from the nave as the gospel lesson is read.  Although it is carried out of our sight, its light is not extinguished.  For, though Jesus is no longer visible to his Church, the Light of the word has not been extinguished.  He is with us whenever we gather in his name to give us blessing and salvation.

Worship Notes: The Triduum

INTRODUCTION TO THE TRIDUUM

                The enormous significance of Christ’s suffering, death, and resurrection has always been the central focus of Christian worship.  Prior to the fourth century, Easter Day itself included all three emphases, but thereafter they were distributed over three days of special observance, which Augustine called “the most holy Triduum of the crucified, buried, and risen Lord.”  These days have long been understood as the climax of the Church’s year.

               Since the last half of the 20^th century, Lutherans have been rediscovering the richness of the ancient Triduum (pronounced TRIH-doo-um) and adapting the traditional services associated with it for use in Evangelical-Lutheran worship.  In keeping with their origins, the Triduum services are closely connected with one another.   We observe the Triduum as a single service that extends over the “three holy days.”

MAUNDY THURSDAY

APRIL 6, 7:00 PM

              The theme of Maundy Thursday, best expressed by the Gospel of Jesus Christ according to St. John, is the novum mandatum or “new command” of Jesus that his disciples “love one another.”  The institution of the Lord’s Supper sets forth the depth of Jesus’ love and gives power to the Church to live out his command.  For the Triduum, Maundy Thursday marks the end of Lent proper.  The service begins with the sermon and an exhortation regarding the end of Lent.  This unusual arrangement allows the minister to explain the meaning of the Sacrament and the liturgical actions that are to take place so that they may proceed uninterruptedly and vividly from this evening through Good Friday to the Easter Vigil.  The action of ceremonially stripping the altar prepares the chancel and the congregation for Good Friday.

GOOD FRIDAY: THE SERVICE OF THE CROSS

APRIL 7, 7:00 PM

               As the middle service of the Triduum, Good Friday is prepared for by Maundy Thursday.  In turn, it leads into the Easter Vigil.  The absence of a benediction the previous evening and again on Good Friday underscores the connectedness of the Triduum service.  Good Friday is not a “funeral” for Jesus, but an austere celebration of the Lamb and his sacrifice.  The bare altar, symbolic of Christ, is the focus along with a large, rough finished wood cross.  The Service of the Cross consists of two parts: I. The Word and II. The Meditation on the Cross.  The service is highly meditative in nature and is celebrated simply and not hurried.  The Service of the Cross is intended as the primary Good Friday service and his historically been observed sometime during the “hours of the cross,” between noon and three o’clock.  It may also be used in place of the Service of Darkness (Tenebrae) as an evening service, as is the case at Good Shepherd.

EASTER VIGIL

SUNDAY, APRIL 9, 7:30 AM

               The climax of the Triduum comes in the Vigil of Easter, a service of watching and waiting which utilizes prayer, Scripture, and hymns.  The Vigil is composed of four parts.

.

           I.                 The Service of Light focuses on the Paschal Candle, the representation of the unconquered life of Christ.

         II.               The Service of Lessons uses Old Testament texts that foreshadowed our deliverance and rescue by Jesus.

             III.             The Service of Holy Baptism emphasizes our baptismal connection to the crucified and risen Christ.

         IV.             The Service of Holy Communion proclaims the risen Savior and our blessed reconciliation to God.

               In the ancient Church, the Vigil began on Saturday and continued through to Easter Dawn.  It was at dawn that the cry rang out: “Alleluia!  Christ is risen!  He is risen indeed!  Alleluia!”  We honor the spirit of the Vigil, beginning our Easter Vigil at an early hour on Easter Sunday.  With the service of Easter Dawn, we conclude the Triduum.  Our Festival celebration is held at our regular hour of Divine Service, at 10:00 AM.

May the Lord bless us as we observe these “three holy days,” the Triduum.

Worship Notes: Passiontide

          Sunday, March 26 is the 5^th Sunday in Lent.  This begins the season of Passiontide (the final two weeks of Lent), in which the Passion of our Lord intensifies.  Therefore, the Lenten fast also intensifies which we can observe in our worship setting.  The sights and sounds in God’s house are muted even more.  For the past number of weeks, our celebration has been muted in the following ways:

          All Alleluias have been withdrawn from the service.
          We do not sing the Gloria in Excelsis.
          There are no flowers on the altar.

          During Passiontide, you will note these additional practices.

          The Gloria Patri (Glory be to the Father) is omitted from the Psalms.
          All artwork or icons have been removed or veiled.
          The ringing of the church bell ceases.
          All music is muted except for the support of congregational singing.

          Our services will practically be barren of celebration, but that is the point.  We are fasting.  We are penitent.  We are intently focusing on the sufferings and death of Jesus.  Ceremony and celebration will return with vigor on Easter Sunday when we rejoice in the resurrection of our Lord which declares that sins are forgiven and that death is destroyed.

Worship Notes: Ash Wednesday

Remember that you are dust, 

and to dust you will return.

             These words paraphrase Genesis 3:19 where the Lord proclaimed a curse upon man when he had first sinned.  St. Paul repeated that thought in his letter to the Romans: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Romans 5:12).

            Ashes to ashes.  Dust to dust.  This is the harsh reality of sin.  The use of ashes long pre-dates the New Testament Church.  In the era of the Patriarchs, Job confessed his sin and declared, “I despise myself and repent in dust and ashes” (Job 42:6).  The Imposition of Ashes teaches a dual lesson. 

            1)  It is a mark of penitence.  We demonstrate outwardly the sorrow for sin that we have inwardly. 

            2)  It is a mark of death.  It is a reminder that we are all dust, and to dust we will return.  The ashes remind us that we are helpless in our sinful condition.  Our only hope is a Savior.  We repent of our works.  We cling to Jesus for his.

            No one should feel obligated to receive the ashes on the forehead.  If you do not want to do it, the ushers will simply pass you by and go to the next row.  Children may participate at the discretion of their parents.

            We will begin the service with the rite.  Where the bulletin indicates, the ushers will begin to invite people by row to come to the communion railing to receive the ashes.  The penitent will kneel at the railing (like Lord’s Supper), and wait as the pastor applies the ashes to the forehead in the shape of a cross.  Please resist all temptations to scratch or smear the ashes.  (The ashes will easily be washed off with soapy water.)

            This ceremony truly sets the tone for Lenten season.  We are marked as sinners.  We are marked for death.  We are marked as the penitent whose only hope is Jesus Christ. 

            Our comfort comes from Jesus who takes our sin.  He dies our death.  He marks us as his own who have been baptized into his name.  That is where the penitent find comfort.  That is where the dying find life.