Worship Note: The Sign of the Cross

When I was young, attending church at Calvary Lutheran Church in Sheboygan, Wisconsin, I recall seeing people occasionally making the sign of the cross on themselves at various parts of the service.  I remember recoiling, as if I were Count Dracula facing a crucifix.  The reason?  I was taught that people who make the sign of the cross on themselves are Roman Catholic, and we are definitely NOT THAT!

I don't recall if my pastor ever taught me that, but it was certainly passed down from other sources.  Over the years, I have discovered that many Lutherans have been taught that, too.

We were taught badly.

Consider these words.

In the morning, when you rise, you shall bless yourself with the holy cross and say:  In the name of God the Father, Son, and Holy Ghost. Amen.

And again: In the evening, when you go to bed, you shall bless yourself with the holy cross and say: In the name of God the Father, Son, and Holy Ghost. Amen. 

Even more startling is this: For this end it is also of service that we form the habit of daily commending ourselves to God, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use.  Likewise the practice of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: “Lord God, protect us!” “Help, dear Lord Jesus!” etc. 

Any guesses as to the source of these instructions?  

The first two are in Luther's Small Catechism.  (They have been inexplicably omitted from the catechism published by our synod.)  They are found in every version of the Book of Concord I own.  The third quotation is from Luther's Large Catechism: Part I, paragraphs 73-74 (The 2nd Commandment).

To avoid making the sign of the cross because "it is Roman Catholic" is ridiculous.  It is a ceremony that every Christian has the right to do.  In that sense, it is catholic (note the small "c"), meaning that it belongs to the whole Christian Church on earth.  We do not abandon laudable practices just because they are done in the Roman Catholic Church.  We would not refuse to say the Lord's Prayer or the Nicene Creed because they are spoken in the Roman Mass, would we?  Neither should we despise making the sign of the cross.

Why make the sign of the cross?  (This "Why?" is the essential question for any practice we observe.)  The answer comes from the Rite of Holy Baptism.  In that rite, the pastor makes the sign of the cross on the one being baptized and says, "Receive the sign of the cross on the head and the heart to mark you as a redeemed child of Christ."  The sign of the cross is simply a reminder that we are baptized children of Triune God.  He is our Savior, our refuge, and our help in every time of trouble.  

Our hymnal gives us several places where making the sign of the cross is appropriate.  Most obvious is at the Invocation (In the name of the Father and + of the Son and of the Holy Spirit--the name into which we are baptized) and at the Benediction.  At the beginning and at the end of the service, we make the sign of the cross to confess that the Lord has put his name on us.  The are other places where it would be appropriate, but these are the most obvious.  And they are already in the hymnal to mark where a person may do it.

Do you have to make the sign of the cross?  Of course not.  Nowhere in God's word does he command or forbid it.  We are free to act as we please.  You do not get a better place in heaven one way or another.  But we should know why anyone who chooses to make the sign of the cross does it.  (For what it is worth, even many Roman Catholics don't know why they do it.)

Making the sign of the cross is a laudable practice, and it makes a laudable confession about the Triune God, about our baptism, and about our identity.  

Worship Notes: Amen

Almost everyone is familiar with the word, "Amen."  We use it to punctuate our prayers.  We use it to express agreement with someone, even in secular settings.   In Luther's Small Catechism, the reformer taught our children to learn the definition as, "Yes, it shall be so."

The word comes from the Hebrew, which can mean "truth" or more specifically, "I believe, I trust."  Jesus used it to express a solemn truth.  We are probably more familiar with the King James Version's translation when it says, "Verily, verily..."  The recent Evangelical Heritage Version opts not to translate it at all.  It has Jesus stating, "Amen, Amen, I tell you..." 

Amen shows up repeatedly in our liturgy.  It is often said by the wrong person, however.  The word "Amen" is a response to the pastor's words.  It is not the pastor's word; it is the people's word.

In St. Paul's letter to the Corinthians, he mentioned how Amen was used liturgically in their services.  In this context, St. Paul was addressing people who spoke in tongues during the service (a topic worthy of commentary, but beyond the purpose of this post).  St. Paul wrote, "That is why a person who speaks in a tongue should pray that he may interpret.  For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.  So what is to be done?  I will pray using my spirit, and I will pray also using my understanding. I will sing using my spirit, and I will sing also using my understanding.  Otherwise, how will an uninformed person say the “Amen” after you give thanks, since he does not know what you are saying?  To be sure, you are giving thanks well enough, but the other person is not being built up" (1 Corinthians 14:13-17, emphasis added).  The "Amen" was the response of one worshiper expressing agreement with the speaker.  By adding his "Amen," he was saying, "Yes, that is true, and it is my confession, too!"

Amen is the people's word.  It is said after the invocation.  The congregation assents, "Yes, the Triune name marks us, too."  It is said after the prayers.  The congregation assents, "Yes, that is our prayer, too."  It follows the Benediction.  "Yes, let the name and the blessing of the Lord rest upon us."  It can be said in other places, such as in response to the sermon.  Somehow, it became the custom for the pastor to punctuate his sermon with, "Amen."  Of course, the pastor agrees with his own sermon!  Hopefully the congregation does too.  There should be a place for the people to voice their "Amen" to assent to it.

As the preacher, I have no desire to have people shout out "Amen" during the sermon.  That would be disruptive and distracting--not only to me, but to others as well.  It also leads to the preacher fishing for "Amens" (Can I get an Amen?) during the sermon.  Fabricated praise seems to ring hollow.  If the congregation would like to add their assent to the sermon, it is teed up nicely for you.  The sermon concludes, "In the name of the Father, and of + the Son, and of the Holy Spirit."  This allows the congregation to add their assent very easily.

Amen can also be used in connection with the Lord's Supper.  It makes a nice confession, too.  Consider this response as the elements are distributed:

Minister:                  The body of Christ...

Communicant:   Amen.

Minister:                 ...given for you.

Minister:                  The blood of Christ...

Communicant:   Amen.
Minister:                 ...given for you.

The communicant makes a confession:  Yes, it IS the body of Christ I am receiving.  Yes, it IS the blood of Christ truly present.  A Protestant (e.g., Baptist, Methodist, Pentecostal, etc.) would not be willing to add their Amen since they believe the elements are merely symbolic.  Lutherans believe that it is the body and blood of Christ, and our Amen confesses it to be so.

These expressions of Amen have a long, historic use in Christendom.  It may be unfamiliar to WELS Lutherans, having fallen into disuse among us for various and sundry reasons.  But some practices are worth restoring, especially when they make a good confession.  

This practice is explained for you, but it is not to be forced upon anyone.  If people feel a little awkward adding their Amen, I would not presume to think they are denying Lutheran doctrine.  People are free to take up this practice or not.  But with any rite or ceremony, everyone should understand the "Why" behind it so that no one is scandalized if someone does adopt it.

Worship Notes: Children's Lessons

The children's lesson is a novelty within the Divine Service.  For almost the entirety of Christendom, the Church met without a children's lesson as part of the Divine Service.  

It should be noted that the Bible neither commands nor forbids children's lessons.  Although, proponents for children's lesson get close to accusing those who do not practice them as sinning against children.  They will cite the women bringing the children to Jesus for him to bless them, and especially Jesus rebuking the apostles for keeping them away.  Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these" (Matthew 19:14).  The women did not bring their children to Jesus during synagogue worship.  So, to equate this verse with a children's lesson is a bit misleading.  

But if anyone insists on equating Jesus' blessing the children with children's lessons, then perhaps we should consider the earlier part of this reading: "Then people brought little children to Jesus for him to place his hands on them and pray for them" (Matthew 19:13).  Is everyone comfortable with the pastor laying his hands on the children?  In our modern climate, I fear legal charges could arise.

I have heard some people go so far as to say, "If a church does not have children's lessons, they don't care about the children."  That charge is pure manipulation.  It also condemns centuries of churches and pastors who never had them.  

I opt to not include children's lessons in the Divine Service.  There are a number of reasons for this.  In no particular order, they include:

1)  It segregates part of the congregation.

Having a portion of the service for just one segment of the congregation is divisive.  If there is a lesson tailored to children, what about the teens?  What about twenty-somethings?  What about those newly married or recently widowed?  Doesn't Jesus have a special message just for them?

The Divine Service is where the entire family of God joins together for worship, regardless of sex, age, marital status, and so forth.  All sing together, pray together, and listen together.  As the children grow older, they will gain more from the service.  And they probably are getting more out of the service than parents realize.

2)  There are already many children's lessons.

St. John's is blessed to have a Lutheran elementary school in which Bible History lessons are taught daily.  There are also weekly chapel services.  And there is Sunday School.  These lessons are already tailored to their age levels.

If the parents are eager for the children's lesson to take place, I offer this solution: The parents can talk to their children about the sermon at home.  This reinforces for the entire family the theme for the day, and it teaches the children that the parents consider the sermon and the service worthy of meditation beyond Sunday morning.

3)  The children's lesson is a distraction from the liturgy.

The children's lesson interrupts the flow of the service as the pastor waits for children to come down from all parts of the sanctuary and settle in.  After the lesson, the children return to their seats.  Depending upon how long the pastor takes to teach the lesson, it is a five-minute break from the liturgy.  If a children's lesson is necessary, it can be done outside of the liturgical order.  And it is (cf point #2).

4)  The children's lesson teaches the children that the rest of the service is not for them.

This is the most grievous lesson learned from having children's lessons.  The children are summoned for a portion of the service which is "just for them."  If that part is for them, by implication the rest is not.  Why pay attention to the sermon when they already got their part done?  

Sadly, adults have also remarked that they get more out of the children's lesson than they do the sermon.  I suppose this is to be understood as an endorsement of the children's lesson.  I would consider it an indictment, either of the pastor delivering a poor, incoherent sermon or of the listener not wanting to put in the effort of intentional listening.  Sesame Street is easier to comprehend than 60 Minutes, but I hope adults would recognize that 60 Minutes has more substantive content.

5)  The children's lesson is a time for amusement.

Another appeal for the children's lesson is the response that comes from children when questions are asked of them.  After all, Kids Say the Darndest Things.  Everyone looks forward to a chuckle.  But if we come to church looking for a chuckle, we have missed the point of the Divine Service.  The entire Divine Service is a time when we stand in the presence of our Lord.  This is holy ground.  Whenever people encountered our Lord in the Bible, no one was yucking it up.  So, this levity is out of place for sinners yearning for God's mercy.  There is a time and place for amusement.  The Divine Service is not it. 

Every practice in the Divine Service deserves to be evaluated.  Some practices demonstrate reverence and avoid frivolity.  Other practices detract from the sense of awe and glory that is worthy of our Lord.  Not all practices are in the best interest of teaching the Christian faith, even if they are not strictly forbidden.

Worship Notes: Repetition is the Mother of Learning

Repetitio est mater studiorum (because Latin is fun!).  Repetition is the mother of learning.

The pattern of worship at St. John's has been a succession of rotating liturgies.  Sundays usually did not have liturgies repeat from week to week.  While some may appreciate the variety, it does have its drawbacks.

One change you will notice is that we will be locked in on The Common Service for many weeks to come.  The main reason is so that people learn the parts of the liturgy and memorize them.  This is especially important for people who are younger or new to the Lutheran confession.

If someone is learning to dance, he spends his time focused on his feet.  "Where does my left foot go next?  How does my right foot move?"  He does not even enjoy dancing because he is just trying to learn how to do it.  Eventually, after repetition, he no longer stumbles his way through his footing.  He actually gets to enjoy the movement of the dance.

With the liturgy repeating itself week after week, we become exceptionally familiar with the confession of sins, with the canticles, with the Apostles' or Nicene Creeds, etc...   Eventually, most will not even need to refer to a hymnal or a screen.  We can just dance through the liturgy.

For some, repetition is boring.  It is argued, "Doing the same thing over and over again will cause me to speak the liturgy mindlessly."  Perhaps.  I contend that the fault will not be with the liturgy, but with our sinful nature which always needs to be entertained.  After a while, we get bored with everything.

But consider the benefit of repetition.  Repetition leads to memorization.  As people get older, they may lose their eyesight.  But they can still participate because they remember the liturgy.  Young children can learn the canticles even before they learn to read.  This can only happen if the same liturgy is done week after week.  

Does this mean we forfeit variety?  No.  Each week, we have different hymns, different prayers, different Psalms, different readings, and a different sermon.  The Psalm can also be sung in different ways.  The choir can add anthems.  Other instruments can enhance our worship.  There is much variety that can be incorporated while still repeating the structure of the liturgy.

Repetition is the mother of learning.  What we are repeating in our liturgy reinforces what we confess and believe to be true.  That thought will be explored at a later date.

Worship Notes: Why do we do what we do?

When I was a youth, I was curious why we followed the liturgical order we did.  Why not explore other ways to worship?  I never did ask my pastor that question, fearful that even asking was disrespectful.  It was not disrespectful.  It was a good question which deserved a thoughtful answer.  I wish I had asked it.  It was a lost opportunity to gain appreciation about why we worship the way we do.

While that topic could inspire many, long paragraphs (and will likely be a Bible Class topic down the road), this blog post will simply encourage people to ask why we do what we do.

The Church does not have secrets.  Everything should have a clear explanation, an answer to the question: "Why?"  Everything we do in worship--from rites (things spoken) to ceremonies (things practiced)--is done to reinforce the faith and to teach God's people. 

Are there ways to teach the faith that are better than others?  Absolutely.  Sometimes it is a matter of right vs. wrong (such as the Roman Catholic sacrifice of the Mass or an altar call); other times it is a matter of good vs. better.  For example, we would rather have our hymns let by a pipe organ than a kazoo.

If there are better ways to conduct a Divine Service which emphasize the reverence, glory, and mercies of God, we should pursue them--not because we are disposing of what is wicked, but because we can opt for what teaches the faith better.

Not everyone will think every idea is great.  Some may resist any changes at all.  We can become slaves to the "We've always done it that way" mentality.  While it may be true that we've always done something a certain way, there should be a good reason we've always done it that way.  If that reason proves to be a good reason, we can retain what we've done.  If there are better reasons to do something different, we can introduce something different as long as it teaches and reinforces the true, Christian faith.  That is always the goal.

Being skeptical of change is natural.  We like what we know.  We prefer what we are comfortable with.  That is not necessarily bad.  Thrusting something new and revolutionary into the Divine Service should be met with skepticism.  Nothing should be foisted upon a congregation.  People need to be instructed about why we are doing what we are doing so that they can be confident that they are not being led astray and so they can appreciate a more vivid exposition of God's glory.

So, why do we do what we do?  You deserve a better answer than, "We've always done it that way."  And you certainly should not be afraid to ask for an answer.  If you don't know what the point is, ask!  If you want to know why the pastor does what he does, ask!  If you are curious about the reasoning behind some practice, ask!  

The way a pastor presides over a Divine Service is first to the glory of God and then for the edification of God's people.  The pastor should have a solid reason for whatever he does, and God's people should know it, too.

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.

            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 Note: The Paschal Candle at the Ascension of our Lord

THE PASCHAL CANDLE ON THE FESTIVAL OF THE ASCENSION

            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. 

            Today, as we celebrate the Ascension of our Lord (transferred from last Thursday), 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 (The Three Days)

 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

          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 SEVEN WORDS

          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 Seven Words is a service that reviews the seven times in which Jesus spoke at his crucifixion.  Each reading is interspersed with silence for meditation, prayers, and hymns.  The Service of the Seven Words 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

           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 22 is the 5^th Sunday in Lent.  This marks the beginning 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 Alleluias. 

                              We do not sing the Gloria in Excelsis after the Absolution.

                              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: 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: 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.