liturgy

  • Proper Preface

    The Proper Preface, much like other elements of the Divine Service, changes with the season and specific festivals of the church year. It always begins with these words:
     
    "It is truly good, right, and salutary..." 
     
    And always ends with these words:
     
    "...evermore praising You and saying:"
     
    The Proper Preface is a time to locate the congregation's praise in the activity of the season or the day. The most common Proper Preface, used in the season of Pentecost, calls to our attention Jesus' resurrection as He overcomes death and the grave "on this day" meaning Sunday, the Lord's day. 
     
    Since God's saving action in Christ is a reality that has been given to us, we therefore join the heavenly host in praising God for all that He has done for us.
     
    The Proper Preface answers the basic question: "Why are we here?" The answer is not complicated. To praise God for all He has done for us. To receive His good gifts. 
     
    The Proper Preface is like that moment inA Charlie Brown Christmas, when everything has gone wrong for Charlie Brown and he finally asks the big question, the why question, saying, "Isn't there anyone who knows what Christmas is all about?" And of course Linus stands up and tells the Christmas story from Luke 2, answering the question as to what Christmas is all about.
     
    The Proper Preface answers the big, why question. "What is this all about?" It's about Jesus overcoming death and the grave and by His glorious resurrection opening for us the way of everlasting life.
     
    That's the why. That's the answer to the big question.
  • Psalm/Gradual

    If there's a piece of the Divine Service that gets skipped in any particular congregation, I'd bet on the Psalm/Gradual. 
     
    A congregation may have already used the Psalm for the Day earlier (in which case the Gradual can be used, a brief chant or spoken response), but if they chose theIntroit or Entrance Hymn for that slot, then the Psalm of the Day can be used here. 
     
    First Lutheran has typically chosen to use the Psalm of the Day as a preservice meditation for people to read and contemplate as they gather and wait for worship to begin.
     
    In all of my lectionary research, the information I gathered on the Psalms was the most disheartening to me. 
     
    There are 150 Psalms. There are 156 Sundays in the three-year lectionary cycle (not to mention common feast days like Christmas and Ash Wednesday). One would think the Psalms could get solid coverage through the lectionary. 
     
    One would think.
     
    Of the 150 Psalms only 84 are covered in any portion. 66 Psalms are entirely absent for most congregations. If they celebrate every minor festival and feast day, they could touch upon an additional 10, making 94 of the 150 Psalms. 
     
    There are 2461 verses in these 150 Psalms. Only 1003 are used in the lectionary. That's 40.76%. We have an entire reading dedicated to this book of Psalms and we are ignoring nearly 60% of it. 
     
    Yet all that is insignificant to a greater problem: how few congregations even use the Psalm of the Day. I don't know how many congregations use the Psalm of the Day, but if that number reaches 50%, I'd be shocked. Truthfully, those in the LCMS shouldn't be surprised. If you look at the lectionary collection in our latest hymnalLutheran Service Book, you'll find the Psalm of the Day isn't even a category listed.
     
    Not using the Psalm of the Day is a dangerous choice because the creators of the lectionary expect you to use this reading. They do not include the Psalms in the rotation of the Old Testament readings. This means thousands of Lutherans have never heard a sermon on the book of Psalms. I don't want to proclaim it as the most important book in the Bible or pit it against other books, but it's definitely top 10, probably top 5, maybe top 3. Remember, 11 books of the Bible get ignored by the lectionary. If you leave out the Psalm of the Day, you're relegating the Psalms to the same fate as Haggai, 2 and 3 John, Nahum, Judges, and Ezra. These books don't deserve to be ignored. How much less the Psalms.
     
    The Psalms have been a part of the church's life since its inception. Jesus quotes Psalm 22 and fulfills Psalm 69 from the cross. Peter quotes Psalm 16 and Psalm 110 on Pentecost. Paul quotes or alludes to more than a dozen Psalms in Romans alone. 
     
    Psalm 23 is requested for nearly every funeral you will ever attend, yet it isn't read on Sundays unless we use the Psalm for the Day.
     
    The Psalms are the church's prayer book and hymnal. 
     
    Imagine if someone bought the complete works of Shakespeare and they were given a selection of weekly readings from the histories, the tragedies, the comedies, and the sonnets. Do you think they'd get a full picture of Shakespeare if they left out any of these categories? 
     
    The Psalms can teach us how to speak to God when everything is going wrong. The Psalms can show us how to be faithful when we are in the midst of terrible suffering. The Psalms can help us confess. The Psalms always point us to Jesus.
    We need to use them. We need to use more of them.
  • Sanctus

    The Sanctus is the immediately response to the Proper Preface.
     
    In the Sanctus we repeat the words spoken in Isaiah 6 by the seraphim, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” 
     
    Isaiah's response is one of total fear, for he knows that he is a man of unclean lips and he has seen the Lord of hosts. Isaiah truly and honestly believes he is about to die as he hears these words of the angels.
     
    And here we are, centuries later, repeating the words Isaiah heard and they no longer cause fear and trembling. They are words of joy. 
     
    Of course we add on to them a bit. In many versions of the Sanctus we add words spoken on Palm Sunday by the crowds, "Hosanna (save us now) in the highest. Blessed is He who comes in the name of the Lord." 
     
    Again, this may seem an odd choice. After all, Jesus' triumphal entry into Jerusalem is an entry of peace (riding on a donkey as opposed to a warhorse), but it is not the peaceful entry we expect. Jesus makes peace by the blood of His cross (Colossians 1:20).
     
    The Sanctus seems to be two random pieces of Scripture taken out of context and forced together in a rather odd spot in the liturgical movement. 
     
    It's like inThe Lord of the Rings films when they take quotations from some characters and give them to other characters. This should fail miserably, but somehow it ends up working out just fine. People who have not read the books probably have no idea these lines were re-assigned so to speak. The films take lines from Tom Bombadil and give them to Treebeard, lines from Gandalf and give them to Grima Wormtongue, lines from Faramir and give them to Eowyn. If you watch the appendices on the extended editions of the films, the writers will justify and defend these moves, noting the importance of Tolkien's language and wanting to use it somewhere.
     
    I remember going to a Zac Brown Band concert where they played Bohemian Rhapsody by Queen. It should not have made sense, a country band performing this 1970s rock ballad, but it was perhaps their greatest performance of the night.
     
    Perhaps you really enjoy pizza with odd flavor combinations that should not make sense. I remember having one with asparagus and sausage that was pretty good.
     
    In each case what doesn't seem to make sense at first glance ends up working quite well. 
     
    That's sort of how I feel about the Sanctus. The creators of the liturgy in centuries past wanted to use Isaiah 6 and they wanted to use the Palm Sunday "Hosanna" language. They decided to put them together at this moment of praise in the liturgy and it shouldn't work, but it does.
     
    It is fitting for us to call holy, holy, holy in the moments before approaching the altar of the Lord. It is fitting for us to call for God to save us now (Hosanna) before we receive Jesus body and blood for our forgiveness, life, and salvation. 
  • Sermon

    Preaching is an odd task. I'm expected to deliver 60-70 sermons a year averaging around 15 minutes. Each year I deliver 15+ hours of memorized material that's different every week. I study and research. I pray about what to say. I write 1300 words give or take. I re-write, practice, polish, memorize, deliver, and repeat. 
     
    In today's world there are a lot of jobs that require public speaking, but few professions ask as much as the role of pastor when it comes to public speaking. Other professions probably have a similar amount of time of public speaking, maybe even quite a bit more, but probably not the level of variety of speeches. A lot of public speaking professions involve giving the same talk, speech, or presentation several times. Pastors aren't in the habit of recycling sermons. Well, they certainly shouldn't be. That's just lazy.
     
    Stand up comedians, for example, spend much more time in front of audiences, but typically they use the same set with little tweaks here and there for several months in a row. They're always testing new material and honing their set so that the performance in Akron on Tuesday can be better than the performance in Indianapolis was on Monday.
     
    Pastors don't often have such opportunity. I have one service. One shot. There's no honing a sermon once it is delivered. Pastors with multiple services get that chance, but they typically don't have time to think about what to change. Between the sermon at 8:00 and the sermon at 10:30, there's Bible study, no down time to re-write and consult with others on what to change.
     
    Then there's the added pressure of this public speaking having the weight of being God's Word to the hearers. The pressure of finding the appropriate dynamics of Law and Gospel, the pressure of finding examples of application that mean something to the hearers. The pressure of not straying from the text and its message, but allowing the text to guide my words and structure and tone. 
     
    The sermon in the worship service can look very different depending on who the preacher is. Some sermons are all about how how people should be living. Some are a history lesson and little else.Some lead the congregation to praise and singing. Some lead the congregation to despair because of how terrible they are. Some kill and make alive through the words of Law and Gospel. Some speak to the Gospel of Christ's forgiveness, given to us by His blood. Some speak to the Gospel of Christ's victory over death in resurrection. Some do a combination of these things.
     
    In Luther's Small Catechism, as he writes about the third article of the Apostles' Creed, Luther says the following:
    I believe that I cannot by my own reason or strength believe in my Lord Jesus Christ or come to Him, but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified, and kept me in the one true faith, just as He calls, gathers, enlightens, sanctifies the whole Christian church on earth and keeps it with Jesus Christ in the one true faith.
    The work of preaching is the work of the Holy Spirit. The Holy Spirit inspired the Scripture each sermon is based upon and the Holy Spirit works where and when He will to guide preachers in their preaching. Yes, preachers are sinners and we make mistakes that we are to blame for, not the Holy Spirit. 
     
    I believe every sermon should aspire to do the Holy Spirit's work that Luther talks about, to call, gather, enlighten, sanctify, and keep God's people. Some sermons will do one of these things. Some will do more than one, perhaps even all. 
     
    As preachers, most of us tend toward one of these as our default. Some love to enlighten with explanations and history lessons. Some love to call with the Gospel, hoping people who are struggling to believe or who have not yet believed in Jesus will do so. Some love to sanctify, to speak to how to live a holy life. Some love to keep, to preach a word of encouragement that will nourish God's people and keep them going in their walk of faith.
     
    There are many factors that go into good preaching, but perhaps the most important is variety. There are dozens, perhaps hundreds of Gospel metaphors in the Scriptures. There are typically dozens, perhaps hundreds of different people in each congregation. Different metaphors hit home with different people. If the only word of Gospel you speak is that of forgiveness, you may never speak a meaningful word to the woman who is filled with shame after being abused by her husband for years. If the only Gospel you speak is victory over death in the resurrection, you may never connect to that adulterer who is racked with guilt. 
     
    Ultimately, the sermon is the time for God's Word to come to His people filtered through and applied by the Holy Spirit working in the preacher. Sometimes the preacher filters and applies poorly or wrongly, but I find oftentimes that even when I feel like a sermon has failed, the Holy Spirit is constantly at work in the minds and hearts of the hearers to distract them from my mediocre words and implanting His own Word of Law and Gospel on the hearts of my hearers.
     
  • The Lord's Prayer

    I have written several pieces on aspects of the Lord's Prayer (including the upcoming devotional we will go through together this Lent), but as we consider the Lord's Prayer's place in the worship service one of the things that stands out to me is how the prayer is introduced. The pastor says, 
     
    "Lord, remember us in Your kingdom and teach us to pray:"
     
    I always find the word "kingdom" fails to get across what it should. On the surface, this sounds like, "Lord, remember us up in heaven." But as Jesus teaches about the kingdom of God or kingdom of heaven, He is not talking about a place. He is talking about an activity. We don't have a useful word for it in English. It is the kinging of God. How God reigns and rules. 
     
    As we introduce the Lord's Prayer, we are saying, "Lord, in Your position as King, as You rule and reign over the world, remember us and teach us to pray:"
     
    It is worth noting that Jesus gives this prayer at the request of the disciples. They want to learn how to pray. The Lord's Prayer is what Jesus gives them. The disciples are like children with a parent. Can you remember a time when you asked your parents to teach you something? Can you think of a  time when one of your kids asked you to teach them something?
     
    I'm reminded of the scene in A Christmas Story, where Ralphie's mom suggests that he should go help his dad fix a flat tire. Ralphie's response is so earnest - "Really! Can I?" When Ralphie tells his dad, "Mom said I should help." His father's excitement is beautiful, "Oh yeah?!" The old man isn't the most patient teacher, but the prospect of teaching his son something so near and dear to his heart is evident.
     
    As we are introduced to the Lord's Prayer, we ask the Lord to remember us as He reigns as King, and to continually teach us to pray. We ask for Jesus to teach how to do something so near and dear to His heart: to pray.
  • The Words of Institution

    For nearly 2000 years the church has celebrated the Lord's Supper, a wonderful gift that Christ has given to us. Yet, how the church has chosen to celebrate the Lord's Supper has varied greatly. The church in Corinth around 51 AD had some issues in their celebrations. They had home meals to accompany their services, but the wealthy among them got to feast on all the food, including the elements of bread and wine, while the poorer among them were left with nothing at all and often went home not only hungry, but without having been given the Lord's Supper. 
     
    Paul shares with them that this practice is not good, and then he reminds them what he had taught them when he planted their congregation. In that reminder, Paul shares the words of Jesus that we refer to as the "Words of Institution." These are the words that Matthew, Mark, and Luke also share as they write their Gospel accounts of Jesus' life and ministry. 
     
    What I find fascinating is that Paul likely writes these words of Jesus down and sends them to the Corinthians before the Gospel writers compose their books. This teaching was passed down as an oral tradition before the New Testament was even composed.
     
    Not every congregation throughout time and space has included the Words of Institution in their celebrations of the Lord's Supper. Some liturgies from the first few centuries of the early church include other ways of celebrating this sacrament. These ways are not more or less valid that what we do today. 
     
    The Words of Institution are not magic.  They are not an incantation that turn bread into Christ's body and wine into Christ's blood. The Words of Institution are primarily Jesus' words of promise, words that He speaks in the first celebration of this meal, and words that we echo and repeat when we celebrate this meal. In these words Jesus promises His presence in the meal, a new covenant made by His blood, and forgiveness of our sins.
     
    Our use of the Words of Institution is a bit like a the words a starter uses at a track event. Each time, the starter uses the same motions with the same words. One arm up - "on your marks." Both arms up - "get set." Gun fires. Race ensues. 
     
    Likewise when pastors speak the Words of Institution, we use the same words each time. We bless the bread and wine with the sign of the cross. And the celebration ensues.
     
    The difference obviously is that those race directions were not passed down from God Himself. It's not like God officiated the first race and used those exact words. But Jesus Himself does preside over this meal and leads us in a way that we can celebrate it together again and again, always receiving the benefits He promised from the first celebration. 
     
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