What Does This Mean?

A Walk Through the Liturgy: The Sanctus

Encore Post: [Fifteenth post in a series on the Divine Service] The closing words of the Proper Preface introduce the following piece of the beautiful Service of the Sacrament: The Sanctus.

The Sanctus: Latin for “Holy” comes from the vision of Isaiah in Isaiah chapter 6, where Isaiah “sees the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” (Isa 6:1). The phrase Holy, Holy, Holy comes from the seraphim serving the Lord. Isaiah realizes his unworthiness and sin, yet for the sake of the sacrifice (Christ) atonement has been made and he is able to stand before the Holy God and live. Like Isaiah, we, too, are made holy for the sake of Christ and our sins are forgiven.

But there is more to the hymn than just the words of the angels. The Sanctus as printed in the Lutheran Service Book Divine Service Setting III, prepares us for the coming of the Lord. The words, “Hosanna in the Highest! Blessed is He who comes in the Name of the Lord!” come from Christ’s entrance into Jerusalem on Palm Sunday, see Matthew 21. But instead of riding a colt into our midst, in the Divine Service the Holy One of God, Jesus Christ, comes to us in his body and blood in the Sacrament of the Altar, for the forgiveness of our sins and the strengthening of our faith. Christ is here for our forgiveness life and salvation. Christ brings heaven down to earth within the Divine Service for us. And in coming in the Supper he in fact does save us now, which is what the word Hosanna means (according to LSB footnote).

In the vision of Isaiah, we see Isaiah receive on his mouth the burning coal from the altar. We in the Supper we receive the very body and blood of Christ, which was broken and poured out that we might be redeemed and made holy. It is good and right for us to sing the Sanctus in preparation for the Supper for the Holy God comes to save us by granting us sinner’s mercy, which is perhaps the greatest manifestation of our Lord’s glory. And we rightfully then praise the Lord, singing, “Blessed is He who comes in the Name of the Lord! Hosanna in the Highest!” confessing our faith in Him who graciously feeds us now that we might endure until Christ calls us to Himself in the fullness of his glory.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Preface and Proper Preface

Encore Post: [Thirteenth post in a series on the Divine Service] In the course of the Liturgy of the Divine Service, we now fix our eyes upon the Altar, where Christ comes to us in His Body and Blood to feed us, forgiving our sins, and strengthening our faith. We are entering the “Service of the Sacrament.” But before the meal, we prepare ourselves further by hearing the words of both the Preface and Proper Preface.

The Preface is one of the oldest pieces of the entire Liturgy. According to my reading to prepare for writing this post, it seems plausible that the Preface could have been a part of the liturgy when the Apostle John was still alive (90 AD).

The words of the Preface are pretty simple. The celebrant (the pastor who is overseeing the Sacrament of the Altar), begins by saying the phrase: “The Lord be with you,” which happens to an echo from the Service of the Word when the pastor speaks or chants the Collect of the Day. The congregation then responds, “And with thy spirit.” Typically, the pastor has opened his hands toward the people in speaking this salutation and then he “receives” this blessing from the people as well.

We then hear the words, “Lift up your hearts.” The congregation: “We lift them to the Lord.” These words are interesting because of their origin. While it sounds great, it can be misunderstood. I remember from my seminary days, Dr. Masaki talking about these very words because of their “implied Calvinism.” In the Service of the Sacrament it is not really us who go up to heaven, but in actuality, it is Christ who comes down to us. And wherever Christ is, that is where Heaven is. So Heaven is on Earth in the Divine Service, and specifically in the Service of the Sacrament.

The beginning phrase and the ending of of the Proper Preface remains the same each and every time. It’s what is sandwiched in between that changes and contains the hard-hitting theology. For instance, listen to the preface of Good Friday, Easter Vigil, Easter Day, Pentecost, etc. You will see the themes of the day beautifully illustrated for us. Listen to these, ask your pastor for a copy of them to meditate upon for a devotion. In the Service, it leads us to the singing of the Sanctus in which we announce the “Coming of the Lord” for us to save us now in the giving of his body and blood.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Prayer of the Church

Encore Post: [Twelfth post in a series on the Divine Service] Upon singing the Offertory, and presenting the offerings of the Church, the service enters somewhat of an intermission. The Service of the Word is wrapping, only the Prayer of the Church remains before the Service of the Sacrament begins with Preface and Proper Preface.

The Prayer of the Church is an expanded prayer, containing many and various petitions and thanksgivings. For many years, you might have called the Prayer of the Church an ordinary, because there were basically three “Prayers of the Church” that were printed inside of the Altar Book. However, in recent years the Prayers of the Church have become much more a proper, at least for the churches of the LCMS who utilize the Let Us Pray Series created by the LCMS Director of Worship and his team.

In my Congregation, I utilize the Prayer of the Church provided in the Altar Book because of its consistency in wording. I hope and pray that the continued hearing of the same words moves my people to use those words in their own prayers. However, there is great merit in using the new prayers too, because they are written for our present troubles in mind. Also, pastors should tailor these prayers to the circumstances of the Congregation. For instance, if one prayer offered in the Altar Book has no petition for pregnant women and there is one for women with child, adding a petition for mother and child would likely be appreciated, etc.

Another prayer that the Prayer of the Church is molded after is the great Litany, found on pages 288 and 289 of the Lutheran Service Book. The petitions found within that great prayer cover all facets of life. If a pastor desires to write his own prayer of the church, I would encourage us all to begin with the words of the Great Litany and expand from there.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Offertory

Encore Post: [Eleventh post in a series on the Divine Service] I pray that you are being spiritually fed by the Word and Sacrament of our Lord Jesus Christ. The last time I talked about the sermon and its importance, and so today, we are turning our attention to the Offertory.

Depending on the Divine Service Setting one uses (again, I am speaking of the Lutheran Service Book) you might see a couple different settings of Offertories. But they, at least in my mind, serve different purposes. The Offertory of Divine Service 3 appears to serve more as a response of the congregation to the sermon that was just preached as it follows directly on the sermon’s heels.

The Offertory of Divine Service 3 comes from Psalm 51:10-12. We know the history behind Psalm 51 because the superscript tells us. Psalm 51 was written, prayed by David when Nathan the prophet confronted him concerning the murder of Uriah the Hittite and taking Bathsheba for himself. Those events are well documented in 2 Samuel 11-12.

Psalm 51 is a psalm of acknowledging one’s sin and thus repenting, pleading with God to be merciful to the sinner. The first verse of the Psalm says as much, “Be mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.” What we sing as the Offertory comes later in the psalm, in a way a prayer that God again “create in me a clean heart, O God, and renew a right spirit within me.”

The sermon should have confronted us with our sins. Yes, we have sinned and have fallen well short of the glory of God. Indeed, we deserve everlasting death for our offenses against Him. But also in that sermon, we should have heard the Gospel that God has shown us mercy in sending Jesus Christ, who has taken upon himself our sins.

David’s prayer and our own in Psalm 51 is answered in Christ Jesus’ atoning death on the cross and resurrection from the dead with that forgiveness and everlasting life being applied to us via the preaching of Christ’s Word and the Administration of His Sacraments. Joy, even in the midst of suffering, is restored for God’s mercy is made manifest among us by Jesus Christ, who upholds us, giving us the promised Holy Spirit, Who comforts us with things which are Christ’s and declares them to us and makes them our own.

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

A Walk Through the Liturgy: The Sermon

Encore Post: [Tenth Post in a series on the Divine Service] The preceding components of the Liturgy lead us to the sermon. As has been said in previous posts, particularly the post on the readings, the Holy Gospel is the central reading to which all the other readings for the day point. It is likely that the sermon will be based upon the reading of the Holy Gospel.

What should a sermon do? The sermon and the preaching thereof should proclaim Christ’s person and his active work bringing about the salvation of humanity. That means the sacrificial death of Jesus on the cross, or in other words, the atonement, should be on full display. Not only should the sermon bring Christ’s work to light, but it should shine a light on how Christ is active in bringing this salvation to bear in our lives today.

For example, on the 3rd Sunday in Lent, the 3 year lectionary has John 4 as the Gospel reading. Jesus meets the Samaritan woman, who has a less than spectacular past. The Old Testament lesson has the story of Israel complaining and testing. The Lord has Massah and Meribah. Both stories work together in bringing to light that no one has a perfect past, but indeed we are all sinful in many and various ways. Yet, our Lord Jesus is gracious and merciful, not destroying Israel or the woman for her past indiscretions. Instead, he brings to light the fact that she is a sinner in need of the water that gives eternal life. A drink that only he gives. Water (and blood) that is poured out for the world at cross.

How Jesus calls us out of out of the darkness of our sins and into his marvelous light to receive rightly the water that endures unto eternal life will likely be a major component of this sermon. Jesus uses his preachers to preach the Law and the Gospel. Bringing sins to light that they might be dealt with, and once they are, bringing the sweet news of the Gospel that Jesus has not only died for our sins but that “you are forgiven for Christ’s sake.”

The Gospel proclamation does not end there, but continues with how Jesus actively seeks us out still today, and grants to us grace through the very means of Grace, like Baptism and the Lord’s Supper which our eyes begin to turn in the sermon as the tangible Gospel, the flesh and blood of our Lord Jesus will be given to us to eat and to drink in short order. That we might continue to grow in the faith as well as fervent love towards our neighbors.

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

The Star Who Crushes His Foes

I have been reflecting quite a bit on the book of Isaiah as I am teaching through it in my Bible study. We just came through Isaiah 25 and the feast that the Lord prepares for all people. But interestingly, Moab is singled out as a nation not welcome to the feast (Isa 25:1-12). At the same time, I was reading to prepare for the Feast of the Epiphany. I was reading Matthew 2, and I did more work around the Magi and the “Star.” Just do a bible search for wise men or Magi and you will find yourself in the book of Daniel. Daniel, remember, was the chief of the wise men in Nebuchadnezzar’s court. The wise men probably were men from Babylon. So that helps us get a better picture of where these men came from. But how did they notice the star? Daniel was much more than a leader of Magi in Babylon. He was a prophet of the God of Israel. Daniel most likely had access in some way to the scrolls of the Pentateuch. He preached the Word of God to the Babylonians who would listen. And listen they did.

But the star–where does the star appear in the Pentateuch? The gentile prophet Balaam prophesies of the star coming out of Jacob along with a scepter (Numbers 24:17). This star does not just come out of Jacob. This is where the Isaiah 25:10 passage comes in. The star is promised to crush Moab!

The word crush is the same word that is used to describe the act of the seed of the woman upon the serpent. The seed of the woman will crush the head of the serpent. So now this star will crush Moab. In the “oracles concerning the nations” in Isaiah, Moab is seen in a negative light. And in Isaiah 25, Moab is seen as the universal enemy of all the people of God. Though the word is not “crush” and not a verbal match, the idea is the same. However, it is not the seed or the star who will trample down Moab. It is the people of God who will trample down their enemies. Moab is said to be like the dung trampled into the ground.

Taking this into the New Testament, we can see Jesus crushing the head of the serpent at the cross and giving us the benefits of that victory. You and I have eternal life because of Christ’s coming into the world to be our atoning sacrifice for sin, defeating death and Satan for us by His death and resurrection from the dead. In the Gospel of Luke and Mark, we get the continuation and the language of that victory being something we too participate in, too. We get to trample down serpents (Luke 10:17-20 also see Mark 16:14-20 and Paul in Acts 28:3-6). Theologically speaking, this crushing and throwing down of Satan takes place when the word of God is preached in its truth and purity and the sacraments are rightly administered (AC V, AC VII). It is not us who do the crushing that is left to Christ, our Bright Morningstar. That is His principle work, but we, in Christ, get to trample under our feet the old evil foe.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Hymn of the Day

Encore Post: [Ninth post in a series on the Divine Service] If we follow the “Common” Divine Service, after confessing the Creed, the congregation then will sing what is referred to the Hymn of the Day. For some it may just be thought of as an “intermission” or a “time for pastor to compose himself prior to the sermon”, but in actuality the Hymn of the Day continues to narrow down the themes that have been percolating throughout the Collect and Readings of the Day, preparing us to hear those themes ring loud and clear in the upcoming sermon.

It is much easier to speak about specific hymns of the Day when we look to the Historic Lectionary. Within that lectionary, one expects certain hymns on specific days. On the Last Sunday of the Church Year, the congregation would likely sing for the Hymn of the Day: Wake, awake, For Night is Flying. The Gospel lesson is Matthew 25:1-13, the parable of the virgins. The hymn brings the singer into the story and ultimately prepares the singer/congregation to receive the Supper to which Christ calls his faithful.

The hymn of the day can be understood as yet another opportunity for the congregation to hear both Law and Gospel and be a response to such a hearing. For instance, see Lord Thee I Love With All My Heart, the hymn of the day for Lent 2 in the 3 year lectionary offerings. This year, we hear John 3, God showed his love in this way: sending his only son, giving his as the ransom for the world, “that whoever believes in him may have eternal life” (John 3:16). And throughout the hymn, but particularly stanza 1, we respond to Him in kind.

We must also remember the season of the Church year when we look at hymns of the day, for that also affects the various themes that come to the forefront. So a piece of the hymn that likely will stick with the congregation in Lent is the picture of the price of our redemption: Christ’s blood, the prayer for the Lord not to forsake us. Also likely, the prayer for patience and strength to bear the cross that our Lord has placed upon us (See stanza 2).

The hymn of the Day continues the process of narrowing down the theme of the Day and should prepare us all for the words of the pastor who will likely be preaching his sermon on the themes espoused throughout the Collect, Readings, and Hymn.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
St. Peter’s Lutheran Church
La Grange, MO

A Walk Through the Liturgy: The Creed

Encore Post: [Eighth post in a series on the Divine Service] Following the Common Service (which Lutheran Service Book calls Divine Service Setting III), upon hearing the Gospel, the congregation and pastor recite the Creed together. As Pastor, I usually say, “Upon hearing the Gospel of our Lord, let us confess our common faith with the words of the Nicene Creed.” But saying a creed as part of the Divine Service has not always been a given. Dr. Just again from his book Heaven on Earth: The Gifts of Christ in the Divine Service, tells us that the recitation of a creed did not become an ordinary until the 11th century.

Until then, it was not even the Nicene Creed which was most often recited. Rather, it was the Apostles’ Creed being recited as part of the Baptismal liturgy. This partly explains why the Apostles’ Creed, not the Nicene Creed, makes its way into Luther’s Catechisms.

However, the Nicene Creed has become the creed of choice for the Divine Service due to the nature of the creed’s development. The Nicene Creed was the creed that tested one’s orthodoxy. Most Sunday mornings, we have the Lord’s Supper in our churches and so the recitation of the Nicene Creed announces to all in attendance that this faith which we speak and confess is the “Orthodox” faith, confessing Jesus Christ, to be of the same substance of God the Father, “who for our salvation came down from heaven and was incarnate by the Holy Spirit of the Virgin Mary and was made man.”

The location of where the Creed is recited in the Divine Service can change. And it can take on a different meaning depending on where it occurs within the liturgy. In my congregation, the Creed is recited immediately following the reading of the Holy Gospel. Having the creed at this juncture accentuates the fact that Christ, through the working of the Holy Spirit, has granted us faith to believe the words we just heard. When the creed follows the sermon, it can be understood as affirming the sermon, which was just delivered as being within the realm of orthodoxy.

It is important to note as well that the faith which we confess by reciting these creeds is not simply an academic exercise. But it is an opportunity within the Divine Service to recite back to God the faith which He gave to us, which now is being fed by the hearing of his Word. With the creed, we echo back to Him what he has told us.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Readings

Encore Post: [Seventh Post in a series on the divine service] After the Collect of the Day has been said, the pastor typically takes up residence at the lectern to read the set lectionary readings for the day. So what are these readings? And how do they work together?

Most Sundays at my congregation, you will hear an Old Testament lesson followed by a psalm. After the Psalm, then comes the Epistle lesson. Then, after the Epistle lesson, the congregation rises to sing the Alleluia before hearing the Holy Gospel for the day.

We finally get the “meat and potatoes” of what we call the “Service of the Word”. As Dr. Arthur Just says in his magnificent book Heaven on Earth: The Gifts of Christ in the Divine Service, “Christ comes to us from the voice of the pastor to our ears” (Still for sale from CPH) Jesus is really the one speaking when we hear the Word of God proclaimed from the lectern. Jesus is the Word of God now enfleshed, present among us for our salvation.

We begin with the Old Testament and move through the Psalm, which makes us consider the surrounding lessons, to the Epistles and finally to the climax of the Gospel. We note this climax by rising from our pews to stand out in reverence for the very real and recorded words of Jesus being spoken to us.

I often ask my confirmation students to find connections between the readings. The easiest connections to find at least in the three-year lectionary are those connections between the Old Testament lesson and the Gospel. Those who constructed the new lectionary wanted to follow what Dr. Just calls a “promise and fulfillment hermeneutic”. That is a fancy way to say that what is spoken about in the Old Testament lesson is dealt with in the Gospel. For instance, look at the first Sunday in Lent. The Old Testament lesson is Genesis 3:1-21, the fall of Adam. The Gospel is Matthew 4:1-11, Jesus overcoming the temptations of Satan. What Adam could not do, the new Adam, Jesus, did, and ultimately, the battle was fully won at the cross.

Depending on the season, the Epistle lesson might be part of a continuous reading from one book. But in other seasons, it jumps around a decent degree. However, what should be noted is how all the readings point us to the Gospel, the very living words of Christ Jesus our Savior, who is present for us in his flesh and blood even in His Word to work in us our salvation. Having heard the Words of Christ in the readings, we are prepared now for the Creed and the Sermon to follow.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana

A Walk Through the Liturgy: The Gloria in Excelsis

Encore Post: [Fifth post in a series on the Divine Liturgy] During two seasons of the Church Year, the Gloria in Excelsis (Glory to God in the Highest) is absent from the Liturgy.

During the rest of the church year, when Pastor and congregation finish singing the tri-fold Kyrie, there is a very short line that is sung solely by the pastor: “Glory be to God on High!” And immediately the whole congregation join in singing “And on earth, peace, good will toward men.” It’s as if the Pastor and congregation are reenacting the events of Christ’s birth according to Luke 2:8-14.

The Pastor and congregation join in that wonderful song with the angel and all the company of Heaven (similarly to the Sanctus). But why does the pastor have the first line by himself? Perhaps, and this my speculation, it has to do with the fact that the Pastor is the “angel” to the congregation. “angel” means messenger. And in the book of Revelation, Jesus tells John to write the seven letters to the seven angels of the churches. The angels are the pastors of those churches. The pastor is the messenger sent by God to this congregation to announce the good news of Christ Jesus, that in Him we have forgiveness of sins and peace with God. Pastors proclaim the same peace sung by the angelic host to those in the congregation! With such news of forgiveness for the sake of the Son, Jesus Christ, it is only right and proper for the congregation to join in the hymn of the heavenly host.

But the words of the Gloria go further than just the words of the angels on the night of Christ’s birth. We know the full story of Christ’s birth, life, death, resurrection and ascension for our salvation via the Gospels. The canticle hymn of praise hits all of these facets for which we ought to praise God for what He has done to save us from our sins and give to us His peace. With this hymn, we have a fitting close to a little portion of the service, singing praise for the forgiveness of sins just recently announced upon us for the sake of Christ Jesus. We are ready now for the Collect of the Day and the readings of the Day.

Originally posted at What does this Mean? Blog: https://whatdoesthismean.blog

The posts in the blog What does this Mean? are now available at What does this Mean? | Rev. Robert E. Smith | Substack

Rev. Jacob Hercamp
Christ Lutheran Church
Noblesville, Indiana