Encore Post: Among the most ancient prayers still used by Christians are the O Antiphons. Seven prayers settled into the evening service in monasteries, at least by the time of King Charlemagne (700s-800s). They are used for the seven days before Christmas. An antiphon is a Psalm verse or prayer used as a refrain when Psalms or liturgical songs are sung. These prayers begin with the Latin word “O.” They are in collect form and focus on titles given by the Prophet Isaiah to the Messiah.
In most Lutheran parishes, the O Antiphons go by unnoticed. There is typically only one devotional evening service conducted that week. Yet they will sound very familiar to you. Five of them were paraphrased by an unknown hymn writer into the carol “O Come, O Come, Emmanuel.” In fact, the Lutheran Service Book provides the actual O Antiphons along with the dates they were traditionally prayed.
Each antiphon begins with a title of the Messiah. It then describes what God has done, making this title appropriate for the Messiah. Finally, the prayer asks the Messiah to do something that fits the title. If you use it as a prayer, end with “who with the Father and the Holy Spirit live and reign, one God, forever and ever. Amen.”
During the next week, I’ll write a post about each of them. Why not use these prayers in your devotions as a kind of countdown to Christmas?
Encore Post: People are planning parties, shopping for gifts, decking their homes in greenery, and cooking for feasts. Soon they will make merry, drink plenty of wine, stuff themselves, and play silly — and suggestive — games. Rich and poor, everyone will go to orgies, and may even disappear with someone of the opposite sex. Everywhere, revelers shout Io, Saturnalia! (Yo! Saturnalia!) No, it is not 21st Century America; it’s ancient Rome!
Beginning on December 17th and lasting for seven days, Ancient Rome would celebrate the harvest and the planting of winter crops. The patron god of the celebration was Saturn, said to have been the pre-Roman Italian king who invented agriculture. The celebration had the same feel and atmosphere as does Mardi Gras in New Orleans and Carnival in Buenos Aires. It got so wild that even Roman emperors — not exactly prudes — tried to rein it all in, unsuccessfully.
There has been a myth going around that the Emperor Constantine or the bishops invented Christmas and placed it on December 25th to rescue Christians from the party. These days, it is mostly pagans, atheists, secular liberals — and, interestingly enough, very conservative Christians who promote the theory. The problem is that no Christian writing from ancient times makes that argument. So, how did the rumor get started?
To begin with, there is no mention of a formal celebration of Christmas before 340 AD. The focus of the early church was the celebration of Easter, which got quite a bit of discussion from the very start. Then again, there is no detailed description of Saturnalia before 400 AD, so it is hard to tell which came first. If we give ancient Christian and pagan sources the benefit of the doubt, both celebrations are very old. The date of Christmas varied until late in the 300s. Many Christians observed January 6th as the day to thank God for the many ways the Son of God revealed himself, focusing on the incarnation and the baptism of Jesus.
Yet traditions die hard. The church never successfully brought an end to December parties, gift-giving, and other customs. Rarely did it really try all that hard — beyond preaching against immorality and complaining that people do not focus on God’s gift of his Son. Instead, Christians baptized many of these customs, infusing them with Christian meaning. It is how we have a different reason for the season. “God rest ye merry, gentlemen, let nothing you dismay. Remember Christ, our Savior, was born on Christmas Day, to save us all from Satan’s pow’r when we had gone astray. O tidings of comfort and joy! O tidings of comfort and joy! “
Encore Post: “Who are you?” That was the question the Jews had when John came on the scene. John confessed and did not deny, but confessed emphatically that he was not the Christ. Okay, that makes sense. He must be Elijah then, for Elijah was said to return according to the prophet Malachi. But John’s answer to that question had to leave the Jews scratching their heads. He said he wasn’t Elijah either, at least not Elijah returned from Heaven. Perhaps he was the prophet who was to come, the Prophet like Moses. Nope, that’s not it either. So, John was a perplexing figure, to say the least.
They couldn’t figure him out. They seem to be on the right track to some extent, but just can’t seem to connect the dots. Especially when John speaks of himself as the voice crying in the wilderness, “Make straight the way of the Lord.” While the Pharisees wanted to know more about John, John didn’t seem to care much about making himself known. He had one job. And he was set on doing it well. He was proclaiming the One who was to come. That’s the message that John was to proclaim, not preach himself but Christ.
John preached a baptism of repentance for the forgiveness of sins, and that one was coming who would baptize with the Holy Spirit. The work of making the Lord’s way straight was beginning. It was falling into place. For the Lord was coming soon to the river Jordan, and His ministry was quickly beginning. Rejoice!
But the Jews did not rejoice. No, they played the part of John 1. Jesus came to his own and they received them not. John the Baptist makes it sound like Jesus is actually in the midst of the crowd listening to the conversation that very day, when he says, “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” Jesus was unknown to these Jews, a face easily forgotten in the sea of people around them out in the wilderness. But to those who heard and believed the preaching of John, they were made sons and daughters of God.
John tries with all his might to make sure, once and for all, that everyone who hears his voice understands that He is not the Christ. Even though John came in the spirit and power of Elijah, and Jesus in the synoptic Gospels, leads his disciples to understand John to be the fulfillment of Malachi 4, John never says that He is Elijah. That would be too much for the people. They would follow John rather than follow Christ. And in fact, even though John worked hard to confess that he was not the Christ, there is still a small remnant of people who hold to John the Baptist as the Messiah to this day. You can learn about some of this in the book of Acts, where a couple of men who were baptized into John’s baptism but had not understood John’s preaching to trust in the one who was to come after him, Jesus.
John was bold and confident. And could be based on God’s Word. John trusted the promises of God, he himself being the fulfillment of the prophecy of Isaiah 40, and also the promise that he would have the spirit and power of Elijah. He certainly has the voice and appearance down, wearing rough camel-hair clothing and eating locusts and honey. And he desires you to trust boldly in the promises that God has made. May we be so bold as to hold to every word that comes from the Lord.
Good news would come from the one upon whom the Spirit of God would descend and remain. You have John’s own testimony, a few verses later, confirming that when Jesus came to be baptized, numbering himself with the transgressors, that He saw the Spirit of God descend upon him and remain.You have Jesus’ own words in Luke 4 saying that this prophecy was being fulfilled as the people gathered in the synagogue heard Jesus speak to them. Yet, they acted like the Pharisees and would not believe His Words. And then you have Jesus’ own work healing the sick, the lame, and forgiving their sins, too. What do you do you see and what do you hear? The Lord’s favor was coming and has come in Jesus! Rejoice!
He has come to bring you good news, but he brings the word of restoration. He came to rebuild and restore, to reconcile and bring peace. Isaiah 61 looks forward to the time when the exiles will be brought home. Jerusalem would be destroyed, burned to the ground; it would be devastated. In the return from exile, the Jews would rebuild, yes, but it would be a shell of its former glory. The real temple would come when Jesus came and dwelt in their midst, just as he did, and the temple of his body would be destroyed, but in three days it would be raised back up. God would dwell with humanity forevermore. That God and man are reconciled to one another by the One John proclaimed would come.
John was not trying to fool the Pharisees, the Jews, or anyone else. He was pretty upfront with them. Search the Scriptures, test His words against them, see that John is there fulfilling the purpose he was sent to perform. He is pointing to Christ, not to himself. Don’t worry too much about knowing John is, but rather worry about knowing Christ!
John rightly testifies of Jesus being the bridegroom, and He bears the gifts of the bridegroom for his bride. “Rejoice and be glad for your Bridegroom has come!” says John. And He comes with his robe of righteousness for you! These are your words and John’s words to say, “I will greatly rejoice in the Lord; my soul shall exult in my God!” Why? For He comes bearing my salvation. He comes to set me free. As the beautiful hymn Wake Awake For Night is Flying says in the 2nd stanza, “Zion hears the watchmen singing, And all her heart with joy is springing; She wakes and rises from her gloom.” Rejoice!
You heard John’s forthright preaching. How He calls you to account for your sins, especially the ones that are stuck to the bottom of the pot that is your heart, but once He has scraped them and agitated your hearts, John also points you to the remedy of all your sins. Your bridegroom, Jesus. He comes to you, cleansing you from your sins. We look to the font, the place where water and word washed over us, where Christ calls us His own. We look to the white garment given to us then, reminding us of the pure robe of righteousness that Christ has put on us. And we can continually remember our baptisms throughout all our days, coming to Christ, confessing our sins daily, repenting of them, and trusting His promise to forgive our sins. That is the baptismal life in a nutshell. Continually recognizing our failings to keep God’s laws and to be in alignment with them, and receiving from God mercy and forgiveness, and trying again. Our life is one of repentance. Our robes don’t always look white and pristine. Most time they are as black as coal. But rejoice! Yes, rejoice for Christ comes to cleanse you to raise you up, and bind up your broken hearts, and repeat to you the blessed Good News that He has come and He has come to save you.
And He comes bearing you every good gift. He comes to give you Himself, His own body and blood that is the new covenant, the everlasting covenant. Rejoice! Know and believe the good news that the Lord Jesus has come to save you from sin and death. You who have been sinned against by your loved ones, who have been put down, those of you ashamed of your sins that have come to light, and those that could come to light. Know you have been set free by the Bridegroom who willingly laid down his life for his bride and cleansed her with his own blood. He paid the dowry to take you as His bride with his own blood. You are far more precious to Him than any silver or gold, so he pays with his body and blood. And now he comes to you, giving to you that same body and blood to strengthen your faith in these dreary days, that you might cling ever so more tightly to His promise of His coming again. Eat and Drink believing His Words, receive His peace and comfort that comes with knowing that He comes to you that you might be rescued from the clutches of Satan.
The promise will never be broken. Just like the prophecies that He would come, so He comes known to you in His Word and Sacraments. As John the Baptist says, “Behold Him, Yes here. For Christ is in your midst now. Rejoice, O Bride of Christ, for your fortunes have been restored, and He has come and done glorious things in your midst. He has come to save you.
In the Name of the Father and of the Son and of the Holy Spirit. Amen.
Encore Post: Great forest fires, earthquakes, hurricanes and floods are all over our news. Acts of unspeakable evil and cruelty occur on almost a weekly basis. A nation routinely kills babies in the womb, celebrates immorality, and lectures the church when it doesn’t join them. All the signs of the end of days fill our TVs, cell phones, and computer screens. It makes you just want to scream, “Tear open the heavens and get down here, Lord, and do something about it! What are you waiting for? (See Isaiah 64)
To most of the world’s religions, the high god who made the world is a distant god, who made the world and is tired of it, going away to leave it to lesser gods and our own devices. We are left alone to deal with the mess that is our world and our part in making it worse. Even more modern thinkers, like the Deists, thought of God as a great watchmaker, who made the world capable of running itself, wound it up, and walked away. Pop songs muse: “God is watching us… from a distance” and “The Father, Son, and the Holy Ghost, they caught the last train for the coast, the day the music died.” We just have to cope, they advise.
Advent breaks into that mood and reminds us that it is not true at all. The God who made the world and called it “very good” intends to do something about it. He promised to come himself, in the person of his Son, born of a woman, to become one of us. It reminds us that he kept that promise and to prepare to celebrate his coming, receive him as he comes to us each day, and how he will finally come to set things right.
The season of Advent developed over the centuries to do just that. Like Lent prepares the church to celebrate Easter, Advent prepares the church to celebrate Christmas. For some, it was also a season of repentance, as a deliberate counter to the wild and immoral way pagans celebrate their December holidays. So in many places, during Advent, the color is purple or black; the Gloria is not sung, and people fast. For others, it is a season of hope, with blue as the color and carols sung to anticipate Christmas.
Either way, the church cries out: “Stir up your power, O Lord, and come!” Come as you did, born to die that we might live. Come with your grace and live among us. Come and bring us all home to be with you. Come, Lord Jesus, Come!
Encore post: Fall brings changing colors to landscapes in northern areas of the United States. Green leaves change to a breathtaking variety of red, orange, yellow and brown. People will drive miles to just take in all in. The beauty of it all brings out praise of God for his creation.
In Lutheran Churches, colors change in the sanctuary almost weekly during late October and early November as the church marks the last weeks of ordinary time. This time begins with red paraments for Reformation Day, celebrated on the nearest Sunday before October 31. Red is the color used for the Holy Spirit and his work and martyrdom.
The color soon changes to white for All Saints’ Sunday, celebrated the Sunday after November 1, All Saints’ Day. White is the color of the resurrection, celebration and the saints, who wash their robes white in the Blood of the Lamb.
The next week or two, the color returns to the green of Pentecost or Trinity season (the name depends on how your church counts the Sundays of ordinary time) Green is the color of life and growth. It is also used in Epiphany Season.
The theme for the last three Sundays of the church year is preparation for the Second Advent of Christ. In fact, in some lectionaries, the Sundays are referred to as the Third-Last Sunday, Second-Last Sunday and the Last Sunday of the Church year. Some churches call the last Sunday the Sunday of the Fulfillment or Christ the King Sunday. Some churches change color to white.
Finally, the new church year begins with a change to the color blue or purple for the season of Advent and the beginning of a new church year. Purple is the color of repentance and is traditionally used for Lent — where the church fasts to receive Jesus as the Son of God and Son of Mary. Blue is the color of hope and used more recently, where Advent is celebrated as a season of joy.
One more color change happens in some churches (to white) in the United States for Thanksgiving Day, which is the celebration of the good gifts God has given to us and our thanks to him for these blessings.
Enjoy this season of meditation, joy, expectation and hope as we consider the various blessing Jesus has given and will give to us because of his love for us, shown by his incarnation, sufferings, death, resurrection, ascension and soon return in glory.
Encore Post: The Lutheran Church is a liturgical church. This means that the theme of the day is set well ahead of time by the lectionary that your parish uses. Each Sunday is normally named by the place it is in the church year — a certain Sunday in Advent, a certain Sunday in Lent, a certain Sunday of Easter, or in Epiphany, or a certain Sunday after Pentecost or Trinity.
Each day is assigned a set of propers — a Psalm, a Collect (a prayer for the day that collects the thoughts of the people related to the theme of the day), a Gradual (a few sentences of scripture spoken between the Epistle and the Gospel lessons), Scripture lessons and a proper preface (said by the pastor during the beginning of the Service of the Sacrament). These are proper to the season and day and so change from week to week or season to season. In the long season of ordinary time (Sunday after Pentecost), the themes chosen traditionally shift about every ten weeks (after the Feast of the Holy Trinity, St. Lawrence’s Day, and St. Michael and All Angels)
Once in a while, you will run into a Sunday that is named after a person, like Saint Peter, or an event, like the Nativity of Saint John the Baptist. These days are typically called Feasts or Saints’ days. Most of these are Biblical figures or events, with Reformation Day and The Presentation of the Augsburg Confession being notable exceptions. In a church, a college, or a seminary chapel, where there are services every day, these days are often observed on the appointed date. Most Missouri Synod parishes, however, celebrate them only when the date falls on a Sunday.
Also scheduled on the church calendar are commemorations. These are available to congregations of the church but are rarely used. They include Biblical figures, especially Old Testament ones, Christian leaders, or memorable figures from the church’s history. In the Missouri Synod, they include musicians (like J. S. Bach) and other artists of various kinds and figures of the Synod’s history (like C. F. W. Walther and Rev. Smith‘s favorite — F.C.D. Wyneken)
We celebrate these people and events because they point to Jesus. Saints are not perfect, nor do they have special powers. They were sinners just like us, but now live in Heaven with all the saints. (Hebrews 13:7-8)
Encore Post: When the Babylonians conquered Judah, destroyed the temple and the walls of Jerusalem, and carried off most of her people into exile, the people had a crisis of faith. How could they worship God without a temple where they could sacrifice? How could they relate to him at all? God sent prophets to help them work all this out. The result was the birth of a brand new religion — Judaism. A religion is a series of customs, duties, practices and rites that people do to serve their god or gods. It is a culture, really. God used Judaism as a place where true faith in him could be planted, nurtured, and grow, even when there was no temple, sacrificial system, and functioning priesthood to support it.
Judaism — especially the party of the Pharisees — was built on a devotion to the Torah. They read it, taught it, and even vowed to practice traditions that kept them from ever violating the commandments it teaches. To prevent accidental violation of a particular commandment, the Rabbis taught that you should follow a tradition stricter than the Law requires. So, for example, to avoid taking the name of the Lord in vain, they did not pronounce the name of God at all, but said Adonai — my Lord — instead. This practice is called “building a hedge around the Torah.”
During the exile, wherever ten men were available to worship (called a minyan), Jews would gather to pray on the Sabbath. These congregations became known by the Greek word “Synagogue” (“coming together”). When they built houses of prayer, these buildings became known as synagogues. By New Testament times, the worship service had settled into a pattern of saying the Shema (“Hear, Israel, the Lord our God, the Lord is one”), prayer, readings from the Torah and the prophets, a sermon, and a benediction.
When Cyrus the Great ended the exile, not all Jews returned home. Some stayed in Babylon and Persia; others moved to Greece, Rome, and other parts of the world. The synagogue accompanied them, along with different aspects of Judaism. In these events, God prepared the world for the ministry of Jesus, the apostles, and especially the Apostle Paul.
Note: This series of blog posts is available as a Kindle book and will eventually be published as a print booklet on Amazon.com: Preparation for the Gospel. Please note that the author makes a small profit on the sale of this book.
Encore Post: [Last post in a series on the Divine Service] With the Benediction, the service comes a close. It is the perfect closing to the Lord’s Service to His people. The Aaronic Benediction, the words given by the Lord to Aaron to speak over the assembly who waited at the services of the Tabernacle, is the bookend to the Invocation. There, the Name of the Lord was put upon the people. So now at the conclusion, the Lord’s name is placed upon His people once again before they leave the sanctuary and enter the world to live out their daily lives in their various vocations. Not only does the congregation leave with His Name, but they also leave with His Peace.
The Aaronic Benediction, used as the final words of the Liturgy, is uniquely Lutheran. Note the Tri-fold blessing that the congregation receives. They are to be kept by Him; They are having His face shine upon them, and they are to receive peace. It is the perfect blessing to receive that reminds us of our baptisms as we leave the sanctuary. God goes with us into the world, just as He promised He would. For He shall never leave us but will remain with us until the end of the age.
It is a peace which is only known via Jesus Christ, giving us this peace in Word and Sacrament. He serves us this peace by coming into the world to bear the burden of our sin and stand in our stead at the cross as our substitute. He acts as the great high priest who has atoned for our sin not via the blood of bull or goats, but has obtained our salvation by pouring out His own blood as payment for sin. By Christ we have been reconciled to God. As the Gloria in Excelsis says, “Glory be to God on high and on earth peace, goodwill toward men” we have that peace granted to us. God’s goodwill is shining upon us. He is gracious to us on the account of Christ. And Christ our Lord speaks this peace to His faithful even now through His chosen mouth pieces, the pastors He has placed into your congregations, so that we hear this good news and believe so that Christ’s peace be made your own.
I pray that this Walk Through the Liturgy has been a blessing to you. It certainly has been a joy to write this series as it has allowed me to see even more connections between the words of the Liturgy and Scripture. I pray that as you participate and receive God’s gifts for you in the Divine Service, you are able to see how beautiful each piece of the Divine Service truly is and why we Lutherans do what we do in the Liturgy. It’s God serving us, and what a beautiful service He does. He serves us Jesus, and the salvation won for us by Jesus all the way.
Encore Post: [Twenty-Sixth post in a series on the Divine Service] Upon the post-communion collect, the liturgy is coming to a close. The pastor repeats the Salutation that he said prior to the Collect of the Day, “The Lord be with You.” The congregation responds in kind, “And with thy spirit.” Then the pastor says the phrase, “Let us bless the Lord.” This is what we call the Benedicamus, which is Latin for the phrase “Let us bless.” The hymnal gives us Psalm 103 as a biblical reference. This is great! For Psalm 103 takes us back to the reasons we should sing praise and bless the Lord. He forgives our iniquities! He redeems our lives from the pit! He crowns us with steadfast love and mercy! The congregation responds by singing “Thanks be to God!” It is a fitting way to end the Liturgy of the Divine Service.
Giving thanks for what our Lord has done for us is an every Sunday event— every time the Divine Liturgy is sung. While the hymnal references the Psalm, the phrase first appears in the Torah. Moses says to bless the Lord in Deuteronomy 8:10. There Moses is preaching to the Israelites who are just about to enter into the Promised Land.
In the Benedicamus, we hear the words of Moses and the Psalmist reminding us to bless the Lord, who is merciful and gracious to us, even when we fail to recognize it as such. Think through the Liturgy. We have been in gracious presence of God! We are hearing God’s Word of Law of Gospel.
Sometimes grace does not feel like grace to us, though. Being confronted with your sin and being brought to repentance hurts. But that is the grace of our Lord at work. He does not want people to die in their sin but wants to save sinners, so the Law is good for it shows you your sins and tells you the truth of your sinful state. While that does not look like a gracious thing on the surface, it is perhaps the most gracious thing our Lord can do. He loves you that much to discipline you that you might be saved and made alive again on account of Christ your Savior, who died on the cross to redeem you from the pit and forgive your iniquities and sins.
The entire Divine Service has been leading us to see how gracious our Lord is to us. He deals with our sins by sending His Son Jesus Christ to be our Savior. So yes, we shall “Bless the Lord” and also give thanks to our God.
Encore Post: [Twenty-Fourth post in a series on the Divine Service] During the time of Distribution the congregation will more than likely sing hymns and spend time contemplating the tangible grace of their Lord Jesus Christ that they just received or will receive in the near future. Once the members of the congregation receive the Body and Blood of Christ, the pastor likely will consume whatever remains of the Sacrament. At that time, the congregation will rise to sing the beautiful song known as the Nunc Dimittis or the Song of Simeon.
St. Simeon originally sang these words when he saw the Lord Jesus Christ in the Temple forty days after his birth. For the year 2025, the 40th day after Christmas fell on a Sunday, and the church celebrated the festival known as the Purification of Mary and Presentation of our Lord. The event is recorded for us by St. Luke and is the final canticle of the Divine Service.
And with what joy you also can sing the same words! For you (in the congregation) have been waiting for this moment. In the Service of the Sacrament we are preparing for the coming of the Lord’s anointed. We sing of his coming in the Sanctus. “Blessed is He who comes!” We sing of seeing him at the altar, In His Father’s House, doing His Father’s Work, as the Lamb of God, in the Agnus Dei. And now we rejoice, for we have not only seen Him and the salvation He brings for all people, but we have received and we are ready to depart in peace.
Luther does a masterful job in his hymn based off the Nunc Dimittis (LSB 938 In Peace and Joy I Now Depart). The Sacrament prepares us to die well. For in the Sacrament we have been granted forgiveness of our sins, which leads us to have confidence in Christ. “Serene and confident, my heart; Stillness fills it. For the Lord has promised me that death is but a slumber.” There is also the tradition of singing this hymn at the deathbed, and if the saint dies, the verbs are then said in the past tense. Let us sing the Nunc Dimittis with confidence and joy upon receiving the Body and Blood of Christ as well as all our lives in Christ, for our salvation has been hand delivered by Christ Himself! Depart in peace!
