Encore Post: [Fourth post in a series on the Divine Service] As we continue looking at the liturgy of the Divine Service, after the Confession and Absolution, Introit, we find ourselves staring at the Kyrie, the most basic and frequent prayer made to our Lord.
The Church has always been a place where prayers are said. In our services, we offer up prayers and petitions seemingly at every point. All of those are prayers in their own ways as we are speaking to God the words He has given us to speak.
The word Kyrie is the Greek word for Lord, which is the first word we sing in prayer. But Kyrie is shorthand for the longer phrase: Kyrie Eleison or in English “Lord have mercy.” This prayer is perhaps the most basic prayer in the entire world. It certainly is the most frequent prayer to Jesus that we can find in the Gospels. See Luke 17:11-19, Mark 10:48, Matthew 15:21-28.
You might ask why do we sing the Kyrie when we do in the service? We have just received absolution. Mercy was just poured out to us in the forgiveness of sins. And you would be correct, so think of this prayer/song not only as a prayer for mercy, but an acknowledgement that mercy comes solely from the Trinitarian God: Father, Son and Holy Spirit. That is why we sing it three times. Dr. Luther wrote his own hymn for the Kyrie, which is much more specific, addressing each person of the Trinity by name.
One Pastor calls the Kyrie the first great pillar of the Divine Service because it teaches us what true Christian worship really is. If we look to the Book of Concord in the Apology of the Augsburg Confession, we learn that true worship of God is the reception of His gifts, namely the forgiveness of sins and everlasting life won for us by Jesus. Mercy has been shown to us, and with this prayer leading us further into the Service of the Word, mercy is exactly what we receive by hearing God’s Word in truth and purity.
Encore Post: [Sixth post in a series about the Divine Service] Today we will look at the Collect of the Day, the prayer which “collects” the thoughts of the day’s readings and succinctly summarizes them in prayer form and continues pointing us toward the theme of the whole day. Now, there are other “Collects” that we say in other services. Sometimes you might read in the service of Matins the “Collect for the Word” or something else, but they all follow a typical pattern. The pattern is this: There is an address to God, recalling His character or action in the world on our behalf. Then we make our request known to God. Then we close the prayer typically in this fashion, “through Jesus Christ, Your Son our Lord, who lives and reigns with You and the Holy Spirit, one God now and forever. Amen.”
If you are a parishioner, you probably do not see the “Collect of the Day” unless you are in a congregation which prints it in the bulletin. In past hymnals, you could find each collect printed next to the readings for the day. The Collect, like the readings for each day of the church year, should be understood as a proper. By that, I mean to say that it changes each Sunday. Remember, in the divine service, there are ordinaries and there are propers.
The Collect of the Day, as I said earlier, should help tune our ears to hear what we just prayed for in the upcoming readings. So we pray this prayer with great anticipation, waiting to hear from Christ’s own Word concerning the fulfillment of what we just prayed. May you take a moment in worship to truly hear and listen to the Collect of the Day this Sunday and always.
Rev. Jacob Hercamp Christ Lutheran Church Noblesville, Indiana
Encore Post: [Third in a series on the Divine Service] I began this series because people in my congregation, namely confirmation students, asked me questions about the service. Knowing they probably weren’t the only ones asking why we do what we do, I figured I would churn out my responses here as well. A recent question about the service that I received was about this funny word: Introit.
Yes, what is an introit? I am ever so thankful for the work of The Commission on Worship of the Lutheran Church Missouri Synod in producing the most recent Lutheran Service Book. It is spectacular. The book is a great resource and really should be purchased for home devotions. It contains so many great things, not just hymns! It contains a wonderful glossary of terms too.
In that little glossary, we find the definition for the word introit. The word comes from the Latin, meaning to enter. An introit is a collection of psalm verses sung or spoken at the beginning of the service. It is a part of the Propers for the day, which, like the scripture readings and hymns of the service, change each Sunday in accordance with the Church Year.
The Introit plays a pretty important part in setting the tone for the rest of the Divine Service. It is the first words we hear that begin to develop the theme of the day.
Why is it called the Introit? Well, historically speaking, the pastors or bishops of the early church would go from house church to house church. Upon entering the church, they would begin singing the psalm and take up their place at the altar. This is still a practice in many churches, see CTSFW, for instance. While I do not begin the service from the back of the church, I do not go up to the altar until we chant the Introit.
This singing of the Introit also begins what is called the Service of the Word, for the Word of God is central to the event taking place. The Introit then is a key aspect of the Divine Service, further preparing us and conditioning us to tune our ears in to the themes of the upcoming readings, hymns, and sermon as well.
I encourage you to take a long look at the introit for upcoming Divine Services. May they help prepare you for hearing the Gospel proclaimed.
Rev. Jacob Hercamp Christ Lutheran Church Noblesville, Indiana
Encore Post: [Second post in a series on the Divine Service] I began this series on the liturgy by talking about Confession and Absolution as preparation. Today, I am hoping to talk about one action that pastors do over the people: making the sign of the Holy Cross.
I received a question from one of my confirmation students asking about the sign of the cross, and why “we don’t do it.” I responded that all Christians are encouraged to make the sign of the cross, for it is their mark. It was given to you all the way back at your baptism (see page 197 of the link). It is by this sign of the cross that you were and are marked as of one of the redeemed by Christ.
The Lutheran Service Book encourages all the baptized to make the sign of the cross at the Invocation and elsewhere throughout the service. There in red, we read, “The sign of the cross may be made by all in remembrance of their baptism.” The sign of the cross is not just for the pastor to make, but for the whole congregation to do for themselves.
The sign of the cross is the oldest symbol of Christianity. The cross and specifically the crucifix, that is the cross containing the body of Christ, represent clearly that Jesus Christ and him crucified is the object of our faith and worship. There is no other sign more Christian than the cross, and it is a sign for all the baptized to use in worship and devotional life.
If you have the desire, make the sign of the cross this Sunday when the hymnal suggests, and may it be an aid to you in your worship and devotional life.
Rev. Jacob Hercamp Christ Lutheran Church Noblesville, Indiana
Encore Post: [First post in a series on the Divine Service] We go from one activity to another, often without even beating an eye. This certainly can happen within the Divine Service. How much attention do we pay to what’s going on? Do we know why we do what we do in worship service?
Before confessing our sins as a whole congregation, we speak back and forth responsively, “I said, I will confess my transgressions unto the Lord” and the congregation responds, “and You forgave the iniquity of my sin.” After those words, there are some important red words printed in the hymnal. They say, “Silence for reflection on God’s Word and for self-examination.”
There is a time of silence. It is a time to consider myself and yourself in light of God’s Law found in the Ten Commandments. Have I been the best father and husband I could have been for my children these past days? Probably not. I failed in my responsibility to my wife and children, breaking the 4th commandment not being a faithful to my calling as head of my household. Did I grudgingly congratulate someone who won the raffle or the lottery, when in reality wishing it was me? Yup, so I broke the 7th, 9th and 10th commandments. And oh, by the way, I broke the first commandment because I didn’t trust God to give me all that I need.
Lord, have mercy. I am a sinner. I deserve exactly what I am about to confess about myself. I deserve death. We plead for God to have mercy on us.
But God who is faithful and just forgives our sins. Thanks be to God that, for Christ’s sake, God forgives our sins. We cannot add anything to make God forgive us. Christ has done it all. Thanks be to Christ!
When we confess our sins and receive His forgiveness in the words of Absolution, we are prepared to sing our Redeemer’s praises. We are prepared to receive from His bountiful goodness the forgiveness of sins purchased and won for us by our Lord Jesus by his death on the cross.
So, take a moment slow down and brush up on the Lord’s Ten Commandments in preparation for Confession and Absolution as we begin the Divine Service where God comes to serve us His gifts of forgiveness, life, salvation given to us on account of Christ, our Lord.
Rev. Jacob Hercamp Christ Lutheran Church Noblesville, Indiana
Encore Post: Television, the internet, cell phones, Facebook, Twitter, Instagram and other technologies are a blessing and a curse. News — and rumors — spread around the world at the speed of light. Even though we live in the safest, most prosperous and healthiest time in the world’s history, the flow of news and fake news makes us think we live in the most dangerous times of all. In the United States, young adults of the millennial generation are increasingly worried about their finances, health and safety. Although we can instantly connect with almost everyone we have ever known, they report they are lonelier than ever before.
Christians are not exceptions to this pattern. Yet God gives us ways to cope with the worries of this world. Although we have troubles in this world, we do not need to be afraid. Jesus gives us his peace. (John 14:27) St. Paul tells us how the peace of God sets a watch over our hearts and minds. This peace is ours because Jesus made peace between us and God when he died for our sins on the cross. He broke down the barrier between us once and for all. Now, nothing can separate us from the love of God. We will live with God forever.
How do we cope with all the uncertainties of life that cause us to worry? Jesus advises us to focus on the kingdom of God and his righteousness. God will take care of the rest. He provides food and clothing, house and home and everything we need. Yes, the evil of this world will complicate our lives. But Jesus will be with us until the end of time itself.
St. Paul tells us how we can do this. He told us to pray about everything, thanking God for all his blessings and bringing our requests to him. Being thankful helps us to reset our perspective. Life is not about being a victim, but about receiving the many gifts God gives us. We know he hears our every prayer, that he loves us and will work everything to serve for our good. Knowing these things brings the peace of God to us. Like soldiers on watch over their camp at night, this peace protects our hearts from despair and focuses our mind on the tasks God has called us to do in this life by his grace.
Rev. Robert E. Smith Pastor Emeritus Fort Wayne, Indiana
Encore Post: It’s true that some churches use blue for Advent and some use violet. Which one is right, which is better?
First, neither is right and the other wrong. In Christian freedom, we have options of saying the creed before or after the sermon, collecting the offering before or after the prayer of the church, and using blue or violet in advent.
The use of blue for Advent is often attributed to European Marianist cultish worship or pseudo-worship of St. Mary, the Mother of our Lord. To some degree, that may contain truth. But I suspect the source is a little deeper than that. Some will also point to a Byzantine tradition of blue signifying the empress. But, there may be a deeper meaning still.
[Light blue paraments are used Eastern Orthodox, Eastern Rite Catholic, and Russian Orthodox Churches. Their use dates back into antiquity. This significantly precedes the Modern Oxford movement in England, which is sometimes maligned as a Marianist source, or an exclusively medieval Marianist origin to the use of blue in Advent.] (2023 Update)
There’s a specific reference in Numbers to the color of the skins on the Ark of the Covenant as the congregation of Israel carried it from place to place. “When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it. Then they shall put on it a covering of goatskin and spread on top of that a cloth all of blue, and shall put in its poles.” (Numbers 4:5-6)
For our benefit, Christian artists will often depict the Ark of the Covenant moving uncovered. They do this so that we can see the gold, the cherubim, and the mercy seat, and know what it is. But, in reality, the ark was always covered from our eyes while in transit. The coverings were of an unclear material (ram, goat, porpoise, or maybe dugong) that was certainly blue in color. Moreover, no one was to touch the ark. The unmitigated holiness of God is dangerous to us in our sinful state and uncleanness.
When King David sought to move the ark back to Jerusalem, he and his men saw the holiness of God in action. Uzzah died when he touched the ark to steady it after the oxen stumbled. “So David was not willing to take the ark of the Lord into the city of David. But David took it aside to the house of Obed-edom the Gittite. And the ark of the Lord remained in the house of Obed-edom the Gittite for three months, and the Lord blessed Obed-edom and all his household. And it was told King David, ‘The Lord has blessed the household of Obed-edom and all that belongs to him, because of the ark of God.’” (2 Samuel 6:10-12)
In his commentary on Luke, Dr. Arthur Just of Concordia Theological Seminary points out the parallel between 2 Samuel and Luke 1. Both show a going up into the hill country. The Israelites greet the ark with shouts of joys as does Elizabeth to Mary. The blessing of the house of Obed-Edom is reflected in Elizabeth’s being filled with the Holy Spirit, implying blessings for her and her home. Both the Ark and Mary remain for three months (Arthur A. Jr Just, Luke, Concordia Commentary (St. Louis: Concordia Pub. House, 1996, 1:72)).
St. Luke reports, “In those days, Mary arose and went with haste into the hill country, to a town in Judah, and she entered the house of Zechariah and greeted Elizabeth. And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.’” (Luke 1:39-45)
In the Western Christian tradition, we call St. Mary “the mother of our Lord.” The Eastern Christian church uses the term: “Theotokos.” Theotokos is a Greek term meaning: “God-bearer.” The Greek term is also a spectacular image for us to have in our minds. It pictures something like the Ark of the Covenant.
The ark was nothing but an acacia wood box, covered in gold and finely decorated. The presence of God upon the ark made it unique. The virgin Mary also had no special attributes compared with other Israelite women. Yet, the presence of the Lord within her caused great joy for Elizabeth and her unborn son, John.
The presence of God in the ark looked to the ecclesia of Israel like a clump of blue animal skins skewered on a pair of poles, and carried about. Artists have depicted Mary in a blue mantle. The blue doesn’t show her specialty. The blue shows us what’s in there: Christ the Lord, the Holy One of Israel. Advent blue shows us what’s coming.
[While violet and blue are certainly both acceptable, I think blue better serves our Christology in Advent. The two penitential seasons, Advent and Lent, are not the same. We treat them differently in our liturgy and hymnody. Lent is more austere. In it we put away our alleluias. This is not the case for Advent. A variation in the colors can reinforce the distinction between the penitence of Advent and the penitence of Lent.] (2022 update)
Blue serves to show us a new thing. While we prepare our hearts in the penitential season of Advent, God is delivering His Son. The Son of Man is born to die for our sins. Unlike the unmitigated holiness of God in the ark, God in human flesh is fully like us in flesh. He has the power to heal, even by the hem of His garment. But His touch does not strike down sinners. This blue points us not to Mary, the God-bearer, but to the God she bore.
Let the blue of Advent fill us with hope.
Rev. Jason M. Kaspar Mt. Calvary Lutheran Church & Preschool La Grange, TX
Encore Post: In most churches, worship is about what Christians do to glorify God. It is about praying, giving contributions to support the work of the Church, singing your song, and dedicating yourself to follow Jesus. Lutherans understand worship as all about what God gives to us — Absolution, God’s Word read, sung by us and preached to us, and the Sacraments, especially the Lord’s Supper, where Jesus gives us his body to eat with bread and his blood to drink with wine. In these gifts, his means of grace, mysteriously, God places and strengthens faith in our hearts, gives us the forgiveness of sins, life and salvation. We sing his praises, pray to him at his invitation, and offer the sacrifice of our lives to thank him for these gifts.
So, worship really is not about us — it is about God’s gifts. God invites us to gather together the same way that our mothers and fathers gathered for dinner. When we call us to eat a well-prepared, delicious feast, we don’t say “Do I have to eat it?” or “But we just had a big dinner last week!” We get up and hurry to receive this wonderful gift of our host’s love and enjoy the time together with those we love.
So, the question we should ask ourselves and each other is not: “Do we have to go to church?” but really is “Do we get to go to church?” The Lord and Creator of the Universe is coming to church. He is the same Jesus who loved us so much that he became one of us, suffered, died and rose again so that he could give us his gifts, forgiveness of sins, life and salvation. So, let’s go and unwrap them!
Encore Post: With the conclusion of the singing of the Offertory, the offerings of the church are collected. While we do not often see this in our churches anymore, it was at this time that the bread and wine used for the Sacrament of the Altar would come forward as well. Churches in the Roman Catholic Church and similar traditions have the option to bring up the bread and wine at this time.
Dr. Arthur Just, Jr. in his fine book Heaven on Earth: The Gifts of Christ in the Divine Service talks more about it. He adds, “The bringing forward of the bread and wine is part of the sacrificial part of the liturgy where we offer our gifts to God, including our tithes and offerings. These gifts are given in response to hearing the very words of Jesus in the Gospel and are given in thanksgiving for the gift about to be received…”(Just, 209-210).
We should not think that we are giving to God to earn favor. No, these gives should be given out of the thankfulness of our hearts for the salvation which we have received from Christ. Even if we thought that we could earn God’s favor and blessing by our gifts, our gifts are far too small and minuscule. They are humble things, some money, some bread and wine.
Another way I have been thinking about these gifts is in terms of the feeding of the 5,000. There the people were hungry and only a few loaves and fish were around. They were a humble collection of food, as is bread and wine, but be given into the Lord’s hands, this humble offering He can make it the very food from heaven that satisfies us for everlasting life.
Advent begins December 1 and with Advent, which is a time of repentance, prayer, and hope, we prepare for the return of our Lord Jesus Christ to judge both the living and the dead.
One way to prepare ourselves for this visitation and fulfillment of our salvation is to read with great joy are the Introits of Advent. For instance, the first Sunday begins with these words: “Behold, your king is coming to you; righteous and having salvation.” A little later: “The Lord, he has made his light to shine upon us” (Malachi 4:1–6). This should also remind us of the prophecy of Isaiah, “Those who have dwelt in darkness, on them the light has shined” (Isaiah 9:1–2).
The Introit for the second Sunday of Advent begins this way: “In the wilderness prepare the way of the Lord.” This is directly from the prophecy of Isaiah 40:3–5, concerning the preaching of John the Baptist. He comes to prepare the world for Christ’s ministry. John points us to Agnus Dei, the Lamb of God who takes away the sin of the world (John 1:29–34).
The third Sunday of Advent we have the exhortation of St. Paul on our minds and our lips with “Rejoice in the Lord Always, again I will say Rejoice” (Philippians 4:4–7). Jesus gives us words of comfort in the final days, for when we see the signs of the end of days such as the ones we live in now, we should lift up our heads and rejoice, for the day our salvation is near (Luke 21:25–28). And we will speak of the wonderful and merciful acts of our Lord to all people.
The final Sunday of Advent we pray in the Introit the prayer of Isaiah 64:1 “Oh that you would rend the heavens and come down, that the mountains might quake at your presence!” The call for Christ to return to this world for final judgement is our prayer. It is another way to say, “Come Lord Jesus, come” (Revelation 22:17–21). For those who hope in the Lord will not be put to shame when day of judgement comes. But rather for the faithful the final day will be a day of great rejoicing. We will be with all the saints who have gone before us in the faith in presence of our Lord Jesus Christ.
I pray that as you prepare for Christmas, you take a moment to read the introits of the Advent Season.
Rev. Jacob Hercamp St. Peter’s Lutheran Church La Grange, MO
