PREPARATION FOR WORSHIP

THE DIVINE LITURGY Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. Colossians 3:16 Ministers of the Gospel can see that the liturgy with its songs and prayers begs to be taught. Since the liturgy contains the gospel of our Savior Jesus Christ, teaching the liturgy means for the most part proclaiming the good news of salvation. The most rewarding and faith-strengthening path to liturgical renewal lies not in new liturgies but in showing worshipers the solid evangelical content of the traditional orders of worship. Variety in worship is wholesome, but if it stifles instruction in the essentials of the Christian faith, the condition of the Church is the worse for it. Variety creates interest, perhaps even excitement, but instruction builds faith. This is the work of the Church. (Backer, Lutheran Worship, 58) PREPARATION FOR WORSHIP On Sunday we do something different than we do any other day of the week. On the other six days, our lives revolve around making a living, fulfilling responsibilities, and enjoying God s creation. Sunday is different. It is our special time to sit at Jesus feet with Mary and hear the one thing needful (Luke 10:38-42). It is our time to taste the world that is to come. This began when we got out of bed this morning. We left our earthly, temporal homes to travel, some farther than others, and come to the house of the Lord, to his holy mountain, to his blessed feast. We leave our mundane workaday world to be served by his Word and Sacraments and thus to have A FORETASTE OF HEAVEN. This is indeed the very portal of heaven, the gateway to the eternal. In the Divine Liturgy we are caught up in the saints and angels heavenly worship all around the throne of the Lamb who was slain (Revelation 7:9-17). It is a privileged time when we on earth join the saints and angels to praise the worthy Lamb, Jesus. 1

The Divine Liturgy is commonly called the service because here God serves us with Word and Sacrament, and in response, we serve God with worshipful praise and thanksgiving. Our Hymnary includes a number of different orders of service, and you will notice that all of the services include many of the same elements of worship. PRAYERS BEFORE WORSHIP Before the service begins, it is a good practice for worshipers to get into the mindset of the Divine. For this reason, the musicians for the service organist, pianist, etc. will play a prelude. This is an instrumental composition intended to allow worshipers to settle down for the serious business of worshiping the Triune God, as well as to prepare them for the message, meaning, and mood of the service. During this time prior to the official beginning of the service, it is good to prepare oneself, to focus on what worship will be about. Our bulletin regularly suggests: BEFORE WORSHIP: Turn to p. 40 in your Hymnary, and pray the PRAYERS BEFORE WORSHIP and IN REMEMBRANCE OF BAPTISM. Then turn to p. 38 and ask yourself the CHRISTIAN QUESTIONS AND ANSWERS. Turn back to p. 40 and pray the prayer BEFORE HOLY COMMUNION. If time allows, these prayers are excellent to fulfill the urging of Paul in 1 Corinthians: Let a person examine himself, then, and so eat of the bread and drink of the cup (1 Cor. 11:28), and in 2 Corinthians: Examine yourselves, to see whether you are in the faith (2 Cor. 12:5); and the urging of the writer to the Hebrews: thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire (Heb. 12:28, 29). In addition, certain devotional prayers may be given at this time, prayers which are appropriate for the day, emphasizing the message, meaning, and mood of the service. You may ask God to give you a reverent heart that will receive the things he gives. One additional prayer appointed for today, the Fifteenth Sunday after Pentecost, is as follows: 2

PRAYER OF THE DAY O Lord Jesus Christ, preserve the congregation of believers with your never-failing mercy. Help us avoid whatever is wicked and harmful, and guide us in the way that leads to our salvation; for you live and reign with the Father and the Holy Spirit, one God, now and forever. Amen. Further, this time may be used to read the texts and hymns ahead of time, to prepare oneself further for the message God has appointed to preach to you today. Our worship follows in a 3-part service: I. The Service of Preparation, II. The Service of the Word; III. The Service of Holy Communion. I. THE SERVICE OF PREPARATION God s service to us begins by putting us into the mindset of leaving the world and entering the portal to heaven with all his saints and angels. The Service of Preparation ascends like a staircase or a ladder to heaven, so that we may truly enter the house of our Lord. Gen. 28:12 1. The Opening Hymn Having been prepared, we come to worship as reconciled sons and daughters of God, as brothers and sisters of Christ Jesus: one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all (Ephesians 4:5, 6). We are a chosen race, a royal priesthood, a holy nation, a people for his own possession, to proclaim the excellencies of him who called you out of darkness into his marvelous light (1 Peter 2:9). Eph. 4:5, 6 1 Pet. 2:9 We gather, sanctifying one another in our praise and proclamations of God, and for this purpose God has given us a highly complex gift, which can be used in a very simple way: the gift of music and singing. Through it we serve one another with the good news of salvation through Jesus Christ. With the opening hymn, the gift of music prepares our minds and hearts for the message, meaning, and mood of the service. Ps. 96, etc. 3

Deut. 10:12 Matt. 25:40 Luke 10:36, 37 Gal. 5:22-26 1 John 4:21 #458 O God of Mercy, God of Might With this opening hymn, we ask God to teach us how to live our life to Thee. We recall the story of Jesus life, death, and resurrection in verse 2. We ask in verse 3 that our whole lives would accomplish the purpose of spreading his Gospel. We ask in verse 4 for the encouragement to praise our Lord before others, so that they, too, might come to faith and receive the salvation Jesus won. Matt. 28:19 2. The Invocation (p. 60) After our hearts and minds have been prepared by God through a hymn, the Divine Liturgy begins with the Invocation, Gal. 3:26, 27 Acts 22:26 Tit. 3:5 The invocation announces to us that we have come into the presence of the great Three-in-One God, our Father the Creator, the Son our Savior, and the Holy Spirit our Counselor. With the invocation we confess that all we do in his house is to be in keeping with his name. This call to God is also a reminder of our baptisms, when he put this name on us (Matthew 28:19), wherein the Father receives us as his children and heirs (Galatians 3:26-27), the Son washes away our sins with his blood (Acts 22:26), and the Holy Spirit gives us new birth, working faith in the Savior in our hearts (Titus 3:5). Ps. 24:3-5 3. The Confession of Sin (pp. 60-62) As we approach the Lord in our worship, we sense the wide gulf between God in his holiness and us in our sinfulness. The Psalmist rightly asked, Who shall ascend the hill of the LORD? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully. He will receive 4

blessing from the LORD and righteousness from the God of his salvation (Psalm 24:3-5). We need a clean heart in the presence of the Lord. We rightly confess our sins of thought, word, and deed before God. In Confession all our sins are thrown back into the baptismal font, burying them with Christ. In Absolution, we hear that our sins are washed away in his blood. In Absolution, the forgiveness of God is granted to the penitent. In Confession and Absolution we return to our baptisms, so that we can stand in joyful worship with the saints and angels, and not have to cry out as Isaiah of old, Woe is me! For I am lost; for I am a man of unclean lips for my eyes have seen the King, the LORD of hosts! (Isaiah 6:5). Is. 6:5 P: Beloved in the Lord! Let us draw near with a true heart and confess our sins to God, our Father, beseeching Him in the name of our Lord Jesus Christ to grant us forgiveness. Heb. 10:22 1 John 1:9 We can confess to our Father, as the Psalmist sings, because his name means help: Ps. 124:8 Ps. 32:3-5 5

Is. 54:5 John 3:16 1 John 4:9 Matt. 9:27 Rom. 5:1, 11 1 Thess. 5:9 Mark 16:16 P: Almighty God, our Maker and Redeemer, we poor sinners confess unto You that we are by nature sinful and unclean, and that we have sinned against You by thought, word, and deed. Therefore we flee for refuge to Your infinite mercy, seeking and imploring Your grace for the sake of our Lord Jesus Christ. C: O most merciful God, You have given Your only-begotten Son to die for us; have mercy upon us and for His sake grant us remission of all our sins; and by Your Holy Spirit increase in us true knowledge of You, and of Your will, and true obedience to Your Word, to the end that by Your grace we may come to everlasting life; through Jesus Christ, our Lord. Amen. P: Almighty God, our heavenly Father, has had mercy upon us and has given His only-begotten Son to die for us, and for His sake forgives us all our sins. To all who believe on His name He gives power to become the children of God, and has promised them His Holy Spirit. He who believes and is baptized shall be saved. C: Grant this unto us, O Lord. Amen. pp. 142-146 4. The Introit (p. 62); 5. The Gloria Patri (p. 62); 6. The Kyrie Eleison (p. 63); and 7. The Gloria in Excelsis Deo (pp. 64-66) The liturgy continues with the Introit, which means coming in. Here we come into the presence of the Lord for worship, having been cleansed from sin in the Absolution. He welcomes us, and we welcome him, humbly seeking his gifts, and praising him for his greatness and grace. The Introit is in every case a portion of a Psalm, which gives the theme for the particular Sunday, and can be found on pp. 142-146. The Psalms are the prayer-book and hymn-book of believers. The pastor therefore prays on 6

behalf of the congregation, and the congregation concludes the song with the Gloria Patri: This praise in the name of the Triune God is a battle song that developed in the early years of Christianity, to assert the deity of Christ Jesus against heretics who wanted to make Jesus something less. This doxology ( words of praise ) is attached to the end of the Introit as a continuous reminder that the Old Testament songs are now to be sung and understood in the age of Jesus Christ. Our singing continues unbroken into this cry for help, Lord, have mercy! using the same prayer on the lips of blind Bartimaeus and the miserable lepers. We are beggars, all, and depend on God for everything. We ask him for everything, and he in turn gives us everything we need. It is a prayer of misery, but of hope, for the Lord has promised us his mercy. We finally sing with the angels the song of the Savior s birth, offering praise to the Lamb who was slain but is now on the throne, living and reigning forever. From the Confession and Absolution we take these three steps in song up the ladder to the hearing of God s Word: The Introit & Gloria Patri are step one, the Kyrie is step two, and the Gloria in Excelsis is step three the continuous music emphasizes the rising of our spirits from our entrance in the Introit through the Kyrie asking for God s help to the Gloria in Excelsis praising the Lamb we see before us: 4. The Introit P: O God, behold our Shield, and look upon the face of `Your Anointed./ Ps. 84:9, 10, 7

Ps. 84:1, 2 A day in Your courts is better `than a thousand. How lovely is Your tabernacle, `O Lord of Hosts!/ My soul longs, yes, even faints,/ for the `courts of the Lord. 5. The Gloria Patri Rom. 16:27 Eph. 3:21 Phil. 4:20 Rev. 1:6 Eccl. 1:9; 3:14, 25 6. The Kyrie Eleison (Lord, have mercy) Matt. 9:27 Matt. 15:22 Matt. 17:15 Matt. 20:30, 31 Mark 10:47, 48 Luke 17:13 Luke 18:38, 39 7. The Gloria in Excelsis Deo (Glory to God in the Highest) Luke 2:14 8

John 1:29 Is. 53:7 Rev. 5:6-14 Rev. 7:10-12 Matt. 9:27 Ps. 6:9 Rom. 8:34 Eph. 1:20 Col. 3:1 Rev. 15:4 Neh. 9:6 2 Kings 19:19 Is. 37:20 9

Eph. 5:19 Ruth 2:4 8. The Salutation (p. 66) The pastor stands in the congregation as Christ s servant. The vestments he wears indicate that he is not speaking on his own behalf, but as one sent and authorized to represent Christ Jesus. As a voice for Christ he sings the familiar greeting that is found in both Old and New Testaments, introducing a new portion of the Divine Liturgy, the instructional segment of the service, where God will meet us in his life-giving Word. The pastor prays for the people, and the people pray for their pastor that the Holy Spirit be with him as he proclaims the Word as the mouthpiece of Christ, and they sing these blessings to one another, as the Apostle says, address one another in psalms and hymns and spiritual songs (Eph. 5:19). Judges 6:12 Luke 1:28 2 Tim. 4:22 pp. 147-166 9. The Collect (p. 66) Having bound themselves together in the song of the Salutation, the Collect is prayed. The Collect is a brief prayer that collects in one short petition all that we are asking God to do for us, based on the specific section of his Word which is preached on that day. These prayers are found in the Hymnary on pp. 147-166. (Collect #115., p. 162) 10

P: Lord God, heavenly Father: We beseech You so to guide and direct us by Your Holy Spirit that we may not exalt ourselves, but humbly fear You, with our whole hearts hear and keep Your Word, and keep the day of rest holy, that we also may be sanctified by Your Word; help us, first, to place our hope and confidence in Your Son, Jesus Christ, who alone is our righteousness and Redeemer, and, then, so to amend and better our lives in accordance with Your Word, that we may avoid all offenses and finally obtain eternal salvation; through Your grace in Christ, who lives and reigns with You and the Holy Spirit, one true God, now and forever. John 6:13 Prov. 25:6, 7 Luke 14:7-14 Ex. 20:8 Matt. 6:33 Rev. 1:18 Rev. 11:15 (etc.) Ps. 106:48 II. THE SERVICE OF THE WORD So far we have opened our lips in prayer and praise. Now we fall silent, for our Lord himself will speak to us. He opens our ears and hearts to his life-giving words of power and grace spoken to us through the Scripture readings and sermon. Generally, three lessons are read in our worship service. The Old Testament lesson points to the coming of the Savior, and the Epistle and Gospel lessons indicate that the Old Testament is fulfilled in Christ. Throughout, the Word of God is accompanied by songs that reinforce the message, meaning, and mood of the day. 10. The Lesson (p. 67) Proverbs 25:6, 7 6Do not put yourself forward in the king's presence Prov. 25:6, 7 or stand in the place of the great, 7for it is better to be told, Come up here, than to be put lower in the presence of a noble. 11. The Gradual, Psalm, an Anthem or Hymn (p. 67) Whether an appointed portion from a Psalm, a hymn that paraphrases the Psalm, or another passage of Scripture, the congregation commonly 11

pp. 173-198 pp. 142-146 sings what is broadly called the Gradual. The Gradual is a bridge of praise that links the Old Testament with the New Testament, and once again, the Psalm ends with the battle-song of Gloria Patri, reemphasizing that these Old Testament songs are now to be sung and understood in the age of Jesus Christ. Many Psalms for worship are found on pp. 173-198, while seasonally appropriate Graduals may be found in bold print among the Introits on pp. 142-146. Ps. 119:124, 125 Alleluia! O Lord, deal with Your servant according `to Your mercy/ and teach `me Your statutes. I am Your servant, give me `understanding:/ that I may know Your testimonies. `Alleluia! 12. The Epistle (p. 67) Second, we hear from an apostle in the words of a New Testament epistle. Here we are given the truth that is in Jesus for our faith and life. Heb. 13:1-8 Hebrews 13:1-8 1Let brotherly love continue. 2 Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. 3 Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body. 4 Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. 5 Keep your life free from love of money, and be content with what you have, for he has said, I will never leave you nor forsake you. 6 So we can confidently say, The Lord is my helper; I will not fear; what can man do to me? 12

7Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 13. The Alleluia, Verse, Sequence, an Anthem or Hymn (p. 67) The second song to accompany the readings comes before the Gospel, usually the threefold Alleluia, which means, Praise the LORD! In it we anticipate the Lord who comes to us in his Word, therefore providing us with a FORETASTE of the endless Alleluia of our praise in heaven. 14. The Holy Gospel (p. 68) With our anticipation high for the holy Word of our Savior, we stand after the Alleluia, out of a combination of eagerness for the Gospel and reverence for this holiest treasure, acknowledging that our Lord is present in his Gospel. Here we find Jesus revealed as the answer to all the preceding prayers and praises. We asked for mercy, and here Jesus gives mercy. We asked for humility, and Jesus guides us here in humility. We asked to keep God s Word and worship pure, and here Jesus teaches us how. Rev. 19:1, 3, 4, 6 Before and after the reading of the Gospel, we join in song to praise God for this Gospel message. P: The Holy Gospel for the Fifteenth Sunday after Pentecost is written in the 14 th chapter of the Gospel according to St. Luke, beginning at the 1 st verse. Rev. 5:13 13

Luke 14:1, 7-14 Luke 14:1, 7-14 1One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully. 7Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8 When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9 and he who invited you both will come and say to you, Give your place to this person, and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, Friend, move up higher. Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. 12He said also to the man who had invited him, When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13But when you give a feast, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just. P: This is the Holy Gospel of our Lord and Savior Jesus Christ. Rev. 5:12 Mark 9:24 Rom. 10:9 1 Cor. 4:13 15. The Creed (pp. 68, 69) When God has spoken to us and revealed his salvation to us in Christ, what shall we say but, Lord, I believe! This we do through the words of the Creed. In the Communion Liturgy we confess what we believe, using the words of the Nicene Creed. This Creed was written in A.D. 325, in opposition to the heretic Arius, who denied the deity of Christ. With these words we proclaim the truths which God has revealed, and which were given to us in our baptisms. It is this baptismal remembrance 14

that causes us to include the symbol which indicates the sign of the cross be made, as it was when we were baptized. Gal. 3:27 Ezek. 9:4 P: Let us confess our holy faith in the words of the Nicene Creed: C: I believe in one God, the Father Almighty, Maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of His Father before all worlds, God of God, Light of Light, Very God of Very God, Begotten, not made, Being of one substance with the Father, By Whom all things were made; Who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the Virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and is seated at the right hand of the Father; And he shall come again with glory to judge both the living and the dead; Whose kingdom shall have no end. And I believe in the Holy Spirit, the Lord and Giver of life, Who proceeds from the Father and the Son, Who with the Father and the Son together is worshiped and glorified, Who spoke by the Prophets. And I believe in one holy Christian and Apostolic Church. I acknowledge one Baptism for the remission of sins, 15 Ex. 20:2, 3 Gen. 35:11 Gen. 1:1 Col. 1:16 2 Cor. 1:3 John 3:16 Rev. 1:8 John 1:1, 4 1 John 1:4 Heb. 1:5 John 10:30 John 1:1-3 1 Thess. 5:9 John 6:51 Luke 1:27, 35 Phil. 2:6, 7 Matt. 27:2, 26 Mark 15:46 Luke 24:5-7 Mark 16:19 Rev. 1:7 Luke 1:33 John 14:17 John 15:26 Matt. 28:19 John 4:24 2 Pet. 1:21 Eph. 4:1-6 Rom. 6:3, 4

1 Cor. 15:21 John 3:16 And I look for the Resurrection of the dead and the Life of the world to come. Amen. 16. The Chief Hymn The praise of God s Word that surrounded the readings, especially the Gospel lesson, continues with the Chief Hymn of the day. As the Word of God dwells in us, it calls forth songs of faith and love. This hymn reflects the particular theme of the Scripture readings which we have heard. Matt. 5:14-16 Phil. 2:2 1 John 3:18 Matt. 7:12 1 Pet. 4:8, 9 1 Cor. 1:10 Eph. 4:29 Rom. 12:16-18 pp. 199-203 Ps. 19:10 #418 (1-4) How Fair the Church of Christ Shall Stand The Church of God is as a city set on a hill, a place of hope that calls to the weary and lost and promises refuge and rest. By our confession of faith, we are citizens of that city, and therefore our lives and actions both in worship and out of worship will match that confession and faith. We remove ungodly thoughts, words, and deeds by the help of the Holy Spirit, and therefore strive to see in this Church that paradise / Of peace and harmony that is a FORETASTE OF HEAVEN. 17. The Sermon (p. 70) We have ascended the ladder to the heavenly mountain of God, and with the Sermon we reach the first of the twin mountaintops of the Divine Liturgy. The pastor has been charged to preach the whole counsel of God. A varied system of sermon series and texts (known as lectionaries, which may be found on pp. 199-203) are available to the pastor so that this will be done through the years. The pastor is only a mouthpiece as he preaches, and we see Jesus, who takes us away to a high mountain to feed us with his life-giving Word, which is sweeter than the honeycomb (Psalm 19:10). In the Word he comes with his comfort, counsel, and aid, granting us remission of sins through faith in His name. Both Law and Gospel are needful for us who are both saints and sinners at one and the same time. We preach Christ crucified, for in this way God comes to us and unites us with Christ s death and resurrection. As Law, the cross shows the full extent of God s wrath because of sin and destroys every form of self-righteousness. As Gospel, the cross shows fully the extent 16

of God s love. It gives forgiveness, righteousness, and salvation, which were guaranteed to us by the resurrection. Thus the cross in the light of Easter becomes God s means for making us alive in Christ. the heart of Christian preaching is the Gospel, the good news of forgiveness and salvation through Christ. May you know each day that God loves you and forgives you for Jesus sake. The pastor therefore concludes the Sermon with the blessing from Philippians 4:7: P: The peace of God, which passes all understanding, keep your hearts and minds in Christ Jesus unto everlasting life. Amen. Phil. 4:7 18. A Hymn or the Offertory Verse. Offering. (p. 70, 71) We have listened to God s Word both read and preached. He has spoken to us in mercy and with blessing. Now we would offer to him our hearts and lives that he might make us eager and strong to do his will in thought and deed. In the words of the Offertory Verse, which comes from Psalm 51, we offer our lives to the Lord as a hymn of praise to the blessed Trinity. Then in tangible evidence of our gratitude, we offer the Lord a gift of money, remembering that he has first given to us so that we have something that we can give to him. We then bring our offering to the altar as a pledge of our total self-offering to him. Ps. 51:10-12 17

Ps. 50:14 Ps. 107:20-22 Eph. 2:8-10 Phil. 1:6 Col. 1:12-14 1 Tim. 2:1, 2 James 5:16 Offering Hymn #423 (1, 2) How Can I Thank You, Lord God s gifts to us are truly immeasurable, so what could we give that truly expresses our thanks? We must acknowledge, based on the Word of God we have heard, that everything is from God, including the creation of a clean heart, for our hearts are dead in many sins / And trespasses. He has converted us, bringing us to life, and now our lives are his. 19. The Prayer of the Church (p. 71, 72). In response to the reception of God s gifts in his Word, we have given him our gifts of praise, money, and song. Now we also offer him prayers. St. Paul says, First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way (1 Timothy 2:1, 2). Christians are urged to pray for everyone, including those in secular government, so that we can live our lives in peace and worship according to God s Word. Likewise, since the days are evil, we should by all means pray for individual members who seek our help. The prayer of a righteous person has great power as it is working (James 5:16). Think of what the entire community of believers can do. Phil. 4:6 Matt. 9:27 P: In peace let us pray to the Lord. C: Lord, have mercy. 18

Petitions are included for the right use of Word and Sacrament, for the blessings associated with the appropriate season of the Church Year, for the Church and for the proclamation of the Gospel, for good government, for special needs, for home and family, for the afflicted and the needy, for the offerings of the people, and for the celebration of Holy Communion, according to the following form: P: For, let us pray to the Lord. C: Lord, have mercy. (The Prayer of the Church concludes:) P: O Lord, heavenly Father, by the power of the Holy Spirit we faithfully remember the sufferings and death of Your dear Son, Jesus Christ, for our salvation. We praise You for His victorious resurrection from the dead. We thank You for the strength of grace and majesty of faith which He bestows on the Church by virtue of His ascension to Your right hand, where He intercedes for us as our Advocate and High Priest. Grant that the Holy Spirit will gather us into the company of all the faithful from the ends of the earth, so that we may celebrate the marriage feast of the Lamb in His kingdom, which has no end. In Your mercy, receive our prayers. Deliver us and preserve us. To You alone we give all glory, honor, and worship, Father, Son and Holy Spirit, one God, now and forevermore. Amen. 1 Cor. 12:3 Luke 22:19 1 Pet. 1:3 Luke 24:49 Rom. 8:34 Heb. 4:14-16 Rev. 19:6-9 2 Tim. 4:18 III. THE SERVICE OF HOLY COMMUNION We begin our approach to the second mountaintop of the Divine Liturgy, the Blessed Sacrament of Holy Communion. It is a transition made mostly in song, so that we remember what a mountain we rest on, and what a HEAVEN we receive a FORETASTE of. We are drawn to it with hearts lifted in thanksgiving and praise and anticipation for such heavenly gifts. Here HEAVEN DESCENDS into our sanctuary, and we lift up our hearts to the Lord, meeting him face-to-face. We joyfully anticipate with this FORE- TASTE that time when we will ever be with the Lord in the world to come. 19

20. The Preface (p. 72) With this three-part song-with-response we are joined as the body of Christ, setting the mood for the celebration of the Lord s Supper. Eph. 4:4-6 The first part is a repetition of the Salutation (p. 66), reminding us that we are united as the one body of Christ, in the one Spirit, having one hope in our one Lord, with one faith, and one baptism, one God, and one Father, who is over us all, through us all, and in us all (Ephesians 4:4-6). At times when fellowship treats and coffee seem to be as important as the body and blood of Jesus, congregations do well to maintain the use of this greeting three times through the service, as we do. The second part tells us to prepare for the mightiest heavenly blessing that is coming: here is the assurance of salvation and forgiveness. Let all who wish come forward turning away from cares and pains, griefs and evils, and be joyful in the celebration and feast that is now beginning: lift up your hearts! The communicants (those who will take Communion) respond that they indeed intend to rejoice not in themselves, nor in the fact that relatives, friends, and neighbors have come to worship, but first and foremost in the Lord, who comes to nourish them: we lift them up unto the Lord! The mood of the Supper is joy. Ruth 2:4 Judges 6:12 Luke 1:28 The third part gives form to the joy. The form is thanks and praise. Christ has won the victory, so we sing our thankfulness to him and declare that we will as much as we are able. 2 Tim. 4:22 Lam. 3:41 20

Ps. 92:1 Ps. 147:1 21. The Proper Preface and Sanctus (Holy, Holy, Holy) (pp. 73-76) The pastor assures the communicants that what they intend and promise to do (sing to their Lord in thanks and praise) is not only the right thing to do, but is also wholesome for body, soul, mind, and spirit (salutary). This leads into the Proper Preface, which changes according to the individual worship day. The emphasis of the General season (Sundays after Pentecost) is the emphasis of the resurrection, which gives us the right to be called righteous and children of God. The Proper Preface then ends, Therefore with angels and archangels and with all the company of heaven we laud and magnify Your glorious name, every more praising you, etc. We are united with the saints and angels in unending praise. Here we are the closest to our brothers and sisters who have gone before us. They are gathered in the Feast of the Lamb on that side of heaven, AND WE ARE GATHERED AT HIS TABLE ON THIS SIDE OF HEAVEN, all one in the Lord. The Sanctus ( Holy ) begins with the threefold song that Isaiah heard in his vision of heaven in Isaiah 6. Here time and space really end for a moment, and WE PARTICIPATE IN THE JOYS OF THE HEAVENLY FEAST. As Isaiah received the live coal from heaven s high altar on his lips to purge away his sins, so we receive the flesh and blood of the living God on our lips for full remission of all sins. The second half of the Sanctus is the song of Palm Sunday: Hosanna in the highest. Blessed is He who comes in the Is. 6 21

name of the Lord. Hosanna means Save us, please! As certain as the Lord came into Jerusalem that first Palm Sunday to accomplish salvation, so now he comes into our midst to give us the blessings of that salvation in his body and his blood. 1 Thess. 5:18 Is. 40:28 1 Pet. 1:3 1 Cor. 5:7 John 1:29 Heb. 2:14 Rom. 4:25 1 Cor. 15:22, 23 Rev. 5:8-14 Rev. 7:9-12 22

Is. 6:3 Rev. 4:8 Matt. 21:9 Mark 11:9, 10 John 12:13 Ps. 118:25, 26 22. The Exhortation (p. 77) God would have us examine ourselves before we commune. His instruction is: Let a person examine himself, then, and so eat of the bread and drink of the cup (1 Corinthians 11:28). The Exhortation prepares us for the table of the Lord. These words instruct us to bring our sin to Jesus, believing that he forgives us. They teach us to confess that He truly is present with his body and blood as the Words declare. They teach us 1 Cor. 11:28 23

that we are united with him and with one another through this Heavenly Feast. 3 John 1:14 Matt. 26:26, 27 Mark 14:22-24 Luke 22:19-20 1 Cor. 11:23-25 1 Cor. 11:27-29 Ezra 3:11 Eph. 5:20 Col. 1:12 Col. 3:17 Heb. 13:15 1 Pet. 1:22 Is. 49:13 Is. 51:3 P: Dear friends in Christ! In order that you may receive this holy Sacrament worthily, it is good that you consider what you must now believe and do. From the words of Christ; This is My body, which is given for you; this is My blood which is shed for you for the remission of sins you should believe that Jesus Christ is Himself present with His body and blood, as the words declare. From Christ s words for the remission of sins you should believe that Jesus Christ bestows upon you His body and blood to confirm unto you the forgiveness of all your sins. And finally, you should do as Christ commands you when He says Take, eat; drink of it, all of you, and this do in remembrance of Me. If you believe these words of Christ, and do as He therein has commanded, then you have rightly examined yourselves and may worthily eat Christ s body and drink His blood for the forgiveness of all your sins. You should also unite in giving thanks to Almighty God, the Father of our Lord Jesus Christ, for so great a gift, and should love one another with a pure heart, and thus with the whole Christian Church have comfort and joy in Christ our Lord. To this end may God the Father grant you His grace; through the same, our Lord Jesus Christ. Amen. 23. The Lord s Prayer (pp. 77, 78) This is the greatest of all prayers, because it was given to us by our Lord Jesus. The Church throughout millennia has connected this prayer with both Sacraments. When we pray, Give us this day our daily bread, we ask for the needs of our body. In this high feast, the true heavenly bread, Christ Jesus gives himself to us as food for the soul. The pastor sings on behalf of the congregation as their spiritual father who has the responsibility to prepare them for the Sacrament and to bring them the gifts God intends for them. The congregation joins for the concluding clause, the doxology that acknowledges once again that all is God s, and we can only receive. 24

Matt. 6:9-13 Luke 11:2-4 1 Chron. 29:11 24. The Words of Institution (pp. 78, 79) The most important part of the Communion Liturgy is the Consecration, the Words of Institution. Through these words, the presence of Christ s body and blood are effected in our midst so that they are distributed and received for our salvation. This is the closest relationship we have with the Savior on this side of heaven. Here he comes to us with his very body, the body born of Mary Virgin Mother, and his very blood, the blood shed for our redemption. He unites himself with us and we with him. In Word and Sacrament he gives us the strength to face all the difficulties of life and the power to overcome and obtain the victory (1 Corinthians 15:57). As the church gathers in Word and Sacrament worship, he is the 1 Cor. 15:57 25

host who gives himself to us for food as the beginning of the messianic victory banquet, where all tears are wiped away and death is swallowed up forever, A FORETASTE OF HEAVEN. As we eat in faith at his table here, we have certainty that we will feast with him forever in paradise above. Matt. 26:26-27 Mark 14:22-24 Luke 22:19-20 1 Cor. 11:23-25 In the same way al - so He took the cup af - ter sup per, gave thanks, and gave it to them say - ing 26

25. The Pax Domini (The Peace of the Lord) (p. 79) This peace is God s gift to us in Christ. Receiving his forgiving body and blood, we have peace with God and every brother. Luke 24:36 John 20:19-21 Rom. 15:33 Phil. 4:9 2 Thess. 3:16 1 Pet. 5:14 26. The Agnus Dei (Lamb of God) (pp. 79, 80) In the Sacrament, the Lamb of God to which John the Baptist pointed is present. That prophet declared that this Lamb takes away the sin of the world (John 1:29). In the Sacrament, he takes away our sin. He is the Lamb who is the fulfillment of the Passover and all the Old Testament sacrifices. The Supper not only points us to the final consummation of our redemption on the Last Day, but it also unites us with Christ s cross and his redemptive work. Here the cross and Christ, the sacrifice, stand before our eyes, and we eat the price of our redemption. As we approach the table of forgiveness, we think only of the Lamb of God who takes away the sin of the world. John 1:29 John 1:29 Is. 53:7 Rev. 5:6-14 Rev. 7:10-12 Matt. 9:27 27

John 14:27 1 Pet. 1:15-19 27. The Distribution (pp. 80, 81) Christ s body and blood are worth more than all the gold and silver in the world, for only these could redeem us (1 Peter 1:15-19). Be assured that your sins are forgiven as you eat and drink. We come to his table hungry and thirsty, and he feeds us with his body and refreshes us with his blood. It is the Lord s Supper, in which he gives us a FORETASTE OF HEAVEN. Songs of praise and thanks are good, right, and salutary at this time. Not only communion hymns, but also hymns that celebrate the salvation won and given by Christ. Today we sing a communion hymn: Psalm 130 Matt. 26:26-28 Mark 14:22-25 Luke 22:17-20 1 Cor. 11:23-29 #313 (1, 2, 9, 10) I Come, O Savior, to Thy Table We are weary; we ask our Lord to refresh us. We are unworthy; we ask him for proper humility and worthiness. This Supper is the greatest gift of this earth, giving foundation to our faith, strength to our spirit, and hope and grace to our soul. It is life amid this world of death. 28. The Nunc Dimittis (pp. 81, 82) Having received these gifts, we sing Simeon s song. When Jesus was presented in the temple, Simeon took the Child in his arms and said he was ready now to depart this world in peace, for he saw his salvation in the Holy Child. Likewise, in this Sacrament, we take that Child who is our salvation into our arms, and more, he comes within us. Therefore we, too, have seen our salvation, unafraid of living and unafraid of dying, having true peace from above that causes us to sing. This song, once 28

again, ends with a Gloria Patri, showing that all has been fulfilled in the exalted Christ. Luke 2:29-32 Rom. 16:27 Eph. 3:21 Phil. 4:20 Rev. 1:6 Eccl. 1:9 Eccl. 3:14, 15 29. The Collect of Thanksgiving (pp. 82, 83) We have tasted of the Lord s goodness. Having sung our song of thanks with Simeon of old, we sing a portion of a Psalm, giving thanks at the table before we leave, and then speak a word of thanks and praise to God as we await his benediction. We ask also that the gifts we receive would 29

1 Chron. 16:34 Ps. 106:1 Ps. 107:1 Ps. 118:1, 29 Ps. 136:1 strengthen our complete life of worship for a firmer faith in God and a greater love toward one another. John 7:37-39 Col. 2:7 1 Thess. 3:12 P: Let us pray: We give thanks to You, almighty God, that You have refreshed us through these salutary gifts, and we implore You that of Your mercy You would strengthen us through them in faith toward You and in fervent love toward one another; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one true God, now and forever. 30. A Hymn of Thanks For our purposes, this hymn has been moved into the place of the Distribution, prior to the Nunc Dimittis. In this way, our praise has been able to come more closely connected to the Sacrament we receive, so that we may contemplate the blessedness of the grace we have received. Ruth 2:4 Judges 6:12 Luke 1:28 31. The Salutation (p. 84) The third time we sing to one another as pastor and congregation, expressing our unity in spirit as the body of Christ. We have begun our peaceful departure from our Lord s feast, and we say our farewells, promising to remain in faithful unity even outside these walls. 30

2 Tim. 4:22 32. The Benedicamus (p. 84) Not only do we give our final greetings to one another, but also to God. This is the finest closing encouragement a pastor can offer to the community of believers: the firstfruits of our most holy faith is not action but speech. The firstfruits of our faith is to declare in song to anyone who will listen the goodness, grace, and mercy of God in the context of thanks and praise. The pastor asks the people to bless the Lord, and the people answer: Thanks be to God. Ps. 41:13 Ps. 72:18, 19 Ps. 89:52 Ps. 106:48 Ps. 150 1 Cor. 15:57 2 Cor. 2:14 2 Cor. 8:16 33. The Benediction (pp. 84, 85) The Divine Liturgy, God coming to serve us, ends as it began: in the name of and with the blessing of the Holy Trinity. The congregation has spent about an hour listening, partaking, offering, singing, praying, praising, and giving thanks. After all has been said and done, the Benediction (which means Blessing ) reminds worshipers that all these words and actions will not pull down the blessing from God. The blessing of God must be awaited in humility, for God gives freely, as he wills, when he wills, where he wills. The community of believers, who have received the blessing from his Word, receive it with believing hearts. The very holy name of God from Aaron s blessing in the Old Testament is placed on the people, to clothe them as they depart from this heavenly place and venture out into the world which seeks to destroy them. 31

Num. 6:24-26 Luke 24:50 Ps. 139:1-4 Heb. 4:13 Jer. 17:9, 10 1 John 3:20 Psalm 119 Matt. 16:24-26 Matt. 11:29 1 Thess. 5:23 Is. 6:3 34. A Doxology or Hymn (p. 85) At the end of our services, we sing a hymn that usually causes us to consider and reflect upon the message of the day. Sometimes it appropriately carries elements of doxology, which means words of praise. When we conclude praising our Lord, we are promising that as we leave, we will praise him in our daily lives without ceasing until we gather together again, to refresh our praise for the next week. #418 (5-7) For God Observes Our Thoughts and Deeds We leave knowing that God sees our hearts, knows our faith and our sins. Because we have received his grace in this service, this is a comfort, because we have God s promises with us. He sends us on our way, but not alone. We carry a great burden, but it is the cross of Jesus, which is easy and light by his strengthening. We carry him into the world, therefore, praising him in this life as a FORETASTE, until we praise him fully in HEAVEN. St. Paul writes in his letter to the Romans [12:1]: Therefore, I urge you, brothers, in view of God s mercy, to offer your bodies as living sacrifices, holy and pleasing to God which is your spiritual worship. The community of believers leave the house of the Lord to enter the wilderness of every day life. Here Satan is waiting to put them to the test. He wants them to deny in word and deed everything they have heard and said in God s house. But the believers come from worship equipped with the sword of the Word. (Backer, Lutheran Worship, 68) 32