Narration of the Divine Service
Trinity IV -- June 19, 2005
Liturgy of the Service of Holy Communion - Page 5 in The Lutheran Hymnal
Narration of the Divine Service
What are we doing here today? Are you here to do your duty to God? Is this how we serve God? Or are we here to be served by God? Is the divine service our service to God or God's service to us? Why do we worship the way we do? Is there a reason that we do the same thing, is there a purpose for it all? There is most definitely a purpose for the form of worship that has been handed down to us, not only from our Lutheran roots in Germany, but the form of our service finds its origin in the 1st Century after Christ ascended. We can see this form in the early North African liturgies of that age.
Today there will be no sermon, instead, we will take a very close look at all the elements of the Divine Service and see what is really taking place. To begin, let me read to you the introduction to the Lutheran Worship, the 1981 hymnal of the LCMS.
Our Lord speaks and we listen. His Word bestows what it says. Faith that is born from what is heard acknowledges the gifts received with eager thankfulness and praise. Music is drawn into this thankfulness and praise, enlarging and elevating the adoration of our gracious giver God.
Saying back to Him what He has said to us, we repeat what is most true and sure. Most true and sure is His name, which He put upon us with the water of our baptism. We are His. This we acknowledge at the beginning of the Divine Service. Where His name is, there He is. Before Him we acknowledge that we are sinners, and we plead for forgiveness. His forgiveness is given us, and we, freed and forgiven, acclaim Him as our great and gracious God as we apply to ourselves the words He has used to make Himself known to us.
The rhythm of our worship is from Him to us, and then from us back to Him. He gives His gifts, and together we receive and extol them. We build one another up as we speak to one another in psalm, hymn, and spiritual songs. (Ephesians 5:15-21) Our Lord gives us His body to eat and His blood to drink. Finally, His blessing moves us out into our calling, where His gifts have their fruition. How best to do this we learn from His Word and from the way His Word has prompted His worship through the centuries. We are heirs of an astonishingly rich tradition. Each generation receive from those who went before and, in making that tradition of the Divine Service its own, add what best may serve in its own day – the living heritage and something new. (taken from Lutheran Worship, the INTRODUCTION, page 6, used with permission)
Opening Hymn/Processional Hymn
An opening hymn helps us to focus our thoughts upon the reason we are in this building. Often, they begin to set the theme that will be woven through the entire service in the Scripture lessons, sermon, and hymns. If we use this opening hymn as a processional hymn, we turn and face the cross as it is carried from the rear of the nave to the chancel. By continuing to face the cross as it moves, we are bringing to remembrance Christ’s work of salvation, how took upon Himself human flesh, and gave His life as the atoning sacrifice for our sins and the sins of the whole world. Also, facing the cross helps us to focus our attentions and therefore our meditations upon Christ - in whose house we are now. This processional attention is a visible reminder of the attitude and posture we should now adopt in our worship.
What is more, each hymn that we sing during the service brings into tighter focus the theme that is woven through the entire service. Each hymn is selected for a purpose, to confess our faith or thank God for what He is bringing to us during His service, and specifically to tighten that focus on the theme of the day. Knowing that, let us sing our opening hymn of invocation.
Invocation (Matthew 18:20, 28:19, John 16:23, Colossians 3:17)
The first part of our service is the Invocation. When were these words first spoken over you? At your baptism. It was through God's gift of baptism that you were each called by God and made His own child. At your baptism, the sign of the cross was made upon your forehead and upon your heart. It is why Luther suggests that at the Invocation, you make the sign of the cross - reminding you that today you, as a redeemed child of God, are gathered here by that same God, in His house. You are not here because you deserve to be, of your own good works. Instead, you come to God's house each Sunday because God has called you to gather around His Word and His Sacrament, through His Holy Spirit. It is this same Holy Spirit which calls, gathers, enlightens and sanctifies the whole Christian church.
The words of the invocation are words that call us to repentance and remembrance of the fact that we are God's children, children which He has made us such through water and His Word - His first gift to us. Let us hear God’s Word again and respond.
Confession & Absolution
(Beloved in the Lord... - Hebrews 10:12ff..)
(Our help is... - Psalm 124:8)
(I said, I will confess... - Psalm 32:5)
(Prayer of confession - summary of Romans 7:14-8:4)
(Absolution - as commanded by Christ, Matt. 18:18, John 20:19-23)
By the invocation, you know that you are in the presence of a Holy God. To know that you, a poor, miserable sinner stand in the presence of God, is an awesome thing. This portion of the service of Confession and Absolution, has long been understood as preparation for the service of Word and Sacrament. Moses was instructed, when he faced the burning bush, to remove his shoes, for the place where he was standing was holy ground. In these words we are removing our figurative sandals, we come before our God asking for His forgiveness. It is only through forgiveness that you and I are able stand in the presence of our God and enter eternal life. To confess your sins is to speak the truth about your lives. During this time, the Pastor kneels, he models the Biblical posture of repentance.
After speaking the truth about your lives, God answers - His answer is His gift of forgiveness. His called Pastor speaks His Word of forgiveness. God speaks the absolution, for it is by Christ's command that the pastor has authority to speak His Word of forgiveness. Let us then confess our sins and receive God's gift of forgiveness.
Introit (taken from the Psalms and other passages - listed in the hymnal)
Having now received God's gift of forgiveness we rejoice thanking God and praising Him for His manifold gifts to us. We do this by saying back to Him what He has recorded for us in His word to us. Introit means entrance, it is now that we enter His courts with praise, and so the pastor enters the chancel during the Introit. After hearing God’s Word of forgiveness, we respond with the introit and sing The Gloria Patri - praise to God for His mighty acts. The Introit for each Sunday of the Church year can be found in our hymnal on the pages 54-94. Note that in the bulletin, on the AAL and CPH calendars, they call today the 5th Sunday after Pentecost. In the hymnal, it is the 4th Sunday after Trinity. They are both the same Sunday, just calculated from a different starting points - either after Pentecost Sunday, or the Sunday following, Holy Trinity Sunday. Let us read together the Introit, on page 74b and respond with the Gloria Patri.
Kyrie (Matt. 9:27/15:22/17:15/20:30,31/ Mk. 10:47, 48 etc.)
& Gloria in Excelsis (Luke 2:14)
As we move from the “Preparation for the Service” into “the Service of the Word”, we again ask God for His mercy. We come speaking the same words as blind Bartimaeus - the one whom Jesus healed. We come as citizens of heaven seeking His mercy for our salvation in the Kyrie - Lord, have mercy.
The Lord to whom we cry for mercy is the same Savior who has come to us in the flesh. And in the Gloria in Excelsis, we sing the song of the angels as they sang to the shepherds of Bethlehem. We sing it extolling the great deeds of our Lord and Savior Jesus Christ who took on human flesh and took away our sins - having asked for mercy, we sing confidently knowing that we receive it as a free gift from our Lord. We continue with the Kyrie and the Gloria in Excelsis.
Salutation & Collect
(Salutation - Judges 6:12, Ruth 2:4, Luke 1:28, Gal. 6:18, 2 Thess. 3:16, 2 Tim. 4:22)
The pastor stands in the congregation as Christ's servant. His vestments cover the man, showing that he does not speak on his own behalf, but as one sent and authorized to represent Christ Jesus. When therefore He says, "The Lord be with you," it is no idle statement, it conveys what it says. The Lord is indeed with you. The congregation responds with, "And with thy Spirit." This response of faith, taken from the Scripture, reminds the people that the one standing before them is not there except to minister to them by the Holy Spirit. This response shows the belief that the pastor stands in the stead of Christ, and it is God's Spirit which makes holy that pastoral office and gives it's authority, not the man. What is more, the response to the pastor's salutation is also a prayer asking God's Spirit upon the pastor so that he might faithfully continue to do God's work. Through these responses, pastor and congregation are bound together as they pray the collect.
The collect of the day "collects" in one short petition all that we are asking God to do for us, on the basis of the Word which we are about to hear read and preached, as it too is based upon the theme of the day. Let us continue with the salutation and pray the collect.
The Scripture Lessons
In the Scripture lessons, the reading of God's Word, God does as He promises in Romans, "Faith cometh by hearing and hearing through the Word of Christ." So it is that God's Holy Spirit comes to us as we hear the Word, and He gives and builds us up in the true of faith. These Scripture lessons were selected for the Sundays of the church year and historically reflect a unifying theme. The Scripture lessons, the Introit, the Collect of the day, and the gradual all share this common theme and are called the Propers of the day. As you look at a calendar of the church year, every third year, these Propers will always be the same on those given Sundays in the church year calendar.
Old Testament Lesson
The Old Testament lesson is God's Word, the promises and prophecies that pointed forward to the coming Messiah. Following the reading of that word the pastor says, "This is the Word of the Lord." To which the congregation responds, "Thanks be to God." God works in the Word that is heard, we give thanks that He would speak to us.
The Old Testament lesson for today is taken from Jeremiah, the 20th Chapter. (read lesson)
<B>Epistle Lesson
An Epistle is a letter, so these are readings from one of the writings of one of the apostles. These Epistles are the Word of God penned by Apostles. They were written usually to a specific person or group of people. God caused them to be recorded that they might be passed on to us. In these, we are given the truth that is in Jesus Christ for our faith and life.
Our Epistle lesson is taken from Paul's Letter to the Romans, the 5th Chapter.
The Gradual
The gradual is a bridge of praise that connects the Old Testament life and New Testament life to Christ, who is the speaker actor of the Gospel lessons. This verse is most usually taken from the Psalms, yet other Scripture texts of praise may be used at different seasons of the church year, these can be found on the same page as the Introit and the Collect of the Day.
Following this good word, we respond by singing the praise of the triple Halleluia
Gospel Lesson
First, the Gospel lesson is announced. In the Gospel lesson, we will hear the Good News of how Christ has fulfilled the Old Testament and given the perfect life that He lived, unto death for our sins. We rise during Divine Service, as it is announced as the Gospel for the day. We stand in reverence to Christ’s presence in His very Word. What is more, not only do we hear the words of Christ, through the working of the Holy Spirit through the spoken Word, we are given the Word of Life - Jesus Christ. And so we respond in expectation of hearing this good news, singing, "Glory be to Thee, O Lord."
The Gospel lesson is read, God's good news comes to us, and it is announced, "Here endeth the Gospel.” Jesus words have rung in our ears, we have heard of His marvelous deeds for us and our salvation, and so, the congregation responds in joyous praise, "Praise be to Thee, O Christ."
The Holy Gospel is recorded in the 10th chapter of St. Matthew, beginning with the 24th verse.
Nicene Creed (Matthew 10:32-33, Romans 10:8-10)
After hearing of God's mighty deeds in Christ on our behalf we now confess our faith in Him. It is our saying back to God what is most true about Him, as He has revealed it to us. In the Nicene Creed we confess and acclaim the truth of the Triune God - His work of salvation accomplished for us in His incarnate Son, Jesus Christ, imputed to us through the work of the Holy Spirit.
<B>Hymn of the Day
Following the creed, as our faith has been called forth and confessed, it breaks forth in song called the hymn of the day. This hymn reflects the particular theme of the Propers of the Day which contain the Scripture lessons which have already been heard. So let us continue with our hymn of the day, or sermon hymn.
Sermon
After the hymn of the day, the pastor continues in the tradition of the prophets, apostles, and evangelists and stands in our midst to deliver God's Law and His Gospel in the sermon. God's Word is again given as a gift to His people - the Good News of the shepherd's voice sounds forth to call, gather, and enlighten His flock - through the work of His Holy Spirit through the Word. Here, God's people are called to repentance, to see their failure to live up to God's holy expectations. The purpose of the Law is to tear open impenitent hearts, much as a surgeon must cut into a body to bring forth healing. God's expectations for Christian living are extolled and taught. Following this, the sermon's main task is to come with the healing balm of the Gospel - to proclaim what God has done in Christ Jesus to heal our sinfulness. It is through this Gospel message that God's Spirit works upon hearts His mighty healing, not just about the Gospel, but sins are truly forgiven and Christ’s Spirit enters hearts to strengthen faith and guard and protect what has been heard.
The sermon is always concluded with the pronouncement that God will indeed keep your hearts in this faith which you have heard as the pastor pronounces upon the people the votum (prayer-wish) taken from Philippians 4:7.
Offertory (Psalm 51:10-12) and Offering
In the offertory we respond to the Word we have just heard and ask God to continue bestowing the forgiveness and the new spirit that was spoken about in the sermon. We ask for the gift and God gives it to us as He promises. I remember the comment that has been made in confirmation class, more than once I might add, when we read this text from the Psalms, "Hey, we sing that on Sundays. They got it from our service." Well, not quite, I think it is the other way around.
Knowing what God has given to us by the sacrifice of His only begotten Son, we respond with giving to God our offerings.
Preface, Proper Preface, Sanctus & Lord's Prayer
(Preface - see Scripture references at the Salutation )
(Lift up your hearts - Lamentation 3:41, Psalm 86:4, )
(Let us give thanks... Psalm 50:14, 69:30, 95:2, 100:4, 107:2, 116:17, 147:7)
(Sanctus - Isaiah 6:2-3, John 12:41)
(Lord's Prayer - Matthew 6:9-13 Conclusion - Gal. 1:5, Heb. 13:21, Rev. 1:6)
As we proceed toward the reception of the gifts of Christ's Body and Blood, that carry with them our redemption. These responses direct our hearts and attention, they are lifted up in thanksgiving and praise to Him. Our souls must be lifted up before our hands can be. The Lord Comes to us and we give thanks. Christ gave thanks when He took the bread and then the cup, it is for this reason that in many places, this Holy Supper is called the Eucharist which means, "Thanksgiving." It is indeed in the posture of thanksgiving that we receive the gifts of grace which flow to us, from the sacrificial life and death, of our Lord Jesus Christ. In the Sanctus we sing with all saints of heaven, the angels, and arch-angels, in adoration of the Holy Trinity, just as was sung as Jesus came into Jerusalem on Palm Sunday.
The Lord's Prayer is the gift of prayer taught by Jesus to His disciples and handed down to us. It is the table prayer with which we come to the Lord's Table. Let us then approach that table with those portions of our Lord's liturgy. (Continue with announcing the next section before beginning with the preface, the solemnity of this portion of the service deserves to remain intact.)
Consecration (Verba), Pax Domini, Agnus Dei, Distribution
(Verba - I Cor. 11:23, Matt. 26:26, Luke 22:19)
(Pax Domini - John 14:27, 20:19-21)
(Agnus Dei - John 1:29, Isaiah 53:7, Eph. 2:13-17, 1 Peter 1:19-20, Rev. in over 30 places)
In the words of institution, the pastor repeats the Lord's own words. These words give and bestow upon the elements of bread and wine what they declare - God's blessing. Not only are bread and wine present, but the Body and Blood of Christ are present as well. These elements, present by sacrament union through the Word, are the vehicles by which His peace comes to us. In the Agnus Dei, we confess and proclaim to one another the gracious mercy and marvelous peace that we receive from the Lamb of God in His Supper.
We now come to that table, the Table of our Lord. We come hungry and thirsty and He feeds us with His Body and refreshes us with His blood. It is the Lord's Supper - His gifts of forgiveness, eternal life and salvation.
Let us then prepare and receive this precious and holy gift from our Lord.
Nunc Dimittis, Thanksgiving, Benediction
(Nunc Dimittis - Luke 2:29-32)
(Thanksgiving - Psalm 107:1, 118:1)
(Benediction - Numbers 6:22-27)
(Benidicamus - concludes the 1st four books of the Psalter - Ps. 47, 72, 89,106,150)
Simeon held the Christ in His hands, he was blessed to see and touch His God in the flesh. Having received Christ's body and blood for our salvation, we have seen, touched, and tasted our God in the flesh, so like Simeon who first spoke the words of the Nunc Dimittis, we go in joy and peace, singing Simeon's Song. Let us sing the Nunc Dimittis.
Receiving the peace that comes from Christ through His body and blood, we give thanks for this salutary gift. And we bless God and thank him for His marvelous gifts by which He blesses us. And as if that were not enough, one last time He comes to us and gives us the same blessing that He has given His church for countless generations - the Aaronic blessing. God gave this blessing to Moses. Then the Lord spoke to Moses saying, "Speak to Aaron and his sons, saying, "thus you shall bless the sons of Israel. You shall say to them: The Lord bless you and keep you; The Lord make His face to shine upon you, and be gracious to you; The Lord lift up His countenance upon you, and give you peace. So shall they invoke My name on the sons of Israel, and I will bless them." A man speaks, God works. God sends you out into the world giving you the gift of His peace. Let us continue to the end, our God's Divine Service to us.
Closing Hymn & Recessional
Our closing hymn one last time reflects the theme for the day. On those days it is used, as the recessional cross passes, we focus upon it. We follow Christ as He leads us and goes with us back into the world. He gives us Himself as a gift to be with and guide us.
Let us close with our last hymn.
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