UNIT XII - Worship and Prayer

Worship
Liturgical Worship
An Outline of the Main Divine Service

"After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: 'Salvation belongs to our God, who sits on the throne, and to the Lamb.' All the angels were standing around the throne and around the elders and four living creatures. They fell down on their faces before the throne and worshiped God, saying: 'Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God forever and ever. Amen!' Then one of the elders asked me, 'These in white robes - who are they, and where did they come from?' I answered, 'Sir, you know." And he said, 'These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.'" (Revelation 7:9-14)

WORSHIP ("Gottesdienst")

God Reaching Out To His People Through the Gospel of Christ In Word and Sacrament

God's People Responding Together In Thanksgiving, Praise, and Prayer To the Wonderful Things That God Has Done

"What should occur in this house of God is that our dear Lord Himself speaks to us through His Holy Word, and that we, in turn, speak to Him in prayer and songs of praise." (Martin Luther)

LITURGICAL WORSHIP

The Lutheran Church is a liturgical church. That means that the basic pattern of our worship is drawn from services that have been used by Christians for many centuries, all across the world. The components of the liturgy come from the Bible and serve to focus our worship on the Word of God Word and our response to it in faith.

"The liturgy is a work of large dimensions and universal significance...It is not a sheaf of pretty autumn leaves, but a noble, living, tree. It is the work and possession of the whole church. It has been carefully prepared and authorized by a general church body. It is used by thousands of congregations over continental areas...Each service is a balanced order complete in itself, but each service is related to the other services in its season and to the cycle of the year. Like spokes in a wheel, each service is a polished and perfected part of a greater whole, while the wheel is something in itself, something greater than the sum of all its spokes. Ever revolving, this great cycle of the liturgical year carries the church onward and upward in its experiences of public worship from century to century, from shore to shore, in unbroken historic and corporate continuity.

Grounded upon the older and deeper foundations of historic Christianity, the liturgy has the dimension of depth. Its comprehensive quality and the extent of its use testify to its breadth. Its polished and perfected forms, to the completion of which highly endowed spirits throughout the centuries have contributed, give it the inspiration, life, and power which exalt and lift the common devotions of Christians everywhere to the throne of God in the heavenly heights...

It presents a complete and well organized summary of the Christian faith and life as a basis for common meditation, prayer, and thanksgiving...The Scriptural content and tone of the liturgy is one of its greatest distinctions. Gems from the Psalms, the Prophets, the Four Gospels, and many other books of the Bible are set in the golden fabric of its text, surrounded by pure pearls of devotion in confessions and thanksgivings, canticles and collects. These too are Scriptural in tone and feeling. 'The Word of the Lord endureth forever.' Embodied in letter and spirit in the historic and beautiful services of the universal church, it glows with glory unquenchable and gives spiritual grace and power to all who hear and heed it...

The liturgy is the product and possession of the universal church. It enshrines the faith and experience of every age and continent...It, too, bears the marks of the centuries and, in places, the scars of battle. The Word and the Sacrament it enshrines have nourished and still keep alive all faith on earth. Its Te Deums and Magnificats praise the Almighty throughout the centuries; its collects, litanies, and spiritual songs have brought human souls close to God for ages; its creeds and Glorias ring out unceasingly as battle cries against falsehood and error; its atmosphere of devotion is the purest known to man...

A final conviction of the church concerning its liturgy is that it is ever youthful though age-old. It is something more than a heritage. It is a living, flexible, powerful instrument for today...The liturgy represents the objective, the universal, and the eternal rather than the individualistic and the temporal...It brings the church of today into conscious fellowship with our Lord, with the prophets and apostles, the confessors and martyrs of old. It lifts the church militant on earth in confident faith and hope into spiritual communion with the Church Triumphant, with the saints in heaven, and with Christ Himself, our heavenly King." (The Lutheran Liturgy, Luther D. Reed, Fortress Press: Philadelphia, 1947. Used by Permission)

An Outline of
THE MAIN DIVINE SERVICE
(Hauptgottesdienst)

Within the Lutheran tradition of corporate worship a distinction is maintained between the "Main Divine Service" ("Hauptgottesdienst"), which is a cele-bration of Holy Communion, and the "minor services" ("Nebengottesdienste"), which included "Matins" (Morning Prayer), "Vespers" (Evening Prayer), and a variety of preaching, confessional, and catechism services. Those components in the Main Divine Service which remain the same are called the "Ordinary". Those components of the Main Divine Service which may change from week to week or seasonally with the calendar of the Church Year are called the "Propers". The "Propers" include: Introit, Collect, Lessons, Gradual, Hymns, Sermon, Offertory, and Proper Preface. The combination of the Ordinary and the Propers within the service provides for both continuity and variety. The structure of the Main Divine Service may be outlined as follows:

The Service of Preparation

The Prelude
Preservice music helps to establish an atmosphere for worship. It focuses our attention and draws us into an attitude of prayer and praise. The organist's carefully chosen Prelude indicates the tone of the day's service and prepares the congregation for what will follow. The world's most beautiful music has been written and performed by devout Christians as an expression of their adoration and love for the Lord Jesus. Luther expressed his high regard for music when he said, "I would gladly see all arts, especially music, in the service of Him who has given and created them."

The Hymn of Invocation
The Lutheran Church has often been described as the "Singing Church" because of our emphasis on the importance of congregational participation in the worship service. St. Paul urges; "Let the Word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God." (Colossians 3:16) The Hymn of Invocation continues the theme established in the Prelude.

The Invocation
PASTOR: In the Name of the Father, and of the Son, and of the Holy Spirit.
PEOPLE: Amen.
"And whatever you do, whether in word or deed, do it all in the Name of the Lord Jesus, giving thanks to God the Father through Him." (Colossians 3:17) The Liturgy begins with the Invocation which recalls our baptism in the Name of the Holy Trinity. We who are baptized come together in His Name, in response to His call, gathered around His Word and Sacrament. The Invocation acknowledges the presence of God on the basis of His promise: "For where two or three come together in My Name, there am I with them." (Matthew 18:20).

The Confession of Sins
PASTOR: If we say we have no sin, we deceive ourselves and the truth is not in us.
PEOPLE: But if we confess our sins, God, who is faithful and just, will forgive our sins and cleanse us from all unrighteousness.
PASTOR: Let us then confess our sins to God our Father.
ALL: Most merciful God, we confess that we are by nature sinful and unclean. We have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We justly deserve your present and eternal punishment. For the sake of your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways to the glory of your holy name. Amen.

It is truly an awesome thing for a sinful human being to stand the presence of the holy God. Thus, before we can worship God properly we must acknowledge our sin and receive the personal assurance of His mercy and forgiveness. This public or general confession (in contrast to individual, private confession) is particularly appropriate in a Service of Holy Communion, as a part of personal preparation and self-examination before the Sacrament. The Apostle Paul earnestly advises: "A man ought to examine himself before he eats of the bread and drinks of the cup." (1 Corinthians 11:28)

A short verse (versicle) and response from I John 1:8-9 serve to introduce the confession. Similar versicles and responses are used elsewhere in the service to introduce significant parts of the liturgy. Note the careful and comprehensive wording of the confession. It recognizes the grim reality of sin as a part of our human nature and emphasizes that the individual sins of omission and commission which fill our lives are the results of our sinful nature. Because of this deadly combination of original and actual sin we deserve only death and damnation. Hence the sinner is absolutely dependent upon God's undeserved love in Christ.

The Absolution
PASTOR: Upon this your confession, I, by virtue of my office, as a called and ordained servant of the Word, announce the grace of God unto all of you, and in the stead and by the command of my Lord Jesus Christ I forgive you all of your sins, in the Name of the Father, and of the Son, and of the Holy Ghost.
PEOPLE: Amen.
"And with that He breathed on them and said, 'Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." (John 20:22) The Absolution formula is clear, pure, personal Gospel, and nowhere else is the ability of the oral Gospel to convey Christ's gift of salvation seen more clearly. Christ has entrusted to His Church the Office of the Keys (Matthew 16:18-19; 18:15-20). The pastor is called to exercise that Office publicly on behalf of the congregation. In Christ's place, and by Christ's command, he forgives the sins of Christ's people. This is not merely a general announcement about the availability of forgiveness. Sins are actually being forgiven! The worship of God's people is not a "menu reading session"; it's a meal.

THE SERVICE OF THE WORD

The Introit
"Introibo ad altare Dei." (Latin - "I will go unto the altar of God." Psalm 43:4). The "Introit" is the entrance song of the service. Like the overture of a great opera it sets the tone and expresses the theme of the day. The Introit consists of pertinent verses from the Psalms and the "Gloria Patri" (Latin - "Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end. Amen."). The Introit marks the beginning of the Service of the Word and serves as an introduction to the Lessons of the Day.

The Kyrie
PASTOR: In peace let us pray to the Lord.
PEOPLE: Lord have mercy.
PASTOR: For the peace from above and for our salvation let us pray to the Lord.
PEOPLE: Lord have mercy.
PASTOR: For the peace of the whole world, for the well-being of the Church of God, and for the unity of all let us pray to the Lord.
PEOPLE: Lord have mercy.
PASTOR: For this holy house and for all who offer here their worship and praise let us pray to the Lord.
PEOPLE: Lord have mercy.
PASTOR: Help, save, comfort and defend us gracious Lord.
PEOPLE: Amen.

"Kyrie Eleison" (Greek - "Lord, have mercy") is an echo of the ancient cry with which people once greeted the arrival of their king. The fabric of the liturgy is colored by contrasting moods of praise and petition. Between the joy of the Introit and the Canticle which follows, the Kyrie is a somber expression of our humility and an acknowledgment of our weakness and absolute dependence upon the Lord. God's people acclaim Him as they begin their worship and intercede for the peace and well being of all people. We have no claim upon God. He owes us nothing. We pray, trusting in His grace and His goodness, asking only for mercy which we have not and could not earn.

The Hymn of Praise

This is the feast of victory for our God.
Alleluia, alleluia, alleluia.
Worthy is Christ, the Lamb who was slain,
Whose blood set us free to be people of God.
This is the feast of victory for our God.
Alleluia, alleluia, alleluia.
Power, riches, wisdom, and strength,
And honor, blessing and glory are His.
This is the feast of victory for our God.
Alleluia, alleluia, alleluia.
Sing with all the people of God,
And join in the hymn of all creation:
Blessing, honor, glory, and might
Be to God and the Lamb forever. Amen.
This is the feast of victory for our God.
Alleluia, alleluia, alleluia.
For the Lamb who was slain
Has begun His reign. Alleluia.
This is the feast of victory for our God.
Alleluia, alleluia, alleluia.

God's answer to His people's prayer for mercy is the redemptive work of Christ. For this we adore and glorify Him in the Hymn of Praise. The text of this joyful canticle comes from two scenes in the Revelation of St. John (5:8-14; 7:9-13) where the celestial hosts of saints and angels praise and magnify God and the Lamb for Christ's great victory over sin, death, and the power of the devil. As we gather together here on earth to sing the praises of God our voices are joined with those of the saints who have preceded us to glory and myriads of angels who surround the heavenly throne of God and glorify Him without pause or interruption.

The Salutation
PASTOR: The Lord be with you.
PEOPLE: And also with you.

The Salutation constitutes a reciprocal prayer of the pastor for his people and of the congregation for its pastor before they offer their petitions to God together. Each time the Salutation and its response are offered the bonds of love and unity between pastor and people are tied again. The substance of the greeting is essentially Hebrew although its variations are present throughout Scripture (cf. Ruth 2:4; Judges 6:12; Luke 1:28; II Thessalonians 3:16; II Timothy 4:22).

The Collect of the Day
The "Collect" is a brief but significant prayer which expresses the theme of the day. The term "collect" is derived from the Latin title of services where Christians gathered together for prayer ("ecclesia collecta"). A complete collect traditionally contains five parts: an invocation; a basis for the petition, the petition, the purpose or benefit desired, a closing doxology (song of praise). With an unbroken use of nearly fifteen centuries by multitudes of believers in all lands, the collects constitute an important part of the liturgical inheritance of the church. We prize them for their antiquity, universality, excellence, and beauty.

The Old Testament Lesson
"In the Service so far, there has been a gradual approach to the altar of God. Our spirits have been purified and elevated as we ascended the four steps of contrition, longing, praise, and petition. In all of this we have spoken. We now pause in reverent silence as God speaks. The thought that nothing we can say or do can compare in importance with His Word invests the readings of the liturgical lessons with special solemnity and dignity." (Reed) The lessons used in the Service each Sunday are part of a series of texts chosen by the Church to present the basic themes of our faith consistently throughout the year. The use of these texts, often called "Pericopes" (Greek - "to cut around"), helps to insure that our worship is not subject to the whims or interests of an individual pastor or the local concerns of a congregation. During the weeks after Easter, the First Lesson comes from the Book of Acts instead of the Old Testament.

The Gradual
The "Gradual" is a selection of portions of the Psalms sung in response to the First Lesson and serving as a bridge to the Epistle which follows. The title "Gradual" is derived from the fact that these Psalm verses were originally sung from a step (Latin -"gradus") of the Altar. The Gradual is one of the Propers and changes with the seasons of the Church Year.

The Epistle Lesson
The Second Reading is from one of the Epistles (Letters) of the New Testament. In the Epistle Lesson the Apostles of our Lord speak to His Church. It precedes the Gospel as the lesser precedes the greater. Some ancient commentators compared the role of the Epistle to that of St. John the Baptist who went before the Lord to prepare His way.

The Verse
A verse from Holy Scripture usually sung in preparation for the reading of the Gospel. There are general verses as well as specific verses for the seasons of the Church Year.

The Holy Gospel
The Gospel Lesson is a selection from the accounts of the life of our Lord recorded by the four evangelists, St. Matthew, St. Mark, St. Luke, and St. John. The congregation stands during the Gospel to honor the presence of the Lord. The special significance of the Holy Gospel is further indicated by the congregational versicles which precede and follow it. ("Glory to You, O Lord!" "Praise to You, O Christ!") The reading of the Gospel for the day has always been regarded by the Church as something of extraordinary importance because it declares the very words of Christ. On high festival days a "Gospel Procession" in which the Gospel text is read from the midst of the congregation may be used to celebrate the presence of our Lord among His people.

The Nicene Creed
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 Ghost 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 sitteth on the right hand of the Father; and He shall come again with glory to judge both the quick and the dead; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord and Giver of Life, Who proceedeth from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spake by the prophets, and I believe in one holy Christian and apostolic Church, I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead, and the life of the world to come. Amen.

The Creed is a confession of our holy Christian faith, based upon the Word of God. Such a confession is, then, a logical sequence to the reading of the Holy Scriptures. Every use of the Creed is, in a sense, a renewal of our baptismal covenant. The comprehensive wording of the Nicene Creed (Adopted at the Ecumenical Council of Nicea, 425 AD) "witnesses to the perpetuity, unity, and universality of the Christian faith; it binds Christians to one another and to the faithful of all centuries." (Reed)

The Hymn of the Day
This is the principal hymn of the Service (Hauptlied). Following the lessons and the Creed and immediately preceding the Sermon, the Hymn of the Day serves to reinforce the major thought of the Service. The congregational hymn was one of the great contributions of the Reformation to public worship. The classic Lutheran chorales give magnificent expression to the objective truth of the great doctrines of Scripture.

The Sermon
"The restoration of the Sermon to its ancient place and power became one of the marks of the Reformation.. The Sermon follows the Creed, as the Creed follows the Gospel. It must be true to the common faith as the expression of this faith must be true to the everlasting Gospel. The Sermon is the voice of the living Church, lifted in instruction, testimony, and exhortation." (Reed) Typically, the Sermon is based on one of the three lessons for the day. It is the general custom of Lutheran churches to begin the Sermon with the apostolic greeting: "Grace be unto you, and peace, from God our Father and from our Lord Jesus Christ." (Ephesians 1:2).

The Votum
The peace of God, which passeth all understanding, keep your hearts and minds through Christ Jesus. Amen.

The Sermon traditionally concludes with this brief word of pastoral blessing upon the hearers based on Philippians 4:7. "Votum" is a Latin word which means prayer.

THE SERVICE OF THE SACRAMENT

The Offertory

Create in me a clean heart, O God,
And renew a right spirit within me.
Cast me not away from Thy presence;
And take not Thy Holy Spirit from me.
Restore unto me the joy of Thy salvation;
And uphold me with Thy free Spirit. Amen.

As we prepare to bring our offerings forward to the Lord's Table, and anticipate the celebration and distribution of the Sacrament, the congregation sings the "Offertory" to express our gratitude for all of God's blessings, dedicate ourselves to Him, and request His continued blessing upon us. The classic text of the Offertory comes from Psalm 51:10-12.

The Offering
As stewards of the gifts which God has given us, God's people rejoice in their ability to give "as He has prospered them" (I Corinthians 16:2). These offerings are a token of our self-dedication to God with all that we are and all that we have. The music played while the offerings are gathered is called the "Voluntary". It may reflect on the theme of the day or be more general in nature.

The Prayers
"I urge, then, first of all, that requests, prayers, intercession, and thanksgiving be made for everyone." (I Timothy 2:1) The prayer of the Church is offered on behalf of the church, the government, and all people everywhere.

The Preface
PASTOR: The Lord be with you.
PEOPLE: And also with you.
PASTOR: Lift up your hearts
PEOPLE: We lift them to the Lord.
PASTOR: Let us give thanks to the Lord our God.
PEOPLE: It is right to give Him thanks and praise.
PASTOR: It is truly good, right, and salutary that we should at all times and in all places give thanks to You, holy Lord, almighty Father everlasting God: ...Therefore with angels and archangels and with all the company of heaven we laud and magnify Thy glorious name, evermore praising Thee and singing:

"This is a liturgical introduction which leads into the heart of the celebration of the Holy Sacrament. In its exalted phrases we have the oldest and least changed part of the liturgy. The thought is simple, strong, majestic; the form one of great dignity, beauty, and power... Reverence, adoration, joy, and thanksgiving surge through these brief but lofty sentences... The church, as the actual body of believers pours out its love and gratitude in reverent commemoration and exalted praise." (Reed)

The Preface begins with the Salutation which indicates the significance of that which follows and emphasizes the togetherness of communion as we share in the Body and Blood of our Lord.

"Lift up your hearts." ("sursum corda") directs the attention of the congregation to the divine source of this precious blessing: "We lift them up unto the Lord." The early church father, Origen correctly advises: "A man must lift up his soul before lifting up his hands; lift up his mind to God before lifting up his eyes, and, before standing to pray, lift up his spirit from the things of earth and direct it to the Lord of all."

The celebration of the Holy Supper is indeed a "eucharist" (I Corinthians 10:16), a "thanksgiving" for the divine gifts of grace which flow to us from the sacrificial life and death of our Lord Jesus Christ. A seasonal theme (the "Proper Preface") is inserted at this point to recall specific acts of redemption appropriate for that time in the Church Year as the special occasion for thanksgiving.

The Preface concludes with a triumphant invitation to the Church on earth to unite in praise with "angels and archangels, and with all the company of heaven". "The church's worship on earth tends toward a point where it may unite in an eternal unison with the worship of the celestial hosts...Because they have the same center, the Lamb that was slain, they stand in real communication with one another. The church on earth may already join in the praises of the angels and pray God to grant that its voice on earth may unite with the "Sanctus" of the angels in heaven." (Brunner)

The Sanctus

Holy, Holy, Holy, Lord,
God of Pow'r and Might;
Heaven and earth are full of Your glory;
Hosanna, Hosanna, Hosanna in the highest.
Blessed is He who comes in the Name of the Lord.
Hosanna in the highest.

"The Sanctus, which derives its name from the Latin word for "holy", is the climax and conclusion of the Preface...It is a solemn act of adoration and thanksgiving in the spirit of holy awe. It has been called 'the most ancient, the most celebrated, and the most universal of Christian hymns.'" (Reed) The Sanctus opens with the serephims' dramatic acclamation of the divine majesty from Isaiah 6:2-3. The ringing "trisagian" (Greek - "Three Holies") which the seraphim sang expresses the awe and wonder of the creature in the glorious presence of the Holy One of Israel. The deity is designated as "God ofPow'r and Might" based upon the Hebrew title "Yahweh Sabaoth" which emphasizes His almighty power. The majestic opening phrases of the Sanctus set the stage as we prepare to stand in the presence of the almighty and eternal God who deigns to come to us in the blessed Sacrament.

The remainder of the Sanctus picks up the joyful greeting of the crowds hailing Christ's entry into Jerusalem on Palm Sunday. (cf. Matthew 21:9) The people hailed Jesus as their Savior, the promised King of David's line. "Hosanna in the highest" they cried, repeating the refrain of Psalm 118:25-26. "Hosanna" is a Hebrew word which means "Save now, we pray". We join these joyful pilgrims in spirit as we use the words of their ancient hymn to greet the Savior who comes to us in the Sacrament."Hosanna to the Son of David! Blessed is He that cometh in the Name of the Lord! Hosanna in the Highest!"

The Lord's Prayer
"Our Father, who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; give us this day our daily bread; and forgive us trespasses, as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil; for Thine is the kingdom and the power and the glory forever and ever. Amen.

The distinctive prayer of fellowship in Christ, the Lord's Prayer, here becomes the table prayer of God's people.

The Words of Institution
Our Lord Jesus Christ, the same night on which He was betrayed, took bread; and when He had given thanks, He brake it and gave it to His disciples, saying, "Take eat; this is My Body, which is given for you. This do in remembrance of Me."

After the same manner also He took the cup when He had supped, and when He had given thanks, He gave it to them saying, "Drink ye all of it; this cup is the new testament in My Blood, which is shed for you for the remission of sins. This do, as oft as ye drink it in remembrance of Me."

It is the Word of God that brings the Sacrament into existence. "Christ Himself prepares this table and blesses it. No human being, but only Christ Himself who was crucified for us, can make of the bread and wine set before us the Body and Blood of Christ. The words are spoken by the mouth of the priest, but by God's power and grace through the words that he speaks, 'This is my Body,' the elements set before us in the Supper are blessed. Just as the words 'Be fruitful and multiply and fill the earth,' were spoken only once but are ever efficacious in nature and make things grow and multiply, so this word was indeed spoken only once, but it is efficacious until this day, and until His return it brings it about that His true Body and Blood are present in the church's Supper." (St. John Chrysostom on the Significance of the Words of Institution, Quoted in The Formula of Concord, SD, VII,76)

The Pax Domini
PASTOR: The peace of the Lord be with you always!
PEOPLE: And also with you.

"Pax Domini" means "the Peace of the Lord" in Latin. The traditional Hebrew greeting "Shalom" (Peace) was given new meaning and power by our risen Lord as He came to His troubled disciples on the first Easter. (John 20:19) Because He lives, our lives can be peaceful. In the ancient church the members of the congregation greeted one another with the "Kiss of Peace" at this point in the liturgy (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14). This gesture was an expression of unity just before the celebration of communion. This brief blessing, preceding the distribution is the remnant of that ancient custom.

The Agnus Dei

Lamb of God you take away the sin of the world,
Have mercy upon us.
Lamb of God, you take away the sin of the world;
Grant us peace. upon us.

"Agnus Dei" is a Latin phrase which means "Lamb of God". For centuries the blood of lambs sacrificed on Hebrew altars pointed forward to the one great sacrifice of the "Lamb of God who takes away the sin of the world". As John the Baptist greeted our Lord with this title (John 1:29) he was identifying Jesus as the long awaited Messiah. In threefold repetition the Agnus Dei emphasizes Christ's vicarious atonement. His Body and Blood, given and shed for His people, takes away our sin and delivers from death. As we approach His Holy Table, we acknowledge that Christ, "our Passover Lamb" (1 Corinthians 5:7), has been sacrificed for us.

The Distribution
As we kneel at the Lord's Table, the Pastor invites us, 'Take eat: this is the true Body and Blood of our Lord and Savior Jesus Christ, given into death for your sins. Take drink: this is the true blood of our Lord and Savior Jesus Christ, shed for the remission of all your sins.' After we receive the Sacrament we hear the comforting words spoken by the pastor: 'May this true body and blood of our Lord and Savior Jesus Christ strengthen and preserve you steadfast in the true faith to life everlasting. Amen. Depart in peace.' It is good practice to offer a short prayer of thanks when we return to our pews. While the meal is being distributed, the congregation and/or the choir sing one or more hymns.

The Canticle

"Nunc Dimittis"
Lord, now lettest Thou Thy servant depart in peace
According to Thy Word,
For mine eyes have seen Thy Salvation,
Which Thou hast prepared before the face of all people.
A Light to lighten the gentiles and the Glory of Thy people Israel.
Glory be to the Father, and to the Son,
And to the Holy Ghost;
As it was in the beginning,
Is now, and ever shall be: world without end. Amen.

After old Simeon in the temple held the baby Jesus in his arms he was ready to depart in peace (Luke 2:29-32). Having encountered the Messiah, he had seen the salvation of God. In the Post-communion Canticle we who have encountered the Lord in the Holy Sacrament express that same bold confidence as we echo Simeon's joyful song. The Canticle is called the "Nunc Dimittis", the first two words of the Latin text. At times an alternate canticle "Thank the Lord and Sing His Praise" is used after the Distribution.

The Thanksgiving
PASTOR: We give thanks to You, Almighty God, that You hast refreshed us through this salutary gift; and we implore You that of Your mercy You would strengthen us through the same in faith towards You and in fervent love toward one another; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, ever one God, world without end.
PEOPLE: Amen.

As the Service draws to its conclusion, we express our gratitude and appreciation to our gracious God in the Collect of Thanksgiving. The words of the prayer were written by Martin Luther for his "German Mass".

The Benediction
PASTOR: The Lord bless you, and keep you. The Lord make His face shine upon you, and be gracious to you. The Lord lift up His countenance upon you, and give you peace
PEOPLE: Amen. Amen. Amen.

The Aaronic Blessing (Numbers 6:24-26) concludes the Communion Service. It is the only benediction formula commanded by God. Jesus Christ, our High Priest, has come to us in a uniquely personal way in the Holy Sacrament of His Body and Blood. This beautiful blessing is God's promise that Christ will go with us as we go out into the world from His house. The people respond to God's promise with an emphatic threefold "Amen", "So be it - It is true!" The Benediction is often followed by a Closing Hymn which summarizes the Service theme and sends the people on their way.