In Nomine Patris, et Filii, et Spiritūs Sancti

In the name of the Father (Patris), the Son (Filii), and the Holy Spirit (Spiritūs Sancti), Amen. Lately some have tried to stop using the name(s) God and started using titles, metaphors, analogies, and job descriptions. Some very biblical and helpful, some just plain weird, and some flat out heretical.  Here are some that I found:

• Speaker, Word, Breath
• Creator, Redeemer, Sanctifier
• Fire, Light, Heat
• Rock, Cornerstone, Temple
• Fire that Consumes, Sword that Divides, Storm that Melts Mountains
• Giver, Gift, and Giving
• Overflowing Font, Living Water, Flowing River/Falling Rain
• Rainbow of Promise, Ark of Salvation, Dove of Peace
• Rock, Savior, Friend
• Lover, Beloved, Love
• King of Glory, Prince of Piece, Spirit of Love
• Parent, Child, Womb (to be gender neutral)

What does the Bible have to say about it though? Is the name of the Lord important?

• From Adam and Eve on people "began to call upon the name of the Lord." -Genesis 4:26
• God said He is to be remembered by His name "forever" and "throughout all generations." -Exodus 3:15
• Prophets and preachers proclaim God's word and minister in the name of the Lord. -Deuteronomy 18
• We are not to misuse it
• The second commandment is to honor the Lord's name -Exodus 20:6
• Whoever blasphemes the name of the Lord shall surely be put to death. -Leviticus 24:16
• We are to use it properly
• We are to proclaim the name of the Lord -Deuteronomy 32:3
• We are to bless people in the name of the Lord. -1 Chronicles 16:2
• We are to call upon the name of the Lord. -1 Chronicles 16:8
• We are to bless the name of the Lord. -Psalm 96:2
• We are to fear the name of the Lord. -Psalm 102:15
• We are to give glory to the name of the Lord. -Psalm 105:3
• We are to praise the name of the Lord. -Psalm 113:3
• We are to pray in the name of the Lord -Psalm 116:4
• Jesus came in the name of the Lord. -Matthew 21:9
• "Everyone who calls upon the name of the Lord shall be saved." -Acts 2:21
• Preachers should preach in the name of Jesus. -Acts 9
• Baptism should be in the name of the Lord. -Acts 8:17
• "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" -Matthew 28:19
• Baptizing in the Job Description of the trinity is going directly against scripture and is not valid.

Clergy Uniforms and The Army

I just came across this, which is the US Army's regulations on uniforms. I thought it was applicable to clergy as well. I have a previous post on why clergy wear what they wear, and I thought this made the point I was trying to make even better than I did.

The Army is a profession. A Soldier’s appearance measures part of his or her professionalism. Proper wear of the Army uniform is a matter of personal pride for all Soldiers. It is indicative of esprit de corps and morale within a unit. Soldiers have an individual responsibility for ensuring their appearance reflects the highest level of professionalism. Leaders, at all levels, have a responsibility for implementing and applying the standards contained in this regulation to ensure the best interests of the Army, including our shared traditions and customs. This regulation prescribes the authorization for wear, composition, and classification of uniforms, and the occasions for wearing all personal (clothing bag issue), optional, and commonly worn organizational clothing and individual equipment uniforms. It prescribes the uniforms, awards, insignia, and accouterments authorized for wear. It also provides general information on the authorized material and design of uniforms and the uniform quality control system.

Pentecost, not Pentecostal

Last post, we looked at how the Bible says the charismatic gifts have ceased. God appointed and promised the apostles this.  He confirmed the teaching of the old testament prophets. He did not do that for us. The apostles had signs of being prophets so that there words would be accepted as prophecy, demanding our acceptance and belief. The cessation of these gifts is attested to by the early church as well as modern Jews (see quotes below). Those who claim to speak in tongues or prophecy, or get signs from God, are really claiming to be prophets, and are therefore, false prophets. But why does this happen?

• First of all, some are just lying.
• Jeremiah 14 tells us that not all claims of prophecy are true.
• 1 Kings 13:11-22 tells us that even a well meaning believer can do the wrong thing and go against God by lying about prophecy. 
• Matthew tells us that people will go to hell who thought they were doing the right thing of prophesying: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ -Matthew 7:21-23
• Secondly, the Devil can say nice things about God and cause prophecy and signs
• False prophets will arise and show great wonders. show signs and wanders lead away the elect. Matthew 24:24
• 2 Thessalonians tells us the coming of the lawless one is accompanied by power and signs wonders.
• The 2nd beast in revelation works great signs.
• The real danger is that when people think “God” is talking to them, that voice is indistinguishable from that of Satan. After all, Satan comes and deceives. He uses Scripture (and twists it) and often is disguised as an angel of light (2 Corinthians 11:14).
• The Devil can work through prosperity and spirituality (the eye of needle in 1 Timothy 6:10), we get complacent and think we did it all.
• Pain can backfire, like when Job was driven to God and the Psalmist who cried out to the Lord in his anguish.
• Powerful beings do good things for people to get them to trust them and think they are God, so they look to experiences instead of words of Jesus, then after a while, when it matters, they let them down. God does not manipulate emotions. The Holy Spirit does not work in emotions. Feelings used to lead you astray
• These movements were not the Holy Spirit: Montanism, Spiritualistic Fransiscans, Enthusiast movements of the Schwarmerei, Charismatics like Pentecostal.
• Lastly, even true prophesying does not indicate one's state of grace.
• Balaam prophecied
• Judas healed and cast out demons
• Ciaphas prophesied by the Holy Spirit that it was good for one man to be handed over to die for the people.

Jews don't believe there is continued prophecy (1 Maccabees 4:46; 9:27; 14:41, 2 Baruch 85:3, Josephus, Against Apion 1.37-41, Jewish Chronology, Seder Olam Rabbah, chapter 30, Babylonian Talmud: Tosefta Sotah 13:2, Yoma 9b, Sotah 48a, and Sanhedrin 11a)

Clement of Rome in 95 AD wrote a letter to the Corinthian church rebuking every problem that Paul rebuked except tongues. Why did he not mention tongues or miracles?

Justin Martyr (~160 AD) visited many churches but never once mentions tongues in his lists of spiritual gifts.

Origen (~250 AD) in his voluminous writings argues against Celsus by stating that the sign gifts of the apostles' age were temporary and were not exercised by Christians in the 3rd Century.

Chrysostom (347-407 A.D.) "[Corinth] is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur, but now no longer take place." [Homilies, XXIX, 1]

Augustine (354-430 AD) said in speaking of Acts 2:4, "In the earliest times, the Holy Ghost fell upon them that believed: and they spake with tongues....these were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit...that thing was done for a betokening and it passed away."

Herman Sasse

“The recognition that the revelation in Christ is not something inconclusive or relative stands and falls with the primacy of the apostolate over prophecy. Wherever prophecy asserts its independence and power, it is a threat to the finality of the revelation that happened once in history, of which the apostolic office bears witness. Christ’s church is an apostolic, not prophetic church. This does not mean a quenching of the Spirit. Rather it expresses the conviction that revelation has taken place, that the word of God is no longer only given and assigned to a human being here and there, but that the Word has become flesh.”

“The ‘apostolic church’ is a poor church. It has no marvelous new revelations, no knowledge of higher worlds, and no possibility of proving its faith by reason. It lives from the witness of a few men who were neither religious geniuses, nor ethical heroes, nor original thinkers. The only authority for the unverifiable things they said was that Jesus Christ had sent them and that they were witnesses of His resurrection.”

Book Review/Summary - An Evaluation of the Claims to the Charismatic Gifts (Douglas Judisch)

Tongues

• Before our era, *nobody* in scholarship thought that Paul was talking about ecstatic tongues in acts, but simply foreign, earthly languages. The church fathers acknowledge that something in Corinth was weird, but then go on to dismiss it. The reformers considered it nothing more than the normal practice of liturgical ritual retaining foreign language, Hebrew at first, and then later Latin. New Theology can never be correct, or someone somewhere would have taught it before.
• The sign of speaking in tongues has always been a sign of judgement and punishment.
• In Deuteronomy 28:49, it was a covenantal curse, that is one of the things to show the covenant is ended because Israel did not keep it.
• Isaiah rebukes leaders 7:8 and belittles them in 9-10 because the people did not listen to the prophet who was speaking clearly, God brought alien tongues as a sign of punishment.
• Jeremiah 5:15 was a warning the south the same thing is going to happen to them as the north. If they reject clear word of god, they get words that make no sense to them.
• The Speaking in tongues in Acts 2 fulfilled the prophecy of Joel it quotes about the Spirit being poured out in the last day. Since it was a sign for the times as the final alienation and punishment for the Jews not being faithful, why then would it continue after that?
• In Acts 10:45 gentiles speak in tongues that Jews cannot understand, cementing the end judgment. The temple was then destroyed in 70 AD. Speaking in tongues was a temporary sing of end of old covenant, shown also with temple. There is no need for them anymore.
• In 1 Corinthians 12:1, the word is not gifts, but “things”. Some good things and some bad things. The rest of the book he is rebuking those who are setting up their “gifts” as them being above the rest of the community. A more excellent way than these “gifts” is love in chapter 13. 1 Corinthians 13:8 even says that prophecies will pass away and tongues will cease. Speaking in tongues in 1 Corinthians 14 is not a sign for believers, but unbelievers. A sign that they don’t believe. Verse 19 even says that speaking in tongues is not good.

Prophecy

• The Old Testament stated that prophecy would end
• Zechariah 13 states that God will remove out of the land the prophets
• Daniel 9:24 speaks of the end of covenant coming with sealing up of vision and prophecy after the messiah comes.
• Miraculous signs were proof of the prophets of old. Likewise, they were proof of the prophecy (proclaiming of God's Word) of the apostles was divinely inspired and inerrant (qualified for cannon). However, New Testament does not say signs are proof of prophets for us today.
• In Matthew 10 Jesus calls and names people sending them out, giving charismatic gifts among Jews to tell them the Messiah has arrived in the present age. In Matthew 28, during the great commission, Jesus sends the apostles out to all nations, telling them that to continue on into the ages, they should baptize and teaching.
• The apostles could lay hands to pass on the some gifts, but not the gift of passing it on. The second generation could not pass on the gifts.
• Phillip preaches and gives communion in Acts 8. However, Phillip can’t pass on the gifts, so he calls the apostles to do it. 
• “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.”(Hebrews 1:1–2)
• The author of Hebrews points out how God has spoken to those who have gone before us in the faith. Now, in these last days, God has spoken to us by His son. His disciples have recorded the words and deeds of this Son, Jesus Christ. Not only that, but Jesus also instituted Baptism, the Lord’s Supper, Absolution, and the preaching of this Word. It is through these, which we identify as the external Word (in contrast to an “inner” or hidden word), that Scripture promises that the Holy Spirit works. For this reason we confess that we reject the teaching which would say that the Holy Spirit works outside of the external Word.
• Sola Scriptura - The Bible is the only rule and norm for understanding Gods will and what he wants you to think, believe, know and do. Nothing extra-Biblical is allowed.
• I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book" -Revelation 22:18

Other things to read:

• The Charismatic Movement and Lutheran Theology (CTCR Report for the LCMS, January 1972)
• The Lutheran Church and the Charismatic Movement: Guidelines for Congregations and Pastors (CTCR Report for the LCMS, January 1977)

The Rites of Worship

Rites of Worship are the special ceremonies which exist in the Church for the sake of good order, blessings, and commendation for official acts of the Church. Rites indicate a special event in a Christian’s life and/or the life of the Church. Each rite focuses on the doctrine of salvation in Christ, contains ritualistic elements, prayers, confessions of faith, and special blessing. Rites are best seen in light of the Divine Service, which stands at the center of the Church’s life. Each rite focuses on the God who serves us in worship and who redeemed us to be His people through the sacrifice of His Son, our Lord, Jesus Christ. Some rites are public, while others are of a more private nature. The following are those major occasional rights and Services not in the Divine Service. Those used less frequent and more elements concerning the major rites are explained in greater detail and liturgy in the Lutheran Service Book Agenda and/or Altar Book.

Perhaps the most central rite of the Church, and of Christian faith and life, is the Rite of Baptism. In Holy Baptism, the triune God claims us as His own by the blood of Christ (Col. 1:13-14). In Baptism, the Christian is joined to Jesus’ death and resurrection, clothed in the righteousness of Christ, given the gift of the Holy Spirit, and made a member of Christ’s body, the Church (Acts 2:38-39; Rom. 6:3-4; Gal. 3:26-27; Titus 3:4-7). In this sense, there is only one type of membership in the church: baptized membership. This rite typically includes the “Flood Prayer” from Luther’s baptismal rite (highlighting baptismal imagery from the Old Testament events of the flood and crossing of the Red Sea), the Lord’s Prayer, the Baptismal Creed (the Apostles’ Creed), the threefold renunciation of Satan, and the application of water applied (through pouring or emersion) in the name of the triune God.

The Rite of Confirmation, though not commanded by Holy Scripture, is a historic tradition, in various forms, that dates back to the earliest Christian and is only seen clearly in light of Baptism. For this reason, the liturgy of Confirmation closely resembles that of the Baptismal liturgy. Confirmation marks a catechumen’s (student) confession of faith after a period of thorough catechesis (teaching) in the doctrine of the Church, as expounded in the Small Catechism. It is the celebration of the gifts God has given in Baptism and gives opportunity for a public confession of faith and pledge of lifelong devotion to Christ before the Church. It must be guarded against the idea that Confirmation is the completion of Baptism or a sort of graduation; for God has already worked faith and life through Baptism, while learning, confession of faith, and devotion to Christ are lifelong activities which never cease. Confirmation is only a step in a person’s spiritual life. Typically in the Lutheran Church today, Confirmation occurs with children after two years of study ending in the 8^th grade, though this can vary widely. First Communion is typically tied to this rite, but may occur before catechesis is completed or at a later date.  With adults the rite occurs as time allows. Reception of Members by Confession of Faith or Transfer of Membership is also related to this rite.

The Rite of Holy Matrimony is perhaps the most public of all the rites.  The willing and deliberate desire for a man and a woman to live in mutual love “as long as both shall live” was engendered in them by their Creator (Gen. 2:24; Matt. 19:4-6; Eph. 5:21-23). In God’s plan they are to be living examples of the relationship between Christ (the bridegroom) and His Church (the bride). Marriage may be performed by civil authorities, apart from the Church. While such ceremonies are good according to “civil (horizontal) righteousness” they do not speak God’s blessing or implore His grace and aid for a sanctified marriage and omit “spiritual (vertical) righteousness.”  As a Christian rite, it is important to be reminded that the wedding itself is a Worship Service. Clothed in Scripture and prayer throughout the rite, the couple gives mutual consent and promise, receives the Lord’s blessing on their union as they begin their new vocations as husband and wife in their “one-flesh union” (Gen. 2:24).

The last rite for a person occurs at death. The incarnation of the Son of God signals the death of death and victory of life.  Jesus meets death head on in His crucifixion, and gives us life by His resurrection. The Rite of Christian Burial includes the Commendation for the Dying, Funeral Service, Committal, and Commemoration of the Faithfully Departed (Memorial Service). In this rite(s), two emphases are held in tension: penitence and the resurrection. As we face the ultimate consequence of sin, we are reminded of our need for a savior and the certain hope we have in Christ and our everlasting life with Him as our savior. Heavy emphasis is placed on Baptism, for in Baptism we have the surest evidence of our hope in the

Several rites exist to help celebrate and mark the special events, people, and things within the life of the Church. Rites pertaining to the Holy Ministry begin with the Rite of Ordination. The Office of the Holy Ministry has been instituted by Christ Himself as a gift to His Church (John 20:19-23; Eph. 4:11-16). Through the Christian congregation, as the holder of all churchly authority, God calls qualified men to fill this divinely established office and sends them as His ministers to proclaim the Gospel of Jesus Christ and to administer the Sacraments publicly in the stead of Christ and by His command, with accountability both to God and to the Church (Matt. 10:1-5; 28:18-20; Rom. 10:14-15; 1 Cor. 11:23-25; 1 Tim. 2:1-12). According to apostolic usage, the Rite of Ordination is the solemn, public confirmation of that divine call (1 Tim. 4:14-16; Titus 1:5-9). The Rite of Ordination encompasses several actions: recognition by the Church as one prepared, examined, and called to this divinely instituted office; the Holy Spirit invoked on behalf of the ordained to bless and equip him for the work of the holy ministry; Scriptures read that speak to the Office of the Holy Ministry in terms of its requirements and obligations; vows to confessional fidelity and accountability; the Lord’s mandate from John 20:21-23; a red stole laid over the neck and shoulders of the newly ordained as an insignia of office; laying on of hands by other Ordained Ministers; the ordained given to the congregation; and prayers for the ordained and congregation.

Related to Ordination is the Rite of Installation of a Pastor (in which the ordination vows are echoed). The difference between Ordination and Installation is that Ordination is the Church’s recognition that a man has been rightly called to the Office of Holy Ministry, whereas Installation marks the beginning of a pastor’s work in a particular place.  Also included are the Rites of Anniversary of Ordination, Installation of Ordained Professor/Teacher, and Farewell and Godspeed to a Pastor.

Similar to those pertaining to the Holy Ministry are the Rites of Auxiliary and Congregational Offices – installations, commissions, recognitions, and farewells. Numerous occasions in the life of the Church call for special recognition and celebration to facilitate the observance of special events; and encourage the intercession of God’s people for those involved in various aspects of the Church’s life and mission as teachers, Directors of Christian Education, deacons, congregational officers, and the like.

Rites of Blessing are also important rites within the life of God’s church. God’s blessing is to be implored not only for people, but also for material things (Ex. 40). These emphasize the Christian teaching that material possessions are gifts from our good and gracious God to be used in service to others and for the praise of His holy Name. Every good gift comes from the Father (James 1:17). All that God created is good (Gen. 1) and is to be received from Him with thanksgiving, being sanctified by the Word of God and prayer (1 Tim. 4:4-5). Language that emphasizes God as the One who blesses His gifts for use in the Church characterizes these rites. Hence, in the blessing formula, “Almighty God bless this…,” the name of God is connected with the blessing. The Rites of Blessing fall into three categories related to ecclesiastical life – buildings, furnishings, and seasonal blessings – and into several categories related to the Christian life and home. Each rite follows the same basic pattern including appropriate readings from Scripture, prayer, and the blessing of God implored on the place, person, or thing. By these rites, the Church celebrates and gives thanks to God for all things.

note: post adapted from my brother's writings

The Divine Service

From Higher Things

I realized I have discussed different church services, what the divine service is, why tradition and liturgy are important, and information on each of the parts of the services in previous posts, but have never gone over the order of service and why the parts of service are the way they are. 

• Pre-Service
• As we walk into the church with reverence, what pastor wears, the architecture, the decorations, art, and the symbols we see are there to direct or our hearts and minds to Christ as the center of our faith and worship. Traditionally, we walk past the baptismal font on the way in (or at least up front to see it), to remind us of our baptism (Psalm 46:10, Habakkuk 2:20)
• As we sit down an opening prayer is said verbally or silently as a time to prepare ourselves to come into the presence of God. (reference)
• Passing of the Peace can be in multiple places (upper room)
• An Opening Hymn/Hymn of Invocation - calls upon Triune God, theme of the church season. The Candles are usually lit at this point (Collossians 3:16)
• To mark preparation for worship Pastor leads outside of chancel/communion rail, not yet entered presence.
• Invocation - In the Name of the Triune God. God put his name on us in baptism, we gather in his name. This is the beginning of the worship service (reference)
• Confession and Absolution - the first thing we do when entering God's presence is  repent and be forgiven (Hebrews 10:19)
• Second Part of Service, focuses on the spoken word of God. The Pastor enters the Chancel area
• Introit/Psalm of the Day (Psalms, Collossians 3:16)
• Kyrie Lord have mercy, greet the Lord in Confident prayer, welcoming the king, trust in the ruler to provide for our need, recognizing that he is showing us mercy (lepers, Bartamaeus)
• Hymn of Praise that we are forgiven, this is the feast, looking forward to heaven (angels at Christmas, Rev 5,15,19)
• Salutation - Lord be with you (Boaz)
• Collect - Prayer that collects all petitions/themes (reference)
• Readings Lectionary-Old testament, Epistle, Gospel (Luke 4:17, Ephesians 4:11, hear from the four elements)
• Sermon Hymn (Collossians 3:16)
• Sermon (Children's sermon) (Ephesians 4:11, hear from the four elements)
• Confession of Faith (Creed) - all Christians everywhere every-when (reference)
• Offering and Offertory - Give back (at each lords day set aside as God blesses you paul)
• Prayers
• Prayers of the people (prayers intercessions)
• The Lord's prayer (reference)
• Third part, sacrament, Pastor enters the Sanctuary
• Preface - Salutation (need blessing before going into the presence of God, reference)
• Sanctus hymn of sacrament, heaven on earth, praise (Isaiah, holy angel coal to lips, Psalm 118, Hebrews 12:22-)
• Distribution (reference)
• Prayer of THanksgiving (O give thanks mercy endures forever)
• Post Service
• Closing Hymn The candles are usually extinguished here (Collossians 3:16)
• Benediction - sending out, in God's Name, baptism, a promise of divine blessing and peace (Number 6:24-26)

Our worship here accords with the heavenly worship described in Isaiah 6:1-7 and Revelation 5. Our worship service is also adapted from and flows out of worship of the old testament, so it is really not even new to the Post-Jesus, Early Christian church. This is how the church has been worshiping forever. Lastly, the service is important for catechesis as shown below:

Catechesis in the Liturgy

Church Services

Our Lord is the Lord who serves. Jesus Christ came into the flesh “not to be served, but to serve and to give His life as a ransom for many” (Matt. 20:28). Our Lord serves us today through His Holy Word and Sacraments. Through these means, He comes among us to deliver His forgiveness and salvation. The Lord’s service calls for our service – in response to His grace through our praise and thanksgiving and service to one another. For this reason, we are called, gathered, enlightened and sanctified by the Holy Spirit in worship services.

Although daily prayer offices are not prominent in the life of most congregations today, it was never intended by the Reformers that this aspect of church life be discontinued. The Church needs to pray publicly and privately; not just on Sunday but throughout the entire week. These services, except for the Services of Confession, are meant to be used by lay people at home as well as in church.  This is just one way in which the people of God are encourage and equipped for living out their Christian and devotional life every day.

The Daily Prayer (LSB pg. 294) is subtitled For Individuals and Families. The Daily Prayer includes various services and devotions intended as a simple form of daily prayer for individuals and families.

The chief worship service of the week is the Divine Service, the Service of Word and Sacrament. It is called the Divine Service because God, the Divine, is serving His people through His Word and Sacraments. Hence, our worship is not about us, but about the God who serves us.

In the Lutheran Service Book (LSB) there are five Settings of the Divine Service (DS):  DS I (LSB pg. 151), II (LSB pg. 167), (LW DS II, 1^st and 2^nd Setting, respectively), DS III (LSB pg. 184) is from The Lutheran Hymnal (TLH p. 15), DS IV (LSB pg. 203) is from the Hymnal Supplement ’98 (DS 6), and DS V (LSB pg. 213) is a modified version of Luther’s German Mass. These Divine Services are the main liturgical Services of the Church intended to be used on Sundays celebrating Holy Communion, and other festival days.

Other occasional Services include Responsive Prayers 1 and 2. Responsive Prayer 1 (LSB pg. 282) is subtitled Suffrages, meaning prayer seeking God’s support and assistance. It is used in the morning alone or in place of the prayers in Matins and Morning Prayer. Responsive Prayer 2 (LSB pg. 285) is used at other times beside morning, or as Itinerarium, the prayer office before travel. It may also be used alone or in place of the prayers in Vespers or the litany in Evening Prayer.

The Service of Prayer and Preaching (LSB pg. 260) is a catechetical (instructional) service focused on the six chief parts, the fundamentals, of the Christian faith as expounded by Luther’s Small Catechism. It is used in either the morning or evening when Communion is not celebrated.

The Litany (LSB pg. 288) is a treasured form of congregational prayer in the Church of the Augsburg Confession. It is a series of responsive prayers as an exposition of the Lord’s Prayer, composed of depreciations, obsecrations, supplications, and intercessions. Luther regarded the Litany as “next to the holy Lord’s Prayer the very best that has come to earth!”  It can also be used during Advent or Lent in place of the Introit or in the place of prayers during Matins or Vespers.

The Service of Corporate Confession and Absolution (LSB pg. 290) is for use in confessional services apart from Holy Communion.  It can be used in place of the confession within the Divine Service, but is intended for restricted group of Christians, not an unidentifiable group as is often the case in public worship. The Service of Individual Confession and Absolution (LSB pg. 292) is much the same, but for an individual or very small group along with the pastor.

note: post adapted from my brother's writings

Prayer Hours

Canonical hours (sometimes also called Daily Offices) are the services of the daily prayer of the church in which Holy Communion is not celebrated. Historically there were eight offices conducted at three hour intervals over a 24-hour period: Matins (night office), Lauds (at dawn), Prime (beginning of the day), Terce (9 am), Sext (noon), Nones (3 pm), Vespers (close of the day), and Compline (before bed). This practice has its origin in the Old Testament tradition of praying at fixed hours of the day. 

Among Christians their development was first domestic use in the home, then congregational, then monastic and clerical by the time of the Reformation. Cyprian, the 3^rd century bishop of Carthage, attached symbolic meanings to each hour of prayer. Prayer at the break of the day is observed in celebration of our Lord’s rising from the grave.  At the third hour the believer is to call to mind the descent of the Holy Spirit and condemnation of the Savior. The prayer at noon is to commemorate the crucifixion. The ninth hour observes when Christ washed away the sin of mankind by His blood. The final prayer of the day is in praise of Christ who brought light into darkness of the world. The Lutheran Reformers retained two of these offices, Matins and Vespers, while a third, Compline has been used at various times and places and is include in LSB.

Matins (LSB pg. 219), meaning “of the morning,” was the prayer office originally attached the office of Lauds and conducted at the break of the day. Eventually it became a distinct office focused on preaching, prayer and praise. It is focused on God’s blessing, protection, and guidance as the Christian prepares for his work of the day.  Morning Prayer (LSB pg. 235) is similar to Matins.

Vespers (LSB pg. 229), meaning “evening,” was originally known as lucernarium, as candles or lamps were lit during the service. It was originally part of the night office, but transferred to early evening later on in medieval times. It is similar in style to Matins, but focuses on God’s protection during the night and thanksgiving for the day. Evening Prayer (LSB pg. 243) is similar to Vespers and begins with the “Service of Light” focusing on Jesus as the light of the world (John 8:12; 1:5).

Compline, or Prayer at the Close of the Day, (LSB pg. 253) is the final prayer office of the day originating in the monasteries of the 4^th century. It was used before retiring to bed for the night and is solemn in nature.

Book Review/Summary - A Simple Way to Pray (Martin Luther)

Since today is the national day of prayer, I thought it would be appropriate to get some advice on how to pray from Martin Luther, by using the acronym I.T.C.P.

• Instruction: what is God teaching us in the text?

• Thanksgiving: thank Him for the blessing given or discussed in the text

• Confession: confess what we have done wrong and ask forgiveness

• Prayer/Petition: ask for what God wants for us or others

This seems to have influences from the Catholic Lectio Divina (divine reading of Scripture), where one reads, meditates, prays, and then contemplates the text.

Prayer

What is prayer?

• The word pray in Greek means to "prostrate yourself." In the Church today, prayer means simply talking to God.

Why do we pray?

• God commands it (Psalm  50:15, Matthew 6:9, 1 Thessalonians 5:17)
• Prayer is worship
• It is for our good, the exercise of Christian life (Romans 12:12, James 5:13, Jude 1:20, 3 John 1:2)
• Through prayer God can comfort us, give us his peace, and preserve our faith (Psalm 34:1-17, Psalm 118:5, Luke 22:40)

How do we pray?

• The Holy spirit assists us in praying, especially when we don't know how to pray or what to pray for (Romans 8:26, Ephesians 6:18-20)

• Adoration (Psalm 18:46-49, Hebrews 13:15)
• Confession (Psalm 51, Luke 18:9-14)
• Thanksgiving (1 Chronicles 16:7-13, 1 Thessalonians 1:2)
• Supplication
• For yourself - Petition (Psalm 122:6, Luke 11:9-10)
• For others (everyone) - Intercession (Jeremiah 27:18, Matthew 5:44, Philippians 4:6, 1 Timothy 2:1-2)

Does God hear and answer our prayers?

• God always hears the prayers of the faithful, but not of unbelievers (Isaiah 65:24, Proverbs 15:29, James 1:6-7)
• Prayers of the righteous are powerful (James 5:16)
• God is close to us when we pray (Deuteronomy 4:7)
• In a way God always says yes. If we pray for what God has promised, such as peace, faith, forgiveness, mercy, God always gives it to us. If we pray for supplications, then we also ask that God's will be done, and it always is.
• God answers yes our supplications if we ask for the right things (Matthew 7:7-8)
• God answers no to our supplication if we ask for the wrong thing (James 4:2-3, 2 Corinthians 12:8-9)

James (Son of Alphaeus) the Apostle

Also known as James the Lesser. He appears only four times in a list of the Apostles and three times in relationship to his mother. Tradition has it that after Jesus death and resurrection he first preached in Palestine (Israel) before preaching and martyrdom in Egypt.