The Doctrine of Vocation: God’s Loving Work Through Human Hands

A SUMMARY: The doctrine of vocation

The doctrine of vocation is the biblical teaching that God lovingly works through human callings—our roles, relationships, and daily work—to care for His creation and serve our neighbors. It means that every Christian, in every station of life, is a mask of God’s providence: through our ordinary tasks, God accomplishes His extraordinary purposes.

1. The hands of God

The Church’s doctrine of vocation proclaims that the loving, holy, and sovereign God cares for His creation through the ordinary means of human responsibility. In other words, God hides His work beneath the mask of human callings. He feeds the world through farmers and bakers, heals through doctors and nurses, teaches through parents and professors, and governs through those in authority. He nurtures the faith of His people through pastors and teachers of the Word. This is not to deny those supernatural means of God’s intervention, but rather an affirmation of the activeness of God in our daily lives.

In this way, vocation is the answer to the question: “How does God work in the world today?” He works through us. The parent changing a diaper, the teacher grading papers, the builder raising a house, the pastor preaching the Word—all are instruments of God’s ongoing care for His creation. As Martin Luther once said, “God milks the cows through the vocation of the milkmaid.” Human hands become the hands of God.

2. The Dignity of Human Labor

The doctrine of vocation also dignifies human work. Labor is not merely a means to a paycheck or personal fulfillment; it is participation in God’s ongoing providence. What the world often calls “ordinary” is, through faith, revealed to be extraordinary in its divine purpose.

When a mother cares for her child, that is God’s care made visible. When an employer treats employees justly and provides for their needs, it is God Himself providing daily bread to His people. The doctrine of vocation teaches us that our work is not secular in the sense of being separate from God—it is sacred because it is joined to His divine work of sustaining, healing, and redeeming the world.

3. Vocation as Spiritual Warfare

Our vocations are also instruments of light in a dark world. Every faithful act of service pushes back against the curse of sin and the chaos of evil. Again, this is not to diminish the central and all important of Christ’s death and resurrection, but rather it seeks to radiate that that work through lives changed by the gospel. Honest business counters greed. Patient parenting resists despair. Faithful preaching confronts lies. The Christian’s labor, whatever its form, becomes a weapon in the hands of the Redeemer—a quiet, steady assault on darkness and disorder. Work, then, is not merely harmless or neutral. In Christ, it is powerful and redemptive. It is how the light of God’s kingdom advances—often unseen, but never without effect.

4. Love for God Expressed Through Our Work

The doctrine of vocation also transforms how we understand love for God. Devotion is not confined to the sanctuary; it continues in the workshop, the classroom, the home, and the field. Loving God is not simply an emotional or mystical act—it is embodied in service to those He has placed in our lives.

Jesus summarized the Law as loving God and loving our neighbor (Matthew 22:37–39). Vocation ties the two together: we love God by loving our neighbor through our daily callings. Every diaper changed, email sent, hand shaken, or prayer whispered becomes an act of worship when done in faith and love.

The Call to Wholehearted Faithfulness

The implication of this doctrine is deeply practical: Christians are called to pour themselves out fully in every sphere God has entrusted to them. There is no room for apathy, half-heartedness, or idleness. Whether as parents, workers, citizens, or church members, we are to give ourselves wholly to the work before us, as unto the Lord and not unto men (Colossians 3:23).

To live vocationally is to live responsively—to see each moment as an opportunity to join God in His redeeming, sustaining, and sanctifying work. It is to be “all in,” striving and sacrificing for the good of others, trusting that even our smallest efforts are woven into the grand tapestry of God’s providence.

May the Lord who calls us to His service strengthen us to will and to do His good pleasure.

~ Pastor Matt+

What Is Masculinity?

We are living in a time of crisis. Masculinity is under attack, distorted, and often dismissed. But the statistics speak for themselves:

• 40% of children in the U.S. are born to unmarried mothers (only 4% in 1940).

• In some inner-city communities, that number rises to 70%.

• Nearly 1 in 4 children—about 19 million—grow up without a father in the home.

• 70% of men in prison grew up in fatherless homes.

• Approximately 90% of homeless and runaway children come from fatherless homes.

When men abdicate their God-given role, or are publicly shamed in carrying out their calling - children suffer, women suffer, society suffers. But when men flourish as husbands, fathers, and leaders, communities are strengthened and culture thrives.

Yet the cultural conversation offers little hope. Some voices demonize masculinity altogether (“toxic masculinity”). Others distort it into domination and abuse (the Andrew Tate model: power and pleasure). Still others reduce manhood to stereotypes: sports, beer, trucks, and shallow bravado. Many men, unsure of what true masculinity is, retreat into silence, feeling discouraged, lonely, and stuck.

The Church proclaims a better word. Masculinity is not toxic. It is not trivial. It is not abuse. Masculinity is a gift from God, revealed in His Word and embodied in the person of Jesus Christ.

Christ: The Perfect Man

The world gives us John Wayne and James Bond. Scripture gives us Jesus Christ — the true man, the new Adam, the image of God made flesh. In Him we see what masculinity is meant to be.

Here are five pillars of Christlike masculinity that is not exclusive to a few gifted men, but can be true of every man regardless of age, education, or social status.

1. Identity as a Son

At His baptism and transfiguration, Jesus heard: “This is my beloved Son.” Masculinity begins here — not with achievement but with identity received from the Father. In Christ, we too are sons. We live not to earn identity but from it.

St. Augustine once wrote of his restless heart until it found rest in God. His life was transformed when he realized he was not defined by sin or status, but by belonging to the Father through Christ. Like Augustine, many men spend their lives chasing affirmation. In Jesus, the Father already says: “You are my beloved son.”

How does knowing your identity as a beloved son of God change the way you think about being a man today?

2. Submission to God

Adam fell by rejecting God’s Word; Christ triumphed by saying, “Not my will, but Yours be done.” True manhood is obedience and submission to God. While our culture often recoils at the word “submission,” it is here that we live our greatest and fullest lives. Submission is to bring our lives under and in line with the Eternal, Holy, Good, and Gracious Triune God. Contrary to what our culture says, submission is not weakness but strength. St. Athanasius wrote, “The strength of the Christian man is not in dominating others, but in submitting to God.”

In what areas of your life do you find it hardest to submit to God’s authority? What does true masculine strength in obedience look like in that area?

3. Purposeful Mission

At age 12 Jesus said, “I must be about my Father’s business.” His mission was clear: “The Son of Man came to seek and to save the lost.” Our mission is also clear: to love God, serve our families, build the church, and bless the world. The Church refers to our living out our mission as our “vocations,” that is those places we have responsibilities to love, serve, care, provide, protect, and guide. These include our vocation as a son of God, son of the Church, son of our parents, husband, and father.

What mission or purpose do you believe God has entrusted to you right now — in your family, work, church, or community?

4. Pursuing Virtue

Holiness is belonging to God; virtue is the habit of living it out. Every choice bends our souls straight or crooked. With God’s Spirit, men grow in courage, justice, faith, and love.

St. Anthony of Egypt left everything to seek holiness in the desert, cultivating a life of prayer and virtue that shaped Christian monasticism. His disciplined pursuit of God inspired generations. Today, virtue may not mean the desert — but it does mean daily habits that align our hearts with Christ.

What habits or virtues are you currently cultivating that reflect Christ, and what habits are bending you crooked?

5. Loving Sacrifice

The climax of masculinity is the cross. Christ laid down His life for us. True manhood is not self-indulgence but self-giving: to protect, provide, and cultivate for others.

St. Maximilian Kolbe, a Catholic priest, offered his life in Auschwitz in place of another man with a wife and children. He died so another could live. That is masculinity: not domination but sacrificial love.

Where is God calling you to lay down selfishness and love sacrificially — for your wife, children, church, or neighbors?

A Call to Men

The world doesn’t need more men who are selfish, passive, or abusive. It needs men who live like Christ: men who know their identity, submit to God, live on mission, pursue virtue, and sacrifice in love.

Brothers, this is your high calling. God created you with dignity. Christ redeemed you with His blood. The Spirit empowers you even now.

So rise up. Reject the lies. Embrace the truth. Live as sons of the Father, brothers of Christ, and men of God.

The Sign of the Cross: A Mark of Our Baptismal Identity

“Let us not be ashamed to confess the Crucified. Let the cross be our seal, made with boldness by our fingers on our brow and on everything.” – St. Cyril of Jerusalem, Catechetical Lecture 13

The sign of the cross is not superstition, nor a meaningless gesture. It is a holy confession: a physical sign, a joyful celebration, and a faithful response to the spiritual reality of having been adopted into God’s family through Holy Baptism.

The Cross as a Sign

When we trace the cross upon ourselves, we are marking ourselves in the Name of the Father, and of the Son, and of the Holy Spirit. This action echoes back to our one baptism into the Triune God (Matt. 28:19). It proclaims that we have been given His Name, adopted into His family, forgiven of our sins, and made heirs of an everlasting inheritance.

St. Basil the Great explained: “This is taught by unwritten tradition: that those who hope in the name of our Lord Jesus Christ sign themselves with the sign of the cross.” (On the Holy Spirit, 27.66)

Each time we make this sign, we are reminding ourselves: “I am baptized. I belong to Jesus.”

The Cross as a Celebration

Athletes rejoice when they score, and their fist pumps are visible signs of victory. In much the same way, the sign of the cross is the Christian’s victory cheer — a bodily proclamation that Christ has conquered sin, death, and the devil.

As Tertullian observed in the 3rd century: “At every forward step and movement, at every going in and out, when we put on our clothes and shoes… in all the ordinary actions of daily life, we trace upon the forehead the sign.” (De Corona, 3)

This is not dour ritual but joy embodied: the cross traced on us is a celebration of the resurrection.

The Cross as a Response

In human culture we salute those whom we respect, honor, and love. The sign of the cross is the Christian’s salute to the Lord and King. It acknowledges that Christ has purchased us with His precious blood (1 Cor. 6:20), and it declares to ourselves and to the world: “I am one of His faithful soldiers.”

St. Ephrem the Syrian called the cross “the armor of Christians and the terror of demons.” With it we both honor our Lord and strengthen our own faith in His victory.

Five Times in the Divine Service to Cross Yourself

Though there is never a wrong time to make the sign of the cross, the Church invites us to use this holy gesture especially at these moments in the Divine Service:

1. Entrance into the Church – As we pass the font, we remember John 3, that we were born anew in Holy Baptism. Many dip their fingers into the font and make the sign of the cross as a reminder: Christ has rescued me and placed His Name upon me.

2. Invocation – At the words: “In the name of the Father, and of the Son, and of the Holy Spirit.” We confess that we enter God’s presence as His baptized children.

3. Gospel Reading – A small cross upon forehead, lips, and heart: asking God’s Word to dwell in our mind, on our lips, and in our heart.

4. After Receiving the Holy Communion – As an act of thanksgiving, many trace the cross following the reception of Christ’s Body and Blood.

5. At the Creed – At the words: “the resurrection of the dead and the life of the world to come.” We confess the hope that baptism into Christ’s death and resurrection has given us.

The Cross in Daily Life

Beyond the liturgy, Christians are encouraged to make the sign of the cross at any moment: upon waking and at bedtime, before meals, when beginning prayer, in moments of temptation or fear, and when discouraged.

Martin Luther himself encouraged Christians in the Small Catechism to begin and end the day with the sign of the cross, commending ourselves to God’s care.

The cross upon our bodies anchors us in the storm, strengthens us for the battle, and proclaims Christ crucified and risen as our only hope.

“The cross is the guardian of the whole world, the cross is the beauty of the Church, the cross is what strengthens the faithful.” – St. John Chrysostom

So let us make this sign boldly, joyfully, reverently. For in it we confess the mystery of our salvation: Christ crucified, Christ risen, Christ reigning — and His mark upon us forever.

How to make the sign of the cross?

• Touch the forehead as you say or pray, “In the name of the Father”

• Touch the breastbone as you say, “and of the Son”

• Touch the right shoulder, then the left shoulder (or vice versa), as you say, “and of the Holy Spirit.”

Pr. Matthew+

Silver Candlesticks

As the brother and sister were about to rise from the table, there came a knock at the door.

“Come in,” said the Bishop.

The door opened. A singular and violent group made its appearance on the threshold. Three men were holding a fourth man by the collar. The three men were gendarmes; the other was Jean Valjean.
A brigadier of gendarmes, who seemed to be in command of the group, was standing near the door. He entered and advanced to the Bishop, making a military salute.

“Monseigneur—” said he.

At this word, Jean Valjean, who was dejected and seemed overwhelmed, raised his head with an air of stupefaction.

“Monseigneur!” he murmured. “So he is not the cure?”

“Silence!” said the gendarme. “He is Monseigneur the Bishop.”

In the meantime, Monseigneur Bienvenu had advanced as quickly as his great age permitted.

“Ah! here you are!” he exclaimed, looking at Jean Valjean. “I am glad to see you. Well, but how is this? I gave you the candlesticks too, which are of silver like the rest, and for which you can certainly get two hundred francs. Why did you not carry them away with your forks and spoons?”

Jean Valjean opened his eyes wide, and stared at the venerable Bishop with an expression which no human tongue can render any account of.

“Monseigneur,” said the brigadier of gendarmes, “so what this man said is true, then? We came across him. He was walking like a man who is running away. We stopped him to look into the matter. He had this silver—”

“And he told you,” interposed the Bishop with a smile, “that it had been given to him by a kind old fellow of a priest with whom he had passed the night? I see how the matter stands. And you have brought him back here? It is a mistake.”

“In that case,” replied the brigadier, “we can let him go?”

“Certainly,” replied the Bishop.

The gendarmes released Jean Valjean, who recoiled.

“Is it true that I am to be released?” he said, in an almost inarticulate voice, and as though he were talking in his sleep.

“Yes, thou art released; dost thou not understand?” said one of the gendarmes.

“My friend,” resumed the Bishop, “before you go, here are your candlesticks. Take them.”  He stepped to the chimney-piece, took the two silver candlesticks, and brought them to Jean Valjean. The two women looked on without uttering a word, without a gesture, without a look which could disconcert the Bishop.

Jean Valjean was trembling in every limb. He took the two candlesticks mechanically, and with a bewildered air.

“Now,” said the Bishop, “go in peace. By the way, when you return, my friend, it is not necessary to pass through the garden. You can always enter and depart through the street door. It is never fastened with anything but a latch, either by day or by night.”

Then, turning to the gendarmes:—

“You may retire, gentlemen.”

The gendarmes retired.

Jean Valjean was like a man on the point of fainting.

The Bishop drew near to him, and said in a low voice:—

“Do not forget, never forget, that you have promised to use this money in becoming an honest man.”

Jean Valjean, who had no recollection of ever having promised anything, remained speechless. The Bishop had emphasized the words when he uttered them. He resumed with solemnity:—

“Jean Valjean, my brother, you no longer belong to evil, but to good. It is your soul that I buy from you; I withdraw it from black thoughts and the spirit of perdition, and I give it to God.”

The Table of Mercy: A Theological Reflection on Jean Valjean’s Conversion

This scene from Les Misérables is one of the most powerful moments in all of literature. Jean Valjean, guilty and desperate, is dragged back into the Bishop’s house — not unlike sinners dragged before the judgment seat of God. The evidence of his crime is literally in his hands. Yet the Bishop does not condemn. Instead, he does something shocking: he confirms Valjean’s story, adds the silver candlesticks, and speaks words that change Valjean’s destiny.

Here is grace enacted in liturgical form. The table where Valjean had eaten the night before becomes a place of absolution. The Bishop’s generosity is not merely about utensils; it is a proclamation of the gospel. “You no longer belong to evil, but to good. It is your soul that I buy from you… and I give it to God.” In that moment, the Bishop mirrors the action of Christ, who “redeemed us not with silver or gold, but with His holy, precious blood and with His innocent suffering and death.” (Small Catechism, Explanation of Apostles’ Creed

Like the Eucharist, this moment is both gift and commissioning. Valjean receives unmerited grace — his crime forgiven, his hands filled — but he is also charged to live differently. The candlesticks become sacramental: signs of a new identity, of a life set apart for God. They will sit on Valjean’s mantel for the rest of his life, reminding him of the night grace found him and changed him.

This is our story too. We come to the Lord’s Table weary, guilty, and sometimes even resistant. But God does not send us away empty-handed. He places in our hands something far more precious than silver — the very body and blood of His Son. He tells us, “You are forgiven. You are free. You no longer belong to the darkness but to Me.”

And then He sends us out: forgiven people sent to live as forgiven people. The Eucharist is never just a private meal; it is a commissioning feast. We are sent into the world to live differently — to be candles of mercy and light in the darkness, just as Valjean was called to be after that night.

The Bishop’s radical generosity points us to the heart of God: a love that risks scandal, a mercy that restores dignity, and a grace that transforms the sinner into a saint.

Assassination in America

Brothers and Sisters,

The past week have been a storm of emotions — waves of deep sadness, grief, fear, and anger crashing over us one after another. The only moment in my living memory of such grief is 9/11, when we felt that terrible wound — not only an attack on lives, but on the very idea of America itself. 

Perhaps that is why the assassination of Charlie cuts so deeply. It feels like more than the loss of an innocent man. It feels like an assault on what we hold most dear: the freedom to speak, the right to hold convictions, the God-given dignity of every person, and the very Christian faith that grounds our lives.

Political and cultural voices are abuzz, analyzing the event, debating its causes, naming culprits, and speculating about what might come next. The air is thick with blame, anger, fear, and - grievously - even moments of glee.

But what about us?
What are we to do with our own hearts and tears in this moment?
What are we to do as families gathered around our tables?
What are we to do as the Church of Jesus Christ, called to be salt and light in such a dark hour?

One picture I often share with our children to help them consider their response to life's storms is the image of waves, boats, and anchors, each representing three kinds of people.

The waves are the ones who create chaos. They are restless and unrestrained, moved by impulse rather than wisdom. They crash, churn, and break apart whatever lies in their path. Its rather easy to be a wave.

The boats are those who are at the mercy of the waves. They are carried wherever the current takes them, reacting to every gust of wind and swell of emotion. When the waves rage, they rage. When the waves panic, they panic.   

The anchors, however, are different. They do not become waves, and they do not drift like boats. They dig deep. They hold fast. They know storms will come, waves will crash, and boats will be tossed — but they themselves need not be moved. 

In the days and months ahead, many words will be spoken about Charlie. But what we witnessed in his life was clear: he was neither a wave nor a boat — he was an anchor. And he could be an anchor because, first and foremost, Jesus Christ had saved him. Charlie sought to trust his Savior in everything, and that deep faith gave him the moral clarity and courage of conviction by which he lived. 

Now the challenge before us is this: to refuse to be waves, to refuse to be boats, and to take up the calling to be anchors. Our world is desperate for anchors — men and women who will stand firm in Christ when the storm rages.

So back to the question: What do we do with ourselves? What do we do as families? What do we do as the Church?

1. Be Anchored in Christ

Our Lord told us that those who follow Him would be hated, mocked, persecuted, and even put to death for His name’s sake — so we should not be surprised. But He also promised, “I am with you always, to the very end of the age.” Take comfort in His goodness, mercy, and forgiveness toward you. Before anger, bitterness, and the noise of political rhetoric on social media shape your heart, let God’s Word shape your mind (Romans 12:2). Bring your grief and fear to Him in prayer, and ask Him to fill you with His grace, wisdom, and courage.

2. Treasure Your Family

Hug your spouse. Hold your children. Call your parents. Embrace your friends. Life is a precious and fragile gift. Give thanks for the people God has entrusted to you. Love them faithfully, sacrificially, and joyfully. The single greatest way we push back against the darkness is by building homes that honor and serve Jesus Christ. 

3. Boldly Stand on Truth

The church father Tertullian once said, “The blood of the martyrs is the seed of the Church.” When believers witness others living and speaking the truth — and dying for that truth — it strengthens the entire Body of Christ to stand firm. I am personally emboldened by my brother’s courageous witness in the face of evil. This is our calling as well: to shine as light in the darkness, no matter the cost. And we do this not only as individuals but as a community. Trinity, though we may feel small or insignificant, are a phalanx in the Lord’s army — standing shoulder to shoulder, shield to shield, engaged in a very real and high-stakes spiritual battle. We follow in our Master's train. 

If you don’t have a place to worship this Sunday, I would like to personally invite you to join us at Trinity San Antonio this Sunday at 10:30am.

4. Pray for Our Nation

Our nation is deeply broken — and no system, politician, judge, or president can fix it. Those are only mirrors reflecting the soul of the people. And what we see right now is a divided soul. The only hope for America is not a new policy but a new heart — hearts transformed by the grace of Jesus Christ. Let us pray earnestly for revival, asking God to begin His work in our own hearts and to sweep across this land with repentance, healing, and faith.

5. Talk with Someone.

I realize this is impacting everyone differently. Some wonder why there is so much emotion, while others are shattered. If you are finding yourself closer to the latter response, I encourage you to grab coffee with someone at church or a close friend and talk about it. Talk about what you are feeling, what you are thinking, and how it's impacting you. This is how normal humans process such tragic events. Tears are okay, emotions are normal, questions are healthy. As always, I am available to visit on the phone or in-person, as are both of our elders.

I'll leave you with a quote from our beloved J.R.R. Tolkien from his Fellowship of the Ring:

“I wish it need not have happened in my time," said Frodo.

"So do I," said Gandalf, "and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.” 

May our Lord Jesus Christ strengthen us to be faithful followers in these days we have been given. 

If you don’t have a church home, you are invited to join us this Sunday at 10:30am! You can learn more on our website: www.trinitysa.org

Grace and peace,

Pastor Matthew Ballmann

Why do we Read and Pray the Psalms?

Why do we Read and Pray the Psalms?

Christians throughout history and across traditions—Lutheran, Roman Catholic, Orthodox, Anglican, and beyond—have given the psalms a central place in worship.

The Church has prayed the psalms daily for millennia. Monks once recited the entire psalter weekly, and before the printing press, Christians were more likely to own a psalter than any other biblical book. But why such focus?

1. The Prayer Book of the Bible

The psalms are Israel’s prayers, sung by David and others, prayed for centuries, and still prayed today. They give us words to bring before God, teaching us how to speak to Him in joy, sorrow, repentance, and hope.

2. Worship as Response

The psalms remind us that worship is dialogue—God speaks first, and we respond. Our liturgy is grounded in Scripture so that our prayers are never detached from God’s Word. Eugene Peterson put it well: 

“The first word is God’s word. [We are] never the first word, never the primary word…This massive overwhelming previousness of God’s speech to our prayers, however obvious in Scripture, is not immediately obvious to us simply because we are so much more aware of ourselves than we are of God. [But the language] of God is spoken into us;” Our words are always a response.” 

3. The Honesty of the Heart

Praying the psalms forces us to face our true condition. Sometimes their words echo our own joy (Psalm 84). Other times they expose our emptiness (Psalm 63) or confront us with raw anger and lament (Psalms 137, 143). The psalms cover the full spectrum of human emotion and remind us that worship is not about our feelings but about God at the center.

4. Praying with Christ

Ultimately, the psalms belong to Jesus Christ. He prayed them, quoted them on the cross (“My God, my God, why have you forsaken me” – Ps. 22; “Into your hands I commit my spirit” – Ps. 31), and fulfilled them in his life, death, and resurrection. As Bonhoeffer reflected, 

“A psalm that we cannot utter as a prayer, that makes us falter and horrifies us, is a hint to us that here Someone else is praying, not we; that the One who is here protesting his innocence, who is invoking God’s judgment, who has come to such infinite depths of suffering, is none other than Jesus Christ himself. He is who is praying here, and not only here but in the whole Psalter….The Psalter is the prayer book of Jesus Christ in the truest sense of the word. He prayed the Psalter and now it has become his prayer for all time…” 

When we pray the psalms, we are joining our voices to Jesus, our High Priest, who prays them perfectly on our behalf. Tim Keller suggests imagining Christ praying them in his humanity, deity, suffering, and exaltation. The psalms are true not because they mirror our feelings, but because they are God’s Word in the mouth of Christ, who makes them our prayer too.

In short, the psalms are the Church’s prayer book, shaping our worship as response to God, confronting us with truth, and uniting us with Christ who prayed them first. This is why we pray them—because in them we find our voices joined with His.

So how can you incorporate praying the Psalms into your life?

First, if you participate in the Divine Service (how Lutherans refer to the Sunday worship service) you already are praying them every Sunday. Each week we read/pray a Psalm during the readings. Unlike the other readings these are done responsively because we understand that we are praying them in Christ. Perhaps this Sunday begin viewing these as prayers instead of simply listening.

Second, pray them at home. You can follow the Daily Prayer Guide that provides a daily Psalm to read/pray. You can also find a chart in the Lutheran Service Book (pocket edition) if you want to follow a more robust schedule. Pray one when you first get up, as you are eating breakfast, or before bed.

Why do Lutherans worship the way they do?

Lutherans are not unique in how they worship God in the Divine Service, in fact, the vast majority of historic Christians traditions look very similar. What are those similarities? There are a lot but lets just consider two: the form and content of the public gathering (commonly referred to as, the Divine Service, the Mass, Divine Liturgy).

The form of the service is structured around two major pillars: the reading and preaching of the Word of God, and the receiving of the body and blood of Jesus in the Lord’s Supper. The other things that fill in around these are songs and prayers.

The content of these various forms is often Scripture itself (Kyrie, Sanctus, Benedictus, Words of Institution, Benediction, etc.) or inspired by Scripture (confession of sin, songs of praise). Lutherans believe that because God is worthy of all glory, honor, and praise, we don’t want to haphazardly just says things on the fly in a service but rather give Him our very best by prayerfully and carefully shaping our prayers, songs, and liturgy. The liturgy has been shaped over thousands of years by faithful Christians and we now have the privilege of being discipled by them.

Now that we have a basic understanding of form and content, let’s consider seven reasons Lutherans (and other historic traditions) don’t just tolerate but really love worshiping God through liturgical worship:

1. Structure and Order: Liturgy provides a structured framework for worship, guiding both the clergy and laity through a consistent pattern of service. This structure helps to maintain focus, prevent distractions, and ensure that key elements of Christian faith and practice are included in each service. 

2. Biblical Model of Worship: The order of historic liturgy is rooted in Scripture where we find God’s people gathering in God’s presence confessing their sin, worshiping Him, hearing His Word read and expounded, and it culminating in the breaking of bread of Holy Communion. Much of the Divine Service is inspired by or directly found in Scripture.   

3. Historical Continuity: Lutheran liturgy is deeply rooted in the history of the Church, drawing from ancient traditions and practices. By following a historic liturgy, Lutherans connect with Christians from past generations, reinforcing a sense of continuity and shared heritage. 

4. Communal Participation: Liturgy is designed to be participatory, encouraging active involvement from the entire congregation. The use of shared prayers, hymns, and responses helps to foster a sense of community and shared worship. It’s not just the job of a few professional singers, but the work of the entire congregation. Liturgy literally means “the work of the people.”  

5. Holy Eucharist: Lutheranism is a deeply sacramental tradition that values the place of the sacraments in Christian worship. The summit of the Divine Service is when we hear Christ’s promise and gift of His holy body and blood being given to us. 

6. Education and Discipleship: The liturgy incorporates key elements of Christian doctrine and practice, serving as a form of catechesis (religious instruction). Through the regular repetition of creeds, prayers, and scripture readings, Lutherans are reminded of fundamental Christian beliefs and values. 

7. Spiritual Growth: Liturgy provides a framework for spiritual growth by encouraging reflection, contemplation, and engagement with the Word of God. The structured approach to worship can help individuals deepen their relationship with God and experience a more profound encounter with the divine. 

8. Sanctifying Time and Space: The liturgy follows the rhythm of the Church Year, marking seasons like Advent, Christmas, Lent, Easter, and Pentecost. This cyclical pattern helps Lutherans to understand the gospel story and its implications for their lives, sanctifying time and reminding them of God's presence in all aspects of life.  

In essence, Lutheran liturgy is more than just a set of rituals; it is a framework for worship that nourishes the soul, shapes the mind, and unites the hearts of believers in their journey of faith. 

If you would like to experience the historic liturgy, you are invited to join us at Trinity for the Divine Service at 10:30am every Sunday.

Why do we practice silence on Good Friday?

Silence is not a normal experience in our modern age. We it comes upon us - often unexpectedly - we find it uncomfortable and awkward. For this reason, many people ask why all the silence on Good Friday?

We practice silence in a Good Friday service to create space for reverence, reflection, and grief.

1. We are remembering death.

Good Friday is the day we remember that Jesus died. Silence helps us sit with that reality. It forces us to slow down and feel the weight of what Christ endured on the cross—for us. It's not a time to rush past the pain, but to acknowledge it.

2. Silence expresses what words cannot.

Sometimes, words fall short. The sorrow and love seen at the cross are deeper than language. Silence becomes the most honest response to the mystery and magnitude of Christ’s sacrifice.

3. It reflects Jesus' own silence.

Isaiah 53 says, “He was oppressed and afflicted, yet he opened not his mouth.” On Good Friday, we echo His silence—His quiet submission, His surrender, His suffering.

4. Silence makes space for God to speak.

In the stillness, we become more attentive. We can hear God’s voice more clearly when we stop filling the space with our own. The silence allows the Spirit to impress on our hearts the depth of Jesus' love.

5. It prepares us for resurrection.

Silence holds us in the tension between death and resurrection. It reminds us that Good Friday is not the end of the story—but we can’t get to Easter Sunday without going through the cross.

In Christ,

Pr. Matt.

The Return of the Prodigal Son by Rembrandt

Rembrandt’s masterpiece, The Return of the Prodigal Son, captures one of the most profound parables of Jesus (Luke 15:11-32). The painting’s use of light, shadow, and expressive figures draws the viewer into the depth of God’s mercy and the nature of repentance, forgiveness, and grace.

1. The Father’s Embrace: A Picture of Divine Mercy

The central focus of the painting is the father, who bends over his kneeling son with hands placed gently on his shoulders. One hand appears strong and masculine, the other softer and feminine—a visual reminder that God’s love is both just and tender. The father’s face is filled with compassion, embodying the very heart of God, who is "gracious and merciful, slow to anger and abounding in steadfast love" (Psalm 103:8).

The father’s embrace in the painting reflects how God welcomes sinners, not with condemnation, but with open arms. This moment visually preaches the truth of Romans 5:8: “But God shows his love for us in that while we were still sinners, Christ died for us.”

2. The Prodigal Son: The Posture of Repentance

The son kneels in rags, his head shaved, symbolizing humility and surrender. His tattered clothing contrasts with the father’s rich robes, emphasizing the contrast between sin’s consequences and the covering of grace. His return is not triumphant but broken, mirroring Psalm 51:17: "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise."

Rembrandt captures the reality that repentance is not about earning forgiveness but about returning home to the Father’s love. The son does not plead his case; he simply leans into the embrace, illustrating Ephesians 2:8-9: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

3. The Elder Brother: The Danger of Self-Righteousness

Standing in the shadows, the elder brother watches with a posture of disapproval. Unlike the father’s warmth, he appears stiff and cold. His fine clothing suggests he has everything yet lacks the heart of the father. He embodies the Pharisaical mindset—externally obedient but internally distant from grace.

The elder brother’s presence in the painting challenges us: Do we begrudge God’s mercy toward others? Do we serve God out of duty rather than love? His stance warns of the spiritual pride that blinds us to our own need for grace (Luke 18:9-14).

4. Light and Shadow: The Drama of Redemption

Rembrandt’s use of light and darkness is intentional. The light shines upon the father and son, drawing attention to the mercy of God. The elder brother and onlookers stand in the shadows, highlighting their spiritual blindness. This echoes John 1:5: "The light shines in the darkness, and the darkness has not overcome it."

Conclusion: The Call to Enter the Father’s Joy

Rembrandt’s The Return of the Prodigal Son invites us into the drama of redemption. Are we the prodigal, needing to come home? Are we the elder brother, standing at a distance from grace? Ultimately, the painting calls us to experience the joy of the Father, who delights in restoring His children (Luke 15:7).

No matter how lost we may be, the Father’s embrace is always waiting. Will we enter into His love?

What Is Keeping You from Being Content?

What Is Keeping You from Being Content?

Contentment is one of the greatest challenges in life. In a world that constantly tells us we need more—more money, more success, more possessions—it’s easy to feel like we’re always lacking something. But Scripture teaches us that true contentment is not found in what we have but in who we trust.

Paul, writing from prison, declared:
“I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me." (Philippians 4:11-13)

So, what is keeping you from being content?

1. Comparison – When we constantly compare our lives to others, we lose sight of the blessings God has already given us. “But if we have food and clothing, with these we will be content." (1 Timothy 6:8)

2. Fear and Worry – Anxiety about the future can rob us of joy today. But Jesus reminds us, “Do not be anxious about your life... your heavenly Father knows that you need them all." (Matthew 6:25-32)

3. Lack of Trust in God’s Provision – We sometimes struggle to believe that God will provide for our needs. Yet Hebrews 13:5 tells us, “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.’"

4. Discomfort - Our natural reaction is to allow our contentment and joy to be dictated by our external circumstances. The voice in our head sounds something like this, “if I didn’t have this struggle then I could be happy.” The lie we believe is that the challenge is keeping us from the joy Christ wants to give us. But the truth is just the opposite. Christ wants us to experience His peace exactly in the struggles.

5. Possessions - We fall into the trap of thinking that if we could just have that house, or live in that location, or get those new shoes, then we would be happy and content. What are you believing is the possession that will finally bring you contentment in life?

Contentment is not about settling for less; it’s about trusting that in Christ, we already have everything we need. True peace comes when we rest in the sufficiency of Christ, knowing that He is our greatest treasure.

What is keeping you from being content today?

Let go of the things that steal your joy and rest in the unshakable promises of God in Christ Jesus.

In Christ,

Pr. Matthew+

Jesus Weeps Over Jerusalem

“Flevit super illam” by Enrique Simonet (1866–1927) on Luke 13:31-35

Jesus weeps

Jesus comes near and he beholds the city

And looks on us with tears in his eyes,

And wells of mercy, streams of love and pity

Flow from the fountain whence all things arise.

He loved us into life and longs to gather

And meet with his beloved face to face

How often has he called, a careful mother,

And wept for our refusals of his grace,

Wept for a world that, weary with its weeping,

Benumbed and stumbling, turns the other way,

Fatigued compassion is already sleeping

Whilst her worst nightmares stalk the light of day.

But we might waken yet, and face those fears,

If we could see ourselves through Jesus’ tears.

Malcolm Guite’s website.

Why Ash Wednesday?

Ash Wednesday marks the beginning of Lent, a 40-day season of repentance, reflection, and preparation for Easter. It is a solemn day in the Christian calendar, observed with the imposition of ashes on the forehead in the shape of a cross, accompanied by the words:

"Remember that you are dust, and to dust you shall return." (Genesis 3:19)
“Repent and believe in the Gospel." (Mark 1:15)

The Meaning of Ash Wednesday

1. A Reminder of Our Mortality
   The ashes symbolize our human frailty and the reality that life on earth is temporary. They remind us that we came from dust and will one day return to it (Ecclesiastes 3:20). This calls us to live with humility, recognizing that our ultimate hope is not in this world but in God’s eternal promises given us in Christ Jesus.

2. A Call to Repentance
   Ash Wednesday invites us to examine our hearts, acknowledge our sins, and turn back to God. Lent is a season of spiritual renewal, and this day sets the tone by calling us to confession and dependence on God's mercy (Psalm 51:10, Joel 2:12-13).

3. A Sign of Christ’s Redemption
   The ashes are placed on the forehead in the shape of a cross—a powerful reminder that while we are dust, we are also redeemed through Jesus Christ. The cross points us to Good Friday, where Jesus bore our sins, and to Easter, where He triumphed over death.

4. An Invitation to Spiritual Discipline
   Traditionally, Christians observe Lent through fasting, prayer, and almsgiving. These practices are meant to draw us closer to God by stripping away distractions and cultivating a heart that seeks Him above all else (Matthew 6:1-18).

The Hope Within Ash Wednesday

While Ash Wednesday is a day of somber reflection, it is not without hope. The ashes are not just a sign of death but of renewal. Just as ashes were used in the Bible as a sign of repentance, they also symbolize the refining work of God, who brings beauty from ashes (Isaiah 61:3).

Ultimately, Ash Wednesday reminds us that though we are dust, we are beloved dust—created, redeemed, and sustained by God’s grace. It is an invitation to turn away from sin and toward the abundant life found in Christ.

You are invited to prepare for our Ash Wednesday service by fasting for part (or all) of the day and spending time in prayer before the Lord asking Him to open your heart to His work in your life this Lenten season.

Pastor Matthew+

Our Ash Wednesday service will be held at 6:30PM on March 5th, 2025.

The Clown of Ash Wednesday

At the heart of Ash Wednesday is the call to repentance, marked by the words spoken as ashes are placed on the foreheads of the faithful: “Remember that you are dust, and to dust you shall return." Carl Spitzweg’s Ash Wednesday (ca. 1860) painting captures this Lenten invitation to humility. The muted tones, subdued lighting, and the stillness of the scene mirror the introspective nature of the season, reminding the viewer that Lent is not merely about outward ritual but an inward journey of the soul.

The painting subtly yet powerfully captures the paradox of human nature—our longing for holiness and our persistent folly. One particularly striking element of the painting is the presence of a clown or fool, a figure that serves as a mirror to our own spiritual condition. On Ash Wednesday, as we receive the sign of the cross in ashes, we are reminded that we are but dust, that our lives are fleeting, and that, in many ways, we are fools before God—clumsy, broken, and in desperate need of grace.

The clown in the painting, often interpreted as a symbol of human foolishness, reflects the ways in which we stumble through life, pretending to be more than we are. Like jesters in a royal court, we perform, we mask our weaknesses, and we seek applause, all while ignoring the weight of our own mortality. Yet Ash Wednesday strips away the illusion. We stand exposed before God, unable to hide behind status, success, or self-righteousness.

In 1 Corinthians 1:27, Paul writes, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong.” Lent is a season where we embrace this divine reversal, recognizing that our own wisdom and strength are often but foolishness in God’s sight. The ashes on our forehead mark not only our mortality but also our need for redemption—a reminder that we cannot save ourselves, no matter how carefully we curate our image.

And yet, the clown is not without hope. Spitzweg has the light shining upon him, a picture of God’s grace falling upon us. The fool who recognizes his own folly is already on the path to wisdom. The one who humbles himself before God will be lifted up. The ashes on our forehead do not end in despair but point us toward the cross, where Christ bore our shame, our failures, our foolishness, and transformed them into something new. The clown in Ash Wednesday may be a symbol of our spiritual condition, but it is also a reminder that God’s grace meets us precisely in our weakness.

We are clowns, but we are beloved clowns—welcomed into the presence of a merciful Father who takes the dust of our lives and breathes into it His Spirit, making us new. In this way, Ash Wednesday by Spitzweg becomes more than an artistic scene—it becomes an invitation. It beckons us to pause, to consider our own mortality, and to set our eyes on the hope that even from the ashes, God brings forth new life.

May the Lord grant us honest, open, and faith-filled hearts this Lenten season!

~ Pr. Matthew+

Celebrating your Baptismal Birthday

Why should you consider celebrating your baptismal birthday?

Here are four reasons:

1. Remember your Entrance into the Church – Baptism marks a person’s initiation into the Christian community through the waters of new birth. In the same way that we mark ones physical birth, so we mark ones spiritual birth.

2. Forgiveness of Sins – Baptism cleanses us from sin and gives us new life in Christ, what more do you need to celebrate than that amazing gift!

3. Reminder of God's Grace – Celebrating serves as a reminder of God’s grace and faithfulness to us.

4. Renewal of Baptismal Vows – It can be an opportunity to reflect on baptismal promises and renew one’s commitment to walking in ones baptismal vows.

Here are six ways to celebrate:

1. Read a Scripture and talk about it’s meaning

• John 3:1-8

• Matthew 28:18-20

• Acts 2:37-39

• Romans 6:1-4

• Colossians 2:12

2. Sing a Hymn

• “God’s Own Child, I Gladly Say It.” and lyrics

3. Light a Candle

• Whether you can your original baptismal candle or not, lighting a candle is a wonderful physical reminder of that day and being filled with the light of Christ. The candles given at baptisms have been lit from the paschal candle representing the life of Christ.

4. Eat a special meal or dessert

• It’s traditional to eat something white as a reminder of being made clean (fish tacos, ice cream, etc).

5. Baptismal Certificate or Banner

• Pull out your baptismal certificate or make a baptismal banner.

6. Invite theirs sponsors to join the celebration

For more ideas, check out For All the Household

The Liturgy of Holy Communion (Part 2) - The Proper Preface

The curious observer will wonder why the first part of the liturgy of Holy Communion is called the Preface but the second part is the Proper Preface.

What’s with the “Proper”? Did the first Preface need some training in manners?

Speaking Properly

A tree can be understood to have two very basic parts: 1) The trunk/limbs part and 2) the greenery/leaves part. Similarly, the historic liturgy can be seen as having two basic components, namely “Ordinary” and “Propers.”

The Ordinary parts are those that are the same in every Divine Service, such as the Kyrie, Gloria Patri, Creed, the Lord's Prayer, and the Nunc Dimittis.

The Proper Parts are those that, like leaves on a tree, change depending on the specific liturgical day or season. An easy way to remember the difference is that the Propers are appropriate or proper for the day. Going back to the tree illustration, leaves change color depending upon the season, so the Propers change depending upon the season.

The major parts of the Divine Service that are Propers are the Hymns, the Collect of the Day, the Scripture readings, the Sermon, and the Proper Preface.

The proper preface then is a part of the liturgy that changes depending upon the season or occasion.

Now that we have answered the question of what the Proper is, what is the Proper Preface about? Simply put, it is a prayer of thanksgiving to God our Father for all He has done for us in Christ Jesus.

Giving Thanks at all times

After being invited to give thanks to the Lord in the Preface, the pastor now does just that by now talking to God in a prayer of thanksgiving. The opening line is addressed to the Father and expresses what we have seen throughout Scripture: the duty of God’s people to thank the Lord. 

“It is truly good, right and our joy that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God.”

In the words “it is truly good, right, and our joy” we express that what follows is always, no matter what we are facing, a good and salutary act - thanksgiving. We acknowledge that we should “at all times and in all places” joyfully and rightly give thanks to God our Father.

It is often easy to feel thankful when life is going good, when our health is strong, relationships are happy, and we experience success at work. It can be much more difficult to have this attitude of thanksgiving when we are in the valley of the shadow of death. Yet Philippians 4:4-7 encourages this very thing:

“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”

In the Proper Preface we are acknowledging that regardless of what we are facing in life, that it is good and right to give thanks to God.

Why is it good and right for us to give thanks to God? The second portion of the prayer answer this question.

Jesus is the Reason

This prayer follows the pattern of thanksgiving in the psalms in the Old Testament. Thanksgiving in general was offered for the gifts of God’s creation (Ps 136:4-9), His provision in their lives (Ps 67:6-7), His wondrous deeds (Ps 75:1) and for His saving acts (Ps 35:18).  Like Israel thanked the Lord for delivering them from their enemies, so we now thank God for sending His Son to save us from sin and Satan.

For by water and the Holy Spirit you have made us a new people in Jesus Christ our Lord, to show forth your glory in all the world.

Here the Church is giving thanks for God’s gracious salvific work of gathering and making for Himself a new people in Christ Jesus!

Other seasonal Propers include the following:

Advent - “because in His coming the day of our deliverance has dawned; and through Him You will make all things new, as He comes in power and triumph to judge the world.

Lent - “who overcame the assaults of the devil and gave His life as a ransom for many that with cleansed hearts we might be prepared joyfully to celebrate the resurrection feast in sincerity and truth.”

Easter - “And most especially are we bound to praise You on this day for the glorious resurrection of Your Son, Jesus Christ, the very Paschal Lamb, who was sacrificed for us and bore the sins of the world. By His dying He has destroyed death, and by His rising again He has restored to us everlasting life.”

Joining the Choir of Heaven

Hubert van Eyck, “Adoration of the Lamb” (detail), Ghent Altarpiece, ca. 1429

The third and final section of the Proper Preface is the transition into the Sanctus (the topic of the next blog post). Here we shift to now joining our voices with the praise of those in heaven.

Therefore with angels and archangels and with all the company of heaven we laud and magnify Your glorious name, evermore praising You and saying:

This is a powerful moment where we are remind that our worship is not simply our worship only, but it is joining with the whole Church in heaven and earth. It is the moment we begin to see the the curtains drawn back on heaven and the people of God lifting our voices to mix and mingle with those of the angels, archangels, and victorious saints.

Hebrews 12:22-24 describes that through the blood of Christ, we now enter into the heavenly Jerusalem, with the angels and saints!

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

St. John Chrysostom says that during Holy Communion the angels surround the pastor, and the whole sanctuary is filled with angels honoring Christ, present in the Eucharist. He adds that we, though lowly, have been deemed worthy to join the powers of Heaven in the worship of the Lord.

The liturgy is often described as the “thin place” where heaven and earth meet. It’s the mountain top where God’s people ascend and God descends to meet His people. This moment is ushering us to the summit of the Divine Service where God comes to humanity in the person and work of the incarnate, crucified, died, risen, and glorified Christ Jesus in the bread and wine.

The next blog installment will look more at this heavenly chorus of praise of the Santus.

Liturgy of Holy Communion (Part 1) - The Preface

Introduction

The Eucharistic prayer opens with a three-part dialogue that has been recited in the Church since at least the third century. This dialogue is first reported in the Eucharistic prayer of St. Hippolytus (c. A.D. 215). Now, eighteen centuries later, we continue to say the same words, uniting us with the Christians of the early Church.

The Lord’s Presence 

The opening exchange (“The Lord be with you… and also with you/spirit.”) we have heard before. It is used in the introductory rite of the start of the Divine Service just before the reading of the Scriptures. Greetings like this were used through Scripture to address those whom God called to an important but daunting missions. Isaac (Gn 26:3, 24) and Jacob (Gn 28:13-15); Moses (Ex 3:12) and Joshua (Josh 1:5, 9); Gideon (Jgs 6:12), King David (2 Sam 7:3), and the prophet Jeremiah (Her 1:6-8), and the Blessed Virgin Mary (Lk 1:28). All of theme heard this message at pivotal moments in their lives. They needed the Lord to be with them as they set out on their charge. 

Here, the greeting is fittingly repeated as we embark upon the most sacred part of the service: the eucharistic prayer. Both the pastor and the people need the Lord to be with them as they prepare to enter the mystery of Holy Communion. 

Question: Why is it important that we are reminded of God’s presence with us?  

Lifting Our Hearts

Next, the pastor says, “lift up your hearts” (Latin: literally, "Upwards hearts"). This prayer brings to mind the exhortation in Lamentations 3:41, “Let us lift up our hearts and hands to God in heaven.” What does it mean to “lift up” our hearts? 

In the Bible, the heart is the hidden center of the person from which one’s thoughts, emotions and actions originate. All intentions and commitments flow from the human heart. Therefore when you are invited each week to “lift up your hearts,” we are being summoned to give our fullest attention to what is about to unfold. This is a wake up call to set aside all other concerns and focus our minds, wills, and emotions - our hearts - on the sublimity (grandeur, beauty, excellence) of what is happening in the Eucharistic prayer.  

This summons is reminiscent of St. Paul’s words to the Colossians 3:1-2, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.” Just as Paul called the Colossians to seek the “things above, where Christ is,” so are we bidden to direct our entire being towards the things of heaven, for that is where Christ is. And that is where we are going in the Eucharistic prayer. 

Our Fullest Attention

St. Cyprian (d. A.D. 258), a North African Church Father, explained how this prayer draws our attention away from worldly distractions and is meant to lead us to ponder the awe-inspiring action taking place in the Eucharist prayer: 

“Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, Lift up your hearts, that so upon the people's response, We lift them up unto the Lord, he may be reminded that he himself ought to think of nothing but the Lord.” 

Another Church Father, St. Cyril of Jerusalem, made a similar point and warned believers of the seriousness of this moment:

“Lift up your hearts: for in this sublime moment the heart should be lifted up to God, and not be allowed to descend to the earth and to earthly concerns. With all possible emphasis the priest exhorts all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then you answer, We lift them up unto the Lord: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life.”  

Cyril goes on to acknowledge that being attentive to the Lord is something we should do always, but is difficult because we are fallen and weak. Yet if there ever is a moment to concentrate most intently and give God our fullest attention, it is now at the Eucharist prayer: “We should, indeed think of God at all times, but this is impossible because of our human frailty; but in this holy time especially our hearts should be with God.” 

Question: Why can it be difficult for us to keep our minds and hearts focused on Christ? 

Giving Thanks to God

In the last exchange the pastor says, “let us give thanks to the Lord our God.” 

As we have already expressed after each Scripture reading (“Thanks be to God”), thanksgiving is a common biblical response to God’s goodness and to His saving works in our lives. In fact, thanksgiving is (should be) the most basic posture of God’s people towards Him. 

We are reminded to give thanks to the Lord and echo the similar exhortation found in the Psalms: “Give thanks to the Lord for He is good…” (Psalm 136:1-3; see also Ps 107:8, 15, 21, 31). 

St. Paul similarly teaches that the Christian life should be marked by prayers of thanksgiving. We should be “abounding in thanksgiving” (Col 2:7), give thanks to God in all we do (Col 3:17) and “in all circumstances” (1 Thess 5:18, Phil 4:6), especially in worship. Read the following Scripture passages: 1 Cor 14:16-19; Eph 5:19-20; Col 3:16. Following this biblical tradition of offering prayers of thanksgiving, the congregation responding, “It is right to give Him thanks and praise.” 

Question: What is the point of agreeing with the prayer and saying “it is right”? How does giving thanks for all God has given and done for us change our attitude and outlook on life?

Seven reasons why the historic church use incense in worship

Why does the church use incense in places of worship?

1. Connection to Old Testament Worship
"Incense" is mentioned over 100 times in the Bible and was an integral part of worship in the Old Testament. The altar of incense in the Tabernacle (Exodus 30:1-10) and later in the Temple was used to burn incense regularly as an offering to God. Incense was an aromatic substance made of gums and spices to be burned. It was made according to a definite prescription of gum resin, onycha, galbanum, and pure frankincense in equal proportions, and was tempered with salt (Exod.30:34-Exod. 30:35). It could not be made for ordinary purposes (Exod.30.34-Exod.30.38; Lev.10.1-Lev.10.7). The use of incense in Christian worship can be seen as a continuation of this ancient practice. 

2. A form of worship to Christ 
The three gifts given to Christ by the Magi was gold, frankincense, and myrrh. The second two were resins both commonly used as incense. The newborn King received His first worship from gentiles by the gifts of incense!  

2. It models the worship of Heaven
The prayers of the saints are depicted as rising before God along with the smoke of the incense.

Revelation 8:3-4, "And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel."

3. Purification and Sanctification of a sacred space 
Incense is traditionally used to purify and sanctify the space in which it is burned. The sweet fragrance is a symbol of holiness and setting aside the space for God. 

4. Symbolism of our Prayers Rising to Heaven
Incense is often seen as a physical representation of prayers ascending to God. This is based on biblical imagery, particularly from Psalm 141:2, which says, "Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice."

5. The Presence of the Holy Spirit
The smoke of the incense symbolizes the Holy Spirit. Just as the smoke fills the space and is perceived by the senses, so the Holy Spirit fills the hearts and minds of the worshippers, permeating the entire environment.

6. The Presence of God
Throughout the OT the presence of God was made manifest in the form of a cloud of smoke. In 2 Chronicles 5:12-14 we have a description of when the Ark of the Covenant was brought into the Temple build by Solomon, "and all the Levitical singers, Asaph, Heman, and Jeduthun, their sons and kinsmen, arrayed in fine linen, with cymbals, harps, and lyres, stood east of the altar with 120 priests who were trumpeters; 13 and it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the Lord), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the Lord, “For he is good, for his steadfast love endures forever,” the house, the house of the Lord, was filled with a cloud, 14 so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God."

7. Symbol of Sacrifice
Incense is also associated with sacrifice. Just as incense is consumed by fire, it represents the offering of oneself to God, symbolizing the worshippers' devotion and willingness to sacrifice for their faith.

Why would Christians gather for worship on Christmas Day?

Why would Christians gather for worship on Christmas Day?

1. it’s about Jesus

   It reminds us that the day is not primarily about family — as good as family is — nor about gifts — as terrific as they are. It is about Jesus.

   Writing on this topic for the Gospel Coalition, Dr. Dustin Messer wrote the following:

   “Going to church on Christmas reminds us not only of the point of church but also of the point of Christmas. It’s easy to get distracted this time of year. The parties, the decorations, the presents: sensory overload can numb us to the occasion for the festivities.

   The accoutrements themselves are not the problem. To the contrary, if seen in the right light, the pomp of Christmas serves as a joyous pointer to the birth of Christ. The problem isn’t with the pointers but with us. I love C. S. Lewis’s illustration:

   You will have noticed that most dogs cannot understand pointing. You point to a bit of food on the floor; the dog, instead of looking at the floor, sniffs at your finger. A finger is a finger to him, and that is all. His world is all fact and no meaning.

   How often we can be like Lewis’s dog at Christmas—marveling at the new TV, savoring the homemade eggnog, and yet failing to revel in the present behind the presents: the incarnation of the Son of God. Going to church on Christmas contextualizes the season for us.”

   Christmas is about Jesus. The entire foundation of our faith is centered around the birth, death and resurrection of Jesus Christ. We get two days a year to really bring home that message: Christmas and Easter. What better way to remind ourselves of that than gathering together as Christians and celebrating this beautiful truth.

   “Hail the heaven-born Prince of Peace! Hail the Sun of Righteousness!”

2. evangelism

   It reminds the world around us - our unbelieving family, friends, and co-workers - that we believe this day is about Jesus. Where I am physically on Christmas day will say something to the people around me. What I prioritize year after year will speak volumes to the world we inhabit.

   “Go, tell it on the mountain, that Jesus Christ is born.”

3. water is thicker than blood

   It reminds us as the body of Christ that our relationship to each other is bound up in something so much bigger than common interest, language, or hobbies. Our relationship to one another is bound together in Christ Jesus. By prioritizing gathering with people not “family” by blood but family by “water” (baptism), we are declaring our highest family allegiance. 

   “Good Christian friends, rejoice with heart and soul and voice”

4. For the Children

   It reminds our children this day is about the gift of a Savior not the gifts under the tree. As a father of five children, more than anything else, my deepest desire for my children is to remember that Christmas is about the birth of their Savior Jesus Christ. And one way that we are seeking to disciple and form their hearts is to gather with believers to celebrate this good news. 

   “Remember Christ, our Savior was born on Christmas Day, to save us all from Satan's pow'r, when we were gone astray.”

5. a Holy Day

   It reminds us that Christmas is a “holy-day.” In recent years people have made a stink about whether we should say “Happy Holidays” instead of the potentially offensive word “Christmas.” Interestingly, “holiday” is simply another way of saying “Holy Day” and for Christians any day we observe and celebrate our Lord’s life is just that, a “holy day.” Christmas is observed as a “holy day” by gathering in the house of the Lord. 

   “This, this is Christ, the King, Whom shepherds guard and angels sing”

6. Joful defiance 

   It is an act of joyful defiance. Christians have historically gathered on Christmas Day because it reminds us that we have a King different than the rest of the world. We will engage in the “defiant acts” of worship and practice our spiritual oddness. By saying yes to gathering to worship king Jesus, we are saying no (at least in a very small way) to giving the things of this world our allegiance.

   “Joy to the world, the Lord is come! Let earth receive her King.”

7. The Word made Flesh 

   It is about celebrating “the Word made flesh.” Christmas is the day Christ, the Son of God, was born into the world. God coming into our midst is something we describe as “the incarnation,” that is the “enfleshing” of God, or God taking on “flesh.” It’s one of the great mysteries of the Christian faith. One of the most significant ways we meditate and celibrate this reality is by sharing together in Holy Communion where we receive the true Body and Blood of our Lord Jesus Christ. The meaning of “Christmas” is in fact “Christ-Mass.” The phrase “Mass” (also known as Holy Communion, the Eucharist, or the Lord’s Supper) has as it’s focus the marvelous and loving act of God coming into our world as Immanuel.

   “O come let us adore Him, Christ the Lord.”

With eager anticipation, I look forward to gathering with my brothers and sisters in Christ on Christmas Day to rejoice in the birth our Lord!

The Two Comings of Christ - Cyril of Jerusalem

We preach not one advent only of Christ, but a second also, far more glorious than the former. For the former gave a view of His patience; but the latter brings with it the crown of a divine kingdom. For all things, for the most part, are twofold in our Lord Jesus Christ…. In His former advent, He was wrapped in swaddling clothes in the manger; in His second, He covers Himself with light as with a garment. In His first coming, He endured the Cross, despising shame (Hebrews 12:2); in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second. And as at His first coming we said, Blessed is He that comes in the Name of the Lord , so will we repeat the same at His second coming; that when with Angels we meet our Master, we may worship Him and say, Blessed is He that comes in the Name of the Lord. The Savior comes, not to be judged again, but to judge them who judged Him; He who before held His peace when judged , shall remind the transgressors who did those daring deeds at the Cross, and shall say, These things have you done, and I kept silence. Then, He came because of a divine dispensation, teaching men with persuasion; but this time they will of necessity have Him for their King, even though they wish it not.

Cyril of Jerusalem, Catechetical Lecture 15