Introduction to the Church Year

An Introduction to the Church Year

If you’re new to the Lutheran tradition—or to any church that follows the historic liturgical year—you might wonder why the calendar feels so different from the one hanging on your wall at home.

The Church Year is not just a schedule, it’s a story. And even more—it’s your story in Christ.

Instead of structuring our spiritual lives around deadlines, sports seasons, school calendars, or holidays created by marketing teams, the Church Year invites us to structure our lives around the life of Jesus. Every season helps us remember, celebrate, and enter more deeply into what Christ has done for us and what He is doing in us.

It’s a way of saying, week after week: “My life is hidden with Christ.” (Col. 3:3)

Let’s walk through these seasons together.

Advent — Anticipating the Coming Christ

Advent is the beginning of the Church Year—a season of waiting, longing, and expectation. It stands in quiet contrast to the frenzy of December. Here we slow down and learn to pray: “Come, Lord Jesus.”

We remember His first coming in Bethlehem.
We recognize His coming to us now through His Word and Sacraments.
We anticipate His final coming to make all things new.

Advent trains our hearts in holy longing—teaching us to desire Christ above all.

Christmas — Celebrating God Coming in the Flesh

At Christmas, the waiting gives way to wonder. For twelve days, the Church celebrates what Christians call the Incarnation—God taking on human flesh. Not a myth. Not a metaphor. God actually came among us. Christmas tells us that God is not distant, but near. Not abstract or cold, but embodied and compassionate.

This season invites us to marvel at the humility, tenderness, and glory of Jesus—God with us.

Epiphany — Christ Revealed as Savior of the World

After Christmas comes Epiphany, a season of light. The word epiphany means “revelation,” and this season focuses on moments when Jesus’s identity shines clearly—His baptism, His miracles, His teaching, His call to the nations.

If Christmas tells us who He is, Epiphany shows us what He came to do: bring salvation to the whole world. It’s a season that expands our vision and enlarges our love.

Lent — Preparing for Holy Week

Lent is a season of repentance, reflection, and returning to the Lord. It’s not about earning God’s favor—Christ already won that for us. Lent simply helps us see how much we need Him and invite the Spirit to cleanse our hearts from the sin and distractions that keep us at arms distance. During these forty days, we echo the ancient prayer: “Create in me a clean heart, O God.”

This season trains us in humility, honesty, and hope as we prepare for the central story of our faith.

Holy Week — The Heart of the Christian Story

Holy Week brings us to the center of it all.

• Palm Sunday — Jesus enters Jerusalem as King.

• Maundy Thursday — He gives us His body and blood in the Supper.

• Good Friday — He dies for the sins of the world.

• Holy Saturday — He rests in the tomb.

• Easter Sunday — He rises in victory.

This is the week that changed the world—and changes us. Holy Week invites us into the depth of Christ’s love, the weight of His sacrifice, and the joy of His resurrection.

Pentecost — The Spirit Sends Us Into the World

Fifty days after Easter, we celebrate Pentecost—the moment when the Holy Spirit descended on the disciples and the Church was filled with power.

Pentecost reminds us that:

• The Christian life is Spirit-enabled.

• The Church has the glorious tasks of sharing Jesus with the world.

• Christ continues His work through us.

What begins at Pentecost continues today in every congregation—including ours—as the Spirit forms Christ in us and sends us out as His witnesses.

Why the Church Year Matters

For many who are new to this tradition, the Church Year becomes one of the most meaningful discoveries of their Christian life. It gives:

Beauty

Each season paints a different facet of the gospel—light, joy, repentance, hope, victory.

Stability

In a chaotic world, you’re rooted in something older, deeper, and steadier than culture’s constant changes.

Formation

The Church Year shapes your heart over time, teaching you to live your days in step with Christ.

Joy

You don’t just learn about Jesus—you journey with Him.

Walking through the Church Year is like walking through the gospel again and again until it becomes part of you.

Your Invitation to Enter the Church Year

The Church Year isn’t just an idea or a history lesson—it’s a lived journey of formation, worship, and joy. It’s a way of letting the life of Christ shape the rhythm of your life… week by week, season by season, promise by promise.

And you’re invited to step into it with us.

At Trinity San Antonio, we walk this sacred path together—waiting in Advent, rejoicing at Christmas, beholding Christ in Epiphany, slowing down in Lent, standing in awe during Holy Week, and living in the Spirit’s power throughout Pentecost. Every Sunday is a doorway deeper into the story of Jesus and into the life God is forming in us.

If you’re longing for a church family, curious about historic Christian worship, or simply ready for something deeper and more rooted—come join us.

Visit us this Sunday at 10:30am and begin the journey. We’d love to walk it with you.

~ Pastor Matthew Ballmann

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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

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.

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+

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

The Feast of All Saints

Today is the Feast of All Saints, a beautiful feast day where we lovingly remember martyrs and saints who faithfully served the Lord and are now in His glorious presence.

What is All Saints' Day?

Originally All Saints' Day was a day set aside to remember the martyrs of the early church, who had given their lives for their faith in Christ. Today we remember not only these martyrs, but all the faithful who have died in Christ, encompassing the faithful in the Bible, the early church, the more recent past, and even friends or family members who are now in heaven. What Memorial Day is to America, All Saints’ Day is to the Church, a day of remembrance and thankfulness.

Every Sunday we confess that we believe in “the communion of saints” which is to say a spiritual union of all of the members of the Church. This communion includes the living, the Church Militant, and those who have died in the faith of Christ—the Church Triumphant. We are knit together with the saints in the mystical body of Christ. Saint Paul says in his letter to the congregations in Corinthian, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1 Cor. 10:16-17).

What is a Saint?

All who are in Christ are saints (1 Cor. 1:2). The word “saint" is derived from a Greek verb (hagiazo) whose basic meaning is “to set apart, " “sanctify,” or “make holy." This title doesn't just belong to a select few Christians but to each and every person who has been forgiven and made holy in Christ Jesus.

Why celebrate All Saints' Day?

All Saints' Day is a great opportunity to reflect on God's faithfulness, to thank Him for the example of faithful believers, and to be inspired by this example. This could be a great time to share with your kids about a faithful grandparent or mentor who God used to draw you closer to Him. You might want to read the story of a faithful saint from the Bible, or a biography of a missionary or early church figure. As we retell the story of the faithful Christians who have gone before, we give our children (and ourselves) a vision for what God could do through us, and our hearts are drawn in faith and praise to Him for His work throughout the ages in ordinary individuals just like us.

How can we celebrate All Saints' Day?

Here are a few ideas to choose from for celebrating this day with your family:

1) Attend a service at a church that celebrates the Feast of All Saints. At Trinity this Sunday we will celebrate this joyous occasion.

2) Read and discuss a passage of Scripture that talks about the saints throughout time, such as: Revelation 7:2-17; 1 John 3:1-3; Matthew 5:1-12.

3) Read a biography about a famous Christian from history. Here are a few of our favorites:

Trial and Triumph: Stories from Church History by Richard Hannula

Patrick: Patron Saint of Ireland by Tomie DePaola

Martin Luther: A Man Who Changed the World by Paul Maier

The Simonetta Carr biographies

Missionary biographies

4) Share about the life of a faithful Christian you knew personally who is now in heaven, and take a moment to thank God as a family for this saint.

5) Host a party where the kids dress up like their favorite saint and tell their stories.

6) Visit the resting place of a love one who died in Christ and give thanks to God for their life. This is a good time to teach your children about the hope of the resurrection!

7) Pray with your family the Collect for All Saints (we will also pray this on Sunday)

Almighty and everlasting God, You knit together Your faithful people of all times and places into one holy communion, the mystical body of Your Son, Jesus Christ. Grant us so to follow Your blessed saints in all virtuous and godly living that, together with them, we may come to the unspeakable joys You have prepared for those who love You; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Let's take some time this November 1st to thank God for the faithful that make up the body of Christ; in heaven and on earth, famous or little known, and to be encouraged to trust in His faithfulness to help us and our children run the race He has for us!

A few hymns for this day:

Notable Lutheran Artist

There have been several famous Lutheran artists throughout history. Here are four notable ones:

Lucas Cranach the Elder (1472-1553): Lucas Cranach was a German painter and printmaker who was a close associate of Martin Luther. He is known for his portraits of Luther and other figures of the Protestant Reformation. He also created numerous religious paintings and woodcuts with Lutheran themes. Here is a introduction to his life and work.

Martin and Katarina Luther, portrait by Lucas Cranach the Elder

Altarpiece in the Weimar parish church St. Peter and Paul

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Albrecht Dürer (1471-1528): Albrecht Dürer was a renowned German painter, printmaker, and mathematician. While he was not exclusively a Lutheran artist, he lived during the time of the Reformation and produced works that reflected his Lutheran faith. Learn more about him and his work here.

The Resurrection, from "The Large Passion"

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Johann Sebastian Bach (1685-1750): Bach, a famous composer and musician, was a devout Lutheran. Much of his music, including his choral and organ compositions, was composed for Lutheran church services. Listen to Bach’s beautiful setting of the Lutheran Mass here.

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Caspar David Friedrich (1774-1840): Friedrich was a German Romantic landscape painter, and his works often contain religious and spiritual themes. He was influenced by Lutheran pietism and his faith is evident in many of his paintings.

The Wanderer

Cross and Cathedral in the Mountains, 1812

Albrecht Durer and the Reformation of the Church

The follow article written by Pr. Matthew Ballmann was first published in the Lutheran Ambassador in 2015. I am republishing on this 506th anniversary of the Reformation.

As we celebrate the 498th anniversary of the Protestant Reformation and remember the individuals used by God to bring it about, we also do well to remember the individuals who were impacted by and served as key supporters of it. The German Renaissance artist Albrecht Dürer was such a man. While some in the American church may know Dürer or his art, chances are he is nothing more than a strange name you just read for the first time. Allow me the privilege to introduce you to this incredibly gifted man who was a key recipient and supporter of the Reformation. 

Albrecht Durer, The Man

Albrecht Dürer was born in 1471 to Albrecht and Barbara Dürer. He was the eldest son and third of eighteen children, fifteen of which would die at a young age. His father was a Hungarian immigrant who moved to the city of Nuremberg, Germany where he worked as a goldsmith. When Durer the Younger was only thirteen, he became an apprentice to his father in Nuremberg to learn how to be a goldsmith. After only two years of apprenticing, and to the displeasure but support of his father, Albrecht left to do what he really wanted to do - paint. 

After leaving his father’s tutelage he went on to apprentice for three years under the painter and printmaker Michael Wolgemut (1434-1519) also in Nuremberg. Wolgemut was the first German painter to design woodcuts as illustrations for the newly developed printed book. It was under Wolgemut that Durer learned the art of woodcut, a skill that would play a crucial role in his career and influence upon the world. After three years under Wolgemut, he went on for an additional two years as a journeyman in which he traveled to Basel, Switzerland. Upon his return to Nuremberg in 1494, Dürer married Agnes Frey in an arranged marriage. They would have no children together.

What was Durer’s relationship to the Protestant Reformation?

While we have no record of him formally renouncing Roman Catholicism, his Protestant sympathies are evident in much of his art and letters. He evidently had suffered some level of judgment for these sympathies when he wrote the following in 1524, “because of our Christian faith we have to stand in scorn and danger, for we are reviled and called heretics.” It was especially the teaching that began the Protestant Reformation, that is the forgiveness of sins by grace, through faith, in Christ, that so powerfully influenced Durer and his work. Interestingly, it was the preaching of Johan von Staupitz, Luther’s mentor and Vicar General of the German Congregation of Augustinians, that first moved Durer to embrace the rediscovered evangelical theology. 

It was not just Staupitz that influenced Durer, but Luther too had a significance influence on his thinking. When Friedrich the Wise sent Dürer one of Luther's books in 1520, Dürer wrote the following to the Elector's secretary, “I pray Your Honor to convey my humble gratitude to His Electoral grace, and beg him humbly that he will protect the praiseworthy Dr. Martin Luther for the sake of Christian truth. It matters more than all the riches and power of this world, for with time everything passes away; only the truth is eternal.” It was Luther who helped Dürer find release from his spiritual distress through the preaching of the forgiveness of sins through Christ’s death and resurrection.  

Dürer spent the majority of his life living in Nuremburg creating and selling art. Whether it woodcuts, engravings, paintings, or drawings, his work captured the attention and imagination of his contemporary artist and culture at large. When Luther heard of his death 1528, he wrote, “It is natural and right to weep for so excellent a man.” Today Dürer remains among the most admired artists in the history of German art. 

Famous Works 

As many of the great artist of his day, Dürer had a wide spectrum of skills. He created alter pieces for churches, portraits of both religious and political leaders, and engravings and woodcuts for printed material. To get an idea of the volume he created, today we have about a hundred of his paintings, some one hundred engravings, and roughly two hundred woodcuts. In addition, we have over 1,200 drawings, sketches, and watercolors. From these he was most known and renowned for graphic works. These were created from woodcuts or engravings. Artists across Europe admired and copied Durer’s innovative and powerful prints, ranging from religious and mythological scenes, to maps and exotics animals. The vast majority of his works have biblical images as their objects.

Dürer's earliest major work, The Apocalypse, was a series of large prints illustrating the book of Revelation, with the Scripture on the reverse side. Dürer's large illustrations were detailed and full of energy. His Four Horsemen of the Apocalypse has never been surpassed. 

He followed The Apocalypse with a series of seventeen cuts entitled The Life of the Virgin and a large and small series on the Passion of Christ. These illustrations were designed to be used especially by teachers and clergy, but in a day before widespread literacy, could also be important devotional tools for Christian laymen. The Passion of Christ woodcuts are especially powerful in their communication of the suffering of our Savior. 

Other famous works include Knight, Death, and Devil in which he portrays a knight in battle armor, pike in hand, riding down a dangerous road located in a valley. On either side of the knight there are two hideous looking creatures. One is holding an hourglass in his hand representing the inevitability of death (common in many of Durer’s works) and the other creature, resembling a goat, is holding a pike in its hand as if looking for a chance to knock the knight off his horse. The valley of course represents the valley of the shadow of death and the trials of life. Off in the distance there is a large and magnificent castle, the destination of every Christian, heaven. 

Another of his most well known works is St. Jerome in His Study. Portraying an elderly Jerome sitting in a room with streams of sun rays coming through the windows. Besides the seated saint are books, timepieces, writings, and many other object, all of which carry some symbolic meaning. One such symbol in the room is a human skull, which was meant to serve as a reminder to Jerome of the inevitability of death (memento mori). If you follow Jerome’s line of eye site to the skull there stands a cross of the crucified Savior, reminding him that death has been defeated through Christ Jesus.  

Durer’s final great work, a painting, The Four Holy Men - Sts. John, Peter, Mark and Paul, was presented to the Nuremberg City Council as a gift. Below the painting Dürer attached a short message which spoke to the danger of the Roman Catholic Church’s teaching and at the same time affirmed the Protestant commitment to the authority of Scripture, “All worldly rulers in these dangerous times should give good heed that they receive not human misguidance for the Word of God, for God will have nothing added to His Word nor taken away from it. Hear therefore these four excellent men, Peter, John, Paul, and Mark and their warning." 

While there is an extraordinary number other powerful pieces we could consider, suffice it to say that Albrecht Durer was a man who was an extremely gifted artist, believed in the good news of forgiveness of sins through Christ by grace through faith, and used his gifts for the proclamation of God’s Word and the glory of God. 

For more on Durer’s life and work. And here.

Bring them here to me

“BRING THEM HERE TO ME” - JESUS

The Holy Gospel of Matthew 14:13-21

Now when Jesus heard this, he withdrew from there in a boat to a desolate place by himself. But when the crowds heard it, they followed him on foot from the towns. 14 When he went ashore he saw a great crowd, and he had compassion on them and healed their sick. 15 Now when it was evening, the disciples came to him and said, “This is a desolate place, and the day is now over; send the crowds away to go into the villages and buy food for themselves.” 16 But Jesus said, “They need not go away; you give them something to eat.” 17 They said to him, “We have only five loaves here and two fish.” 18 And he said, “Bring them here to me.” 19 Then he ordered the crowds to sit down on the grass, and taking the five loaves and the two fish, he looked up to heaven and said a blessing. Then he broke the loaves and gave them to the disciples, and the disciples gave them to the crowds. 20 And they all ate and were satisfied. And they took up twelve baskets full of the broken pieces left over. 21 And those who ate were about five thousand men, besides women and children.

This gospel reading is a beautiful picture of our Lord's heart towards us in so many levels:

1. Our Lord responds to the needs of the crowds pressing upon him with compassion.

This word compassion denotes an inward experience and feeling, that is, deep within himself he felt for the needs of the crowd and longed to help them. Jesus will use this same word in the parable of the prodigal son to describe God's love for us, "So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him" (Luke 15:20).

Did you know that our Lord Jesus has compassion for you? He has compassion for YOU! He has compassion for you in each area that you struggle with guilt, grief, fear, and insecurity. He deeply feels for you in each of those areas. But he doesn't only feel, he acts. And that brings us to the second picture of His love towards us.

2. Our Lord is moved by His compassion to bring healing and sustenance into our lives.

He brought healing not simply in a generic way, but specifically by touching each of them individually, this was always his way. This is still His way. Jesus died the cross for the whole world but applies that forgiveness to us individually and personally as His Word is proclaimed to us and the waters of baptism are poured upon us. Jesus is there, speaking to us and washing us. The healing Jesus brings is more than just physical healing in this lifetime, it is spiritual healing for both this life and the next. It is the restoration of our humanity in Him.

We see our Lord's compassion as He not only heals them, but as they begin to hunger He miraculously feeds them! This harkens us back to God miraculously feeding the children of Israel in the wilderness with food from heaven (Manna) and meat from the sky (quail). Our Lord continues to feed His children with a heavenly food (John 6) in the Holy Communion of the Body and Blood of our Lord Jesus. The same power that Jesus exercised to multiply the fives loaves and two fish, is the same power He makes Himself present in each gathering of believers around the globe at the altar. And this gift brings us to a third act of compassion and love. 

3. Our Lord's healing and sustenance brings a deep and abiding satisfaction.

The meal is multiplied by Jesus, given to the disciples, distributed to the people, extra is collected after, and in all this, they were satisfied. They ate until they needed no more. What a beautiful picture! This same satisfaction is what our Lord bestows to us in Holy Communion. He gives us just enough to satisfy us for this time. And then He does it all again next week, and again the week after, again the week after that, all the way until he returns.

4. Our Lord invites us to bring our small contributions to Him so that He can use them how He sees fit for His kingdom. 

Jesus didn't ask for the richest person to donate, or the most gifted cook to step up, or the hardest worker; he simply said "bring them [what you have] to me." Jesus took these small portions for a single person and by His power multiplied them. We often can feel as if what we have doesn't amount to much. Our time seems to small, our energy too  little, and our resources too thin. But Jesus isn't asking for us to do the miracle, He's asking us to give what we have to Him and let Him decide what He wants to do with it.

I invite you to give to Jesus what you have. Give Him your exhausted parenting, your broken relationships, your thin finances, your feeble prayers, and distracted listening. He can take those small efforts and use them in your life and the lives of those around you in ways you could never imagine. 

This is who our Lord Jesus is. This is what our Lord Jesus does.

He has compassion on you, He heals you by freely forgiving you your sins, He feed you in the Holy Eucharist, He satisfies you spiritually and emotionally in Himself, and He multiplies our little.  

Learning the Liturgy: The Procession

Introduction:

One of the most practical questions every gathering of people must answer is “How will we begin?” “How will we welcome people?"  and “How do we tell everyone why we are gathering?” The Procession serves a simple but important role of answer these questions.  The Procession is a visual, bodily, and verbal instruction on why we are gathering. 

A processional cross holds a central role in the procession and within the liturgical practices of the Christian faith. It is often a beautifully crafted cross that is carried at the forefront of a religious procession. The processional cross symbolizes Christ's victory over death and serves as a reminder of His sacrificial love. As it is carried forward, leading the clergy and congregation, the processional cross represents the presence of Christ leading His people, inspiring and devotion in the hearts of believers. The processional cross exemplifies unity and serves as a visual representation of the faith's central message, guiding the faithful towards the altar where they can partake in the Sacrament of the Holy Communion and worship the Lord.

The Basics: What is a Processional Cross?

• The Processional Cross can be a bare cross or a crucifix (a cross with the body of Christ) and is processed in from the back to the front at the beginning and back out at the end of the Divine Service.

• The individual who carries the Processional Cross is known as a “Crucifer.” The crucifer always processes in first, with the pastors and other assistants following.

• The cross is placed some place at the front of the sanctuary on a stand or attached to the wall for all to see.

Why does the Divine Service begin with a Processional Cross?

• Similar to a national flag representing a nations history and values, so the processional cross represents God’s redeeming work in the world. Beginning the Divine Service with the processional cross is a powerful reminder that Christ is the focal point of the service. The Christian gathering is not focused on human maximization tips, motivational speeches, or simply emotional appeals, but rather is initiated by and focused on the person and work of the God-Man Jesus Christ who carried out and is bringing to completion our redemption by His birth, life, death, resurrection, ascension, and future return.

• For Christians, in a very real sense, the processional cross it is a banner of our victory over sin, death, and the devil. As we gaze upon the cross, it should fill the faithful with gratitude, joy, and thanksgiving of Christ’s work on their behalf.

• The processional cross also serves as a visual representation of Christ’s presence in our midst. Christ has not abandoned his children but it with them in the valleys of darkness (Psalm 23).

Why do we standing and face the Processional Cross?

• In almost all cultures around the world, standing is how someone expresses honor, reverence, and respect. We stand when meeting someone at the dinner table, we stand when meeting the President of the United States, the court room stands when the judge enters, and the people stand when the bride enters. We stand and face the Processional Cross for the same reason. We are acknowledging that this gathering is focused on God, and that as holy and righteous, demands our absolute allegiance and respect. We not only stand, but in many historic traditions they also face the cross and turn with it as it enters. It is also common to see those present to make a slight bow towards the cross as it passes in reverence.

• At Trinity San Antonio Church, we reverently and joyfully stand for the processional cross as it symbolizes the journey of faith that we embark upon as a community. By standing in reverence for the processional cross, we honor God's presence among us and align ourselves with His grace and love. It serves as a unifying symbol of our shared faith, bringing us together as we follow the cross, entrusting our lives to the One who goes before us.

What is the Significance of the Processional Hymn?

• The Processional Hymn is focused on declaring the kingship, holiness, and power of God.

• Psalm 100:4 says, “Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!” Praise of God is an appropriate way to enter His presence.

• This hymn is often selected in light of the season of the Church Year or Feast Day. For example, on Palm Sunday the Processional is traditionally “All Glory, Laud, and Honor” as we remember Christ’s Triumphal Entry into Jerusalem.

• For comparison, while many contemporary churches stack all the songs into one “praise and worship” session at the beginning of the service, liturgical churches intersperse their songs throughout the service.

What is the Feast of Ascension?

What is the Feast of Ascension?

The Feast of Ascension is when we celebrate Christ ascending to the right hand of the Father in heaven. While we observe it today on Sunday, technically the feast day always falls on a Thursday because it is 40 days after Easter Sunday. The timing of the liturgical year is simply following historical fact.

Ascension celebrates a very important part of Christ’s life and work in redeeming us from sin and giving us His Divine life. Jesus Himself teaches that part of the Son of Man’s work is to be seated at the Father’s right hand (Luke 22:69). All over the New Testament are references to Christ’s ascension and His being at the Father’s right hand, here are a few of those: 

But [Steven], full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” (Acts 7:55-56)

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Romans 8:34)

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. (Colossians 3:1)

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high…(Hebrews 1:3)

…looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:2)

Though often overlooked, the ascension of Christ is filled with theological significance. Christ’s ascension means that in heaven there is one who, knowing firsthand the experience of suffering and temptation, prays for us and perfects our prayers. The ascension is a witness and guarantee of our own bodily resurrection, as well as an invitation for us to set our hearts and minds “on things above, where Christ is seated at the right hand of God” (Col. 3:1-2) to rule over all things in heaven and throughout the universe (Eph. 1:10, 20-23). Finally, the ascension of Jesus serves as the prelude to Pentecost, when the power of the risen Christ came upon all believers through the Holy Spirit.

Ford Maddox Brown, The Ascension, circa 1844

Benjamin West (1738–1820)

Scenes from the Life of Christ: Ascension

Flemish School; Campion Hall, University of Oxford