What is an Advent Wreath?

What is an Advent Wreath?

Many churches and families prominently display an evergreen wreath with four candles throughout the Advent Season.

It is traditionally made of some type or mixture of evergreens (fir, spruce, juniper, holly, etc.), symbolizing the continuation of life in the middle of the cold and dark winter (in the northerly latitudes, at least).

Advent wreaths traditionally include three purple/blue candles and one pink/rose-colored candle, which are arranged evenly around the wreath.

Only one candle is lit during the first week, two in the second week, three (the pink one) in the third week, and all four during the fourth week of Advent; the gradually increasing light symbolizes the approach of Christmas, the birth of Jesus, the light of the world.

Since the rose candle is not lit until the Third Sunday of Advent, it is best to start on the First Sunday of Advent lighting the purple candle located directly opposite the pink one, and then to continue clockwise around the wreath in the following weeks. Thus, one could go in the following orders: 1-right, 2-front, 3-left (rose), 4-back; or 1-front right, 2-front left, 3-back left (rose), and 4-back right.

Families can gather around the wreath daily for some brief Advent prayers and readings, especially at the time of the evening meal, lighting the appropriate number of candles for each week.

Many Christians assign specific symbolism to each of the candles:
1) The Prophet's Candle, symbolizing Hope;
2) The Bethlehem Candle, symbolizing Faith;
3) The Shepherd's Candle, symbolizing Joy;
4) The Angel's Candle, symbolizing Peace.

Most churches and families add a fifth candle (white) in the middle of the wreath for Christmas Eve or Day; others continue using the same wreath throughout the Christmas Season, replacing the colored Advent candles with fresh candles that are white or gold, symbolizing the arrival of Christ, the light of the world.

In many churches, a large wreath is blessed at the beginning of the first liturgy on the First Sunday of Advent. Families can also use a smaller Advent wreath in their homes, which they themselves can bless using the following adoption from the Sunday blessing:

Blessing of the Advent Wreath 

Beloved in the Lord, as we begin the season of Advent, let this wreath remind us that Jesus Christ came to conquer the darkness of sin and to lead us into the light of His glorious kingdom. As the prophet Isaiah says, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined.”   Isa 9:2

Our help is in the name of the Lord, 

who made heaven and earth. 

The Lord be with you. 

And also with you. 

Let us pray. 

O Lord Jesus Christ, the true light who comes into the world to enlighten all people, bless us as we light the candles of this wreath in preparation for Your coming, and enkindle in our hearts the fire of Your love that we may receive You with joy and gladness and evermore remain steadfast in the faith; for You live and reign with the Father and the Holy Spirit, one God, now and forever.  Amen. (Lutheran Service Book)

More more Advent traditions, check out this blog post.

The Season of Advent

The following is reposted from: https://sjvlaydivision.org/advent-readings/

It’s a magical, stressful, too-short, too-long time: the nine months of pregnancy. Especially the first time—because despite all the Google searches and advice from friends, no one really knows what to expect. A mystery is unfolding, bringing changes you never thought possible. And the questions filling the dark of night are not about the baby bump but about the possibilities and uncertainties, joys and heartaches this child will bring. And you pray you’re up for the challenge.

As we prepare to enter the season of Advent, that same sense of longing and waiting captures the hearts of the faithful. What does the Incarnation mean and how does it relate to the Second Coming? Why don’t we just jump into Christmas like the secular world? What possibilities and uncertainties, joys and heartaches are unfolding in our lives? Are we ready for the Savior?

A brief history of Advent

The word Advent comes from the Latin ad venio, which means “to come.” The earliest mention of Advent in Church documents comes at the Synod of Saragossa in 380. The synod members prescribed that no one should be absent from church from December 17 until Epiphany. Pope St. Gelasius (d. 496) provided Advent liturgies for five Sundays. The Synod of Macon, Gaul in 581 prescribed that from November 17 until the Feast of the Nativity the faithful were to fast on Mondays, Wednesdays, and Fridays. Pope St. Gregory the Great (d. 604) composed prayers and antiphons, selected readings, and composed responses for Advent.

Evidence of the Advent season is found in Rome in the 6th century as a preparation for Christmas, but with a less penitential emphasis. Since the 10th century the Church in the West has marked Advent as the beginning of the ecclesiastical year. Pope St. Gregory VII (1073–1085) set Advent at four Sundays. Towards the end of the 13th century, violet, a color of penitence, came into widespread use as the liturgical color for Advent.

Advent today

Today, the Church has a clear definition of how Advent is to be celebrated: “Advent has a two-fold character: as a season to prepare for Christmas when Christ’s first coming to us is remembered; as a season when that remembrance directs the mind and heart to await Christ’s second coming at the end of time. Advent is thus a period of devout and joyful expectation” (General Norms for the Liturgical Year and Calendar, 39).

This two-fold character is best expressed in the Scripture readings chosen for Advent. No matter which Lectionary cycle we’re in (Year A, B or C; this Advent starts us in cycle A), the Gospel theme for each Sunday of Advent remains the same.

The First Sunday of Advent centers on the Lord’s coming at the end of time: “Therefore, stay awake! For you do not know on which day your Lord will come. Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. So too, you must also be prepared, for at an hour you do not expect, the Son of man will come” (Matthew 24:42–44).

The Second and Third Sundays of Advent focus on the message of John the Baptist, who baptizes with water in preparation for the one who will baptize with the Holy Spirit and fire. John calls people to repentance, telling them that the kingdom of God is at hand: “John the Baptist appeared, preaching in the desert of Judea and saying, ‘Repent, for the kingdom of heaven is at hand!’ It was of him that the prophet Isaiah had spoken when he said: A voice of one crying out in the desert, Prepare the way of the Lord, make straight his paths” (Matthew 3:1-3).

Of note is the Third Sunday of Advent, Gaudete (“Rejoice!” in Latin) Sunday. On this day we realize that the time of waiting is coming to an end. To mark the different character of this Sunday, the priest can wear a rose-colored chasuble and/or stole, expressing joy rather than penitence. That joy is also reflected in the Gospel: “When John the Baptist heard in prison the works of the Christ, he sent his disciples to Jesus with this question: ‘Are you the one who is to come, or should we look for another?’ Jesus said to them in reply: ‘Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them’” (Matthew 11:1-5).

It isn’t until the Fourth Sunday of Advent that the Scriptures focus on the preparations for the birth of Jesus. Matthew’s Gospel tells of how Mary was betrothed to Joseph and found with child. Joseph, who had thought to divorce her quietly, is visited by an angel of the Lord who tells him to take Mary into his home as his wife. “All this took place to fulfill what the Lord had said through the prophet: Behold, the virgin shall conceive and bear a son, and they shall call him Emmanuel, which means ‘God is with us’” (Matthew 1:22-23).

The other readings also reflect the themes of the Gospel readings. The Old Testament Scriptures used during Advent are prophesies about the Messiah and the Messianic age. Most of them are taken from Isaiah, but they also include Jeremiah, Baruch, Zephaniah, Samuel, and Micah. Along with the Psalms, these readings help us see how Jesus recapitulates salvation history, bringing to fulfillment all the prophesies of the Old Testament. The second readings—epistles from the Apostles—serve as exhortations to be ready for the Lord’s second coming and as proclamations of the kingdom of heaven and the necessity to love as Jesus loved. The second readings are also chosen to complement the message of the Gospel for each week.

Wait and hope—in quiet

In addition to the Scripture readings, special attention should also be given to the Collects (opening prayers), Prefaces (dialogue between priest and congregation before the Sanctus) and Prayers after Communion, all of which allude to the theme of each Sunday of Advent. If we’re paying attention, the Advent liturgies can lift us out of the busyness and stress of the secular world, offering us time for quiet reflection and sincere worship.

The Catechism of the Catholic Church sums up the season of Advent beautifully: “When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for in sharing in the long preparation for the Savior’s first coming, the faithful renew their ardent desire for his second coming. By celebrating the precursor’s birth and martyrdom, the Church unites herself to his desire: ‘He must increase, but I must decrease’” (CCC 524).

This is the prayer of parents awaiting the birth of a child, as well. Once that child is born, we put aside our self-care, and focus on the miracle of Life. Blessed Advent.

(Note: The Scripture passages cited in this article come from the Cycle A readings.)

Never Enough

Take my hand

Will you share this with me?

'Cause darling, without you

All the shine of a thousand spotlights

All the stars we steal from the night sky

Will never be enough

Never be enough

Towers of gold are still too little

These hands could hold the world but it'll

Never be enough

Never be enough

Never Enough is the hit song in the 2017 musical The Greatest Showman sung in the film by actress Rebecca Ferguson (playing Jenny Lind) with a voice over by singer Loren Allred. The song itself emotively walks us down the path of unsatisfied desires and its affect in our life. It’s a poignant and important truth worth pausing to reflect on.

Director Michael Gracey places us right in the middle of the struggle of desire by giving us the third person perspective of an opera house scene where Jenny Lind sings Never Enough with several key groups of onlookers: P.T. Barnum, Barnum’s Wife Charity, Phillip Carlyle (Zach Efron) and Anne Wheeler (Zendaya Coleman). The song and scene highlights the struggle of desire in each character. 

While traveling with P.T. Barnum, Jenny Lind finds herself with strong feelings towards the married Barnum and expresses the depth of her desire in this song by declaring that her life is incomplete and unsatisfying without him returning that love. Her perspective is that no matter what success she experiences, it won’t mean anything if she can’t have her desire for him met. 

For P.T. Barnum’s character, there is never enough success to satisfy him. He always wants more. His dreams are never complete despite having a family that loves him, a circus crew that adores him, and booming entertainment industry at his fingertips. In this scene the camera pans to Barnum as he watches Lind breathtakingly perform for the crowds and he feels his dream of having the greatest show on earth within reach.  In her he has all the right pieces to create the spectacle needed to achieve his lifelong dream. Barnum’s loving and supportive wife (Charity) experiences a dagger thrust through her heart as she watches her husband placing all his hope in this other beautiful women with so much talent to bring him the success he so desperately is searching for. 

The final couple shown in this scene is an unrealized and unmet satisfaction of a relationship between the heir apparent Phillip and social outcast Anne. In a breakthrough moment he gently holds her hand but as his parents look back disgracefully upon him he lets go of her hand. His desire is to meet the expectations of his parents, desiring to not let them down, and “marry up.” His desire is pulling him apart from the inside out - a desire for Anne and a desire to please his parents.

Lund desires Barnum and won’t be satisfied without his love; Barnum desires achieving his dream of success in the worlds eyes; and Phillip desires the acceptance of his parents and his love for Anne. 

The moral of the story is not that desire is wrong, rather, it highlights the deceptive nature of desire. 

In each of these accounts there is an assumption that the thing that will satisfy their desires is found outside of themselves. “If he would just love me back,” “If I can keep her in the circus,” “If I can just keep my parents happy.” Each person is placing the locus of their contentment in something external to themselves. This is our nature, we look for our desires to be met elsewhere either because we want something fixed in our life or we want something to be better in our life. Thus we naturally look elsewhere because we don’t already have it. We look to others to fulfill our desires, the accolades of those around us, our bosses approval, our spouses attention, our friends praises. None of these are wrong but they will never be enough. Never enough. Why? Because our desires cannot be quenched in this world or by this world. 

The Christian answer to desire is not to eliminate desire (Buddhism), desire less (Stoicism), or desire the right things, but rather the Christian answer is to realize our desires can only be met in Christ.

The desire for approval is good but can only be satisfied as we rest in our approval in Christ. The desire for being loved is good but can only be satisfied by knowing we are loved in Christ. The desire for success is good but only satisfied when we find our success in Christ. 

The problem is not our desires but the smallness of what we think will satisfy our desires.  

In his book The Weight of Glory, C.S. Lewis insightfully observes, “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.”

All of us will struggle through life and aimlessly spin our wheels until we realize that only Jesus will be enough to fill that empty space that exists within each of us. 

Where are you looking to have your desires met? If it is not Christ, it will never be enough.

Even as well intentioned Christ followers we so easily look to discover the "right” knowledge, the “right” community, the “right” experiences, the right “wisdom,” the “right” practices to give us something we desire, to solve our problems, or give us meaning we long for. All of these are good and fine but not enough. They are fools gold.

All the shine of thousand spotlights, all the stars in the sky, towers of gold, the world in your hands…. all will never be enough.

Jesus alone will fill what you long for.

John 4:10-14, “Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” Jesus said to her, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.”

Every week we gather as believers and receive Christ, the chief of those being His Words to us and Himself in Holy Communion. We come forward with empty hands, acknowledging our desire can and will only be met as we abide in Him. Feed on Him and allow your soul to be satisfied in Him.

How to Plant a Church in Six (not so) Easy Steps

Church plant meeting in dance studio

How to Plant a Church in Six (not so) Easy Steps

Our culture today is infatuated with “Life hacks” and “3 Easy Step” methods to achieve desired goals. While I’m all for working smart, I’m not a fan of promising quick and easy fixes to complex challenges. Rather than presenting Christianity as following the easy to travel Yellow Brick Road to the desired location, the Bible uses the imagery of a painful journey through the wilderness. Yes, it is marked by God’s miraculous deliverance through water and provision of bread from heaven, but it is also marked by mundane walking, frustrating leaders, terrifying enemies, and blazing hot days. I say all this with both the Christian life in view, as well as church planting.

I’ve heard it said that “church planting has been overcomplicated” and “it really is as simple as x, y, z.” While there may be some truth to these statements, it vastly underestimates the spiritual battle and cosmic war church planting is. There are no quick fixes, easy steps, or life-hacks to starting new churches. But there are best practices, wisdom, relying on the Holy Spirit, the community of faith, lots of hard work, prayer, and most importantly abiding in Christ. The following six steps are what I believe to be essential for any church plant, planter, or planting congregation.

1.  Answer the Why?

The most important question we need to answer in any major endeavor is “why we are doing it?” Why do I want to attend college? Why do I want to get married? Why do I want this job? Or far more importantly, why do I need Jesus? The why question helps us begin discerning through all the possible unhealthy motivations and return to Christ’s call.

So why plant a church? Most fundamentally, Christ says that He will build his church and He commissioned us to be instruments of that work by going and making disciples by baptizing and teaching. This is why we plant churches, to carry out the work of King Jesus in redeeming the world and making for Himself a new people awaiting His return. All other motivations are superficial and rooted in vainglory.

What is your why? What is your congregations why?

2. Build a Team

Kingdom work is never to be done alone but always in partnership with the body of Christ. From the first step of discerning one’s call to plant it should be done in prayer with those around you - spouse, spiritual mentors, and trusted friends. Who are those people you can invite into this work? Building a team of advisors, prayer warriors, financial partners, and ministry co-laborers is fundamental to the work of establishing a new gospel outpost of goodness and beauty. Building a team is done by asking the Holy Spirit to bring the right people, humbling yourself to rely upon the people God has placed in your life, and listening to their council. Who’s your team?

3. Take time to prepare

Jesus exhorts us to count the cost of following him (Luke 14:25-33). Taking time to learn, grow, research, and prepare is counting the cost. For many individuals and congregations who feel called to start a new church, this time of preparation is often excruciatingly slow and difficult. In an eagerness to see a new congregation started, the premature birth of a church brings with it immaturity and dysfunction. The season of preparation, like the nine months a mother waits, should be filled with reading books, learning from experienced mothers, praying for your child, practicing healthy rhythms before the baby comes, surrounding yourself with a support team, and walking alongside others who have given birth to a child. To skip this season of preparation is perhaps the most common cause of church plant failures.

4. Clearly define what you are planting.

While this is a big part of preparation, it is worthy of its own point. Starting a new church isn’t like following instructions for a model plane or car, there are no manuals that can be followed with pre-cut pieces. Each and every church is unique to its context and unique because of the people a part of it. With that said, as biblical based and historically rooted Christians (Lutherans), we are not starting with a blank white board and filling it up with what we think the church should look like. There are non-negotiable for us, specifically our theology and how that theology is lived out. While this may seem like an unimportant step, assuming we know, and those on our ministry team know, what the local congregation is to look and feel like is a dangerous assumption. The reality is, each person part of a new church start brings assumptions to the table, both spoken and unspoken. Clearly defining what the church is (ecclesiology) and how it will be present in a specific community (missiology) are the two most important building blocks every plant needs to discuss. If we assume these, the church will take on a form and belief that merely reflects the culture around it or the background of the strongest/loudest members of the initial group. Our theology should very clearly inform the culture of every new church start.

5. Build relationship and invite people to Jesus and His Church

Once all the hard work of answering the why, building a team, preparing, and knowing what you are planting has been done, now we finally get to what people most often think about when we talk about church planting - reaching people for Jesus. Reaching people for Jesus always starts simply: two humans interacting, speaking of Jesus and His work through words and actions, and the Holy Spirit bringing new life. Church planting is a highly intensive people-work. It requires lots of face to face time and lots of shoulder to shoulder time. Paul uses the language of “laboring among” and “laboring in the midst of” when talking about church planting. It’s thoroughly immersive. As we build these relationships, live among them, and with them, then we give witness to Jesus and His church. We share the good news and invite them to enter into Christ’s Church. There is a move, from outside the Church, to inside the Church. I’m not speaking of a church building here but theologically and spiritually. We are planting kingdom outpost of truth, goodness, and beauty and it is into that we invite people. Places where the Spirit is transforming lives, the gospel is infused in all we do, the sacrament of the Lord’s Supper is nourishing as a foretaste of the kingdom to come, and we seek to live as co-heirs to that kingdom not yet fully here. We are not merely offering the forgiveness of sin, we are offering a whole new life in Christ and His Church.

6. Abide in Christ

Ministry, any kind of ministry, is fraught with dangers. Soul sucking, Satan devouring, and body draining landmines. There is a constant danger of thinking we are the Savior and being crushed by a burden we cannot carry, falling prey to discouragement and despair when things don’t look as we hoped, boiling over with frustration, and there is a constant danger of our soul becoming thin and shadowy because we spend all our energy trying to feed others and never take the time to feed our own souls. Sound despairing? It should. Our flesh and the devil are real enemies that are ever present who would like nothing better for all the above to happen to us. But thanks be to God we are not called to carry out this work in our own strength, thanks be to God we are invited to come to Christ whose burden is lite, thanks be to God who invites us to abide in Christ, and hear our Father’s voice who says time and time again that in Christ we are His beloved sons and daughters. Returning to and abiding in Christ must be our constant state. It is here alone that we find out true identity and strength for the work He calls us to. Thanks be to God!

~ Pastor Matt Ballmann

(Initially written for and distributed by the AFLC Home Missions Newsletter on 9/9/22)

A Call to Prayer for the Supreme Court

My Body, My Choice, Given for You

A leaked document from the highest court in the land, the Supreme Court, indicates the draft majority opinion of the nine member court is to strike down Roe. v. Wade. 

Prior to the Roe. v. Wade ruling in 1973, each State was able to make their own laws regarding the legality of abortion; if struck down, it would not end the practice of abortion but would return the decision to each individual State.   

If this comes to fruition, it would be a day of tremendous celebration and a major step towards granting equal human rights to all humans in the United States.  

I want to invite you to join me in praying for each individual Justice of the Supreme Court that the Lord would fill them with wisdom and courage to defend the right to life for every human being by reversing Roe. vs. Wade.

Front row, left to right: Associate Justice Samuel A. Alito, Jr., Associate Justice Clarence Thomas, Chief Justice John G. Roberts, Jr., Associate Justice Stephen G. Breyer, and Associate Justice Sonia Sotomayor.
Back row, left to right: Associate Justice Brett M. Kavanaugh, Associate Justice Elena Kagan, Associate Justice Neil M. Gorsuch, and Associate Justice Amy Coney Barrett.

As you may be having conversations with friends and co-workers on this, here are a few things to keep in mind as a Christian: 

1. Christian’s are pro-life because God is pro-life. Christ made the greatest, most loving sacrifice of all not to preserve His freedom, happiness, or pleasure, but to give life to those hopelessly headed for death. Our Lord Jesus’ words and actions “my body given for you” is love incarnate. We hear these words every week during the institution of the Lord’s Supper and receive them in faith as words spoken by Jesus to each of us individually. Upon receiving His body and blood we then go out into the world to live in like manner, “my body broken for you.”

2. Christians care about children because God cares about the children. Practicing Christian families are 250% more likely to adopt than the average US household (5% vs. 2%).

3. Christians care about mothers because God cares about mothers. In Texas alone there are 20x the number of Christian woman’s advocacy institutions for mothers than Planned Parenthood institutions.

4. Christians care about human rights because God cares about human rights, the most basic being life. Listening to Public Radio this week, I’ve heard a list of illogical arguments of why aborting children in the womb should be legal:

   1. “It’s my body therefore I can do with it what I want.” The problem with this statement is that it’s simply not true. The baby is their own unique person with their own unique DNA, heart, lungs, brain, and personality. They are no more your body than a toddler is your body because they live in your home. Conceiving a child is an incredible privilege and responsibility.

   2. “If men could get pregnant, abortion would be a national sacrament.” Two things: First, this argument does not deal with the core question - is the unborn child a human being deserving of the right to life? If so, then it doesn’t matter how many men want it, it still doesn’t make it right. This argument is pure pragmatism. Let’s use that line of reasoning for a moment, if woman should be given the right to choose to end their child’s life, why can’t the father of the child choose to end that child’s life too? Why is it that only the mother gets to make that choice? Doesn’t seem very “fair.” Furthermore, if the father did want to abort the baby but cannot force the mother to do so, why does he still have to make child support payments? Shouldn’t he have a “choice”? The whole line of reasoning is flawed. We should not make decisions on questions of morality based on pragmatism but rather based on what is right and wrong. It doesn’t matter what men “want,” what matters is what is “morally right.”

   3. “Pro-life supporters don’t care about women.” Again, blatantly false statement. Pro-life supports are incredibly engaged in supporting women. In Texas alone there are far more Christian entities with the express purpose of supporting mothers than non-Christian entities with that goal. See a past blog post for examples of this. Why is that? Why is it that those that make up a minority of the population and to fund their own social programs to help woman, offer exponentially more support to the mothers they supposedly don’t care about? It’s an untrue statement and one we need to uproot.

   4. “Pro-life supporters are racist.” 60% of abortions are carried out against non-white unborn humans. Said another way, 60% of the children that have their life forcefully taken from them are black, brown, and yellow. Being pro-life is being pro-minority. Who else is standing up for those unborn minority children? Be their voice!

   5. “You can’t control what I do with my child.” Actually, yes, society does have laws in place to protect children from being beaten, starved, and abused by their parents. Freedom is not the ability to do whatever you want, but the ability to do what is right. Whether it’s easy or not, once a child is conceived, that mother and father take on responsibilities to that new human being or hand those responsibilities to someone who can fulfill them. In the United States, thousands of couples are eagerly awaiting to adopt children. If someone is unable to care for their child, let’s help them fulfill their dream of having a child.

   6. “Abortion should be my choice.” Taking another human beings life is not a choice you can have. What choice you do have is whether you have sex or not. That is a choice each person makes. No one wants to get in a car accident while intoxicated, but when it happens, they are still responsible for it. The point of course is don’t drink and drive if you don’t want to be responsible for a DWI. If you choose to have sex, know that it brings responsibilities with it. Privileges always bring responsibilities. What about rape and incest? According to the Guttmacher Institute, 1% of women obtain an abortion because they became pregnant through rape, and less than 0.5% do so because of incest. Still a human being deserving of the basic right to life.

5. Finally, the gospel means “good news.” If you are reading this, have had an abortion or supported someone in having an abortion, and regret that decision, Christ offers forgiveness. Being a Christian does not mean we are perfect or have perfect past stories (let me assure you, we don’t!), rather, being a Christian is about acknowledging we are imperfect (what God calls sin) and that our only hope is the love and forgiveness God freely offers to us in Christ Jesus. If you regret a past decision, feel guilt or shame from it, bring it to God. Give it to Him. Ask Him for forgiveness and then believe His promise that says, “if we confess our sins He is faithful and just to forgive us from all unrighteousness.” (1 John 1:9). Pro-Life supporters do not stand in an “I’m better than you” position but rather “Jesus offers us all forgiveness” and “let’s give every human, regardless of age, equal human rights to life.”

Join me in praying for Roe. v. Wade to be overturned.

Pastor Matthew Ballmann

5/6/22

Lenten Worship as a "Bright Sadness" - A reflection from Great Lent: Journey to Pascha by Alexander Schmemann

In his short book, "Great Lent: Journey to Pascha, Alexander Schmemann reminds us of the purpose of the season of Lent,

"The purpose of Lent is to force on us a few formal obligations, but to "soften" our heart so that it may open itself to the realities of the spirit, to experience the hidden "thirst and hunger" for communion with God."

He goes on to describe this 40 day season as one of "bright sadness." Sadness in that everyone walking into a Lenten service will notice that the particular ethos of the Scriptures, songs, addition to specific prayers, or absence of specific prayers (for example the Gloria Patri and Allululias) all carry a quiet sadness and focus on Christ's suffering. And yet, there is a brightness in that it all is in preparation for the coming resurrection celebration on Easter. All the services during this Lenten season are shaped by this bright sadness.

"This lenten "atmosphere," this unique "state of mind," is brought about mainly by means of worship, by the various changes introduced during that season into the liturgical life." He then describes the powerful influences these atmospheres begin to make upon us:

“But then we begin to realize that this very length and monotony are needed if we are to experience the secret and at first unnoticeable "action" of the service in us. Little by little we begin to understand, or rather to feel, that this sadness is indeed "bright," that a mysterious transformation is about to take place in us. It is as if we were reaching a place to which the noises and the fuss of life, of the street, of all that which usually fills our days and even nights, have no access—a place where they have no power. All that which seemed so tremendously important to us as to fill our mind, that state of anxiety which has virtually become our second nature, disappear somewhere and we begin to feel free, light and happy. It is not the noisy and superficial happiness which comes and goes twenty times a day and is so fragile and fugitive; it is a deep happiness which comes not from a single and particular reason but from our soul having, in the words of Dostoevsky, touched "another world." And that which it has touched is made up of light and peace and joy, of an inexpressible trust. We understand then why the services had to be long and seemingly monotonous. We understand that it is simply impossible to pass from our normal state of mind made up almost entirely of fuss, rush, and care, into this new one without first "quieting down," without restoring in ourselves a measure of inner stability. This is why those who think of church services only in terms of "obligations," who always inquire about the required minimum ("How often must we go to church?" "How often must we pray?") can never under- stand the true nature of worship which is to take us into a different world—that of God's Presence!—but to take us there slowly because our fallen nature has lost the ability to accede there naturally.

Thus, as we experience this mysterious liberation, as we become "light and peaceful," the monotony and the sadness of the service acquire a new significance, they are transfigured. An inner beauty illumines them like an early ray of the sun which, while it is still dark in the valley, begins to lighten up the top of the mountain. This light and secret joy come from the long alleluias, from the entire "tonality" of lenten worship. What at first appeared as monotony now is revealed as peace; what sounded like sadness is now experienced as the very first movements of the soul recovering its lost depth. This is what the first verse of the lenten alleluia proclaims every morning: "My soul has desired Thee in the night, O God, before dawn, for Thy judgments are a light upon the earth!"

"Sad brightness": the sadness of my exile, of the waste I have made of my life; the brightness of God's presence and forgiveness, the joy of the recovered desire for God, the peace of the recovered home. Such is the climate of lenten worship; such is its first and general impact on my soul.”

Big Words and Christianity

It has become quite popular for Christians (and even pastors) to mock and speak in a pejorative way about what they consider "theological" language or "Christianeze." But is this attitude warranted? Perhaps sometimes, but mostly I would suggest it’s unwarranted. Consider the following two contexts.

Unbelieving Audience

When speaking to an unbeliever or unbelieving audience it is loving and wise to explain the words you choose to use. Think of it like translating from a foreign language. If for example you are chatting with a co-worker about your faith and you start dropping words like "sin, grace, justification, and being born again" with no explanation of what they mean, your co-worker will be completely lost. But if you use these words and then explain that they mean as you use them then they are perfectly appropriate to use.

Believing Audience

More often than not, when I hear a teacher make fun of "Christianeze" they do so on Sunday mornings in the context of believers gathered together to hear the preaching of the Word and reception of Holy Communion. Acknowledging there very well may be unbelievers present, may I suggest they do their congregation a dis-service by refusing to teach them these “Christianeze” words. There are two reasons why this is an irresponsible attitude and approach.

1) It establishes a double standard

Every single sphere has specific language they use to speak with nuance about their context: sports, medicine, military, politics, mechanics, engineering, education, etc. I'm always amazed that the same people who mock the use of theological language in the church are the same people who have been well "catechized" in the language of NFL rules, coffee shop lingo, obscure parts in there cars, and learned dozens (if not hundreds) of highly complex words and concepts in insurance, real-estate, medicine, or law. When we live with this double standard, we are in essence treating people as if they are too stupid to learn the meaning of big words like "justification" "sanctification" "election" "sacrament" and that these words are unimportant. People are far more intelligent than we give them credit for and far more able to grasp complex concepts if we are willing to give them our time and attention. G.K. Chesterton said well, "The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried.” While he is describing the counter-cultural values of the Christian faith, I would humble suggest this applies to the theology and language of the faith as well. Almost every Sunday I say something along the following during the sermon, "here is a big theological word and here is what it means..." I very intentionally am seeking to teach ("catechize") our congregation on "insider" language. Why? That brings me to the second reason mocking "Christianeze" is misguided,

2) It is the language of Scripture

Election is a Bible word. Predestination is a Bible word. Eucharist (eucharisteo) is a Bible word. Justification, Sanctification, Atonement, Satisfaction, and Sacrifice are all Bible words. And by Bible words I mean God's Word's. Does a person need to know all these words to be "a good Christian"? Well yes and no. Knowing them doesn't make someone anymore loved by God's (we are saved by grace!) but knowing them helps us understand God's words, heart, and way of relating to us. Many Christians today would say, "we don't need to argue over these words, let's just love God and love others." Certainly let's love God and love others but these words are important because they are in the Bible (God's Word) and very practically because people will believe something even when not explicitly taught. It's common to hear people say they just want "practical" preaching and teaching and yet "practical" preaching and teaching has left the American church theologically vacuous with no framework, theological language, or substance to offer in response to the "theology" and "catechization" of our culture. This is no easy task and no quick fix. Is there a place for "practical" preaching and teaching? Absolutely! But one thing is for sure, we love God's people well when we love them enough to also teach them the language of Scripture.

3) Language = Meaning

God has chosen to communicate with His creation through creation, the Holy Scriptures, and through Christ Jesus. The first is often described as “general revelation” (Romans 1:19-20) while the seconded two are “special revelation” (Hebrews 1:1-2). If God uses these words to speak to His children and by them He desires to communicate to us, we should give detailed attention to the words He uses. There is nuance, meaning, significance, and substance behind each word the Holy Spirit chose to use. What He says matters and how He says it matters. To teach and pass on the Christian faith requires teaching and passing on the content of that faith through the language of the faith.

So may I conclude with a challenge. Rather than mocking the use of big words or being afraid to team them, let’s use the language of Scripture and lovingly teach what they mean and how it communicates God’s heart to us.

My Daughter Died During Lent

What follows is the story of my daughter’s death and my family’s journey through it. If you worry that may be too difficult to read the message is similar to the eulogy I gave for her. Which you can listen to instead here.

Today is the first Friday of Lent. Friday's during Lent are traditionally days of sacrifice. Five years ago on the first Friday of Lent my daughter died. That unwilling sacrifice became, in time, a tremendous blessing. Before I share some of the lessons my family learned, some backstory is in order.

In 2016, my wife was blessed with a pregnancy. We had a toddler son at the time so we excitedly hid the gender to preserve the surprise. Unfortunately there was something far worse hidden, an unwelcome surprise. Around 20 weeks into the pregnancy we discovered what doctors called multicystic renal dysplasia. In layman's terms her ureter formed improperly causing urine to back up in her kidneys leading to failure. Because the kidneys failed there was insufficient amniotic fluid for wet tissue organs to develop. Her lungs were the wet tissue organs failing to develop. As this flurry of medical terms hit us there was two phrases that stood out "not compatible with life" and "death sentence". The doctor asked us when we wanted to terminate. I sort of snapped to and the only question I could muster was, "Wait are we talking about abortion?" Every recommendation was just that. We opted to bring her to term, knowing that she would likely die within hours. For the next few months we, our family, our church, and strangers I've still never met prayed for a miracle. We prayed for healing. With tears in my eyes I asked God for any other way. When she was born it was immediately clear that her lungs were too weak. And so, I baptized her in the name of the Father, Son, and Holy Spirit. My family held her. We took photos with her. We prayed over her. And within a couple hours she died in her mother's arms.

This is no easy story. It's painful to write. It's difficult to read. I want to acknowledge that if you're still here. This isn't the uplifting post you read while gently sipping your morning coffee. And yet, it is a perfect story for Lent. Christians for almost two thousand years have observed 40 days of sacrifice in preparation for Easter. Why? It's not to mortify ourselves or solely some ascetism. It's to reorient our hearts and minds. It's to free us to be more generous than we were. In the words of prophet Joel, we are to "rend our hearts" and "call a solemn assembly" (Joel 2:13,15). I can promise you on that day five years ago my heart was rent, it was a solemn day.

It was the hardest day of my life. I would not wish it on anyone. And yet, it, like a Lenten sacrifice reoriented my heart. Throughout my family could only describe our ability to face the moment as the grace of God. And since, it has given me several occasions to give answer to "the hope that is in [me]" (1 Peter 3:15). I didn't choose to give my daughter back to the Lord on that Friday in Lent; but in time I've come recognize the immense ways He has blessed my family since. He used the circumstances to create even greater faith in us, ever greater reliance on Him, and a more sincere gratitude for the gift of life that He gives. And just like the promise of Easter awaits in Lent, the promise of the resurrection awaits in death. One day death will be finally, ultimately, perpetually dead. "There will be no more death or mourning or crying or pain, for the old order of things has passed away" (Revelation 21:4).

About the Author

David Hein is husband to Mindi, father to Kirk, Wesley, and Caleb and a member of Trinity San Antonio. August Marie Hein was born, baptized, and ushered into the presence of her Father on March 3, 2017.

What is Ash Wednesday?

What is Ash Wednesday?

Ash Wednesday marks the beginning of the season of Lent: a time of penitence, fasting, and prayer, in preparation for the great Easter Feast. 

The season of Lent began in the early days of the Church as a time of preparation for those seeking to be baptized at Easter. The forty days refer to our Lord’s time of fasting in the wilderness; and Ash Wednesday is the beginning of the Lenten Fast. 

Throughout the Old Testament, ashes are used as a sign of sorrow and repentance, and Christians have traditionally used ashes to indicate sorrow for our own sin, and as a reminder that the wages of sin is death (Romans 6:23). Like Adam and Eve, we have disobeyed and rebelled against God, and are under the same judgment, “you are dust, and to dust you shall return” (Genesis 3:19b). 

But as we are marked with ashes in the same manner that we were signed with the cross in Baptism, we are also reminded of the life we share in Jesus Christ, the second Adam (Romans 5:17, 6:4). It is in this sure hope that we begin the journey of these forty days, that by hearing and answering our Savior’s call to repent, we may enter fully into the joyful celebration of his resurrection. 

The Spiritual Pilgrimage of Lent

Your invitation to The Spiritual Pilgrimage of Lent

What is Lent? 

Lent is a season of the historic church year passed down from the earliest days of the church and observed from Ash Wednesday to Easter. It is 40 days in length not counting Sundays which are considered min-Easter celebrations. Because Lent lasts for 40 days it recalls Christ’s fasting during his temptation/testing in the wilderness (Matthew 4:1-11). Lent is a penitential season that is marked by the stripping away of those things which compete for our allegiance to Jesus.

Like a pilgrimage where one encounters places they don’t normally tread, so Lent takes us on a spiritual pilgrimage through our own wilderness right up to the foot of the cross on Good Friday and into the glorious empty garden tomb of Easter morning. By saying yes to Lent you say yes to an unexpected, challenging, and rewarding pilgrimage in which you come to know yourself and Christ’s love for you more deeply.

why should I consider entering into the spiritual pilgrimage of Lent? 

It should be noted that there is no biblical mandate to observe Lent, nor does observing it earn us "browny points" with God. In Christ we are fully accepted and forgiven and nothing we do can cause God to love us more - Praise God! So why practice Lent? Lent is a physical and spiritual rhythm that helps us be conformed to the image of Christ. How so?

1) Observing Lent reminds us of our deep need for a Savior.

2) Observing Lent reminds us of the frailty and shortness of life and helps us reprioritize our lives (loves, desires, thoughts, actions, etc)

3) Lent prepares are heart for the celebration of Easter. If you want to grow in Christlikeness and experience spiritual renewal, Lent is for you.

How can I observe Lent this year? 

There is no rule or law that you must follow to observe Lent, however, there are some time tested biblical practices we can learn from. 

1) Gather with other believers in observing this Holy Season.

Join us at Trinity (or any congregation that follows the historic church calendar) for the special services and activities of the season. At Trinity we will be focusing on the theme of Lent on Sundays, as well as special mid-week events such at an Ash Wednesday Service, Vespers service, Stations of the Cross, Maundy Thursday, and Good Friday. We also will be coming together for mercy ministry projects throughout the season.

What the Super Bowl is to NFL fans, the final three days of Lent (“Paschal Triduum”) are to Christians. It is THE central three days that shook the universe. What happened in these three days that is so important? It marks the time that the God-Man willingly laid down His life for the sins of the world and not only paid the price for those sins but also conquered death by rising again! We mark these days with one service over three days that begins on Maundy Thursday where we remember where Christ instituted Holy Communion the the Church, continues into Good Friday where we remember Christ’s once and for all sacrifice for the sins of the world, and Holy Saturday where we celebrate the Easter Vigil/the conquering of death through resurrection. Let me invite, invest yourself fully in these three days. There is no more important activity than taking a few hours over these three days to reflect and meditate upon the Lord Jesus’ salvific work on your behalf. I strongly encourage you to make this a priority for you and your family.

2) The three historic practices:

Pick-up one of our Lenten guides on Sunday which will help guide you through the following three spiritual disciplines during the season. Here is also a helpful family Lenten guide.

Fasting - Fasting is the practice of giving up something perfectly good for the purpose of feeling it's lack in our lives. Fasting is never easy but always a huge spiritual blessing. Fasting can come in many forms but the type most mentioned in Scripture is fasting from food in order to dedicate ourselves to a season of prayer and repentance. Consider fasting from a single type of food (sweets, coke, alcohol, etc), a single meal every week, or maybe even a whole day every week (Friday's are traditional to remind us of Christ's betrayal on that day). It's common to fast (or partial fast) during holy week on Maundy- Thursday, Good Friday, and Holy Saturday. Other types of fasting include technology, tv, sports, music, etc. Pretty much anything can be fasted from. If this is your first time to observe Lent I encourage you to start easy and keep it simple. 

Prayer - Prayer is pouring our heart out before God and listening to Him speak to us through His Word. Let's be honest, prayer is hard. It requires discipline to set the time aside and to not just pray for ourselves. Lent is a season we put a special focus on prayer in confessing our sins, asking God to change our hearts, praying for others, and the needs in the world. I encourage you to commit to finding a silent place to pray for 5-10 minutes every day. Set a timer and pray. 

Almsgiving/Generosity - During this season we also place a special focus on those in need. We recognize there are many forms of need - emotional, spiritual, physical, etc). I would encourage you and your family to identify a need in our area - it could be a family, individual, ministry, etc - that you can give a special financial gift to. Who do you rub shoulders with that you know has need right now? It might be a few people or just one. Ask the Lord to place someone in your path and on your heart. Discuss it and prayer about it as a family.

Is Lent supposed to be hard? 

Yep. In the same way that Christ fasted and was tempted in the wilderness before his ministry, so we too enter into a difficult season of self-denial. Self-denial pulls back the layers on what makes us tick, where we find comfort, how we respond to hardship, and forces us to rest in Jesus. It doesn't always feel spiritual but it will produce spiritual fruit as we ask the Spirit to work in our hearts and minds. God uses difficult season to purify us, Lent is such a season. Think of it like Marine bootcamp. Bootcamp is not an indefinite season but rather a short season to refine, equip, and purify the recruits. 

An Invitation

The season of Lent is a gracious invitation offered to you. On Ash Wednesday our church hears the following invitation into this holy season:

Dear brothers and sisters of our Lord Jesus Christ, on this day the Church begins a holy season of prayerful and penitential reflection. Our attention is especially directed to the holy sufferings and death of our Lord Jesus Christ. 

From ancient times the season of Lent has been kept as a time of special devotion, self-denial, and humble repentance born of a faithful heart that dwells confidently on His Word and draws from it life and hope. 

I invite you, therefore, in the name of the Church, to the observance of a holy Lent: by self-examination and repentance; by prayer, fasting, and alms-giving; and by reading and meditating on God’s holy Word.

Let us pray that our dear Father in heaven, for the sake of His beloved Son and in the power of His Holy Spirit, might richly bless this Lententide for us so that we may come to Easter with glad hearts and keep the feast in sincerity and truth.

Sanctity of Human Life

- Sanctity of Human Life -

On January 22, 1984, President Ronald Reagan issued a presidential proclamation designating January 22nd as National Sanctity of Human Life Day. On this weekend, churches and life organizations across the United States seek to bring awareness and support to the most vulnerable humans - the unborn. As Christians we believe every human being is created in the image of God and worthy of respect, dignity, and the freedom to life. Next Sunday (23rd) we will take time to observe this day. 

So what is the current situation of abortions in the Unites States?  We give praise for the passage of the recent Heart Beat Law in Texas (here is an article I wrote reflecting on its significance) and that the rates across the United States are at historic lows! Praise God! And yet sadly there were still over 600,000 abortion in the United States this last year. Our response to this high death toll among the most vulnerable should be one of  1) prayer, 2) advocacy and education, 3) supporting the young mothers and fathers by any means possible, 4) serving in the foster care system, 5) adopting and supporting families who adopt, and 6) sharing the good news of God's grace and forgiveness over all sins. 

One of the major ways we can be people of life is by supporting local pregnancy advocacy organizations who daily reach women and families with messages of hope, life, and healing. Here is a list of such organization here in San Antonio:

Pregnancy Advocacy Organizations in San Antonio

• Any Women Can - https://www.anywomancansa.com/

• San Antonio Family Association - https://sanantoniofamilyassociation.com/

• San Antonio Coalition for Life - https://sacfl.org/

• Pregnancy Care Center - https://www.sapregnancy.org/

• A Women's Haven Pregnancy Center - https://www.awomanshaven.com/

• The Source - https://www.thesource.org/

• Life Choices Care - https://www.lifechoicescare.com/

• The Share Center (Bulverede/Spring Branch) - https://www.bulverdepregnancy.com/

• Allied Women's Center - https://www.alliedwomenscenter.com/

You may not be called to volunteer in these organizations on a regularly basis but still desire to help be part of the movement, January and February are wonderful months to do just that. Below are 8 ways you can get involved this month in the cause of supporting mothers, fathers, and the unborn.

Ways to Get Involved:

1. Join the march for life in downtown San Antonio or in Austin on January 21st at 1pm - https://www.texasrallyforlife.org/

2. Sign-up to pray in front of Planned Parenthood during the 40 Days of Life (March 2 - April 10) - https://www.40daysforlife.com/en/sanantonio

3. Assemble Bags that are handed out to women considering abortions with information to help them make an informed decision (Every-other Monday at 12:15pm and every-other Thursday at 1pm) - https://sacfl.org/about-us/volunteers-action

4. Become a Sidewalk Advocate - https://sacfl.org/sidewalk-intern-program

5. Volunteer at one of the above clinics

6. Volunteer and support the Foster Care system (see below)

7. Support adoption with your time and resources either by prayerfully considering adopting, supporting families that adopt, or directly supporting adoption organizations.

8. Volunteer at Boysville - https://boysvilletexas.org/volunteer/

Foster Care and Adoption
Throughout history Christians have sought to follow Christ's command to care for the least by being on the front lines of caring for the sick by opening hospitals, caring for the elderly by opening care homes, and caring for the orphaned by opening orphanages and adopting. It is an uncontested fact of history that each of these three have been spearheaded and run by Christians from the first century onward. Even in our own time, consider that while there are 11 Planned Parenthood clinics that provide abortions in the State of Texas, there are almost 200 life advocacy organizations which seek to support mothers and fathers by providing support and encouragement as they bring their child into the world. Praise God! If the parents are unable or unwilling to care for their child, all of these will help with connecting them to organization and families that are waiting to adopt.

Adoption and foster care are two other significant means by which Christians can support the most vulnerable. We believe it is a beautiful calling to participate as a foster family and/or adopt a child who would otherwise be left in the foster system. Let me ask you, have you ever prayerfully considered serving as a foster family or adopting? If not, I encourage you to take some time to consider if God may be calling you to become a family for a child currently without one.

Currently in the US there are over 400,000 children in the foster care system and roughly 1/4th of those are awaiting a family to adopt them.

Here are some wonderful local organizations engaged in this work:

Local Foster Care & Adoption Organizations:

• CASA - https://www.casa-satx.org/who-we-are

• South Texas Alliance for Orphans - https://www.alliance4orphans.org/

• 1 Hope for Kids - https://1hopeforkids.org/

• A World for Children - https://www.awfc.org/

• The Bair Foundation - https://www.bair.org/

• DePelchin Children's Center - https://www.depelchin.org/

• Pathways - https://www.pathway.org/

• Providence Place - https://www.provplace.org/

• SJRC - https://sjrctexas.org/

In all this we seek to extend the grace and forgiveness Christ offers to the broken, ashamed, and grieving. There is no sin too great that it cannot be cleansed by the blood of Christ Jesus. No sin too great. We do not gather to cast stones, for our Lord said "let him who is guiltless cast the first stone" and all walked away. Christ, the only one who is sinless and who has the only right to cast a stone, doesn't. Rather, he offers grace and forgiveness to all who come to him. Perhaps you have felt guilt and shame for your part in an abortion. Hear this good news - Christ does not condemn you but wants to embrace you and shower his love and forgiveness on you!

The peace of our Lord Jesus Christ be with you all!

Pastor Matthew

St. Nicholas Day

St. Nicholas Day, December 6th

Did you know Saint Nicholas was a real person? St. Nicholas lived from A.D. 270 to A.D. 343 and was the bishop of Myra, in present-day Turkey. He was a Christian pastor and served as the bishop in the region. Legend has it that he was known for his generosity to those in need. One story tells of a poor family with three daughters who could never be married because their father didn't have the dowry money needed to arrange marriages for them. Nicholas secretly gave three bags of coins to this family by throwing them down their chimney; according to the legend, these bags landed in the daughter's stockings which were hanging up to dry.

On this day we like to read a book about St. Nicholas (see three good choices below) and discuss ways we can show generosity to others just as St. Nicholas did. This would be a great day to plan an act of service as a family! The favorite activity for the kids is placing their shoes in front of their bedroom doors the night before and finding chocolate coins the next morning! We also like to hang up our stockings on this day remember the story of St. Nicholas.

Three great choices for telling the real story behind Santa Claus:

• Saint Nicholas and the Nine Gold Coins

• Saint Nicholas: The Real Story of the Christmas Legend

• The Legend of the Christmas Stocking

Collect for Saint Nicholas Day

Almighty Father, lover of souls, who chose your servant Nicholas to be a bishop in the Church, that he might give freely out of the treasures of your grace: make us mindful of the needs of others and, as we have received, so teach us also to give; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Additional Blogs:

• https://www.greetingcardpoet.com/st-nicholas-day-december-6/

• https://thehomelyhours.com/2015/11/07/saint-nicholas-day-december-6th/

• https://www.stnicholascenter.org/ (LOTS of resources!)

How’s Your Thanks Giving Going?

How’s your thanks giving going?  No, not your preparation for the holiday.  I mean your practice of being (or not being) a thankful person. In Ephesians 5:20 we read,  

“Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ.”

Our extended family has formed a tradition during November where every family member (almost 40 of us ages 3 -96) posts a picture, on an assigned day, of one thing that they are thankful for.  So far this year, the items have included animals, books, food, driveways, furniture and trees.  What a great thing to pause for a moment and thank God for the simple good things that God brings into our lives.

But our thanksgiving is to go much deeper than just an appreciation for the simple good things that God brings into our lives.

“Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” ~ 1 Timothy 5:18 

We’re encouraged to be thankful not just for those things that we enjoy but for those difficult and trying things that are a part of our lives as well.  Things that, right now, may be bringing pain, frustration, sadness or confusion. Have you ever stopped to ask why are we to be thankful in all things? 

“Oh give thanks to the Lord, for he is good; for his steadfast love endures forever!” ~ 1 Chronicles 16:34

In this verse (and because we may be thickheaded, it’s repeated 6 more times in the Old Testament) God gives us 3 deeper reasons to be thankful.

1. Give thanks because God is good.

This phrase is contained in several places in scripture and while what follows may mention some of God’s good benefits to us, it starts with the simple but profound encouragement to be thankful for God’s character of goodness.  He is by nature good.  Give thanks for that!  Everything that he does is good, not just the benefits that we appreciate.  Be thankful that His only motivation toward us is goodness and faithful love.  God never does anything “bad’ to us.  He may discipline us for bad things that we have done or may allow us to endure the negative consequences of our actions but even those are things are ultimately “good” for us too.  

There’s a lot more that we could say about this but let me just make a few observations about God and his goodness

• God is the source of all good in the world.

James 1:17,  “Every good and perfect endowment and every perfect gift is from above, coming down from the father of lights with whom there is no variation or shadow due to change.”

Psalm 145:9 “The Lord is good to all; he has compassion on all he has made.”

• God does only good things for His people

Ps 84:11, “No good thing does God withhold for those who walk uprightly.”

• In everything God works for good toward those who love Him.

Romans 8:28,  “And we know that for those who love God all things work together for good, for those who are called according to his purpose.”

• He gives good things to those who ask Him.

Matt 7:11,  “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

• His discipline is a manifestation of His love and is for our good

Hebrews 12:10  “For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.”

In His goodness, God is merciful toward those in distress, He offers grace to toward those who deserve only punishment and He is patient toward those who continue to sin. 

But there’s a bit more to this verse that adds weight to our confidence in God’s goodness.  Here’s 2 more reasons to be thankful. 

2. Give thanks because God is always good.

The Hebrew word used here is “hesedh“, a steadfast and faithful love; lovingkindness that is loyal and full of mercy.  

3. Give thanks because God’s love endures forever.

He is eternal and His love will always be present for us and always endure.  It does not change.

Understanding and embracing the truth of God’s goodness will bring great comfort to all areas of our life.  

Ps 73:25-26, “Whom have I in heaven but you?
    And there is nothing on earth that I desire besides you.
26 My flesh and my heart may fail,
    but God is the strength of my heart and my portion forever,”

Since God Himself is the ultimate good that we seek, let me suggest 2 applications. 

1. Let the truth that God is good be the lens that you look through to help you understand, accept and respond rightly to any current hard circumstances that you are walking though right now.

2. Let God’s goodness be an attribute that you imitate. Be like God and strive to do good to all men.

Galatians 6:10, So then, as we have opportunity, let us do good to all men, and especially to whose who are of the household of faith. 

About the Author:

Rollie and his wife Sandi are children of God, parents of three adult children, and members of Trinity San Antonio Church.

The Lord’s Supper/Eucharist in the Early Church (2nd-6th Century)

Early Teachings on the Lord’s Supper/Eucharist

Justin Martyr (100-165): Christian philosopher and apologist

First Apology (155 A.D), chapter 66

And this food is called among us the Eucharist of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.

First Apology, chapter 65

There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

Ignatius of Antioch (35-107): Early Christian bishop and martyr

Epistle to the Ephesians, chapter 20

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and "the first-born of every creature," but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Irenaeus (c.130-c.200): Bishop of Lyons and opponent of Gnosticism

Fragments from the lost writings of Irenaeus, chapter 37

Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips." Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by canceling it; but they are according to the Spirit, for we must worship God "in spirit and in truth." And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.

Irenaeus

Against Heresies, chapter 18

But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.

Origen (185-254): Biblical scholar and philosopher

Against Celsus, chapter 57

We are much more concerned lest we should be ungrateful to God, who has loaded us with His benefits, whose workmanship we are, who cares for us in whatever condition we may be, and who has given us hopes of things beyond this present life. And we have a symbol of gratitude to God in the bread which we call the Eucharist.

Didache (date uncertain—possibly late first or early second century, authorship unknown)

Now about the Eucharist: This is how to give thanks: First in connection with the cup: "We thank you, our Father, for the holy vine of David, your child, which you have revealed through Jesus, your child. To you be glory forever."

Then in connection with the piece [broken off the loaf]:

"We thank you, our Father, for the life and knowledge which you have revealed through Jesus, your child. To you be glory forever.

"As this piece [of bread] was scattered over the hills and then was brought together and made one, so let your Church be brought together from the ends of the earth into your Kingdom. For yours is the glory and the power through Jesus Christ forever."

You must not let anyone eat or drink of your Eucharist except those baptized in the Lord's name. For in reference to this the Lord said, "Do not give what is sacred to dogs." After you have finished your meal, say in this way:

"We thank you, holy Father, for your sacred name which you have in our hearts, and for the knowledge and faith and immortality which you have revealed through Jesus, your child. To you be glory forever.

"Almighty Master, 'you have created everything' for the sake of your name, and have given men food and drink to enjoy that they may thank you. But to us you have given spiritual food and drink and eternal life through Jesus, your child.

"Above all, we thank you that you are mighty. To you be glory forever.

"Remember, Lord, your Church, to save it from all evil and to make it perfect by your love. Make it holy, 'and gather' it 'together from the four winds' into your Kingdom which you have made ready for it. For yours is the power and the glory forever."

"Let grace come and let this world pass away."

"Hosanna to the God of David!"

"If anyone is holy, let him come. If not, let him repent."

"Our Lord, come!"

"Amen.

Baptism in the Early Church (2-5th Centuries)

Justin Martyr (A.D. 151) 

“As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be able to live accordingly . . . are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, ‘Except you be born again, you shall not enter into the kingdom of heaven’ [John 3:3]” (First Apology 61 [A.D. 151]).

Irenaeus (A.D. 189, 190, 192)

“He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age” (Against Heresies 2:22:4 [A.D. 189]).

“‘And [Naaman] dipped himself . . . seven times in the Jordan’ [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions, being spiritually regenerated as newborn babes, even as the Lord has declared: ‘Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven’ [John 3:5]” (Fragment 34 [A.D. 190]).

“Now faith occasions this for us even as the Elders, the disciples of the Apostles, have handed it down to us.  First of all, it bids us to keep in mind that we have received baptism for the remission of sins in the name of God the Father and in the name of Jesus Christ, the Son of God, who was incarnate, died and rose again, and in the Holy Spirit of God.  This baptism is the seal of eternal life and the new birth unto God that we should no longer be the sons of mortal men but of the eternal and perpetual God.” (The Demonstration of the Apostolic Preaching, [192 A.D])

Clement of Alexandria (A.D. 191) 

“When we are baptized, we are enlightened. Being enlightened, we are adopted as  sons.  Adopted  as  sons,  we  are  made perfect.  Made perfect,  we become immortal . . . ‘and sons of the Most High’ [Ps. 82:6]. This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins, a gift of grace by which the punishments due our sins are remitted, an illumination by which we behold that holy light of salvation” (The Instructor of Children 1:6:26:1 [A.D 191]).

Tertulian (A.D 191, 203) 

“Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . . But we, little fishes after the example of our [Great] Fish,  Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water. So that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes—by taking them away from the water!” (On Baptism 1 [A.D 203]).

Hippolytus (A.D 215, 217) 

“Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them” (The Apostolic Tradition 21:16 [A.D. 215]).

“Perhaps someone will ask, ‘What does it conduce unto piety to be baptized?’ In the first place, that you may do what has seemed good to God; in the next place, being born again by water unto God so that you change your first birth, which was from concupiscence, and are able to attain salvation, which would otherwise be impossible. For thus the [prophet] has sworn to us: ‘Amen, I say to you, unless you are born again with living water, into the name of the Father, Son, and Holy Spirit, you shall not enter into the kingdom of heaven.’ Therefore, fly to the water, for this alone can extinguish the fire. He who will not come to the water still carries around with him the spirit of insanity for the sake of which he will not come to the living water for his own salvation” (Homilies 11:26 [A.D. 217]).

Origen (A.D 235, 248) 

“Every soul that is born into flesh is soiled by the filth of wickedness and sin. . . . In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous” (Homilies on Leviticus 8:3 [A.D. 248]).

“The Church received from the apostles the tradition of giving baptism even to infants. The apostles, to whom were committed the secrets of the divine sacraments, knew there are in everyone innate strains of [original] sin, which must be washed away through water and the Spirit” (Commentaries on Romans 5:9 [A.D. 248]).

“It is not possible to receive forgiveness of sins without baptism” (Exhortation to the Martyrs 30 [A.D. 235]).

Cyprian of Carthage (A.D 253) 

“As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born” (Letters 64:2 [A.D. 253]).

“If, in the case of the worst sinners and those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from baptism and grace, how much more, then, should an infant not be held back, who, having but recently been born, has done no sin, except that, born of the flesh according to Adam, he has contracted the contagion of that old death from his first being born. For this very reason does he [an infant] approach more easily to receive the remission of sins: because the sins forgiven him are not his own but those of another” (ibid., 64:5).

Council of Nicaea (A.D. 325)  

“And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come.” (Council of Nicaea, [A.D 325]).

Cyril of Jerusalem (A.D. 350) 

“If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who even without water will receive the kingdom. . . . For the Savior calls martyrdom a baptism, saying, ‘Can you drink the cup which I drink and be baptized with the baptism with which I am to be baptized [Mark 10:38]?’ Indeed, the martyrs too confess, by being made a spectacle to the world, both to angels and to men [1 Cor. 4:9]” (Catechetical Lectures 3:10 [A.D. 350]).

Gregory of Nazianzus (A.D. 388)

“Do you have an infant child? Allow sin no opportunity; rather, let the infant be sanctified from childhood. From his most tender age let him be consecrated by the Spirit. Do you fear the seal [of baptism] because of the weakness of nature? Oh, what a pusillanimous mother and of how little faith!” (Oration on Holy Baptism 40:7 [A.D. 388]).

“‘Well enough,’ some will say, ‘for those who ask for baptism, but what do you have to say about those who are still children, and aware neither of loss nor of grace? Shall we baptize them too?’ Certainly [I respond], if there is any pressing danger. Better that they be sanctified unaware, than that they depart unsealed and uninitiated” (ibid., 40:28).

John Chrysostom (A.D. 387, 388) 

“You see how many are the benefits of baptism, and some think its heavenly grace consists only in the remission of sins, but we have enumerated ten honors [it bestows]! For this reason we baptize even infants, though they are not defiled by [personal] sins, so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members” (Baptismal Catecheses in Augustine, Against Julian 1:6:21 [A.D. 388]).

“Do not be surprised that I call martyrdom a baptism, for here too the Spirit comes in great haste and there is the taking away of sins and a wonderful and marvelous cleansing of the soul, and just as those being baptized are washed in water, so too those being martyred are washed in their own blood” (Panegyric on St. Lucian 2 [A.D. 387]).

Augustine (A.D. 400-412)

“What the universal Church holds, not as instituted [invented] by councils but as something always held, is most correctly believed to have been handed down by apostolic authority. Since others respond for children, so that the celebration of the sacrament may be complete for them, it is certainly availing to them for their consecration, because they themselves are not able to respond” (On Baptism, Against the Donatists 4:24:31 [A.D. 400]).

“The custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic” (The Literal Interpretation of Genesis 10:23:39 [A.D. 408]).

“Cyprian was not issuing a new decree but was keeping to the most solid belief of the Church in order to correct some who thought that infants ought not be baptized before the eighth day after their birth. . . . He agreed with certain of his fellow bishops that a child is able to be duly baptized as soon as he is born” (Letters 166:8:23 [A.D. 412]).

“By this grace baptized infants too are ingrafted into his [Christ’s] body, infants who certainly are not yet able to imitate anyone. Christ, in whom all are made alive . . . gives also the most hidden grace of his Spirit to believers, grace which he secretly infuses even into infants. . . . It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ’s Body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture, too. . . . If anyone wonders why children born of the baptized should themselves be baptized, let him attend briefly to this. . . . The sacrament of baptism is most assuredly the sacrament of regeneration” (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43 [A.D. 412]).

Council of Carthage V (A.D. 401) 

“Item: It seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they [abandoned children] were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the [North African] legates, our brethren, since they redeem many such [abandoned children] from the barbarians” (Canon 7 [A.D. 401]).

Council of Mileum II (A.D. 416) 

“[W]hoever says that infants fresh from their mothers’ wombs ought not to be baptized, or say that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin of Adam, which is expiated in the bath of regeneration . . . let him be anathema [excommunicated]. Since what the apostle [Paul] says, ‘Through one man sin entered into the world, and death through sin, and so passed to all men, in whom all have sinned’ [Rom. 5:12], must not be understood otherwise than the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration” (Canon 3 [A.D. 416])

How to Teach Your Kids to Pray

Prayer is speaking to God and providing Him the space to speak to us through His Word and by His Holy Spirit. In prayer we share our concerns, joys, and thanksgiving with Him and allow Him to convict, guide, and encourage us.

Prayer is not complicated, but it can be difficult. I believe this is true for everyone but it can be especially true of parents with young kids that wake up at the break of dawn and have boundless energy until they are put to bed at night. How is anyone to find time to pray when you have Sonic the Hedgehog in your house?

A lot of helpful advice could be given here but I want to focus on one simple principle - pray with your children. That’s right. While personal time to pray is important, don’t miss the opportunity to pray with your children. Not only does this help you grow in your prayer life, but it also is teaching your kids how to pray. Here are some ideas of times you can stop to pray:

• Before breakfast (take 30 seconds to pray in public and at home)

• In the car on the way to school or work or running errands

• At lunch

• When you pull into your driveway take 60 seconds to thank God for the day and help you invest in your family this evening.

• At dinner

• Before bed

• Anytime!

Now you might be thinking, “I’ve tried that and it’s just too challenging. They don’t focus and I have to get on them every 15 seconds to stop pushing and pinching each other.” I get it. I really do. Here is a secret that has really helped our family prayer times - make use of written prayers.

But aren’t written prayers less spiritual? Some might feel as if written prayers are less spiritual than free form praying, but here is the truth, while they can be prayed in a mindless and rote way, they don’t have to be. In fact this applies to anything in life we do on a repetitive basis. Just because we sometimes fall into reading the Bible mindlessly doesn’t mean we stop reading the Bible altogether. Rather, it means we seek to read it with engaged hearts and minds, asking the Holy Spirit to enflame our hearts with His love. The same goes for written prayers.

Below are four written prayers that you can print and pray together as a family. At first you’ll have to read it but eventually your whole family (even the youngest!) will know them by heart. We don’t do the same prayer every single night but like to mix them up. So a few nights a week we’ll do the Lord’s Prayer and a few nights the Evening prayer. We almost always include extemporaneous prayers as well, I like to give each child a chance to pray using their own words.

The Lord’s Prayer

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

Morning Prayer

In the name of the Father and of the + Son and of the Holy Spirit. Amen.

I thank You, my heavenly Father, through Jesus Christ, Your dear Son, that You have kept me this night from all harm and danger; and I pray that You would keep me this day also from sin and every evil, that all my doings and life may please You. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the evil foe may have no power over me. Amen.

Evening Prayer

In the name of the Father and of the + Son and of the Holy Spirit. Amen.

I thank You, my heavenly Father, through Jesus Christ, Your dear Son, that You have graciously kept me this day; and I pray that You would forgive me all my sins where I have done wrong, and graciously keep me this night. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the evil foe may have no power over me. Amen.

Prayer Before a Meal

In the name of the Father and of the + Son and of the Holy Spirit. Amen.

Lord God, heavenly Father, bless us and these Your gifts which we receive from Your bountiful goodness, through Jesus Christ, our Lord. Amen.

I encourage every family to pick up the Lutheran Prayer Book which has written prayers for morning and evening of every day.

Five things parents can do to help prepare their children to celebrate Holy Communion

Here are five key things that parents can do to help their child prepare to receive the Holy Communion for the first time.

1. Participate in the Divine Service weekly.

The most powerful way we disciple our children is through example. By our example we demonstrate and teach our children what our faith means to us, who God is, and how we have a relationship with Him. The number one determinative factor in children staying in the faith is whether it was genuinely lived out in their parents lives. By faithfully attending and participating in the Divine Service we are discipling our children in how beautiful, important and special it is to receive Jesus’ body and blood in the Eucharist.

2. Talk about the real presence of Jesus in the Eucharist with your child.

The real presence of Jesus in the Eucharist is our belief that Jesus Christ is truly and fully present in the bread and wine. The Eucharist is far more than just a symbol or a sign, but Jesus making himself truly present for us. We cannot fully understand how this happens but we believe the words of Scripture. Take opportunity before and after church to joyfully talk with your children about the real presence of Christ in the Lord’s Supper. Rather than using the language of “getting some bread and wine” instead talk about “receiving the precious body and precious blood.” Children have an affinity for the sacred. Though they may lack the theological language to articulate it, they sense the “mystery of Christ” in the celebration of the Eucharist. A wonderful way to help them grow in their understanding is by asking them questions about Holy Communion: In what way is Christ present in Holy Communion? Why do we open our hands to receive Christ? Why might we cross ourselves with the sign of the cross after receiving? Why do you want to receive Holy Communion?

3. Model reverence and focus on the sacrament during the liturgy of Holy Communion.

Receiving our Savior in the Eucharist is the high point of the Divine Service. It should be a time we are focused on worshipping Jesus and expressing our thankfulness to God our Father. It should be marked with a joyful reverence. Joyful in that we receive the precious gift of forgiveness and strengthening, reverent in that this is the same one angels cover their face and feet before crying out “Holy, Holy, Holy,” and whom prophets fall on their face before. We should not act casually but with deep reverence. During this time we make Jesus and His once and for all sacrifice on your behalf the focus of our attention.

4. Receive Communion with joyful reverence

Both as a model for your children and a good practice is to show reverence not only during the liturgy but also as you come up to receive the body and blood. We come forward in an orderly manner, not chatting with those around us but focused on what the miracle and gift of what is taking place. We step forward with hands open to receive Christ, participate, and then if you like cross ourself with the sign of the cross to remind yourself that you are marked and redeem by Christ himself. Walk back to your seat where you can continue in worship through song or in silent prayer.

5. Praise and thank God for the great gift of Communion.

Give thanks got God in your heart, in prayer, and verbally before your children for being given the gift of this holy and sacred mystery.

Catechesis of Cyril of Jerusalem (376-444)

Fifth Lecture on the Mysteries: Of the Sacred Liturgy and Communion

Wherefore putting away all filthiness, and all guile, and evil speaking, etc.

1. By the loving-kindness of God you have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning today to set the crown on the spiritual building of your edification.

2. You have seen then the Deacon who gives to the Priest water to wash, and to the Presbyters who stand round God’s altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first with defiled bodies. But the washing of hands is a symbol that you ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Did you not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Your Altar, O Lord? The washing therefore of hands is a symbol of immunity from sin.

3. Then the Deacon cries aloud, Receive ye one another; and let us kiss one another.  Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If you are offering your gift at the altar, and there rememberest that your brother has anything against time, leave there your gift upon the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss; and Peter, with a kiss of charity.

4. After this the Priest cries aloud, Lift up your hearts.  For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids 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 ye 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. At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavour.

5. Then the Priest says, Let us give thanks unto the Lord. For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouchsafed to us the Spirit of adoption. Then ye say, It is meet and right: for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.

6. After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David’s Magnify the Lord with me. We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with two their feet, while with two they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth. For the reason of our reciting this confession of God, delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.

7. Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed.

8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.

9. Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.

10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offense, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.

11. Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly, in whom is God, dwelling and walking in them.

12. Hallowed be Your Name. The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles, we pray that in us God’s Name may be hallowed; not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.

13. Your kingdom come. A pure soul can say with boldness, Your kingdom come; for he who has heard Paul saying, Let not therefore sin reign in your mortal body, and has cleansed himself in deed, and thought, and word, will say to God, Your kingdom come.

14. Your will be done as in heaven so on earth. God’s divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all you Angels of His, mighty in strength, that do His pleasure. So then in effect you mean this by your prayer, as in the Angels Your will is done, so likewise be it done on earth in me, O Lord.

15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goes not into the belly and is cast out into the draught, but is distributed into your whole system for the benefit of body and soul. But by this day, he means, each day, as also Paul said, While it is called today.

16. And forgive us our debts as we also forgive our debtors. For we have many sins. For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we make a covenant with God, entreating Him to forgive us our sins, as we also forgive our neighbours their debts. Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offenses committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against you, you shut out for yourself forgiveness from God for your very grievous sins.

17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, a man untempted, is a man unproved; and again, My brethren, count it all joy when you fall into various temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, showing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled both in body and spirit. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation. Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, You, O God hast proved us; You have tried us by fire like as silver is tried. You brought us into the net; You laid afflictions upon our loins. You have caused men to ride over our heads; we went through fire and water; and you brought us out into a place of rest. You see them speaking boldly in regard to their having passed through and not been pierced. But You brought us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.

18. But deliver us from the evil. If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil. Now evil is our adversary the devil, from whom we pray to be delivered. Then after completing the prayer you say Amen; by this Amen, which means So be it, setting your seal to the petitions of the divinely-taught prayer.

19. After this the Priest says, Holy things to holy men. Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are you also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons. Then ye say, One is Holy, One is the Lord, Jesus Christ.  For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.

20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good. Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.

21. In approaching therefore, come not with your wrists extended, or your fingers spread; but make your left hand a throne for the right, as for that which is to receive a King. And having hollowed your palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed your eyes by the touch of the Holy Body, partake of it; giving heed lest you lose any portion thereof; for whatever you lose, is evidently a loss to you as it were from one of your own members. For tell me, if any one gave you grains of gold, would you not hold them with all carefulness, being on your guard against losing any of them, and suffering loss? Will you not then much more carefully keep watch, that not a crumb fall from you of what is more precious than gold and precious stones?

22. Then after you have partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth your hands, but bending, and saying with an air of worship and reverence, Amen, hallow yourself by partaking also of the Blood of Christ. And while the moisture is still upon your lips, touch it with your hands, and hallow your eyes and brow and the other organs of sense. Then wait for the prayer, and give thanks unto God, who has accounted you worthy of so great mysteries.

23. Hold fast these traditions undefiled and, keep yourselves free from offense. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ:— To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.