Writ-in-Red

The Birth of Our Lord

2011-12-24T13:12:00.002-05:00

From the Martyrology:

In the year from the creation of the world, when in the beginning God created heaven and earth, five thousand one hundred and ninety-nine; from the flood two thousand nine hundred and fifty-seven; from the birth of Abraham, two thousand and fifteen; from Moses and the coming of the Israelites out of Egypt, one thousand five hundred and ten; from the anointing of King David, one thousand and thirty-two; in the sixty-fifth week, according to the prophecy of Daniel; in the one hundred and ninety-fourth Olympiad; in the year seven hundred and fifty-two from the founding of the city of Rome; in the forty-second year of the empire of Octavian Augustus, when the whole world was at peace, in the sixth age of the world, Jesus Christ, eternal God, and Son of the eternal Father, desirous to sanctify the world by His most merciful coming, having been conceived of the Holy Ghost, and nine months having elapsed since His conception, is born in Bethlehem of Juda, having become Man of the Virgin Mary.

THE NATIVITY OF OUR LORD JESUS CHRIST, ACCORDING TO THE FLESH.

Christmas and the Freedom from Religion Foundation

2011-12-21T18:05:00.002-05:00

It seems strange to me that groups such as the Freedom From Religion Foundation go all out to remove all traces of something that they insist does not exist in the first place.

Andrew Seidel, the group’s constitutional consultant, states that “It’s a group endorsing religion over a public right of way” in Pitman, NJ. The sign says "Keep Christ in Christmas."

The stated reason for wanting the sign removed from over a county road is the concept of the separation of church and state. According to my reading of the Constitution, there is no defined division between the church and the state. There is only the declaration that the government "shall pass no law effecting the establishment of religion (no official state church).

Based upon the following quote, action taken against organized religion seems to be unnecessary and a waste of effort:

“At this season of the Winter Solstice, may reason prevail. There are no gods, no devils, no angels, no heaven or hell. There is only our natural world. Religion is but myth and superstition that hardens hearts and enslaves minds,” said Seidel.

The Festival of All Saints

2011-10-31T12:38:00.001-04:00

From the Roman Martyrology:

The Festival of All Saints, which Pope Boniface IV, after the dedication of the Pantheon, ordained to be kept generally and solemnly every year, in the city of Rome, in honor of the blessed Virgin Mary, Mother of God, and of the holy martyrs. It was afterwards decreed by Pope Gregory IV that this feast, which was then celebrated in many dioceses, but at different times, should be on this day kept by the whole Church in honor of all saints.

It could only happen in California!

2011-09-20T17:54:00.002-04:00

Host Bible Study Fined: Oh, California. Apparently group Bible studies are so dangerous they cannot take place without a permit.

A southern California couple has been fined $300 dollars for holding Christian Bible study sessions in their home, and could face another $500 for each additional gathering. City officials in San Juan Capistrano, Calif. say Chuck and Stephanie Fromm are in violation of municipal code 9-3.301, which prohibits “religious, fraternal or non-profit” organizations in residential neighborhoods without a permit.

You can read the full story on Glenn Beck's site The Blaze!

The Exaltation of the holy Cross - September 14

2011-09-13T13:27:00.003-04:00

History states that Chosroes, king of Persia, carried away the relic of the True Cross to Persia; but Heraclius, ascending the throne of Judea, defeated Chosroes and himself carried the holy Cross to the Basilica on Calvary. A.D. 629. (From a 1957 edition of the Roman Missal.)

The Introit: Gal. 6:14 & Ps. 66:2.

The Collect: O God, who didst will that Thy Son should suffer for us upon the Tree of the Cross, that Thou mighest drive far from us the power of the enemy, grant unto us, Thy servants, that as we have known on earth the mysteries of our redemption, so may be accounted worthy to receive the fruits thereof in heaven; through the same Jesus Christ, etc. Amen.

The Epistle: Phil. 2:5-11.
The Gradual: Phil. 2:8,9.
The Gospel: John 12:31-36.

Office Hymn: TLH 168, SBH 75.

Saint Laurance Martyr

2011-08-09T20:48:00.002-04:00

From the Roman Martyrology: The Tenth Day of August.

At Rome, on the Tiburtine Way, the birthday of the blessed archdeacon Lawrence, a martyr during the persecution of Valerian. After much suffering from imprisonment, from scourging with whips set with iron or lead, from hot metal plates, he at last completed his martyrdom by being slowly consumed on an iron instrument made in the form of a gridiron. His body was buried by blessed Hippolytus and the priest Justin in the cemetery of Cyriaca, in the Agro Verano....

From holy Card of Saint Laurence:

Saint Laurence was one of the seven deacons who served the Church in Rome in the second half of the third century. Three days after the martyrdom of Pope St. Sixtus whom he had served faithfully, Laurence was apprehended by the Roman prefect who demanded from him the treasures of the Church. Laurence gathered the poor of Rome and presented them as the Riches of the Church. This so infuriated the prefect that he ordered that Laurence be roasted alive on a gridiron. In the midst of his torture he cheerfully admonished: "Let my body be turned, one side is broiled enough."

Few martyrs have been venerated so intensely or universally as Saint Laurence whose Feast occurs on August 10. He is the patron of cooks.

From the Anglican Missal:

O Lord, who knowest us to be sore beset by reason of our sins: mercifully grant that, like as thou didst enable thy blessed servant Lawrence to overcome the fires of his torments; so may we by thy grace assuage the flames of our temptations. Through.....

Why the Long Silence?

2011-08-09T12:02:00.002-04:00

In my July post I said that I would be more active in posting; but you may have noticed an extended period of nothing being posted.

My computer died shortly after my last post. I finally managed to get everything transfered to a new computer; but it took a while to restore E-mail addresses, stored mail and browser bookmarks.

A word to the wise - do not forget to make backups of all files. Had I done so, I would have had an easier time getting back up and working.

The Long Silence is Ended....

2011-07-10T17:31:00.002-04:00

After four months of writer's block (my story, and I'm sticking to it), I intend to post on a more regular basis. I seem to have been lost in the doldrums; but I did continued to follow my usual blogs. Something must have given my Muse a good swift kick to get me back at it.

I invite my Rev. Fathers and Brother to cross-post on Writ-in-Red and/or suggest topics that might be considered on this blog. Feedback is always a stimulant to discussion.

I must confess that it has been 46 years since I began my study of theology, liturgics and rubrics. This is when Concordia Senior College was still a viable part of the LCMS system. It has been 39 years since I received my diploma from the St. Louis Seminary. I know that was a difficult time for St. Louis; but the synod/church has survived. Therefore, I am "Old School."

If you will, help me to understand and discuss the "New School" views, this could lead to interesting discussions.

Pax et Gaudiam.

Seeing is not always believing.

2011-02-10T09:27:00.003-05:00

As if the themes and variations in write your own liturgies are not enough to give you pause, the things you see posted on parish signboards sometimes bring you to a full stop.

When walking past the nearby LCMS parish, I could not believe what I read on their sign. It seemed so out of place, and a bit less than Lutheran.

This is what was on that sign:

"Saint Valentine suffered and died for your Christian Marriage."

February 14th -St. Valentine, Priest and Martyr.

Omer Englebert, in The Lives of the Saints, has this small note:

"In medieval days it was believed that birds began to pair on February 14th, whence the origin of the custom of sending 'Valentines'."

Hodie Christus Natus Est

2010-12-24T16:58:00.003-05:00

Dominus dixit ad me: Filius meus est tu, ego tu, hodie genui te.
Der Herr spricht zu Mir: "Mein Sohn bist du, heute habe Ich Dich gezeugt."
The Lord said unto Me: "Your are My Son, this day have I begotten Thee."

Two of theChristmas Masses are named, in German:
The first of the Christmas Masses - Missa in nocte - is Engelamt - Mass of the angels.
The Second Mass - Missa in aurura - is Hirtenamt - Mass of the Shepherds.

One of the curious customs of the Christmas octave is that the preface of the Nativity is used at all Masses celebrated during the octave. St. Stephen, St. John, the Holy Innocents, (St. Thomas of Canterbury and St. Sylvester) all use the Nativity preface. The Lutheran Magdeburg Cathedral Book, the Roman Rite and the Anglican Missal all agree on this.

The Collect of the Nativity is also added to the Collect of the day being celebrated. In this way the Octave of the Nativity is commemorated in all other Masses.

Blessed are they who see Christmas through the eyes of a child.

May this be your gift at Christmas.

From the Martyrology for Christmas Day

2010-12-23T06:00:00.000-05:00

The reading of the Martyrology for a given day is always anticipated, being read on the preceding day. Therefore, this portion of the martryology for Christmas Day may be read prior to the beginning of the Christmas Midnight Mass. It presents the time line of the Incarnation.

In the year from the creation of the world, when God created heaven and earth, five thousand one hundred and ninety-nine; from the flood, two thousand nine hundred and fifty-seven; from the birth of Abraham, two thousand and fifteen; from Moses and the coming of the Israelites out of Egypt, one thousand five hundred and ten; from the anointing of King David, one thousand and thirty-two; in the sixty-fifth week, according to the prophecy of Daniel; in the one hundred and ninety-fourth Olympiad; in the year seven hundred and fifty-two from the foundation of the city of Rome; in the forty-second year of the empire of Octavian Augustus, when the whole world was at peace, in the sixth age of the world, Jesus Christ, eternal God, and Son of the eternal Father, desirous to sanctify the world by His most merciful coming, having been conceived of the Holy Ghost, and nine months having elapsed since His conception, is born in Bethlehem of Juda, having become Man of the Virgin Mary. The Nativity of our Lord Jesus Christ according to the flesh.

O Emmanuel

2010-12-22T03:00:00.001-05:00

O Rex Gentium

2010-12-21T03:00:00.001-05:00

O Oriens,

2010-12-20T03:00:00.004-05:00

O Clavis David

2010-12-19T03:00:00.002-05:00

The greater antiphons at the Magnificat are begun on December 17, and are said , each on its day, until the day before the vigil of Christmas. If a feast is celebrated, they are said after the collect of the feast, for a commemoration of Advent. These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of these versified antiphons. These antiphons are listed below in Latin, in English translation, and in verse. The hymn includes the refrain Gaude, gaude, Immanuel Nascetur pro te Israel, Rejoice, rejoice, Emmanuel shall come to thee O Israel.

December 20 - O Clavis David
O clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

O Key of David and scepter of the house of Israel, Who opens and no one closes, Who closes and no one opens: Come, and deliver him from the chains of prison who sits in darkness and in the shadow of death.

O come, Thou Key of David, come, And open wide our heavenly home, Make safe the way that leads on high, And close the path to misery. Refrain.

O Radix Iesse

2010-12-18T03:00:00.003-05:00

The greater antiphons at the Magnificat are begun on December 17, and are said , each on its day, until the day before the vigil of Christmas. If a feast is celebrated, they are said after the collect of the feast, for a commemoration of Advent. These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of these versified antiphons. These antiphons are listed below in Latin, in English translation, and in verse. The hymn includes the refrain Gaude, gaude, Immanuel Nascetur pro te Israel, Rejoice, rejoice, Emmanuel shall come to thee O Israel.

December 19 - O Radix Iesse,

O radix Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.

O Root of Jesse, standing as an ensign before the peoples, before Whom all kings are mute, to Whom the nations will do homage: Come quickly to deliver us.

O come, Thou Rod of Jesse, free Thine own from Satin's tyrany, That trust Thy mighty power to save, And bring them victory o'er the grave. Refrain.

O Adonai

2010-12-17T03:00:00.001-05:00

The greater antiphons at the Magnificat are begun on December 17, and are said , each on its day, until the day before the vigil of Christmas. If a feast is celebrated, they are said after the collect of the feast, for a commemoration of Advent. These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of these versified antiphons. These antiphons are listed below in Latin, in English translation, and in verse. The hymn includes the refrain Gaude, gaude, Immanuel Nascetur pro te Israel, Rejoice, rejoice, Emmanuel shall come to thee O Israel.

December 18 - O Adonai

O Adonai, et Dux domus Israel, qui Moysi in igne flammae furi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in bracchio extendo.

O Adonai and ruler of the house of Israel, Who appeared to Moses in the burning bush and gave him the Law on Sinai: Come with an outstretched arm and redeem us.

O come, O come, Thou Lord of Might, Who to Thy tribes on Sinai's height, In ancient times didst give the Law, In cloud and majerty and awe. Refrain.

O Sapientia

2010-12-16T05:00:00.002-05:00

The greater antiphons at the Magnificat are begun on December 17, and are said , each on its day, until the day before the vigil of Christmas. If a feast is celebrated, they are said after the collect of the feast, for a commemoration of Advent. These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of these versified antiphons.
These antiphons are listed below in Latin, in English translation, and in verse. The hymn includes the refrain "Gaude, gaude, Immanuel Nascetur pro te Israel - Rejoice, rejoice, Emmanuel shall come to thee O Israel."

December 17 - O Sapientia

O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.

O Wisdom, proceeding from the mouth of the Most High, reaching from the beginning even unto the end, mightliy ordering all things: Come and teach us the way of prudence.

O come, Thou Wisdom from on high, Who orders all things mightliy, To us the path of knowledge show, And teach us in her ways to go. Refrain.

Christianity Disrespects non-Christians

2010-12-08T22:13:00.005-05:00

It is inevitable. Our Lord Himself said that "When they kill you, thay will think that they are doing God a service."

It seems that there is a town in Pennsylvania that was "required" to remove a Nativity display that had been in place for 57 years; because a (one, singular, individual) citizen deemed it to be offensive to non-Christians. The question was also raised about the "Separation of Church and State"; because the display was in a government building.

If you click on the title above, you will be directed to Glenn Beck's comments on this point. It does seem that this discussion was between Glen and one of his staff; but you will get the point.

It seems that the Devil and his band are working overtime to discredit any and all displays honoring the Nativity of Our Lord and Savior Jesus Christ simply because these displays "disrespect non-believers.?"

It has always been my opinion that "respect" is not a right; respect is something that is earned. In modern parlance, if you say something negative about someone you "dis" (disrespect) that person. Therefore, respect is seen as a given. How, then, is it "disrespectful" to a person who simple disagrees with the statement you are making?

How can one disrespect a non-Christian merely by displaying a Nativity scene, even on "government" property, simply by it being there: the question of the (so called) separation of Church and State to the contrary notwithstanding?

The Advent Wreath - The Candles Have Names

2010-11-24T21:15:00.004-05:00

After purchasing candles for my Advent Wreath, I read the following on the back of the box:

"For Christians, Advent is the joyous and solemn season of preparation for Christmas. It is the celebration of not only the anniversary of the first coming of Christ, but also the hope and expectation of His second Coming. Advent begins on the fourth Sunday before Christmas and lasts for four consecutive weeks.

"The most popular of all Advent customs is the Advent wreath. Many families still celebrate Advent today with a traditional Advent wreath arrangement, made up of a circle of evergreen boughs and five candles - four around the circumference of the wreath and one in the middle.

"The celebration of Advent is marked by lighting a candle on each of the four Sundays. On the first Sunday of Advent, the purple Prophecy candle is lit, reminding us that Christ's Coming was revealed to us by God through the prophets.

The purple Bethlehem candle is lit on the second Sunday, in addition to the first purple, offering light and guidance through the bright Star of Bethlehem.

On the third Sunday, the pink (Rose) Shepherd's candle is also lit, bearing the joy and glad tidings of the coming birth.

The final purple candle is added to the lighting ceremony on the fourth Sunday. This is the Angel's candle signifying Christ's presence is near.

Finally on Christmas Day, we light a large white Christ Candle to celebrate His arrival, the Light of the World."

(This description was found on a box of candles from Root Candles, Medina, Ohio 44256. I do not think that they would have a problem with you sharing this with others.)

I have known how the colors of the candles followed the liturgical colors of the Advent Sundays; but I did not know that the candles were named. I find this to be a prefiguring of the names associated (in German) with the three Masses of Christmas: First Mass - Midnight - Mass of the Angels. Second Mass - Dawn - Mass of the Shepherds. Third Mass - On the Day - (not titled in German) the Mass of His Birth.

A blessed Advent to you all.

St. Cecelia

2010-11-21T18:03:00.002-05:00

From the Martyrology for 22 November:

St. Cecilia, virgin and martyr, who, on the 16th of September, purpled with her own blood, departed to her heavenly Spouse....

The collect for her festival would mark this as an early addition to the commemoration of the saints.

O God, which makest us to be glad with the yearly festival of blessed Cecilia thy Virgin and Martyr grant: we beseech thee; that as we do venerate her in our outward office, so may we follow the example of her godly conversation. Through....

Cecilia was early recognized as one of the most illustrious of virgin Martyrs. Therefore, along with Lucy, Agnes, and Agatha, her name is mentioned in the Gregorian Canon. But nothing can now be surely established concerning her, nor of her companions Valerian and Tiburtius, save that they were martyred and buried in Rome, in either the second or third century. The written Acts of St. Cecilia (on which this this Legend and the Propers of her Office are based) were probably compiled toward the end of the fifth century.

Ordo Anno 2011

2010-10-05T22:05:00.002-04:00

I have uploaded my calendar for 2011 to LexOrandi. The title of this post will take you directly to the 2011 calendar.

I welcome you questions, comments and suggestions. If you see something that seems to be in error, please let me know. It is not easy to proof read your own work.

The September Ember Days

2010-09-15T09:24:00.004-04:00

The calendar that I post on Lexorandi lists the Ember Days for each of the four seasons.

It seems that changes made to the Roman Breviary in the 1960 revisions regards the arrangement of the months from August to November. This seems to have some effect upon their determination of the dates of the September Ember Days.

This year Ember Wednesday is September 22, Ember Friday is September 24, and Ember Saturday is September 25.

By clicking on the title above you can read the entire article on The New Liturgical Movement.

Te Deum Laudamus

2010-07-13T19:46:00.003-04:00

Thanks be to God that Rev. Matthew Harrison has been elected to the office of President of the Lutheran Church -- Missouri Synod.

Let us all pray to our heavenly Father, through our Lord Jesus Christ, that the Holy Spirit grant him all that is needful to carry out the work that he has been called to do.

Holy Week and the Holy Cross

2010-03-29T21:40:00.002-04:00

Palm Sunday has shown us the Passion of Our Lord according to St. Matthew. On Monday, St. John 12:1-9 is the Gospel. On Tuesday, we hear the Passion according to St. Mark. Wednesday presents the Passion according to St. Luke.

Holy Thursday begins with the Chrism Mass, wherein the Oils to be used during the coming year are blessed and consecrated. The evening Mass in Cena Domini celebrates the institution of the Sacrament of the Lord's Supper. At this Mass, during the Gloria in Excelsis, bells are rung. They will not be heard again until they are rung again during the Gloria in Excelsis in the first Mass of Easter.

It is also customary that the Mass of the Lord's Supper, and after the Good Friday services, the benediction is not given. The Church has always considered the Triduum to be one, uninterrupted Service culminating in the Mass of Easter.

The Paschal Privilege now applies during the Octave of Easter. It has been the custom of the Church that, during the Easter Octave, all remain standing during the prayers and the Consecration in honor of the Resurrection.

May the God and Father of Our Lord Jesus Christ enlighten your hearts during this most Holy Week, and may our Resurrected Lord Jesus Christ grant you the fullness of the blessings of His Resurrection, that you are comforted by and assured of the saving merits of His Sacrifice which has assured your eternal salvation.

Behold the wood of the cross, on which hung the salvation of the world. O come, let us adore Him.

Judica - the First Sunday of the Passion

2010-03-21T18:29:00.004-04:00

As if Lent did not already put a damper on the Liturgy by eliminating the Alleluia and the Gloria in Excelsis, the Gloria Patri is now silenced. Crosses and icons are now veiled, candles of unbleached wax replace the usual candles, and processional crosses and candlesticks might also be replaced with wooden ones. The sobriety of Lent becomes even more pronounced. Even so, on March 25, the Feast of the Annunciation of (to) the Blessed Virgin Mary is celebrated by including the Gloria in Excelsis. The Alleluia, however, is replaced by the Tract. The Preface that has stated that, until now, we were to prepare our hearts to celebrate the Paschal Feast, now focuses on the comparison

If my memory is correct, I believe that the Catholic Church, Novus Ordo (VC II), considers Passiontide to begin on Palm Sunday. (If this is incorrect, please let me know.)

The sobriety that predominates during these two weeks is reinforced by the change in the Proper Preface which has stated that we were to prepare our hearts for the Paschal Feast, now focuses on the fact the he who, by a tree once overcame, would now be by a tree overcome.

After Palm Sunday, the Second Sunday of the Passion, the liturgy takes us through the Passion of Our Lord on Holy Monday, Tuesday and Wednesday. On Holy Thursday, we revisit the action in Cena Domini which had Our Lord washing His disciples feet and instituting the Holy Sacrament of His Body and Blood, given and shed for us for us for the remission of our sins.

Following the Mass on Holy Thursday, the altars are stripped, to remain unadorned in mourning for the death of Our Lord.

As we wait to celebrate the Resurrection of Our Lord, may we follow His journey during the coming weeks, so that we may rejoice in the fullness of the Liturgy in celebration of His Resurrection.

Holy Days During Lent

2010-02-20T16:43:00.002-05:00

I have been asked if it was proper to celebrate the feast days of Saints during Lent. The answer is yes. Although Lent is a time of preparation the Easter, the only time during which such celebrations are prohibited is during Holy Week itself. These days focus solely upon the Passion and Death of Our Lord and Savior. This also holds true for the octave of Easter. All of the days from Easter to Low Sunday (Quasimodogeniti) admit no feast whatsoever. For example, if March 25th, the Annunciation, falls during Holy Week (or Easter week) it is always transferred to the first free day after Low Sunday.

This year, St. Matthias Day (February 24) is the Wednesday after Invocabit. At this Mass the Gloria in Excelsis is sung; but the tract replaces the Alleluia Verse. This would be the pattern for any feast celebrated during Lent; but outside of Holy Week.

The historic Gradual is from Psalm 139:17-18 - How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand.

The Tract is from Psalm 21:2-3 - Thou hast given him his heart's desire, and hast not withholden the request of his lips. For Thou hast prevented him with the blessings of goodness: and setest a crown of pure gold on his head.

A Calendar, Ash Wednesday, and Other Things

2010-02-15T20:48:00.003-05:00

A calendar lets you know the times and seasons, the days and the months; but some calendars deliver other assorted bits of information.

Working in a chiefly RC bookstore, I find odd tidbits of information in the strangest of places - calendars. While browsing a diary style calendar, I noticed that is had a number of entries of the "Did You Know" type. I present the following for your consideration.

A. Did you know...
"The Sundays of Lent are considered "Little Easters;" no fasting or penance is necessary on these days. Since Lent has six Sundays, the season is 46 days long in order to assure the full forty days' penance."

And how is this done? With six weeks having only six days of penance (fasting), you have only 36 days during Lent. Where do the other four come in? They start on Ash Wednesday. Ash Wednesday, Thursday, Friday and Saturday make up the additional days, for a total of 40.
Add the six Lenten Sundays to the 40 days of fasting and you have 46 days between Ash Wednesday and Easter.

B. Did you know ...
The Easter Octave is a privileged octave. No other feast or commemoration is permitted during the octave. Therefore, the Friday in the Easter Octave is not a day of penance (fasting). (Actually, the same holds true the the Pentecost Octave, but this calendar failed to mention it.)

C. Did you know ...
The practice of substituting the recitation of Psalms or the giving of alms for a portion of the penitential fast is sanctioned in the Irish Synod of 807, which says that the fast of the second day of the week may be 'redeemed' by singing one Psalter or by giving a dinarius to a poor person.

D. Did you know ...
The edict of Milan (315 AD) made Christianity legal in Rome; but it did not become the official faith of the empire until 379 AD.

E. Did you know ...
When water from the Jordan River is used in the ritual for baptism, the blessing over the water is omitted; Jesus blessed it already by permitting himself to be baptized there.

The Presentation of Our Lord & the Purification of Mary

2010-02-02T08:05:00.002-05:00

Introit: We have thought of Thy lovingkindness, O God: in the midst of Thy temple.
according to Thy Name, O God, so is Thy praise unto the ends of the earth: Thy right hand is full of righteousness.
Ps: Great is the Lord, and greatly to be praised: in the city of our God, in the mountain of His holiness. Glory be to the Father,...

Gradual: We have thought of Thy lovingkindness, O God: in the midst of Thy temple.
according to Thy Name, O God, so is Thy praise unto the ends of the earth. As we have heard, so have we seen in the city of our God, in the mountain of His holiness. Halleluia. I will worship toward Thy holy Temple: and will praise Thy Name. Halleluia.

Offertory: Grace is poured into thy lips: therefore God hath blessed thee forever, and for ages of ages.

Question: How, then, did a groundhog come to have top billing on February 2?

With Appologies for My Calendar

2010-01-19T22:22:00.002-05:00

I was advised that I had made a few errors in the 2010 Calendar posted on LexOrandi.org. The corrections to the Sundays after Epiphany have been made. It is not wise to proof read your own writing. I appreciate it that my readers are quick to point out my mistakes. I am pleased to know that I have a number of ghost editors working for me.

The Chair of St Peter at Rome - January 18

2010-01-18T20:26:00.002-05:00

With Fr. Weedon commenting that he will not be celebrating this feast, it calls to mind that the 1962 revisions the to Roman calendar are, indeed, a bit curious. The (this) Feast of St. Peter's Chair at Rome (January 18) has been dropped from the calendar. This feast seems to have been associated with the Feast of St. Peter's Chair at Antioch. Thereby creating a singular Feast of St. Peter. This, of course, is not the only "adjustment" that has been made to the calendar.

It seems to be strange to me that if something is not in need of repair, why fix it. Any comments that you might have Re. the "Adjustments" that Rome has made to the historic calendar are solicited posts to this blog.

Announcement of Movable Feasts at Epiphany

2010-01-03T14:33:00.004-05:00

Among the many customs of Christmas and Epiphany, this one is the announcement of the movable feasts between the Epiphany and the beginning of Advent.

After the reading of the Gospel, the traditional announcement of the movable holy days of the church year may be made in the following form: (These dates are correct for 2010.)

Dearly beloved brethren, you shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:

January 31st is Septuagesima Sunday.

On February 17th Ash Wednesday begins the most holy season of Lent.

On April 4th we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.

May the 13th is the Feast of the Ascension of Our Lord Jesus Christ.

May the 23rd is the Feast of Pentecost.

November the 28th is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen.

The Octave of the Nativity

2010-01-01T13:02:00.003-05:00

I know that January 1 is the Feast of the Circumcision of Our Lord. This is also the day on which the great I Am finally told us His name. The angel announced that His name was JESUS. This is the name that is above every name, at which every knee should bow, of things above the earth, of things on earth, and of things under the earth.

The confusing title above is how the Roman church identifies this day after the 1962 revision of the calendar. The Feast of the Most Holy Name of Jesus (2nd class) is celebrated on the Sunday between the Octave of the Nativity and Epiphany. If there is no Sunday between thee two days, it is celebrated on January 2.

The only question that comes to my mind is "If it ain't broke, why fix it?"

May the celebration of the birth of Our Lord, and the glory of His holy name, give you peace and blessing throughout the new year.

Pax domini sit semper vobiscum.

The Sleeper Awakes

2009-12-29T20:26:00.003-05:00

After an extended silence, I am reawakening this blog. My silence was partially due to writer's block. More of the silence had to do with an examination of my past six and a half decades. This sort of contemplation will keep anyone silent for the duration.

Since one of my annual efforts has been presenting an Ordo Calendar for the year, I plan to post listings of the Propers for some of the less common celebrations in my Ordo.

I have posted the Ordo Anno 2010 on Lex Orandi for your comments and consideration.

Your comments and/or questions about this proposed series are welcomed and invited.

May you have Peace, Joy and Blessings from Our Lord as we begin a New Year.

Pentecost and the Proclamation of the Gospel

2009-05-29T21:14:00.002-04:00

There is a curious, and perhaps little known, custom pertaining to the proclamation of the Gospel during the Pentecost Mass. As you may recall, the Apostles, being drunk with new wine, were going about babbling in many odd languages,

It has been a long-time custom in the Western Church, especially at Papal Masses, to always proclaim the Holy Gospel in Latin and in Greek. Hence, at Pentecost, it has also been the custom to proclaim the Holy Gospel in as many other languages as are spoken by, and understood by, the members of the congregation. The reason being so that "each, in his own language, hears the Gospel proclaimed to him."

In my time, I have only heard this done a very few times. It is, however, a very significant reminder that the Gospel is to be preached to all nations. I understand that this might make the Service a bit longer than usual; but to hear the Gospel of Pentecost read out in Latin, Greek, English, German, French, Italian, Danish, etc., leaves a lasting impression on you. Although we are many, we are still one in the Lord.

It may be too late to try this this year; but keep it in mind for next year.

Again with St. Francis

2009-05-18T21:51:00.004-04:00

With my last post I received a comment that said "I'm gratified when I hear Lutherans giving thanks to the Creator for these non-human and yet very much alive blessings of creation who love us and serve us as the Lord made them to do."

In this post I mentioned a Prayer Card that I happened to find which was a "Prayer for My Pet." Of course, St. Francis was on the face of this card. A while later, one of our customers asked if we could locate a source for a book that she wanted to buy. The title of this book is For God's Creatures Great & Small. It is published by Regina Press, (C) 2006, ISBN: 0-88271-226-8.

This book was inspired by Saint Francis of Assisi, the patron saint of animals. Francis had much love for animals with a special fondness for birds. He liked to refer to animals as his brothers and sisters. Legend has it that wild animals had no fear of Francis and even came to him seeking refuge from harm. After his death in 1226, Francis was declared a saint by Pope Gregory IX.

This little book contains "Prayers for Our Pets and Other Animals." In it is a Prayer of Welcome for New Pets", "A Blessing for Pets", a "Prayer for a Sick Pet", " A Petition for a Pet Who Has Grown Old", "Get Well Wishes for a Pet", "A Prayer for a Lost Pet", "A Blessing Over a Pet's Food", "A Prayer of Forgiveness for Pet Accidents", "An Animal Litany", and even "A Goodbye Service for a Deceased Pet." I guarantee, if you read this little book, you will become misty-eyed. If you do not, I would question your humanity.

Now, before you get all uppity, remember the canticle (Benedicite Omnia Opere Domini) that says "Let everything that hath breath praise the Lord. Praise him and magnify Him forever." Now, if these creatures were created to praise God; should we not keep them in our own prayers? If you have read my post "A Strange and Special Angel," you already know my answer.

Any of my readers that might be curious about the "Prayer for My Pet" card, or about this small book; let me know. If you cannot locate a source for either of them, I can point you in the right direction or get them for you.

Fr. Hollywood, I await your comment.

MyThanks to You and a Reference to St. Francis

2009-05-04T20:26:00.003-04:00

I wish to extend my thanks to all who offered prayers for my recovery from my fall. Your prayers and mine have been answered. Four days after my surgery I was home. My "Strange and Special Angel" was ready to take care of me, something that he took great joy in doing. On April 13 I was back at work. On April 29, my surgeon declared me fit to return to work (never mind that I had already been working for three weeks).

This past Sunday, my Pastor was commenting on my miraculous recovery; adding that after my demise, they might need to check the state of my remains. He did, however, amend that to observe that the state of my angel's remains might be of more interest. Sainthood in either case seems to be highly unlikely.

Concerning the Saints, however, working at a Catholic book store guides my attention to many curious coincidences. While browsing our collection of Holy Cards for a customer, I discovered one for St. Francis. This one is imprinted with a "Prayer for my Pet." I will be the first to admit that this prayer includes nothing that I have not said many times over as long as my Bear has been with me.

"In Your infinite wisdom, Lord God, when You created the universe You blessed us with all living creatures. We especially thank You for giving us our pets who are our friends and who bring us so much joy in life. Their presence very often helps us get through trying times. Kindly bless my pet. May my pet continue giving me joy and remind me of Your power.

"May we realize that as our pets trust us to take care of them, so we should trust You to take care of us, and in taking care of them we share in Your love for all Your creatures. Enlighten our minds to preserve all endangered species so that we may continue to appreciate all of Your creations.

"Grant this through Christ our Lord. Amen."

With respect to Fr. Eckhartd ("I Will Consider My Cat"): The death of a pet is sometimes "Ho,Hum," and at other times quite traumatic. I can't explain it; but it happens. My current "angel" decided to go home with me even if I was not so sure I really wanted him. I am greatful for his choice. He has been my companion, guardial angel and life saver for six years. Enjoy the pets that come your way; but cherish the pets that are determined to adopt you even if you do not agree. These are God's gifts to you. I know I will feel the loss of my Bear whenever it happens.

(The Grammarian, XIV): I know that I should not revise an existing text to fit my own sensibilities; but I have a personal problem with the inclusion of "endangered species" at the conclusion of the prayer on the card mentioned above. Are these not already included among "all your creations?"

Reverend Fathers and Brothers, forgive me for rambling. I do appreciate the prayers that have been offered by all those, known and unknown to me, who have been answered by our Lord, who has granted me a gracious recovery. I always remember you all in my prayers.

May the peace and blessing of Our Lord be always with you.

Dcn. Muehlenbruch

A Strange and Special Angel

2009-04-04T09:36:00.003-04:00

A dog may be a strange disguise for an angel; but I do not doubt that this is my angel.

Last Saturday, March 28, I fell down the steps to my basement. I could have been out cold for a hour. I woke up to my Bear licking my face as fast and careful as he could. He did not stop until I started to move. I have been told that I might not have survived, if he had not got me moving.

I managed to climb the steps on my elbows and called for aid. The fall caused some spinal cord damage. I have lost some mobility in my right arm and hand. Three vertebrae (C5,6,7) were fused.

I returned home on Friday, April 3. My angel was waiting for me. This was the best medicine and therapy that I could receive.

Bear has been my companion and bodyguard for 6 years. This is a job he volunteered for when he insisted on my taking him home. That, however, is a story for another time. He still takes his job seriously. He follows me everywhere I go, and sleeps beside me when I am in bed. Recovery will be faster, now that my angel is taking care of me.

Our God uses all of His creation to sustain and protect us. His Angels are His Ministers of Grace and Mercy. Why should it seem strange that He would clothe an angel in the form of a dog? In this case, at least, Man's Best Friend is an angel sent by God to protect me. Of this I am certain, and for this I am thankful.

I welcome your comments re. my angel. In your devotions, include a prayer for my continued recovery.

God's Peace, and His Angels, be with you.

The Annunciation of the Blessed Virgin Mary

2009-03-24T20:23:00.003-04:00

Do not be quick to assume that March 25 is the singular commemoration of the Annunciation, even though this Feast is listed only one time in the calendar.

The Angelus Domini, shortened to "the Angelus," is the ringing of the church bell -- in three groups of three chimes with a pause in between each group, followed by 9 consecutive strokes -- at 6AM, Noon, and 6PM roughly, and its associated prayers, which spring from the monastic practice of praying the tres orationes at Matins, Prime and Compline. While the monastics said their prayers at the sound of the Angelus Bell, the faithful would stop what they were doing and say 3 Hail Marys in honor of the Incarnation. Later, since at least A.D. 1612, verses were added to these Hail Marys such that we get the form of the Angelus we have today.

Fr. Martin had some problems with the second half of the Ave Maria; but I present the following in English and in Latin. I also direct your attention to Fish Eaters.com who have more information concerning the Angelus.

The Angelus Prayers (Edited)

(3 bells)

V. The Angel of the Lord declared unto Mary.
R. And dhe conceived of the Holy Spirit.

All. Hail Mary, full of Grace, the Lord is with thee. Blessed art thou among women, and blessed it the fruit of thy womb, Jesus.

(3bells)

V.Behold the handmaid of the Lord.
R. Be it done unto me according to thy word.

(3 bells)

V. And the Word was made flesh.
R. And dwelt among us.

(3 bells)

V. Let us pray: Pour Thy grace into our hearts, we beseech Thee, O Lord, that as we have known the Incartation of Thy Son by the message of an Angel, so by His cross and passion we mey come to the fulnes of His Resurrection: through the same Jesus Christ, Thy Son, Our Lord,... Amen.

(9 bells)

A note concerning the ringing of the bell:
Although the rubric indicates that the bell concluding the Angelus is struck 9 times, I recall that at St. Augustine's House (Lutheran) the final bell was struck 33 times to mark the years of Our Lord's life among men.

So, you see that the Annunciation is not a singular, annual, commemoration; but that it has been and is commomemorated a minimum of 945 times each year.

And, in spite of the web site lamenting that the Angelus is not commonly rung these days, I hear the Angelus bell of a neighborhood Roman parish ringing three times each day.

Blessed is Mary's Virgin womb, that bore the Son of the Eternal Father; and blessed are the breasts that nursed Christ, Our Lord

Memento homo, quia pulvus es, et in pulverem reverteris..

2009-02-23T22:28:00.004-05:00

Remember, man, that you are dust; and unto dust you shall return.

Rose Monday (February 23) is past. Carnival (Fasching) has ended. Fat Tuesday - Mardi Gras - Fastnacht is here. Tomorrow, February 25 is Ash Wednesday (Aschermittwoch). The Lenten Fast (Fastenzeit) begins.

Fasting usually involves abstinence, you give up something. You do not eat meat, you give up chocolate, you give up your favorite adult beverage or anything else that you enjoy during the rest of the year. Blessed Martin Luther even stated that fasting and bodily preparation are a fine outward training; but, in addition to fasting, have you ever considered adding something to your Lenten regimen?

For some years now it has been my practice to include the praying of the Stations of the Cross on Wednesdays and Fridays in addition to the praying of the Divine Office. Do not think that this is something far removed from Lutheran practice. It is not uncommon to find the Stations in Lutheran Churches where the Stations are prayed during Holy Week.

But I do have a request for my readers. I am interested to know if your congregations include the Imposition of Ashes on Ash Wednesday and, if so, how do you include it. How do you incorporate it into the Divine Service? Is it before, during or after the beginning of Mass? Are the ashes blessed? Are they imposed at the Communion rail or at some other location?

I am just gathering information for my own consideration. I am curious to learn if this is an old or new practice within the Lutheran Church in America.

Meanwhile, there is still time to grab that last Danish, or to finish off that last batch of French fries or potato pancakes.

Now, as we prepare our hearts to celebrate the great Paschal Feast; let us follow in the footsteps of our Lord as He submits to the will of His Father to Redeem mankind by the shedding of His Presious Blood upon the cross for our salvation.

The Christmas Octave + Four

2008-12-26T20:32:00.004-05:00

The Twelve Days of Christmas extend the Christmas celebration until the eve of the Epiphany (Twelfth Night). This Octave plus Four is unique in the calendar of the Western Rite. In a manner of speaking, it is an Octave of Octaves.

The Octave Day of Christmas is January 1, the Feast of the Circumcision, the Eighth Day of Christmas.

St. Stephen's, St. John's and Holy Innocents' days are the second, third and fourth days of Christmas. Traditionally, these three days were also celebrated with octaves of their own - on the ninth, tenth and eleventh days of Christmas.

Lutherans usually do not mark the fifth, sixth and seventh days of Christmas. With respect to Pastor William Cwirla, there are three martyrs days within the Twelve Days of Christmas. In addition to St. Stephen and the Holy Innocents, St. Thomas of Canterbury (Becket) is on the fifth day of Christmas. At the instigation of King Henry II, he was murdered in his cathedral on December 29, 1170.

The seventh day of Christmas is St. Sylvester, Bishop of Rome, when Constantine, the first Christian emperor, put an end to persecutions and established Christianity as the religion of the empire. Sylvester, through his representatives, presided at the council of Nicea (A.D. 325). He died A.D. 335.

December 30, the sixth day of Christmas, is the only feria during the Twelve Days. Usually this day is observed with the propers assigned to the Sunday within the Octave of Christmas, even if it does not fall on Sunday.

This, then, is how Christmas is celebrated as an Octave plus Four - The Twelve Days of Christmas.

Hodie scietis, quia veniet Dominus

2008-12-24T16:28:00.004-05:00

Today you shall know that the Lord will come.

Chanticleer

All this night shrill chanticleer,
Day's proclaiming trumpeter,
Claps his wings and loudly cries,
Mortals, mortals, wake and rise!
See a wonder Heav'n is under;
From the earth is risen a Sun
Shines all night, though day be done.

Wake, O earth, wake ev'ry thing!
Wake and hear the jou I bring;
Wake and joy; for all this night
Heav'n and ev'ry twinkling light,
All amazing, Still stand gazing.
Angels, powers, and all that be,
Wake and joy this Sun to see.

Hail, O Sun, O blessed Light,
Sent into the world by night!
Let thy rays and heav'nly powers
Shine in these dark souls of ours;
For most duly Thou art truly
God and man, we do confess;
Hail, O Sun of Righteousness!

From 'Devotionis Augustinianae Flamma by William Austin, of Lincolnes Inne Esquire', who died 16 January 1633 (published 1635). There is a monument to him in St. Saviour's Southwark. [Oxford Book of Carols. ]

What to do on Dec. 28 and Jan. 4.

2008-12-14T14:06:00.002-05:00

Much discussion has arisen concerning which Mass is to be celebrated on December 28, 2008. "This is the Feast of the Holy Innocents; but should we, perhaps, celebrate the Sunday after Christmas instead?"

In the pre-Vatican II missal, the Mass for Sunday within the Octave of Christmas (Sunday after Christmas, if you will), is to be celebrated on December 30th no matter what day of the week this falls on, should Christmas or any of the three days following fall on a Sunday. In the event that either Dec. 29th or Dec. 31st should fall on a Sunday, the Mass to be said on Dec. 30 is that of the Octave of the Nativity which is the same as the Third Mass of Christmas. The Epistle and Gospel, however, are to be taken from the Second Mass of Christmas. Dec. 30 is the only ferial day in the old calendar. Dec. 29 is St. Thomas of Canterbury, and Dec. 31 is St. Sylvester.

Then come the question of what to do for the Second Sunday after Christmas? You may follow this discussion at Gottesdienst Online. (Dec. 12 - What to do with Sundays after Christmas?)

According to the pre-Vatican II missals, the solution to this problem is easily solved. The propers assigned to the Second Sunday after Chrstmas are traditionally those of the Vigil of the Epiphany. TLH actually uses (most of) these propers for the Sunday after Christmas.

Introit: When all was still and it was midnight.... (TLH - Sunday after Christmas, second place.)

Collect: Almighty and everlasting God, direct our actions according to Thy good pleasure.... (TLH - Sunday after Christmas.)

Epistle: Gal 4:1-7 (TLH - Sunday after Christmas)

Gradual: Thou art fairer than the children of men.... (TLH - Sunday after Christmas.)

Gospel: Matt 2:19-23 (TLH - Sunday after New Year, TLH beginning at v. 13.)

Preface: Christmas.

This solution is in agreement with the historic use and the TLH propers.

Advent, Christmas and a Calendar Change.

2008-11-24T19:29:00.005-05:00

A few years ago, an LCMS pastor opined that Christians would be better served if some of the things about Advent and Christmas were changed. Changed, in this case, was to be understood as reshaped and rescheduled. The mixture of the secular and sacred aspects of these seasons only serve to dilute both.

The confusion of the secular and sacred is understandable; especially when we are to be living in the world, but not of the world. But to make changes to the ancient cycle of the year is not the problem of the calendar.

Advent is the first season of the Church Year. It is, by definition, a season of preparation. The Feast of the Nativity, however, is not the sole focus of Advent. One of the ancient collects for Advent prays: "Mercifully hear, O Lord, the prayers of Thy faithful people, that as they rejoice in the Advent of Thine only-begotten Son according to the flesh, so when He cometh a second time in His majesty, they may receive the reward of eternal life."

The Nativity of our Lord is the source of our salvation; but Advent is also focused on the final Advent, the return of our Lord in the fulness of His power. The Church Year ends with a focus on the end times, and Advent keeps us pointed in the same direction.

The momentum that this pastor wished to build up as we move toward Christmas is easily diluted by the commercialism of the world we live in. How many times do you see Christmas trees in your neighbor's windows on the day after Thanksgiving, and at the curb on the day after Christmas? So much for the commercialized momentum toward Christmas.

The momentum that truly builds up toward the Feast of the Nativity should be nothing more than the momentum described in the historic Introit for the Sunday after Christmas: "When all was still, and it was midnight, Thy almighty Word, O Lord, descended from the royal throne."

This miraculous, subtle momentum was endured by the Blessed Virgin, witnessed by the barnyard animals, announced to humble shepherds, and saught after by the Magi. Thus was the beginning of our redemption.

Rather than reshape and reschedule the cycle of the Church Year, it is more important that we preserve the historic calendar and be guided by the liturgy that has guided the generations that have preceded us.

The Feast of All Saints

2008-10-31T21:56:00.001-04:00

Almighty God, who hast knit together thine elect in one communion and fellowship, in the mystery of the body of this Son Christ our Lord: grant us grace to follow thy blessed Saints in all virtuous and godly living; that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee. Through the same Jesus Christ, thy Son, our Lord, who livest and reignest with thee and the Holy Ghost; ever one god, world without end. Amen.

The glorious company of the Apostles praise thee; the goodly fellowship of the Prophets praise thee; the white-robed army of Martyrs praise thee; all thy Saints and Elect with one voice do acknowledge thee, O blessed Trinity, One God.

Blessed be God in His Angels and in His Saints.

The Dedication of St. Michael the Archangel

2008-09-29T17:34:00.002-04:00

In the fifth century, the 29th day of September, coinciding with the anniversary of the Dedication of several important churches under the invocation of St. Michael the Archangel, began to be regarded as an appropriate day for the yearly solemn commemoration of the Holy Angels. It soon thereafter became of universal celebration as a high festival. Of the Holy Angels, who are numbered by millions (Daniel 7:10) holy Church venerates, in an especial manner, besides St. Michael their Prince, Saints Gabriel (March 18) and Raphael (October 24), of whom names have been revealed to us, and those who have been appointed to be the particular Guardians of men (October 2 - Holy Guardian Angels).

From the Roman Missal, Seventh Edition, Benziger Brothers, 1936.

The Assumption of the Blessed Virgin Mary

2008-08-14T20:55:00.002-04:00

Historically, Lutherans have regularly celebrated only two festivals of the Blessed Virgin Mary - the Purification and the Annunciation. These two festivals were continued by Luther in his statements "Concerning the Order of Public Worship." (LW, vol. 53, Liturgy and Hymns, p. 14.)
In this statement Luther also continued, for the time being, her Assumption (August 15) and her Nativity (September 8).

A 1731 Lutheran calendar retains the title The Assumption of Mary. Loehe's 1868 calendar styles it as The Homecoming of Mary. Both of these calendars retain the festival of The Nativity of Mary.

These festivals have begun to be included in various Lutheran calendars during the last 40 years. The Assumption is generally renamed St. Mary, Mother of Our Lord (St. Mary, Mother of God). The Nativity of Mary is usually overlooked.

No matter by what name we title this festival, it is the day we commemorate the falling asleep of the Mother of God, comforted in the arms of her son and Lord, Jesus Christ.

A Office hymn of the Blessed Virgin Mary
Quem Terra, pontus, sidera

The God whom earth, and sea, and sky
Adore, and laud, and magnify,
Whose might they own, whose praise they swell,
In Mary's womb vouchsafed to dwell.

The Lord whom sun and moon obey,
Whom all things serve from day to day,
Was by the Holy Ghost conceived,
Of her who through His grace believed.

How blest that Mother, in whose shrine
The great Artificer divine,
Whose hand contains the earth and sky,
Once deigned, as in his ark, to lie:--

Blest in the message Gabriel brought,
Blest by the work the Spirit wrought;
From whom the Great Desire of earth
Took human flesh and human birth.

All honour, laud and glory be,
O Jesu, Virgin-born, to thee,
Whom with the Father we adore,
And Holy Ghost for evermore. Amen.

"Rubrics" and the Treasury of Daily Prayer

2008-08-06T14:17:00.004-04:00

In the light of the previous discussions re. rubrics and hyper-ritualizing, I am a bit surprised to find extremely detailed instructions in the How to Use section of The Treasury of Daily Prayer.

"The ribbons are used, in the order and for the purposes as indicated in the list that follows. If you use this order, you are less likely to tangle the ribbons as you use the Treasury."

"Dark Green = marks the Church Year calendar section."
"Gold = marks the current day in the Church Year."
"Red = marks the order of prayer you are using (all orders are in the center of the book)."
"Purple = marks the additional prayers you may choose to use daily."
"Light Green = marks your place in the Psalms."
"Blue = marks "Prayers for the Baptized Life" or any place in the book of your choice."

There follows, then, "detailed, step-by-step" instructions on how to correctly insert the ribbons into the book, how to use them to (correctly) mark the appropriate sections of the book, and how to manipulate them during the recitation of the office.

What I found most amusing about this set of instructions is this statement: "If you use this order, you are less likely to tangle the ribbons...." This, I think, is the ultimate of hyper-ritualizing.

Rubrics, Reservation & Mass

2008-06-30T12:04:00.002-04:00

Recently, there has been debate on a particular blog that calls into question the use of medieval rubrics (i.e. hyper-ritualism) in the Lutheran Divine Service. This was followed by post that states that Lutherans do not practice Reservation of the Blessed Sacrament. Then followed a postulation that the Real Presence of our Lord's Body and Blood evaporates from the bread and wine at the end of the service (the benediction). This was then followed by a suggestion that is it is (almost) un-Lutheran to refer to the Divine Service as the Mass. I have no problem with the various comments that were posted in reply to these questions; but I do have a few problems with the original statements.

Rubrics, in and of themselves, have no bearing on the validity or efficacy of the sacrament being celebrated. It was also suggested that we should not adopt or adapt outdated Roman rubrics or invent new rubrics where none exist (as in the LSB).

Rubrics are the directions that keep everything on track. They are the outline and framework that defines the basic form and pace of the service. Just because a particular rubric is absent from an approved service book (LSB), this is not to be understood as a suppression of that particular rubric. The historical rubrics of he Western Rite are as much the rubrics of the Lutheran Church as they are of the Roman Church. We can and should use those that instruct and edify; but reject those that compromise the Gospel.

The suggestion that the bread and wine of the Eucharist cease being the Body and Blood of Christ when the Service is concluded has all of the marks of a receptionist theology. Granted, this post began by stating that Lutherans oppose the practice of reserving the Sacrament. It was said that Luther himself forbade the practice.

Even in the light of extra usum nullum sacramentum, I cannot comprehend the idea that the Body and Blood of Christ in His Holy Sacrament has a shelf life or an expiration date. Unless I am persuaded by Scripture that this is indeed so, I prefer to err by reserving the Relique rather than to err by assuming that the Real Presence expires at the end of Mass. Without proof, I will not impose limits upon the word and power of Christ.

To debate the use of the word/name Mass in Lutheran circles is akin to Don Quixote tilting as windmills. Luther and the Reformation fathers retained both the word and the liturgy called the Mass. If we are to be advised to abandon the use of this word because it has too much baggage attached to it, I would suggest that much of this baggage might have been attached thereto by those who do not understand the proper use of this term.

Misericordia(s) Domini

2008-04-05T18:33:00.004-04:00

"Misericordia Domini plena est terra."

In Lutheran circles, this is a typo that may live forever.

In the Western Rite all of the Masses celebrated during the year are named according to the opening words of their Latin Introits. Thus, Masses are referred to by their name, not by the day on which they are celebrated. This is especially true when references are made to the various Masses for Feast Days (the Common Masses).

Lutherans assign names to the Sundays in Advent, in Lent and from Easter to the Ascension; but these are only an exception. To review the names of every Sunday of the year, look at the Calendar posted on LexOrandi.org.

It is my opinion that this typo is a carry-over from the Kirchen-Agende printed by CPH in 1922. The Evangelical Lutheran Hymn Book (CPH, 1924) retained this typo as does The Lutheran Hymnal (CPH, 1941). The Service Book and Hymnal (as recently as 1979 printing) does not contain this typo. Since I do not have a copy of the LSB, I do not know if the LSB perpetuates this typo; but I know that LSB users do perpetuate it.

Now, while I am on a roll, I will jump ahead to the Third Sunday after Easter - Rogate. Following the naming convention mentioned above, only the CPH 1922 Kirchen-Agende bows to tradition. i.e "Am fünften Sontag nach Ostern, genannt Rogate, oder Vocem Jucunditatis. "With a voice of singing...", as the introit says.

This may be nit picking; but what else is a traditionalist supposed to do?

The Paschal Candle

2008-03-06T13:04:00.004-05:00

In that Easter is little more than two weeks away, I have posted an article written by the Rev. Kenneth E. Runge, pastor of Zion Lutheran Church (1939 - 1974), Detroit, Michigan. In this article, Fr. Runge explains the features of the Paschal CandlePrincipal Features of the Paschal Candle and Their Spiritual Significance.

The title of this post links directly to this article.

Your comments are always appreciated.

An Announcement

2008-02-22T11:51:00.002-05:00

I am happy to announce the resurrection of the BOC Journal website which is dedicated to the publication of "The Bride of Christ" and Lutheran Liturgical Renewal.

You are invited to visit the web site to read the full announcement.

A companion blog has been created for the purpose of discussing issues related to the journal and Lutheran Liturgical Renewal. The web page announcement lists several suggestions for discussion topics.

Please visit these sites and give us your suggestions as we rebuild the Journal.

The Sanctus and Beyond

2008-01-02T19:59:00.000-05:00

In the Lutheran use, from the Sanctus onward the liturgy consists of common forms that do not vary as do the propers of the day. There may be two or three options regarding post-Communion collects; but the variations are still of the common.

Deferring to Fr. Eckardt's Liturgical Seminar, I will offer a few alternatives to his remarks on the remaining portions of the Liturgy.

Concerning the Sanctus, I am in agreement. It is good to note that he recommends a low bow during the Seraphic ascription (Holy, holy, holy,...), and indicates an erect posture during the Hosanna. Again, a slight bow is made at Blessed is He...., and erect again for the final Hosanna. In many places it seems to be the custom to retain a bowed posture until the beginning of the Blessed is He.... To me, this is akin to shouting "Hurrah!" while maintaining a submissive posture.

Concerning the Our Father, Luther and St. Gregory aside, I may not fully agree that the Our Father has a consecratory nature. As for Piepkorn's discouragement of ringing bells (ie. the Prayer Bell) during its recitation, Rubrics for the Ringing of Tower Bells directs that "The bell shall be rung throughout the praying of the Lord's Prayer in Divine Worship at whatever place in the Liturgy or Orders it may be said, Whether morning or evening, Sunday or weekday."

I do, however, lament the post-Vatican II change that gave the Our Father to the entire congregation, at least during the Mass and the Baptismal rite. If the Lord's Prayer does have a consecratorial (or blessing) aspect, it seems strange to have the entire congregation participate in this consecration or blessing. However, I can imagine the reaction if we would "remove" the Lord's Prayer from the general congregation and restore the former use of The Lutheran Hymnal.

From this point on, the remainder of the Liturgy does not vary. The only variables are the ceremonies attached to these stages of the Liturgy. The Verba, the Pax, the Agnus Dei, distribution and post-distribution remain the same. The Ablutions may be taken at the altar or may done in the sacristy after Mass. The Nunc Dimittis and post-Communion collect remain unchanging, with established exceptions.

At this point I would ask for your comments on two points.

1. I have a copy of Propers of the Service for the Church Year, set to Gregorian Psalm-Tones, by Albert Olai Christensen and Harold Edward Schuneman. These are based upon the Common Service Book, and was published by H. W. Gray Company, date not available.

When/why did Lutherans discontinue the use of the Proper Offertories, especially for Sundays?

2. When/why did Lutherans discontinue the use of Proper Post-Communion Collects, especially for Sundays? I know that the proper post-Communions for Saint's days tend to be sacrificial in nature; but the Sunday collects are generally oriented to the Gospel of the day.

I await your comments.

The Announcement of Movable Feasts at Epiphany

2007-12-30T16:09:00.000-05:00

On Epiphany, after the reading of the Gospel, the traditional announcement of the movable holy days of the church year may be made in the following form:

"Dearly beloved brethren, ye shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:

January 20th is Septuagesima Sunday.

On February 6th, Ash Wednesday begins the most holy season of Lent.

On March 23rd, we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.

May 1st is the Feast of the Ascension of Our Lord Jesus Christ.

May 11th is the Feast of Pentecost.

November 30th is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."

The Preface and Proper Preface.

2007-12-12T18:49:00.000-05:00

Others, especially Fr. Eckardt on his Liturgy Seminar, have addressed the Hymn of the Day, the Sermon, the Prayer of the Church and the Offertory. I will move directly to the Preface and Proper Preface.

The text of the Preface presents a curiosity.

In Latin, it reads Vere dignum et justum est, aquum et salutare,...

In German, it reads Es ist in Wahrheit würdig und recht, billig und heilsam,... or Wahrhaft würdig und recht, billig und heilsam ist es,...

All of the Englich liturgies with which I am familiar render this It is truely meet (good), right and salutary,... I welcome your comments on this point.

Concerning the Proper Preface, I offer the following:

I do agree with Fr. Eckardt that the Proper Prefaces for the seasons have suffered lack of uniformity. I disagree with Fr. Eckardt regarding the divisions of the lengthy Trinity season. Although sub-dividing Trinity Tide into St. John's Tide, St. Laurence Tide, and Michaelmas Tide, may have historic precedent, it has not been done since 1570. In addition, the trend to number Sundays after (in) St. John's Tide and St. Laurence Tide and after Michaelmas, seems innovative.

The seasonal Proper Prefaces also suffer when, following the understanding that every Sunday is a little Easter, a proper Sunday preface with Easter overtones is used during Trinity Tide whenever the historic preface seems to have been suppressed.

I have listed the historic Proper Prefaces, including a few that do not appear in TLH, in the Orde Missae on LexOrandi.

Here again, I welcome your comments.

The Nicene Creed

2007-11-16T21:03:00.000-05:00

The Nicene Creed is the only creed confessed during the Mass. The historic rubric omits the Creed "on ferias, and even on many saints days." It is, however, always said on Sundays, and on many principle feasts.

The use of the Anathasian Creed on Trinity Sunday, in place of the Nicene Creed, is contrary to this rubric. In this case, the Anathanasian Creed may be used a the first (OT) reading. Otherwise, it is properly used as a reading at Matins on Trinity Sunday.

The historic rite places the sermon or homily between the Gospel and the Creed. Common usage places the Creed immediately after the Gospel. I would suggest that the placement of the Creed is a matter of local custom.

Since the Gloria in Excelsis, the Creed and the Sanctus share a common dignity; the rubrics direct that everyone faces the (liturgical) East when the Creed is recited.

In those places where the Creed follows immediately upon the Gospel, especially when the Gospel has been read in procession, it is contrary to the rubrics to intone the Creed while the procession is returning to the altar, and while the celebrant is facing the congregation. The sub-deacon returns the book to the celebrant. After the ministers have returned to their usual places, only then it the Creed to be intoned.

The Holy Gospel

2007-11-14T19:57:00.000-05:00

Before the reading of the Gospel, the deacon kneels at the center of the altar and asks for a blessing. The celebrant blesses him saying, The Lord be in your heart and on your lips, that you may worthily and rightly proclaim his holy Gospel, in the name of the Father, and of the Son + , and of the Holy Spirit. Amen.

The sub-deacon and deacon go to the place where the Gospel is to be read. The deacon carries the book, then gives it to the sub-deacon to hold while he reads. The usual manner of announcing the Gospel is The Holy Gospel according to St. ______, the ____ chapter. As the deacon begins this announcement, he makes the sign of the cross with his right thumb upon the first word of the text. As he continues, he makes the same sign, in the same manner, upon his forehead, his lips and his breast.

Another manner of announcing the Gospel is The Holy Gospel of our Lord and Savior Jesus Christ according to St. _____. In the historic rite, the gospel is announced as either The beginning of... or The continuation of... the Gospel according to St. ____.

Historically, before the Gospel is announced, the deacon intones The Lord be with you. And the congregation responds And with your Spirit. The Gospel is then announced in the usual manner, to which the congregation responds Glory be to you, O Lord. At the conclusion of the reading, the congregation responds Praise be to you ,O Christ.

It would not be inappropriate to conclude the reading by saying The Gospel of the Lord. (Notice that this phrase is not preceded by This is.)

Historically, when the book is returned to the celebrant, he prays (in a low voice) By the words of the Gospel may our sins be purged away.

The Old Testament/Epistle

2007-11-13T20:04:00.000-05:00

In the historic Western rite, it is the norm to have only two readings at Mass. The first reading may be from the OT, the Epistles, the Acts of the Apostles or the Revelation. The use of three readings, as is common today, is derived from the Masses of the Ember Days. The Ember Days are the historic days for ordinations; therefore, additional readings were included in these Masses.

I agree with Fr. Eckardt that Piepkorn's declaration that the first reading must always be called "the Epistle" is confusing. This is also at odds with the historic rite. Unless the reading is from the epistles, it is referred to as a reading or lesson.

The OT/Epistle is read by the sub-deacon. Before reading, the sub-deacon receives a blessing from the celebrant. Unlike the deacon at the Gospel, the sub-deacon does not request a blessing. The celebrant, without saying anything, blesses the sub-deacon with the sigh of the cross.

The Salutation & Collect

2007-10-30T15:38:00.000-04:00

Concerning the Salutation and Collect, I agree with Fr. Eckardt's remarks in his Liturgy Seminar blog. The gestures made at the salutation are quite appropriate when there are assisting ministers at the altar.

I would add the following to his remarks regarding the Collect: If a commemoration is made of another feast, the collect of that feast is added after the collect of the day. A description of commemorations is posted at LexOrandi.

The Kyrie & Gloria in Excelsis

2007-10-23T18:30:00.000-04:00

The celebrant stands at the midst of the altar, facing it, and sings (or speaks) the Kyrie with the congregation.

The Latin rite continued to sing the Kyrie in Greek. Historically, this is one of only two places where Greek has been retained in the Latin rite. The other is the use of Greek and Latin at the Tres Hagion in the Good Friday liturgy.

We are accustomed to singing the Kyrie in a three-fold manner. It may also be sung in a nine-fold manner. In this form, the "Lord, have mercy...," is sung three times; "Christ, have mercy..., three times; and "Lord, have mercy...," three times.

If sung or spoken in either the three-fold or nine-fold manner, the petitions may be sung in alternation with the celebrant.

The Gloria in Excelsis is also intoned by the celebrant at the midst of the altar.

The Gloria, the Creed and the Sanctus enjoy equal status in the liturgy. When Mass is celebrated with the assistance of a deacon and sub-deacon, the rubrics indicate that these ministers move to stand beside the celebrant at the altar when they are sung. At all other times these ministers remain in their appointed places.

The historic rite indicates that the Gloria in Excelsis is to be sung at all Masses, excluding only those which are celebrated in violet or black vestments.

Incensing the Altar

2007-10-17T18:11:00.000-04:00

When Mass is celebrated more solemnly, it is customary to incense the altar during the Introit. This may be done while the choir is singing the Introit, or after the celebrant has finished singing the Introit.

A diagram showing the method of incensing the altar can be found in a variety of liturgical books. There is one method for incensing an altar that is against the East wall, and another for a free standing altar. The difference being that the celebrant walks completely around the free standing altar.

Assuming that incense will also be used at the Offertory, only the celebrant is incensed at this time. The celebrant, other ministers and the people are incensed at the offertory.

The Preparation & the Introit

2007-09-28T19:54:00.000-04:00

The Preparation is actually not a part of the Mass liturgy. If it the custom of the parish to use a separate Confessional Service before Mass, it need not be included.

The Introit is the beginning of the Mass liturgy. According to the historic Western use, the Introit is not begun until the celebrant and ministers have come to the altar. Having made the customary reverence - the celebrant kisses the alter at the midst, and the deacon where he stands at the right of the celebrant - the celebrant (or Kantor, or choir) intones the Introit of the day.

Although local customs may vary, beginning the Introit only after the ministers arrive at the altar is to be preferred, especially if it is customary to incense the altar during the Introit. Everyone will already be in place, able to complete the incensing while the Introit is being sung.

The Invocation

2007-09-27T18:03:00.000-04:00

The Augsburg Confession states that Lutherans have retained the Mass and the usual ceremonies, insofar as doing so does not compromise the Gospel. Here, then, we begin a step-by-step review of the Mass according to the Lutheran rite. Please note that the ad Orientem position is presupposed in all cases.

The historic rite begins the Mass with this rubric: "The priest, standing at the foot of the alter-steps, and signing himself with the sign of the holy Cross, begins...: In nomine Patris...."

A contemporary usage that has the celebrant facing the congregation and signing them (in the form of a blessing) is contrary to the historic understanding that the priest (and people) are hereby invoking the blessing of the Holy Trinity upon themselves and their participation in the Mass.

(I am curious as to the source and interpretation of this innovation in the Liturgy.)

The First Divergence

2007-09-19T15:58:00.000-04:00

To paraphrase The Bard, "What's in a word? A word with any other twist would mean the same." (May The Bard forgive me!)

As hymnals have come and gone, we have been bombarded by a constant decaying of the (American) English language. We have equivalent language, politically correct language, theologically neutral language, can't-offend-anyone language, doesn't-say-anything language....and the goes on and on.

This post was published on "The New Liturgical Movement" site, a Roman Catholic site devoted to the historic liturgy, etc. You are encouraged to read it. To do so, click on the title header of this post.

I await your comments.

A New Beginning

2007-09-18T19:21:00.000-04:00

Ever since the completion of the Second Vatican Council, the non-Roman churches (e.g. Lutheran) have copied many of the directives established for the Novus Ordo. These include such things as adopting a three-year lectionary, modern (inclusive) languare, revisions of the historic calendar, and departures from the historic ordinary or the Mass.

The Augsburg Confession plainly states that the Lutheran Church has continued to celebrate the Mass, including all usual ceremonies, omitting only those things which would compromise the Gospel. Here, it should be noted, that the historic Mass of the Lutheran Church predates the revisions set forth by the Council of Trent and the Second Vatican Council.

Following this post, this blog will begin a review of the historic form of the Mass as retained by the Augsburg Confession. Innovations will be dismissed. The historic order and ceremony will be clarified, Questions regarding language will be resolve. Conformity to the Confessions will be encouraged.

But be warned, this blog will always be from the Confessional Lutheran perspective. Some sacred cows may be led to the slaughter. Modernism will surely be disparaged. Do-It-Yourself liturgies and Praise Services will be given no quarter. There may be brief divergences to related topics. Your participation in this blog is respectfully requested. Your comments will be welcomed.

Announcing the Movable Feasts

2007-01-01T18:19:00.000-05:00

The Christmas Season ends with the celebration of the Epiphany on January 6. Because the remainder of the Church Year is established by the movable date of Easter, it is customary to announce the Movable Feasts after the proclamation of the Holy Gospel on Epiphany. Paul H. D. Lang, (Ceremony and Celebration, p. 159, Concordia Publishing House, St. Louis, MO, 1965)suggests the following form:

"Dearly beloved brethren, you shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:

February 4th is Septuagesima Sunday.

On February 21st Ash Wednesday begins the most holy season of Lent.

On April 8th we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.

May 17th is the Feast of the Ascension of Our Lord Jesus Christ.

May 27th is the Feast of Pentecost.

December 2nd is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."

Advent IV and Christmas Eve

2006-12-04T14:03:00.000-05:00

This year The Vigil of the Nativity of Our Lord (Christmas Eve) falls on the Fourth Sunday of Advent. Since these two days concur, the historic rubrics direct that the Mass of Christmas Eve is celebrated and Sunday is commemorated by adding the Collect for Advent IV after the Collect for Christmas Eve.

Roman and Anglican sources provide the following:

This Mass is celebrated in Violet vestments and the Gloria in Excelsis is not sung.

Introit: Exodus 16. Psalm 24.
Today you shall know that the Lord will come and deliver you: and in the morning you shall see the glory of the Lord. Ps. The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein. Glory be to the Father....

Collect: (From TLH, Other Collects for the Season of Advent)
O God, who dost gladden us with the early (yearly) anticipation of our redemption, grant that we who now joyfully receive Thine only-begotten Son as our Redeemer may also behold Him without fear when He cometh as our Judge; who liveth, etc.

The Collect for Advent IV is then said to commemorate the Sunday.

Epistle: Romans 1:1-6

Gradual: (Exodus 16)
Today ye shall know that the Lord will come and deliver you: and in the morning ye shall see the glory of the Lord. Ps. 80 Give ear, O Shepherd of Israel: Thou that leadest Joseph like a flock: thou that dwellest between the cherubim, shine forth before Ephraim and Benjamin and Manasseh.

Alleluia, alleluia. Tomorrow the iniquity of the earth shall be done away: and the Savior of the world shall reign over us. Alleluia.

Gospel: St. Matthew 1:18-21

Lamentably, Lutheran service books do not include propers for a Mass on Christmas Eve. Even the listings of Epistles and Gospels for Sundays and various Feasts found in early twentieth century German Bibles do not include Christmas Eve. I do not know if the LSB has corrected this omission.

The Great O Antiphons

2006-12-04T13:31:00.000-05:00

The greater antiphons at the Magnificat are begun on December 17,
and are said , each on its day, until the day before the vigil of Christmas. If
a feast is celebrated, they are said after the collect of the feast, for a
commemoration of Advent.

These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of theseversified antiphons.They can be found in English
and in verse form at the Lexrandi web site.

December 17
O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.

December 18
O Adonai, et Dux domus Israel, qui Moysi in igne flammae furi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in bracchio extendo.

December 19
O radix Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.

December 20
O clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

December 21
O Oriens, speldor lucis aeternae, et sol iustitae: veni, et illumina sedentes in tenebris, et in umbra mortis.

December 22
O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

December 23
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos, Domine Deus noster.

LSB Calendar

2006-11-23T18:22:00.000-05:00

I am beginning to understand the sentiment of the author quoted in my first post where it was suggested that "Lutheranism has no actual lex orandi (all in the name of "liberty," of course)."

Many have sung the praises of the newly released Lutheran Service Book. Others have been less kind in their comments. I have followed the development of the LSB; but I have not yet formed a definitive opinion of it.

Traditionalist that I am, the first thing that I look at is the calendar. There is nothing unexpected in the LSB as far as the Sundays and Seasons are concerned, unless you want to quibble about Sundays of or after Easter. I am more interested in the Feasts, Festivals and Commemorations listed in the calendar.

The LSB enumerates 35 Feasts and Festivals; the titles, in several cases, having been modified from their traditional forms:

March 19, "St. Joseph, Spouse of the Blessed Virgin Mary," is now captioned "Joseph, Guardian of Jesus." Was Joseph, as the spouse of the BVM, not de facto the guardian of Our Lord?

The Visitation, historically (and in the 1 year Lectionary) falls on July 2. The 3 year Lectionary moves it to May 31. Why should the version of the Lectionary take precedence over the traditional date of this feast?

August 29 has traditionally been titled "The Beheading of John the Baptist." Have we become so squeamish that "Martyrdom" must be used to sanitize "Beheading"?

October 23, "St. James of Jerusalem, Brother of Jesus and Martyr," is assigned an individual commemoration in addition to being traditionally paired with St. Philip on May 1. Why?

When LSB lists Commemorations; I have even more questions.

Historically, the Western (Latin) Rite commemorates saints of the Old Testament only by exception; and then, usually only in particular calendars of religious orders. The primary exception to this rule is the commemoration in the universal calendar of the Holy Machabees, Martyrs, on August 1.

Understanding that it is beneficial to remember the saints, the LSB presents a mixed message. In the listing of Feasts and Festivals, the saints celebrated are accorded the title of "St." before their names. This honorific is omitted in the listing of Commemorations of those whom the Church has always recognized as saints. Then, too, the LSB does not place 19 commemorations on their traditional dates; and in three cases combines several saints, each of whom have their own assigned date in the historic calendar, into one unified commemoration.

With the exception of Fr. Martin Luther, fittingly commemorated on February 18; it would seem more appropriate to commemorate all of the Reformation fathers collectively on the Festival of the Reformation.

But what I find to the most curious is the inclusion of Emperors (Christian Rulers), Artists, Kantors, Father Confessors, Ecumenical Councils, latter day Pastors, Faithful Women and others not commonly commemorated. With "so great a cloud of witnesses," why is there a need to improve upon the wisdom of the past?

A Clarification

2006-11-06T08:15:00.000-05:00

In my introductory post, I expressed my disagreement with the excerpt I quoted from "Optional Orandi." I neglected, however, to clarify the nature of my disagreement.

"Lutheranism has a lex credendi (rule of faith) (Book of Concord) but no lex orandi (rule of prayer)."

There is no disagreement here; because we do not have a pan-Lutheran document such as the Book of Common Prayer or the Roman Missal to codify our rite. The AC XXIV clearly states that we (Lutherans) have retained the Mass and nearly all the usual ceremonies.

The primary cause of my disagreement lies in the following:

Anonymous [the first] suggests that Lutheranism has no defined lex orandi, because there is no definitive Liturgy. Anonymous [the second] states that Lutheranism fails to dogmatically define its rule of worship in the way of a received "holy tradition."

A reader of the introductory post reminded me that "While we do have Article XXIV, we do not have a more clearly defined rule of worship. This is not to blame the Confessions, however, as there was no real controversy as to this question in its day. AC XXIV would seem to prescribe the need for more definition in our day."

I fully agree with this understanding; but the lack of a dogmatically defined rule does not indicate that Lutheranism lacks a Liturgy "...in the way of a received 'holy tradition'."

I am not familiar with many non-American Lutheran service books; but the evidence from American service books would contradict this opinion. In all cases, the Mass/Holy Communion liturgy follows pattern of the historic Western Rite. The Sunday propers, except for a few minor adjustments, are the same as those of the Roman Rite.

Then there are those who fault Lutheranism for not including (or rejecting) a Eucharistic Prayer. In this context Eucharistic Prayer and Roman Canon are usually synonymous. If one contends that "received holy tradition" is something that has been handed down from apostolic times, the Eucharistic Prayer does not fall under this heading. The Roman Canon originated in the fourth century, and has remained basically unchanged since the eighth century. Thus it does not seem to be apostolic in origin.

It could possibly be argued that a Eucharistic Prayer should be viewed as ceremonial in nature. The Confessions state that "Nearly all the usual ceremonies are also preserved,..." Ceremonies are not required; but "ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]."

When the remarks of the Anonymous member of the Commission on Worship, LCMS, are added to the those above; the view that "AC XXIV would seem to prescribe the need for more definition in our day" is a remarkable understatement.

Introduction

2006-09-27T20:43:00.000-04:00

Article XXIV: Of the Mass.
"Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]." (Augsburg Confession, Article XXIV: Of the Mass)

"Optional Orandi begets Proscribed Credendi"
excerpted from
http://conversiaddominum.blogspot.com/ - 17 June 2006

"Lutheranism has a lex credendi (rule of faith) but no lex orandi (rule of prayer). Anglicanism has a lex orandi (Book of Common Prayer), but no lex credendi (anything goes, doctrinally speaking). Orthodoxy and Roman Catholicism have both a lex credendi (Tradition) and a lex orandi (the Liturgy). Lutheranism has a great lex credendi (Book of Concord) but no actual lex orandi (all in the name of "liberty," of course)." (Anonymous)

"The liturgical and practical instability of Lutheranism flows out its reticence to define dogmatically its rule of worship in the way of a received "holy tradition." This is why Lutheran practice frequently comes unbuckled from Lutheran doctrine. It relies on paper subscription to a book without practical adherence [sic] to any liturgical or practical norms." (Anonymous)

"[We] will not talk much about traditional worship, but a diversity of worship approaches and styles. We want to help the church define what worship is in general, to help people discover what is Lutheran about worship. And, to that end, we want to identify material that will lead us to that." (Anonymous member of the Commission on Worship, LCMS)

"Which is all a lengthy way of amending yet another lex coined by a former vicar of Zion: 'Where historic liturgy is optional, historic faith will sooner or later be proscribed.'"

* * * * *

"Legem credendi lex statuat supplicandi." A pope in the fifth century, in the course of a famous controversy, pronounced these words which have been regarded, ever since, as an axiom of theology: "Let the law of prayer fix the law of faith". In other words, the liturgy of the Church is a sure guide to her teaching.

As the author of LexOrandi.org, a liturgical web site, first published in June of 2000, I chose the name based upon this quote. It has always been understood in the Church that you preserve the rite which you have received from those who preceded you. This is the standard that has been accepted in the Church since the days of the apostles. If you are truly a Confessional Lutheran, you are obliged to acknowledge that the Mass is the act of public worship that defines the Church.

As is obvious from the quotation from a member of the Commission on Worship, Lutherans are content and determined to be counted among the hordes of Protestants. What other option do you have when you "will not talk much about traditional worship, but a diversity of worship approaches and styles?" This "diversity of worship approaches" most certainly includes everything but the celebration of the Mass as it has been delivered to us.

The Church Growth movement, if not the opening volley against the preservation of the historic liturgy, ushered in the idea that you needed to entertain the congregation with a different "dog and pony show" every Sunday if you wanted to keep the seats filled. Now we are using, if not encouraging, praise bands and a casual, flexible order of service in place of the Divine Service that is expected of us in the Confession.

The purpose of this blog is to present, and to encourage discussion about, the historic liturgy of the Augustana Rite of the Western Church, its ceremonies and rubrics. This is the rite that we have received from the fathers of the Reformation. This is the rite to which we are bound by the Confessions. This is the Lex Orandi of the Lutheran church, a lack of which the author of the second paragraph above laments.

(It should be noted here that the author of this blog, especially in the light of Article XXIV of the Confession, does not fully agree with paragraphs 2 & 3 of this posting. The Confession itself establishes our Lex Orandi.)