The Scriptures Appointed for Septuagesima

Introit: Psalm 18:1–2a, 27, 32, 49; antiphon: Ps. 18:5–6
Psalter: Psalm 95:1-9 (antiphon: v. 6)
Old Testament: Exodus 17:1–7
Gradual: Ps. 9:9–10, 18–19a
Epistle: 1 Corinthians 9:24—10:5
Verse: Ps. 130:1–4
Gospel: Matthew 20:1–16

The people of Israel contended with the Lord in the wilderness (Ex. 17:1–7). They were dissatisfied with His provision. In the same way, the first laborers in the vineyard complained against the landowner for the wage he provided them (Matt. 20:1–16). They charged him with being unfair, but in reality he was being generous. For the Lord does not wish to deal with us on the basis of what we deserve but on the basis of His abounding grace in Christ. The first—those who rely on their own merits—will be last. “For they were overthrown in the wilderness” (1 Cor. 10:5). But the last, those who rely on Christ, will be first. For Christ is the Rock (1 Cor. 9:24–10:5). He is the One who was struck and from whose side blood and water flowed that we may be cleansed of our sin.

Luther on the Gospel Reading [see full comments below]

“When the Gospel comes and makes all alike, as Paul teaches in Rom 3,23, so that they who have done great works are no more than public sinners, and must also become sinners and tolerate the saying: “All have sinned”, Rom 3, 23, and that no one is justified before God by his works; then they look around and despise those who have done nothing at all, while their great worry and labor avail no more than such idleness and reckless living. Then they murmur against the householder, they imagine it is not right; they blaspheme the Gospel, and become hardened in their ways; then they lose the favor and grace of God, and are obliged to take their temporal reward and trot from him with their penny and be condemned; for they served not for the sake of mercy but for the sake of reward, and they will receive that and nothing more, the others however must confess that they have merited neither the penny nor the grace, but more is given to them than they had ever thought was promised to them. These remained in grace and besides were saved, and besides this, here in time they had enough; for all depended upon the good pleasure of the householder.”

We pray:

O Lord, graciously hear the prayers of Your people that we, who justly suffer the consequence of our sin, may be mercifully delivered by Your goodness to the glory of Your name; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

The extended entry includes Bach’s Cantata BWV 92 for this day and Luther’s complete notes on the Gospel, from his Church Postil.

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Rogier van der Weyden, St Columba Altarpiece (detail), c. 1455

It comes as a surprise to some of our fellow Christians that a number of the traditional Marian Festivals were preserved and retained in historic Lutheranism. It is interesting however to note how they changed from their former focus entirely on Mary, and instead, focused on Christ, since whatever is Biblically associated with Mary, is precisely because of Jesus. This day, in particular, effectively brings to an end our observation of the great events of Christmas and Epiphany, and appropriately, gives us to ponder a somewhat obscure event in our Lord’s life, the occasion of his mother’s purification according to Old Testament law and His presentation in the Temple. The beautiful song of Simeon is featured in the readings these days. I encourage you to pay particularly close attention to the lovely Bach Motet based on the words of Simeon, which he composed early in his career for the funeral of the daughter of one of the pastors in Muhlhausen, where Bach was working at the time. The Cantata is titled God’s Time is Always the Best Time. I’ve put it in the extended entry, with the performance first, followed by the words in German and English.

The Presentation of Our Lord at the Temple, one of the Christological feasts of the Christian Church, is Scripture’s final infancy narrative concerning Jesus. After the Presentation, the Bible says nothing more about Him until His twelfth year.

Many liturgical calendars name this the Feast of the Purification of the Blessed Virgin Mary, emphasizing its Marian connection. Still another term used is Candlemas, drawing the name from the tradition of blessing the coming year’s church candles on this day.

Saint Luke is the only one of the Evangelists to describe the event (see Luke 2:22-40), something likely unfamiliar to most of his Gentile readers. According to the Gospel, Mary and Joseph took the Baby to the Temple in Jerusalem forty days after his birth to consecrate Jesus to God and to complete the ritual purification of Mary, both because of the command of God’s Law (Exodus 13:1-2, 11-16; Leviticus 12).

Upon entering the temple, the family encountered the devout and holy Simeon. Luke records that he was promised that “he would not see death before he had seen the Lord’s Christ. (Luke 2:26)” Simeon took Jesus into his arms, prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, blessed the parents, and prophesied regarding Jesus and Mary.

The prophetess Anna (2:36-38) was also in the temple. She, too, offered prayers and praise to God for sending the Savior.

In the Western liturgical calendar, the Presentation of Our Lord falls on 2 February because this is forty days after Christmas, the celebration of His birth. It is the last festival determined by the date of Christmas and thus shows that the Epiphany season is drawing to a close. Most churches in the East observe the occasion on 14 February since they celebrate Christ’s Nativity on 6 January.

The Scripture Readings:
Old Testament: 1 Samuel 1:21-28
Second Reading: Malachi 3:1-4
Gospel: Luke 2:22-32

We pray:
Almighty and ever-living God, as Your only-begotten Son was this day presented in the temple in the substance of our flesh, grant that we may be presented to You with pure and clean hearts; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Martin Luther’s Hymn: In Peace and Joy I Now Depart
Luther wrote this hymn to put Simeon’s words in the form of a hymnic setting. It is a beautiful prayer, that makes for a lovely homily for us to ponder on this day:

In peace and joy I now depart
At God’s disposing;
For full of comfort is my heart,
Soft reposing.
So the Lord hath promised me,
And death is but a slumber.

’Tis Christ that wrought this work for me,
My faithful Savior,
Whom Thou hast made mine eyes to see
By Thy favor.
Now I know He is my Life,
My Help in need and dying.

Him Thou hast unto all set forth
Their great Salvation
And to His kingdom called the earth,
Every nation,
By Thy dear and wholesome Word,
In every place resounding.

He is the Hope and saving Light
Of lands benighted;
By Him are they who dwelt in night
Fed and lighted.
He is Israel’s Praise and Bliss,
Their Joy, Reward, and Glory.

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In the traditional liturgical Church Year, this Sunday and the two following are known as “gesima” Sundays, and the three Sunday period we are now in, is known as pre-Lent. What is the meaning of “gesima” and why a three week “pre-Lent.” Here’s a great article by my friend Terry Maher explaining what’s going on at this point in the historic Church Year.

There’s been some joyous events these last few weeks — the birth of Jesus, his naming and circumcision, the first Gentiles to find him, and his baptism. On various dates and combinations from place to place through the ages, the Christian Church has offered its members celebrations of these things in its church year.

But a change is coming, one already present amid the joy. We know as we celebrate his birth that he was born for us so he could die for us. We know as his blood was spilled in circumcision, putting him under the Law, his blood would be spilled on the Cross, to redeem us from under the Law. We saw that the Gentiles who found him had to return by a different way, as the way of all who find him is different afterward. And after his baptism, Jesus will spend forty days in the desert before beginning his public ministry, wherein he will be tempted to make himself into the various false Messiahs into which Man makes him anyway so often. We will soon imitate those forty days for our own devotion with the season of Lent, on the way to the Cross, without which Easter is but another metaphor or myth. A change is coming.

So the church provides a transitional time between the first and second of its three great seasons, as the joyous events from preparing for his birth to his baptism, Advent-Christmas-Circumcision-Naming-Manifestation-Baptism, now turn to the literally deadly serious reason why they happened, sin and our redemption from sin. Just like with the Christmas related season, this has taken various forms in various places and times but within the same general pattern, and the universal practice of the Christian Church since ancient times (well, until 1960s Rome messed with it, but we’ll get to that) has been to provide a transition from the beginnings of Jesus’ earthly life to the end of it.

So, Septuagesima is 70 Days, Sexagesima is 60 Days, Quinqagesima is 50 Days. Simple. Right? Sure…but…what are all these “gesimas” about, pronounced “jeh-see-mah,” emphasis on first syllable. Glad you asked.

Septuagesima is simply another word for Seventy Days, that’s all. The modern English word is derived from Middle English in turn from Old French in turn from the actual Late Latin word septuagesima meaning seventieth day. The septua- part is the same prefix for seven or multiples by ten of seven seen in other English words — septet, an ensemble of seven; septuagenarian, someone in his 70s; the Septuagint, the translation into Greek of the Hebrew Scriptures by seventy scholars — and the -gesima part derives from the Latin for days, dies.

With the Seventieth Day, or Septuagesima, the change is apparent on various levels. The white vestments of Christmastime joy give way to purple or violet of repentance; the joyful exclamation Alleluia and other joyful expressions like the Te Deum and the Gloria (there ain’t no This Is The Feast) are not used, and the readings, especially if one follows the hours of prayer, the Divine Office, begin their way through the sorry history of Man from his creation and fall on, which the Holy Saturday liturgy will recapitulate.

On Septuagesima itself, the Gospel reading is Matthew 20:1-16, the story of the workers in the vineyard, wherein we see Man the same as from the start in Eden, trying to impose his ideas of what is right on to God’s, this time arguing over whether the same wage is fair for those who worked all day, those hired at the last, and everyone in between, as if we deserved anything from God and it were not his to give and not ours to presume or demand anyway. So we argue with God and each other over the denarius rather than taking in in gratitude from him who owed us nothing! Kind of the whole problem in a nutshell.

The Eastern Church uses the following on its five Sundays in the Pre Lenten Season: 1) the story of Zacchaeus, 2) the Publican and the Pharisee, 3) the Prodigal Son, 4) the Last Judgement, and 5) the Sunday of Forgiveness.

The world, which has ever had its early Spring celebrations, has in many lands timed them on Lent, so pre-Lent attains a nature as opposite from its Christian meaning as Advent has become the gift buying and partying season before Christmas. At the beginning of Lent, fasting in some form is observed, usually involving abstaining from meat, and the most likely origin of the the name for the worldly face of all this, carnival, is a farewell to meat (flesh), from the Latin root carne- for meat or flesh (as in carnivore) and vale, good-bye (as in valedictory). In most but not all places, Septuagesima is the start of carnival season, to end just before Lent starts on Ash Wednesday. As the church prepares for the penitential season of Lent the world enjoys the flesh, in all senses of the word.

In the Western Church, in most denominations that follow a liturgical calendar, the transitional pre-Lenten period has been abolished altogether! And not only is this important transition dropped, the period of time it formerly took is simply counted as Ordinary Time. That would be bad enough if ordinary here meant what ordinary ordinarily means. Ordinary here means the literal meaning of ordinary, which is, something that has no particular name or identity but is simply numbered. So in the novus ordo and the various adaptations of it, this significant time of transition from the Christmas cyle to the Easter cyle simply ceases to exist, in numbered anonymity, in the face of nearly two millennia of Christian observance in varying forms, and the continuing observance of those who do not follow suit. Well, when you’re the Whore of Babylon, you do stuff like that, maybe even have to do stuff like that. Not a lead for the church of Christ to follow.

Actually, at first in English Lent itself followed the Gesima pattern and was called Quadragesima, meaning forty days, the duration of Lent in the West, which was also the name of the first Sunday in Lent, a word that then just meant Spring. This still survives in other languages. For example in Spanish the word is Cuaresma for Lent. No word yet on whether Rome can get languages like Spanish to quit calling Lent after a pattern it has abolished. The world, though, seems securely attached to its traditions; Carnival season will endure though Pre-Lent is done in. Who knows? Maybe the next council can get Ash Wednesday moved to the Sunday before Ash Wednesday, for “pastoral reasons” of course, like they jacked around the date of Epiphany, or move it to the Monday after and call it reclaiming our ancient Greek roots.

The Eastern Church still has its Pre Lenten Season.

In the Western Church, the earliest Septuagesima can fall is 18 January and the latest 22 February. This year, 2009, it’s 8 February. Join the Christian Church, East or West, in this transition, whatever your church body may have chosen to do, as we turn to the preparation for Lent, the observance of that for which he whose birth we recently celebrated came to die and then rise again, and the Easter and Pentecost joy to follow in anticipation of the eternal joy of heaven!

We start with learning from the workers in the vineyard not to haggle over the denarius but understand whose it is and that it is a gift, or, from the call of Jesus to Zacchaeus, who collected taxes for the foreign oppressors, that he doesn’t have to climb a tree to see him, that he is coming to his very house — which btw produced more grumbling about what is right and just — after which Zacchaeus repented and made restitution to his brethren. The Son of Man has indeed come to seek and save the lost — don’t worry about being seeker-sensitive, HE is the seeker — whether that be those who cast aside their own people for power or those who are idle because they are not hired, as we all seek our own gain first by nature and are all “unemployable” before the justice of God, who shows us mercy instead in Christ Whom He has sent.

Here are the readings for the three Sundays of Gesimatide. It has been noted that the three correspond with the three “solas” of the Lutheran Reformation.

Septuagesima Sunday, “70 Days”.

Introit.
Psalm 18:5,6,7. Verse Psalm 18:2,3.
Collect.
O Lord, we beseech Thee favourably to hear the prayers of Thy people that we, who are justly punished for our offences, may be mercifully delivered by The goodness, for the glory of Thy name, through Jesus Christ, Thy Son, Our Saviour, who liveth etc.
Epistle.
1 Cor 9:24 – 10:5.
Gospel.
Matthew 20:1-16. The Workers in the Vinyard. Sola gratia, by grace alone.

Sexagesima Sunday, “60 Days”.

Introit.
Psalm 44:23-26. Verse Psalm 44:2.
Collect.
O God, who seest that we put not our trust in anything that we do, mercifully grant that by Thy power we may be defended against all adversity, through Jesus Christ, Thy Son, Our Lord, who liveth etc.
Epistle.
2 Cor 11:19 – 12.9
Gospel.
Luke 8:4-15. The Sower and the Seed. Sola scriptura, by scripture alone.

Quinquagesima Sunday, “50 Days”.

Introit.
Psalm 31:3,4. Verse Psalm 31:1.
Collect.
O Lord, we beseech Thee, mercifully hear our prayers and, having set us free from the bonds of sin, defend us from all evil, through Jesus Christ, Thy Son, Our Lord, who liveth etc.
Epistle.
1 Cor 13:1-13.
Gospel.
Luke 18:31-43. Healing the Blind Man. Sola fide, by faith alone.

In Lutheran congregations that use the historic lectionary, this Sunday is the observation of the Transfiguration of Our Lord, because it is the last Sunday in the Epiphany season. On the three following Sundays we will be observing  “pre-Lent,” more on that later this week. At the end of this post, you can read details about  the how/why Transfiguration came to be observed at this time in the Epiphany season. Because this observance was not in place during Luther’s lifetime or territory, nor Bach’s a couple hundred years later, I’m afraid I do not have a Luther sermon or Bach Cantata to share with you this day. But I know you will appreciate the sermon for Transfiguration I am able to share here.

The Appointed Readings for Today

The Introit: Ps. 84:1–2a, 4, 10–11; antiphon: Ps. 77:18
The Old Testament Lesson: Ex. 34:29–35
The Psalter: Psalm 2 (antiphon v. 7)
The Epistle Lesson: 2 Peter 1:16–21
The Gospel Lesson: Matt. 17:1–9
The Gradual: Ps. 45:2a, 110:1
The Verse: Ps. 96:2–3

On this day the appointed readings from Scriptures focus our hearts and minds on the great miracle of our Lord’s transfiguration, when he allowed his disciples a glimpse of the glory that is His eternally as the Second Person of the Most Holy and Blessed Trinity, the Son of God. This glimpse of glory was important, for from the mount of Transfiguration, they went back down and our Lord set His face toward Jerusalem, where He would offer, and be offered up, as the atoning sacrifice for the of the world. The Lord appeared to Moses in the light of the burning bush (Ex. 3:1–14). Later Moses’ face would shine with the light of God’s glory when he came down from Mount Sinai (Ex. 34:29–35). At the Transfiguration, Moses and Elijah appeared with the One who is the Light of Light Himself (Matt. 17:1–9). Jesus’ glory as God shines with brilliant splendor in and through His human nature. By this epiphany, our Lord confirmed the prophetic word (2 Pet. 1:16–21), revealing that He is the fulfillment of the Law and the Prophets. He manifested His majesty as the eternal Son of the Father, and He wonderfully foreshowed our adoption as sons (Collect). We who have been baptized into Christ’s body are given a glimpse of the glory that we will share with Him in the resurrection on the Last Day. Source for some of these notes: LCMS Commission on Worship.

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A disciple and companion of St. Paul to whom the great saint addressed one of his letters. Paul referred to Titus as “my true child in our common faith”. Not mentioned in the Acts of the Apostles, he was noted in Galatians where Paul writes of journeying to Jerusalem with Barnabas, accompanied by Titus. He was then dispatched to Corinth, Greece, where he successfully reconciled the Christian community there with Paul, its founder. Titus was later left on the island of Crete to help organize the Church, although he soon went to Dalmatia, Croatia. According to Eusebius of Caesarea in the Ecclesiastical History, he served as the first bishop of Crete. He was buried in Cortyna (Gortyna), Crete; his head was later translated to Venice during the invasion of Crete by the Saracens in 832 and was enshrined in St. Mark’s, Venice, Italy. Here is where Titus is mentioned in the New Testament:

2 Corinthians 2:132 Corinthians 7:6-142 Corinthians 8:6-232 Corinthians 12:18Galatians 2:1-32 Timothy 4:10Titus 1:4

The appointed Scripture readings for today are:

Acts 20:28-35

Titus 1:1-9

Luke 10:1-9

We pray:

Almighty God, You called Titus to the work of pastor and teacher. Make all shepherds of Your flock diligent in preaching Your holy Word so that the whole world may know the immeasurable riches of our Savior, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

The Conversion of St. Paul by Peter Paul Rubens

Can there be a more magnificent example of the love, grace and mercy of God than the conversion of our father in Christ, St. Paul? From persecutor to preacher, from murderer of the saints, to the merciful lover of all souls. The Scripture readings appointed for today are:

Acts 9:1-22

Galatians 1:11-24

Matthew 19:27-30

So today, in thanksgiving to God, we pray:

Almighty God, You turned the heart of him who persecuted the Church and by his preaching caused the light of the Gospel to shine throughout the world. Grant us ever to rejoice in the saving light of Your Gospel and, following the example of the apostle Paul, to spread it to the ends of the earth; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Here are St. John Chrysostom’s thoughts on St. Paul:

“Though housed in a narrow prison, Paul dwelt in heaven. He accepted beatings and wounds more readily than others reach out for rewards. Sufferings he loved as much as prizes; indeed he regarded them as his prizes, and therefore called them a grace or gift. Reflect on what this means. To depart and be with Christ was certainly a reward, while remaining in the flesh meant struggle. Yet such was his longing for Christ that he wanted to defer his reward and remain amid the fight; those were his priorities. Now, to be separated from the company of Christ meant struggle and pain for Paul; in fact, it was a greater affliction than any struggle or pain would be. On the other hand, to be with Christ was a matchless reward. Yet, for the sake of Christ, Paul chose the separation. But, you may say: “Because of Christ, Paul found all this pleasant”. I cannot deny that, for he derived intense pleasure from what saddens us. I need not think only of perils and hardships. It was true even of the intense sorrow that made him cry out: Who is weak that I do not share the weakness? Who is scandalised that I am not consumed with indignation? I urge you not simply to admire but also to imitate this splendid example of virtue, for, if we do, we can share his crown as well. Are you surprised at my saying that if you have Paul’s merits, you will share that same reward? Then listen to Paul himself: I have fought the good fight, I have run the race, I have kept the faith. Henceforth a crown of justice awaits me, and the Lord, who is a just judge, will give it to me on that day – and not to me alone, but to those who desire his coming. You see how he calls all to share the same glory. Now, since the same crown of glory is offered to all, let us eagerly strive to become worthy of these promised blessings. In thinking of Paul we should not consider only his noble and lofty virtues or the strong and ready will that disposed him for such great graces. We should also realise that he shares our nature in every respect. If we do, then even what is very difficult will seem to us easy and light; we shall work hard during the short time we have on earth and someday we shall wear the incorruptible, immortal crown. This we shall do by the grace and mercy of our Lord Jesus Christ, to whom all glory and power belongs now and always through endless ages. Amen.”

This excerpt from a homily by St. John Chrysostom (Hom. 2 de laudibus sancti Pauli: PG 50, 480-484)

My name is Paul Timothy McCain. Many people always assume my parents named me Paul after my father, who is also named Paul, but I came to learn the reasons for my name were much deeper than that. My father, Paul, wanted his son, Paul, to have the kind of father/son relationship that St. Timothy had with St. Paul, as summed up in these verses, from 2 Timothy 3: “Timothy, my son, you have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions, my sufferings, what befell me at Antioch, at lconion, and at Lystra, what persecutions I endured; yet from them all the Lord rescued me. Indeed all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceivers and deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.”

My dad would often reference these verses on a birthday card, or in a letter, or on a gift book. I cherish the gift of the name my parents gave me and so any day in the Church Year set aside to commemorate and remember St. Paul and/or St. Timothy are special and unique for me, in a variety of ways; even more so now that my earthly father is with my heavenly father for all eternity, with St. Paul and St. Timothy and all the faithful pastors, confessors and all the saints.

Pastor Randy Asburry had a nice blog post today for St. Timothy some time back and I offer it here to you for your consideration:

Today the Lutheran Service Book calendar thanks God for St. Timothy, Pastor and Confessor. It’s more than just a “Commemoration”; it’s a full “Feast and Festival” with three readings appointed for the Divine Service. Here are some reflections on those readings.

Acts 16:1-5: In the first reading for this feast day, we read how St. Paul first met Timothy and how he recruited Timothy to join him in the service of preaching the Gospel. Timothy was “the son of a Jewish woman who was a believer, but his father was a Greek.” How interesting that Timothy came from a family of one pious parent and one parent who was, well, we just don’t know, aside from his nationality. For whatever reason, most likely his father’s will, Timothy was not circumcised. So as St. Paul recruited Timothy into the service of the Gospel of Jesus Christ, he chose to circumcise Timothy in order that the Gospel might have a hearing among the Jews. From this reading we see that God most certainly can and does use us weak, earthen vessels, with all of our family and personal baggage – actually, despite all our baggage! – to proclaim His goodness and mercy in Christ Jesus crucified and risen. After Timothy joined St. Paul’s missionary entourage, “the churches were strengthened in the faith, and they increased in numbers daily.” A great testimony to the Messiah and the message that St. Timothy was called to preach!

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We hear God’s Word:

2 Kings 5:1–15a
Romans 1:8–17
or Romans 12:16–21
Matthew 8:1–13

We pray:

Almighty and everlasting God, mercifully look upon our infirmities and stretch forth the hand of Your majesty to heal and defend us; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Lectionary Summary: Jesus Came for Gentiles, Too

The Gospel of Christ is the power of God to salvation for everyone who believes, for the Jew first and also for the Gentile (Rom. 1:8–17). Even in the Old Testament, the Gentiles were beneficiaries of God’s saving power. Though unimpressed at first with the Word of God, a Syrian commander is persuaded to receive that Word, and in the water he is cleansed and brought to faith in the God of Israel (2 Kings 5:1–15a). Evil is overcome by good (Rom 12:16–21). So also in the New Testament, a Roman centurion demonstrates great and humble faith in the Lord (Matt. 8:1–13). All he needs is the Word of Christ, for he trusts that Jesus’ Word of healing has authority to accomplish what it says. And indeed it does. The centurion’s faith is praised by our Lord above that of any Israelite. For the last shall be first, and the first last. Apart from faith in Christ, there is no salvation—not even for a Jew¬—but only weeping and gnashing of teeth. (Source).

Bach Cantata for the Third Sunday after Epiphany BWV 72

1. Chorus (S, A, T, B)

All things but as God is willing,
Both in joy and deepest grief,
Both in good and evil times.
God’s own will shall be my solace
Under cloud and shining sun.
All things but as God is willing,
This shall hence my motto be.(1)

2. Recit. (A)

O Christian blest who always doth his own will
In God’s own will submerge, no matter what may happen,
In health and sickness!
Lord, if thou wilt,(2) must all things be obedient!
Lord, if thou wilt, thou canst bring me contentment!
Lord, if thou wilt, shall vanish all my pain!
Lord, if thou wilt, will I be well and clean!
Lord, if thou wilt, all sadness will be gladness!
Lord, if thou wilt, I’ll find midst thorns a pasture!
Lord, if thou wilt, will I be blest at last!
Lord, if thou wilt, (let me express in faith this sentence
To make my soul be quiet!)
Lord, if thou wilt, I’ll perish not,
Though life and limb have me forsaken,
If to my heart thy Spirit speaks this word!(3)

3. Aria (A)

With ev’rything I have and am
I’ll trust myself to Jesus;

E’en though my feeble soul and mind

The will of God not fathom,

Still may he lead me ever forth

On roads of thorns and roses!

4. Recit. (B)

So now believe!
Thy Savior saith: “This will I!”(4)
He shall his gracious hand
Most willingly extend thee
When cross and suff’ring thee have frightened;
He knoweth thy distress and lifts the cross’s bond,
He helps the weak
And would, the humble roof
Of poor in spirit not despising,
Therein deign graciously to enter.

5. Aria (S)

My Jesus will(5) do it, he will thy cross now sweeten.
E’en though thy heart may lie amidst much toil and trouble,
Shall it yet soft and still within his arms find rest
If him thy faith doth grasp! My Jesus will do it.

6. Chorale (S, A, T, B)

What my God will, be done alway,
His will, it is the best will;
To help all those he is prepared
Whose faith in him is steadfast.
He frees from want, this righteous God,
And punisheth with measure:
Who trusts in God, on him relies,
Him will he not abandon.

Your humble blogger is featured in this video, offering a brief explanation of Lent. Feel free to share/post/distribute…

Petros, Peter, which means “rock” made a rock-solid confession, when asked by Christ whom men say that he is, “You are the Christ, the Son of the Living God!” This is divine revelation, not given to us by flesh and blood, but by God the Holy Spirit. And our Lord said to Peter, “Upon this rock [petra], I will build my church and the gates of hell shall not prevail against it” [Matt. 16]. But shortly thereafter Christ was rebuking the rock-man when he wanted to resist, with all good intentions, the very rock upon which the church is built: Christ and Him crucified! It is an interesting paradox here portrayed for us in Matt. 16, a very wholesome and worthy lesson for us all. The rock of offense, is the rock upon which the church is built: a bloody, suffering and dying Jesus, scorned and rejected, cross and suffering, not some glorious triumph, at least not in the eyes of the world. Through the deepest and lowliest and most disdainful shame and suffering is how our Lord builds His church. And He uses weak, human vessels, like St. Peter, and the words of His confession. Upon the preaching of the confession of Peter, our Lord continues to call, gather, enlighten and sanctify the whole Christian Church on earth, and He promises, to the very end, to keep it with Jesus Christ, our head and master, in the one true faith. Praise God for the confession of St. Peter! Glory to Christ for the rock upon which the church is built and for the “rock-men” and “rock-women” who proclaim and share and teach and spread the Word abroad into all the world, in all the wonderful and various vocations given among us! Praise be to God for the confession of St. Peter, the confession of the church throughout all the world.

The readings appointed for today are:
First lesson: Acts 4:8-13
Epistle: 2 Pet. 1:1-15
Gospel: Mark 8:27-9:1

Let us pray:
Heavenly Father, You revealed to the apostle Peter the blessed truth that Your Son Jesus is the Christ. Strengthen us by the proclamation of this truth that we too may joyfully confess that there is salvation in no one else; through the same Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Today we remember and give thanks to God for the blessed confession of St. Peter. I can think of no better commentary on what Peter’s immortal words, “You are the Christ, the son of the living God” mean than those offered in the Lutheran Confessions, specifically, in the Treatise on the Power and Primacy of the Pope.

“The ministry of the New Testament is not bound to places and persons as the Levitical ministry, but it is dispersed throughout the whole world, and is there where God gives His gifts, apostles, prophets, pastors, teachers; neither does this ministry avail on account of the authority of any person, but on account of the Word given by Christ. [Nor does the person of a teacher add anything to this word and office; it matters not who is preaching and teaching it; if there are hearts who receive and cling to it, to them it is done as they hear and believe.] And in this way, not as referring to the person of Peter, most of the holy Fathers, as Origen, Cyprian, Augustine, Hilary, and Bede, interpret this passage: Upon this rock. Chrysostom says thus: “Upon this rock,” not upon Peter. For He built His Church not upon man, but upon the faith of Peter. But what was his faith? “Thou art the Christ, the Son of the living God.” And Hilary says: To Peter the Father revealed that he should say, “Thou art the Son of the living God.” Therefore the building of the Church is upon this rock of confession; this faith is the foundation of the Church.” Treatise on the Power and Primacy of the Pope, par. 26-29.

And so, today we pray:

Heavenly Father, You revealed to the Apostle St. Peter the blessed truth that Your Son Jesus is the Christ. Strengthen us by the proclamation of this truth that we too may joyfully confess that there is salvation in no one else; through the same Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

The Divine Glory Is Manifested in the Signs of Christ

When Jesus turned water into wine at the wedding in Cana, it was “the first of His signs,” by which He “manifested His glory” (John 2:11). It pointed to His coming “hour,” when He was lifted up on the Cross for the forgiveness of sins and the life of the world (John 2:4; 12:23–32). The glory of the cross is incomprehensible apart from the Word and Spirit of God, but disciples of Jesus recognize that glory in the signs of His Gospel, and so they believe in Him. Jesus does not wait for His disciples to discover Him on their own, but He seeks out the forsaken and the desolate and unites them to Himself. He adorns them with His own beautiful righteousness and delights in them “as the bridegroom rejoices over the bride” (Is. 62:4–5). Purified by the washing of water with His Word in Holy Baptism, His disciples confess that “Jesus is Lord,” and they return thanks to Him “in the Holy Spirit” (1 Cor. 12:3), as they drink the good wine that He pours out for them, which is the new testament in His blood.

Readings Appointed for Today

Introit: Ps. 66:1–5, 20; antiphon: Ps. 66:4, 92:1
Old Testament: Ex. 33:12–23 or Amos 9:11-15
Psalmody: Psalm 67 (antiphon: v. 1) or Psalm 111 (antiphon: v. 9)
Epistle: Ephesians 5:22-33 or Romans 12:6-16
Gradual: Psalm 107:20-21
Verse: Psalm 148:2
Gospel: John 2:1-11

From Luther’s Church Postil on the Gospel for Today

“Hence the highest thought in this Gospel lesson, and it must ever be kept in mind, is, that we honor God as being good and gracious, even if he acts and speaks otherwise, and all our understanding and feeling be otherwise. For in this way feeling is killed, and the old man perishes, so that nothing but faith in God’s goodness remains, and no feeling. For here you see how his mother retains a free faith and holds it forth as an example to us. She is certain that he will be gracious, although she does not feel it. She is certain also that she feels otherwise than she believes. Therefore she freely leaves and commends all to his goodness, and fixes for him neither time nor place, neither manner nor measure, neither person nor name. He is to act when it pleases him. If not in the midst of the feast, then at the end of it, or after the feast. My defeat I will swallow, his scorning me, letting me stand in disgrace before all the guests, speaking so unkindly to me, causing us all to blush for shame. He acts tart, but he is sweet I know. Let us proceed in the same way, then we are true Christians. … Observe, God and men proceed in contrary ways. Men set on first that which is best, afterward that which is worse. God first gives the cross and affliction, then honor and blessedness. This is because men seek to preserve the old man; on which account they instruct us to keep the Law by works, and offer promises great and sweet. But the outcome is stale, the result has a vile taste; for the longer it goes on the worse is the condition of conscience, although, being intoxicated with great promises, it does not feel its wretchedness; yet at last when the wine is digested, and the false promises gone, the wretchedness appears. But God first of all terrifies the conscience, sets on miserable wine, in fact nothing but water; then, however, he consoles us with the promises of the Gospel which endure forever.” Source.

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1. How beautifully the Morning-star blazes (to us),
full of grace and truth from the Lord,
you sweet root of Jesse;
You—Son of David, from Jacob’s branch,
my King and my Bridegroom—
(You) have occupied my heart,
lovely, friendly, fair and splendid,
great and honorable, rich in gifts,
high and very nobly exalted.

2. Ah, my Pearl, You precious Crown,
true Son of God and of Mary, a high-born King,
my heart calls You a Lily,
Your sweet Gospel is sheer milk and honey.
Ah, my Flower, Hosanna,
heavenly Manna which we eat,
I cannot forget You.

3. You bright Jasper and Ruby,
Pour very deeply into my heart the flame of Your love,
and gladden me so that I may remain a living rib in Your elected body.
My heart is sick and smoldering for You
Gratiosa Coeli Rosa (Gracious Rose of Heaven)
(my heart is) wounded by Your love.

4. From God a glow of joy comes to me,
Whenever You give me a friendly look with Your eyes.
O Lord Jesus, my trusty good,
Your Word, Your Spirit, Your body and blood revive me inwardly.
Kindly accept me in Your arms, so that I may be warmed by grace.
At Your word, I come burdened.

5. Lord God Father, my strong champion,
You loved me in Your Son eternally before the world.
Your Son pledged Himself to me,
He is my treasure, I am His bride, greatly overjoyed in Him.
Eya, eya!
He will give me heavenly life yonder above;
Forever shall my heart praise Him.

6. Strike the cithara-strings
and let sweet music resound all full joyfully,
so that I may well up with constant love for Jesus
my wondrously beautiful Bridegroom.
Sing (you all)!, Jump (you all)!
Jubilate, be triumphant,
thank the Lord;
great is the King of Glory.

7. How heartily happy I am indeed
because my treasure is the Alpha and Omega,
the Beginning and the End;
He shall surely take me up to His prize into Paradise
for this reason I clap my hands.
Amen, Amen!
Come, you beautiful Crown of Joy,
Do not tarry long,
I wait for you with yearning.

1. How beautifully the Morning-star blazes (to us),
full of grace and truth from the Lord,
you sweet root of Jesse;
You—Son of David, from Jacob’s branch,
my King and my Bridegroom—
(You) have occupied my heart,
lovely, friendly, fair and splendid,
great and honorable, rich in gifts,
high an

d very nobly exalted.

2. Ah, my Pearl, You precious Crown,
true Son of God and of Mary, a high-born King,
my heart calls You a Lily,
Your sweet Gospel is sheer milk and honey.
Ah, my Flower, Hosanna,
heavenly Manna which we eat,
I cannot forget You.

3. You bright Jasper and Ruby,
Pour very deeply into my heart the flame of Your love,
and gladden me so that I may remain a living rib in Your elected body.
My heart is sick and smoldering for You
Gratiosa Coeli Rosa (Gracious Rose of Heaven)
(my heart is) wounded by Your love.

4. From God a glow of joy comes to me,
Whenever You give me a friendly look with Your eyes.
O Lord Jesus, my trusty good,
Your Word, Your Spirit, Your body and blood revive me inwardly.
Kindly accept me in Your arms, so that I may be warmed by grace.

At Your word, I come burdened.

5. Lord God Father, my strong champion,
You loved me in Your Son eternally before the world.
Your Son pledged Himself to me,
He is my treasure, I am His bride, greatly overjoyed in Him.
Eya, eya!
He will give me heavenly life yonder above;
Forever shall my heart praise Him.

6. Strike the cithara-strings
and let sweet music resound all full joyfully,
so that I may well up with constant love for Jesus
my wondrously beautiful Bridegroom.
Sing (you all)!, Jump (you all)!
Jubilate, be triumphant,
thank the Lord;
great is the King of Glory.

7. How heartily happy I am indeed
because my treasure is the Alpha and Omega,
the Beginning and the End;
He shall surely take me up to His prize into Paradise
for this reason I clap my hands.
Amen, Amen!
Come, you beautiful Crown of Joy,
Do not tarry long,
I wait for you with yearning.

1. Wie schön leuchtet der Morgenstern
Voll Gnad und Wahrheit von dem Herrn,
Die süße Wurzel Jesse!
Du Sohn Davids aus Jakobs Stamm,
Mein König und mein Bräutigam,
Hast mir mein Herz besessen,
Lieblich, freundlich,
Schön und herrlich, groß und ehrlich,
Reich von Gaben,
Hoch und sehr prächtig erhaben!

2. Ei meine Perl’, du werte Kron,
Wahr’ Gottes und Mariens Sohn,
Ein hochgeborner König!
Mein Herz heißt dich ein Himmelsblum;
Dein süßes Evangelium
Ist lauter Milch und Honig.
Ei mein Blümlein,
Hosianna! Himmlisch Manna,
Das wir essen,
Deiner kann ich nicht vergessen!

3. Geuß sehr tief in das Herz hinein,
Du leuchtend Kleinod, edler Stein,
Mit deiner Liebe Flamme,
Daß ich, o Herr, ein Gliedmaß bleib
An deinem auserwählten Leib,
Ein Zweig an deinem Stamme.
Nach dir wallt mir,
Mei Gemüte,
Ewig Güte, bis es findet
Dich, des Liebe mich entzündet.

4. Von Gott kommt mir ein Freudenschein,
Wenn du mich mit den Augen dein
Gar freundlich tust anblicken.
O Herr Jesu, mein trautes Gut,
Dein Wort, dein Geist, dein Leib und Blut
Mich innerlich erquicken.
Nimm mich freundlich
In dein Arme, Herr erbarme
Dich in Gnaden;
Auf dein Wort komm ich geladen.

5. Herr Gott Vater, mein starker Held,
Du hast mich ewig vor der Welt
In deinem Sohn geliebet.
Dein Sohn hat mich ihm selbst vertraut,
Er ist mein Schatz, ich seine Braut,
Drum mich auch nichts betrübet.
Eia, eia,
Himmlisch Leben wird er geben
Mir dort oben!
Ewig soll mein Herz ihn loben.

6. Zwingt die Saiten in Cythara
Und laßt die süße Musika
Ganz freudenreich erschallen,
Daß ich möge mit Jesulein,
Dem wunderschönen Bräutgam mein,
In steter Liebe wallen!
Singet, springet,
Jubilieret, triumphieret,
Dankt dem Herren;
Groß ist der König der Ehren!

7. Wie bin ich doch so herzlich froh,
Daß mein Schatz ist das A und O.
Der Anfang und das Ende.
Er wird mich doch zu seinem Preis
Aufnehmen in das Paradeis;
Des klopf ich in die Hände.
Amen, Amen,
Komm, du schöne Freudenkrone,
Bleib nicht lange,
Deiner wart’ ich mit Verlangen.

1. How lovely shines the Morning Star!
The nations see and hail afar
The light in Judah shining.
Thou David’s Son of Jacob’s race,
My Bridegroom and my King of Grace,
For Thee my heart is pining.
Lowly, Holy,
Great and glorious, Thou victorious
Prince of graces,
Filling all the heavenly places.

2. O highest joy by mortals won,
True Son of God and Mary’s Son,
Thou high-born King of ages!
Thou art my heart’s most beauteous Flower,
And Thy blest Gospel’s saving power
My raptured soul engages.
Thou mine, I Thine;
Sing hosanna! Heavenly manna
Tasting, eating,
Whilst Thy love in songs repeating.

3. Now richly to my waiting heart,
O Thou, my God, deign to impart
The grace of love undying.
In Thy blest body let me be,
E’en as the branch is in the tree,
Thy life my life supplying.
Sighing, Crying.
For the savor of Thy favour;
Resting never,
Till I rest in Thee forever.

4. A pledge of peace from God I see
When Thy pure eyes are turned to me
To show me Thy good pleasure.
Jesus, Thy Spirit and Thy Word,
Thy body and Thy blood, afford
My soul its dearest treasure.
Keep me kindly
In Thy favour, o my Saviour!
Thou wilt cheer me;
Thy Word calls me to draw near Thee.

5. Thou, mighty Father, in Thy Son
Didst love me ere Thou hadst begun
This ancient world’s foundation.
Thy Son hath made a friend of me,
And when in spirit Him I see,
I joy in tribulation.
What bliss is this!
He that liveth to me giveth
Life forever;
Nothing me from Him can sever.

6. Lift up the voice and strike the string.
Let all glad sounds of music ring
In God’s high praises blended.
Christ will be with me all the way,
Today, tomorrow, every day,
Till traveling days be ended.
Sing out, ring out
Triumph glorious, o victorious,
Chosen nation;
Praise the God of your salvation.

7. Oh, joy to know that Thou, my Friend,
Art Lord, Beginning without end,
The First and Last, Eternal!
And Thou at length, o glorious grace!
Wilt take me to that holy place,
The home of joys supernal.
Amen, Amen!
Come and meet me! Quickly greet me!
With deep yearning
Lord, I look for Thy returning.

During the Epiphany season of the Church Year, we observe and thank God for the baptism of our Lord. Which, of course, causes us immediately to ask, “Why was Jesus baptized?”

In His Baptism, Jesus Takes His Place with Sinners

Our Lord Jesus is baptized “to fulfill all righteousness” (Matt. 3:13–17). He partakes of a baptism for sinners in order that He might be our substitute and bear the judgment we deserve. In the water, Jesus trades places with us. Our sin becomes His sin. His righteousness becomes our righteousness. Our glory, therefore, is in “Christ Jesus, who became to us . . . righteousness and sanctification and redemption” (1 Cor. 1:26–31). Jesus is the “chosen” One sent from the Father to release us from the prison house of sin and death (Is. 42:1–7). Baptized into Christ, we also become the chosen ones, beloved of the Father. We cross the Jordan with Jesus (Joshua 3) through death into the promised land of new life with God.

Introit: Ps. 89:1, 26–28; antiphon: Liturgical text, Ps. 89:20
Psalter: Psalm 85 (antiphon: v. 9)
Old Testament: Joshua 3:1–3, 7–8, 13–17 or Isaiah 42:1–7
Gradual: Ps. 72:18–19
Epistle: 1 Corinthians 1:26–31
Verse: Ps. 143:10
Matthew 3:13–17

Luther’s hymn on Baptism is a wonderful way to observe this festival and great even in our Lord’s life: To Jordan Came our Lord the Christ

To Jordan came our Lord the Christ,
To do God’s pleasure willing,
And there was by Saint John baptized,
All righteousness fulfilling;
There did He consecrate a bath
To wash away transgression,
And quench the bitterness of death
By His own blood and passion;
He would a new life give us.

So hear ye all, and well perceive
What God doth call baptism,
And what a Christian should believe
Who error shuns and schism:
That we should water use, the Lord
Declareth it His pleasure;
Not simple water, but the Word
And Spirit without measure;
He is the true Baptizer.

To show us this, He hath His Word
With signs and symbols given;
On Jordan’s banks was plainly heard
The Father’s voice from Heaven:
“This is My well-beloved Son,
In whom My soul delighteth;
Hear Him.” Yea, hear Him every one
Whom He Himself inviteth,
Hear and obey His teaching.

In tender manhood Jesus straight
To holy Jordan wendeth;
The Holy Ghost from Heaven’s gate
In dovelike shape descendeth;
That thus the truth be not denied,
Nor should our faith e’er waver,
That the Three Persons all preside,
At baptism’s holy laver,
And dwell with the believer.

Thus Jesus His disciples sent:
Go teach ye every nation,
That lost in sin they must repent;
And flee from condemnation:
He that believes and is baptized,
Obtains a mighty blessing;
A new-born man, no more he dies,
Eternal life possessing,
A joyful heir of Heaven.

Who in this mercy hath not faith,
Nor aught therein discerneth,
Is yet in sin, condemned to death,
And fire that ever burneth;
His holiness avails him not,
Nor aught which he is doing;
His inborn sin brings all to naught,
And maketh sure his ruin;
Himself he cannot succor.

The eye of sense alone is dim,
And nothing sees but water;
Faith sees Christ Jesus, and in Him
The Lamb ordained for slaughter;
She sees the cleansing fountain red
With the dear blood of Jesus,
Which from the sins inherited
From fallen Adam frees us,
And from our own misdoings.

A blessed and happy Epiphany to you all. The Epiphany of our Lord was, in the ancient church, a day that was set aside to commemorate not only the visitation of the Magi, but the Lord’s Baptism, and his first miracle. The season of Epiphany was developed to offer separate meditation and reflection on each of these events in our Lord’s ministry, so on this day, the focus is on the visit of the Magi. Many churches observed Epiphany last Sunday, using the custom of observing a major feast falling on a week day, on the Sunday immediately preceding it.

The historic readings for this day are:
Introit: Ps. 72:1–2, 10–11; antiphon: Liturgical text
Old Testament: Is. 60:1–6
The Psalm: Psalm 24 (antiphon: v. 7)
The Epistle: Eph. 3:1–12
The Gospel: Matt. 2:1–12
The Gradual: Is. 60:6b, 1
The Verse: Matt. 2:2b

The Lord God Is Manifested in the Incarnate Son

The Feast of the Epiphany centers in the visit of the Magi from the East. In that respect, it is a “Thirteenth Day” of Christmas; and yet, it also marks the beginning of a new liturgical season. While Christmas has focused on the Incarnation of our Lord–that is, on God becoming flesh–the season of Epiphany emphasizes the manifestation or self-revelation of God in that same flesh of Christ. For the Lord Himself has entered our darkness and rises upon us with the brightness of His true light (Is. 60:1–2). He does so chiefly by His Word of the Gospel, which He causes to be preached within His Church on earth–not only to the Jews but also to Gentiles (Eph. 3:8–10). As the Magi were guided by the promises of Holy Scripture to find and worship the Christ Child with His mother in the house (Matt. 2:5–11), so does He call disciples from all nations by the preaching of His Word, to find and worship Him within His Church (Is. 60:3–6). With gold they confess His royalty; with incense, His deity; and with myrrh, His priestly sacrifice (Matt. 2:11).

Thus, we pray today:

O God, by the leading of a star You made known Your only-begotten Son to the Gentiles. Lead us, who know You by faith, to enjoy in heaven the fullnesof Your divine persence; through the same Jesus Christ, or Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Bach Cantata for Epiphany

Here is the text for the Cantata Bach wrote for Epiphany, BWV 124

BWV 123 – “Liebster Emmanuel, Herzog der Frommen”

What follows is a lengthy description of the Festival of Epiphany, from the Catholic Encyclopedia. I found it both interesting and helpful, as you may also.

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