Divine Service Part 9: Service of the Meal

Divine Service Part 9: Service of the Meal

Divine Service Part 9: Service of the Meal Pastor Espinosa, Saint Pauls Lutheran Church of Irvine November 10th, 2015 Preface P: The Lord be with you. C: And also with you.

P: Lift up your hearts. C: We lift them to the Lord. P: Let us give thanks to the Lord our God. C: It is right to give Him thanks and praise.

We are acknowledging the eschatological reality...heaven and earth joined together. Eschaton = refers to the end when God ushers in the new heaven and earth. Eschatological reality = views the liturgy as anticipating this event through a Sacramental combining of heaven and earth. Christ who reigns in heaven communes with His Church on earth.

The Preface confesses this reality: the Lord is with us through His office, our hearts are lifted up to God, and our thanksgiving acknowledges this reality. Heaven and Earth Preface This is a liturgical introduction which leads into the heart of the communion office. In its exalted sentences we have the oldest and least changed part of the liturgy. The thought is simple, strong,

majestic; the form one of great dignity, beauty, and power. Hippolytus (A.D. 220) and Cyprian in the third century used some of its phrases. It is found in practically every ancient rite. Augustine says, Daily throughout the whole world the human race, with almost one voice, responds that it lifts up its heart unto the Lord. (Reed, The Lutheran Liturgy, pp. 324-325) Preface for the Great Thanksgiving Reverence, adoration, joy, and thanksgiving surge through these brief but lofty sentences. The strongly marked note of thanksgiving reminds us of our Saviors action when he took bread and wine and gave thanks (Luke 22:19; I Cor. 11:24). There is an evident connection with the Jewish grace before meat: Let us give thanks to

Adonai our God, and particularly with the prayer said by the head of the family at the paschal meal. The action of our Lord and the character of the Communion Service from the beginning gave the name Eucharist (thanksgiving) to the entire service. Thus the Preface gives us the key to one meaning of the Sacrament which refutes medieval misconceptions and some modern Protestant ones as well. It teaches us that the Lords Supper is a thanksgiving for the divine gifts of grace which flow to us from the sacrificial life and death of our Lord Jesus Christ. (Reed, The Lutheran Litrugy, p. 325) Thanksgiving Proper Preface

In the Early Church before Constantine, before the Church Year was fully developed, there was no Proper Preface. (Just, Heaven On Earth, pg. 212) But as the Church Year developed, the Preface expanded into what is now called the Proper Preface, a part of the Liturgy of the Lords Supper that changes according to the season. (Just, Heaven On Earth, pg. 212) Each Proper Preface begins with the words, It is truly good, right, and salutary that we should at all times and in all places give thanks to You, holy Lord, almighty Father, everlasting God, and ends with Therefore with angels and archangels and with all the company of heaven we laud and

magnify Your glorious name, evermore praising You and saying... (Ibid., 212) The last part of the Proper Preface punctuates inaugurated eschatology What we are confessing... After someone dies, it is good to think of them at the Lords Supper, knowing that as we commune here below at the table of the Lamb and sing His songs, we do join them since they are simultaneously communing at the marriage feast of the Lamb in His kingdom that knows no end, and singing the songs of the Lamb with angels and

archangels. In Christ, in that great mystery of our union with Him, we are joined to all who are joined to Him. (Just, pg. 213) Proper Prefaces insert the theme of the Church Year (like Collects) The Proper Prefaces give liturgical expression to deep devotional feeling. In their office as a solemn prayer said by the minister in the name of the congregation, and in the poetic inspiration of their stately phrases, they bear a strong resemblance to the finest collects. (Reed, The Lutheran Litrugy, pg. 326)

...the Proper Prefaces are based on the Latin prefaces [from] Christmas, Passiontide, Easter, Ascension, Pentecost, Holy Trinity, Apostles and Evangelists...the Advent preface is of Lutheran origin, since the medieval Roman missal had no specific preface for this season... (Precht, Lutheran Worship: History and Practice, pg. 421) Proper Preface for Advent Who didst comfort thy people with the promise of the Redeemer, through whom thou wilt also make all things new in the day when he shall come again to judge the world in

righteousness. Therefore with Angels, etc. Proper Preface for Christmas For the mystery of the Word made flesh, thou has given us a new revelation of thy glory; that seeing thee in the person of thy Son, we may be drawn to the love of those things which are not seen. Therefore with Angels, etc.

Proper Preface for Epiphany And now do we praise thee, that thou didst send unto us thine only-begotten Son, and that in him, being found in fashion as a man, thou didst reveal the fullness of thy glory. Therefore with Angels, etc. Thus far for the Service of the Meal Preface

Proper Preface Next: Sanctus Sanctus After the Preface and Proper Preface comes the singing of the Sanctus. This hymn derives its name from the Latin word for Holy and prepares the people to hear the Eucharistic prayer and receive

the Sacrament. In it the congregation joins in the song of the angels, archangels, and all the company of heaven who are also singing songs to the Lamb in the heavenly places. It is a solemn act of adoration and thanksgiving in the spirit of holy awe. This is an appropriate way to begin the sacramental rite because this is now the Chris-tian Holy of Holies. (Just, pg. 213) ...the Sanctus announces that the King is coming in His Lords Supper: Blessed is He who comes in the name of the Lord. (Ibid., pg. 213) We join in the heavenly chorus: And one called to another and said, Holy, holy, holy is

the Lord of hosts; the whole earth is full of his glory. (Is 6:3) Sanctus The Sanctus is the most ancient of liturgical hymns, though it, too, has a textual history that is hidden in the mists of liturgical communities East and West, Jewish and Christian. Liturgical scholars affirm that the Sanctus was a hymn sung in both temple and synagogue during the time of Jesus. It is highly probable that Jesus sang the Sanctus at some point in His liturgical life. Appearing as early as the third century in Syrian and Palestinian churches, the Sanctus may be present even earlier in Christian worship. (Just, pg. 214)

Like Isaiah, we, too, are sinful human beings who are about to enter the heavenly court, preparing to approach the table where we will gaze upon Him in the Supper He has prepared for us. (Just, pg. 215) Biblical foundation Its references to Isaiahs vision with its praise of the Creator (Isa. 6:2-3) and to the Hosanna to Christ by the multitude at the triumphal entry into Jerusalem (Matt. 21:9), span the Old and New Testaments. (see also Ps. 117 and Rev. 4:8) (Reed, pg. 331)

We Sing (discuss why we sing Hosanna) Ho-ly, ho-ly, ho-ly Lord God of powr and might: Heav-en and earth are full of Your glo-ry.

Ho-san-na. Ho-san-na. Ho-san-na in the high-est. Bless-ed is He who comes in the name of the Lord.

Ho-san-na in the high-est. Hosanna in the Sanctus! Biblical Foundation continued: Psalm 118 describes the Gate of Righteousness through which the faithful and righteous Israelites entered as worthy participants in the temple liturgy (Psalm 118:19-20: Open to me the gates of righteousness, that I may enter through them and give thanks to the Lord. This is the gate of the Lord; the righteous shall enter through it). The righteous enter with thanksgiving, for God has answered their prayers and has become their salvation in the very

place they now stand (Ps 118:21: I thank You that You have answered me and have become my salvation). (Just, pg. 216) The association of the Sanctus with the real presence of Christ in the Lords Supper caused some churches in the Protestant communion to drop it from the liturgy...Lutherans, however, have remained steadfastly attached to the Sanctus as an affirmation of Christs bodily presence in the Sacrament. (Just, pg. 218) Service of the Sacrament thus far: Preface

Proper Preface Sanctus Next: Prayer of Thanksgiving Prayer of Thanksgiving

Blessed are You, Lord of heaven and earth, for You have had mercy on those whom You created and sent Your only-begotten Son into our flesh to bear our sin and be our Savior. With repentant joy we receive the salvation accomplished for us by the all-availing sacrifice of His body and blood on the cross. Gathered in the name and the remembrance of Jesus, we beg You, O Lord, to forgive, renew, and strengthen us with Your Word and Spirit. Grant us faithfully to eat His body and drink His blood as He bids us do in His own testament. Gather us together, we pray, from the ends of the earth to celebrate with all the faithful the marriage feast of the Lamb in His kingdom, which has no end. Graciously receive our prayers; deliver and preserve us.

To You alone, O Father, be all glory, honor, and worship, with the Son and the Holy Spirit, one God, now and forever. Amen. The Prayer of Thanksgiving is distinctly Lutheran Lutheran rites omitted the prayers of the Canon of the Mass that followed the Sanctus. The old prayers of the Canon of the Mass asserted our power to please God on the basis of our cultic action. Fallen man offers his worship from that assertion... (Precht, Lutheran Worship: History and Practice, pgs. 423 & 425)

Luther wanted for us to hear the Gospel that we are about to receive. This focused Gospel-prayer was added for thanksgivings and prayers for beneficial reception. (Precht, pg. 425) Thus far for Part 3: Service of the Holy Supper Preface Proper Preface

Sanctus Prayer of Thanksgiving Next: The Lords Prayer The Lords Prayer The Lords Prayer has always been associated with the Liturgy of the

Lords Supper...Since it only occurs here in the Divine Service, it was a prayer that only the baptized prayed, with catechumens first learning to pray it during their final preparations for Baptism. (Just, pg. 218) A great summary of what we have covered tonight: Drawn toward the gifts of Jesus body and blood, our hearts are lifted up in thanksgiving and praise as we anticipate the reception of the gifts that carry with them our redemption. The Sanctus brings together the song of heavens angels in adoration of the Holy Threein-One and the acclamations of Palm Sunday: Blessed is He who comes in the name of the Lord. Hosanna in the highest. In the prayer, we give thanks to the Lord for the redemption which He has secured for us by His cross; we ask Him to prepare us to receive that

redemption in living and joyful faith. The Our Father, the prayer which Jesus taught His disciples to pray, is the table prayer with which we come to the Lords Table. (Real Life Worship Reader, pg. 86)

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