Divine Service Liturgy Part 4 - PowerPoint Presentation

Slide1

Divine Service Liturgy Part 4(Part 3 was a handout)

Pastor Espinosa, Saint

paul’s

Lutheran church of Irvine

Tuesday, may 5

th

, 2015Slide2

Check our hymnals

Take the time to make sure we know exactly what we are referring to in the hymnal (within the Divine Service).Slide3

Just in his book heaven on earth reminds us that...

The Kyrie is the first PRAYER in the Divine Service! P 305Slide4

Just teaches...

In the ancient world, the king would sometimes visit a village or city. Anticipating his coming, villagers would line the road waiting for him to appear, and as he entered the city they would cry, “Lord, have mercy!” Amid their shouts, one could also hear petitions from the crowd for gifts that reflected the king’s mercy, such as food, protection, lower taxes, and always and most important,

peace.

Jesus’ entrance into Jerusalem is an excellent example of this. In the Eastern Church, Christians adopted the practice of petitioning for gifts with cries of mercy as the clergy entered the church during the procession to the altar at the beginning of the service. This secular practice was adopted for their King – the King of the universe – for He was coming to them in His Word to bring the gifts of His presence: “The

Kyrie

is not another confession of sins, but a prayer for grace and help in time of need – ‘the ardent cry of the Church for assistance.’” (Just, 189)Slide5

Kyrie = “o Lord”

Lord, have mercy upon us.

Christ, have mercy upon us.

Lord, have mercy upon us.Slide6

history

It is a portion of the longer “Litany of Intercession,” which the services of the fourth century began and is still found in the Greek Mass. (Reed, p 255)

It’s introduction may go back prior to A.D. 335.

Gregory the Great in the 6

th

century discontinued the Litany, but the responsive use of the Kyrie remained. (Reed, p 255)Slide7

Kyrie

It is not another confession of sin, “but a prayer for grace and help in time of need.” (Reed p. 255)

This is fascinating in that we have just finished: A. The Invocation which takes us to our Baptism in which we received forgiveness; B. Confession and Absolution in which we just received forgiveness again, so why do we ask for grace again???

Think of it this way...Slide8

kyrie

The Invocation reestablishes God’s mercy coming to us...God comes to those marked with Jesus in Holy Baptism. So God comes.

We “respond” in the best way possible by immediately returning to the reception of the most important and ongoing gift: namely forgiveness. So we confess our sin.

The Lord responds through Holy Absolution.

At this point our relationship with the Lord is fully reaffirmed. God comes to us and we stand properly before Him.

Now...the very next movement is the Kyrie.Slide9

kyrie

Think of this past Sunday’s message from John 15: we are cleaned in two ways...

1. Cleaned in the context of justification.

2. Cleaned in the context of sanctification. Being enabled to abide in the Vine.

Our first priority in having been restored is TO KEEP IT THIS WAY!!!! So as His restored people, the FIRST thing we do is call on His mercy! We know He comes to us (Invocation), we know our status as forgiven children is verified (Absolution), so we speak – empowered and enabled by His grace – the first thing we ought to speak: ONGOING MERCY!Slide10

Just elaborates:

“The cry for mercy is biblical, particularly for those seeking the release from bondage that only Jesus the King can give. It is the cry of the ten

leppers

, who, seeing Jesus and knowing He can heal, cry out, ‘Jesus, Master, have mercy on us’ (Luke 17:13). It is the cry of a blind beggar at the gate of Jericho, who, on hearing that ‘Jesus of Nazareth is passing by,’ cries, ‘Jesus, Son of David, have mercy on me!’ (Luke 18:37-38). This petition for mercy has been explained this way: [It is] the most comprehensive and most expressive of all prayers...To beg God’s mercy is to ask for the coming of His kingdom, that kingdom which Christ promised to give to those who seek it, assuring them that all other things will be added (Matthew 6:33). Because of this, it is a perfect example of a universal petition.” (189)Slide11

Just explains

“The Kyrie is the acknowledgment of gifts to be received with eager thankfulness and praise because the King is coming in His Word.” (189)Slide12

The context of scripture

Matthew 9:27: “And as Jesus passed on from there, two blind men followed him, crying aloud, ‘Have mercy on us, Son of David.’”

Again, the Kyrie is a prayer for grace and help in time of need.

How does the prayer and the scene complement each other?Slide13

The context of scripture

Luke 17:11-13: “On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’”

Your thoughts of how context and prayer seem to fit?Slide14

The Scriptural context

Matthew 15:22: “And behold, a Canaanite woman from that region came out and was crying, ‘Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.’”

Your thoughts?Slide15

The Context of scripture

Mark 10:46-47: “And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd,

Bartimaeus

, a blind beggar, the son of

Timaeus

, was sitting by the roadside. And when he heard that it was Jesus of Nazareth, he began to cry out and say, ‘Jesus, Son of David, have mercy on me!’”

Luke 18:35-43 is the account of the blind beggar while Jesus was on His way to Jericho.

Verse 38: “And he cried out, ‘Jesus, Son of David, have mercy on me!’”

Verse 39: He is rebuked by others and told to be silent.

Verse 39: “But he cried out all the more, ‘Son of David, have mercy on me!’”Slide16

Think about the examples of those who called...

1. Two blind men.

2. Lepers.

3

. A Canaanite woman whose daughter was possessed with a demon.

4

. A blind beggar.

Question: what do these have in common?

Question: why are these a proper reflection of us?Slide17

Further elaboration:

Reed: “Even though our sins are forgiven and our souls are at peace, we are conscious of our weak mortality and of many infirmities (Romans 7:24). And so the Kyrie tersely and poignantly voices the collected petitions and longings of a hundred worshipers who, in the quiet confidence of daily dependence upon God or in the urgency and fervor of a special need, turn to Him for help and grace.” (255)Slide18

Also, it is trinitarian

“The three petitions may be regarded as directed to the three Persons of the Holy Trinity respectively.” (Reed, 255)

Discuss the ramifications: we are calling to the Father for mercy; to the Son for mercy; and to the Holy Spirit for mercy...discuss how we experience their mercy in accord with their persons.Slide19

Again some history

“The Greek title

Kyrie

(meaning “O Lord”) is also a survival [of the ancient practice] and probably points to the fact that the earliest Christian services in Rome were in the Greek language and not in Latin. Just as the Hebrew ‘Amen’ and ‘Alleluia’ were carried over into the services of the Greek-speaking Jews, so the Greek

Kyrie

was continued in the later Latin and other vernacular services in the West. This unity of thought amid diversity of language suggests the ‘one Church,’ and the ‘one Lord, one Faith, one Baptism’ of which St. Paul speaks. Since it corresponds to universal need and universal faith the simple cry of the Kyrie has sounded in many forms in all eras.” (Reed, 256)Slide20

Brunner’s reminder

The Kyrie, however, is ALSO acclamation! Having been forgiven, we powerfully confess to the world who is to be called on! “The people pay homage to their King. The dominion...of the Triune God is dutifully acknowledged. The relationship to the profession of faith is obvious.” (

Worship In The Name of Jesus,

p. 208)

That is we are also saying to the world: this is the Lord we are to call on...why? Because He

is

the Lord and we are His people! He is

able

to save and He has saved us, He is saving us, and He will save us!Slide21

Knowing that the lord is the one who responds to our cry for mercy...we now praise him!

This is why we follow the Kyrie with the Gloria!

Gloria In

Excelsis

= Glory be to God on high!Slide22

Reed

“This is a hymn of praise which in this place represents the hymn or final chorus of responding voices with which the early Church concluded its litanies. Coming immediately after the Kyrie, without a single word between, it is a Response to the Kyrie itself which voices the joy of believers in the merciful goodness of God in the sending of His Son to be the

Saviour

of the world.” (258)

That is this is a hymn of praise that acknowledges – in true faith – that God answered and answers our cry for mercy. We proclaim that He IS the God of mercy in the Kyrie; and now we praise Him for this fact!Slide23

history

“In its original form the Gloria in

Excelsis

was a ‘private Psalm’ sung in Greek in the morning Office but not as a part of the Mass. It is undoubtedly of Eastern origin. We may see in it possibly the only surviving complete example of the eloquent compositions improvised in the early Christian assemblies as expressions of fervid devotion. In spirit it is akin to the

Magnificat

and the Benedictus.” (258)Slide24

Reed continued...

“The Gloria in

Excelsis

follows the Kyrie immediately in swift change of mood. Its outburst of joy and praise to the Holy Trinity lifts the worshipers from thought to self to contemplation of the Divine and from consciousness of human need to glorification of God’s majesty, power, and holiness. Its opening address is to God the Father Almighty. Its middle section, like the great Western hymn, the

Te

Deum of Matins, is a glorious confession of the divinity of Jesus Christ, the ‘only begotten Son...the Lamb of God.’” (259)Slide25

Background

“Competent scholars believe that this middle part was the earliest form of the Gloria, that it at first consisted of a series of acclamations addressed to Christ, and that the addresses to the Father were added later, and the opening phrase, ‘Glory be to God on high, and on earth peace, good will toward men’ last of all.” (Reed, p. 259)Slide26

However...

“...the Gloria in

Excelsis

is not merely a hymn of praise to the Father, but a ‘jubilant anthem of redemption.’ Thus early in the Service it grounds our faith and worship again on the incarnation, the atonement and the perpetual intercession of our Lord. For a moment it stops in its flight to invoke mercy and help. Then swiftly and objectively, as though having glimpsed the glory of the Almighty, it rises to its final outburst of worship and praise to Christ and the Holy Ghost as ‘most high in the glory of God the Father.’”Slide27

History

“The earliest known form of the Gloria in

Excelsis

dates from the fourth century, though it is probably older. It is found in the Apostolic Constitutions (VII:47), and is mentioned by Athanasius (d. 373).”Slide28

History:

“The Gloria in

Excelsis

was most likely introduced into the Eucharistic Service in the Western Church in connection with the Christmas Vigil. This was particularly appropriate because of the reference to the song of the Angels at the time of our Lord’s nativity. The Incarnation and the Holy Communion are both manifestations of the real presence of Christ among men.” (Reed, 260)Slide29

Just teaches

“The movement from the peace of the Kyrie to the peace of the Gloria in

Excelsis

is seamless, as if the Gloria now interprets the peace of the Kyrie. Attached to the song of the angels from Luke’s record of Jesus’ birth in Bethlehem is a Trinitarian hymn that reiterates the peace and mercy of the Kyrie as it centers itself in the Lamb of God who takes away the sin of the world. The Gloria in

Excelsis

first appeared in the liturgy in morning and evening prayer, though there is a liturgical ‘rumor’ that it was first used in Rome by Pope

Telesophorus

at Christmas early in the second century (d. A.D. 136). Athanasius refers to the Gloria as a liturgical text in the fourth century.” (191)Slide30

Associated with the feast of Christmas...and therefore with the incarnation!

Biblical basis:

Luke 2:14: “Glory in the highest to God, and on earth peace among men of His favor.”

Luke 19:38: “Blessed the Coming One, the King, in the name of the Lord! In heaven peace, and glory in the highest.”Slide31

The main body of this hymn is Trinitarian!

“Lord God, heavenly king, almighty God and Father: We worship You, we give You thanks, we praise You for Your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God: You take away the sin of the world; have mercy on us. You are seated at the right hand of the Father; receive our prayer. For You alone are the Holy One, You alone are the Lord, You alone are the Most High, Jesus Christ With the Holy Spirit, in the glory of God the Father.

Amen.”