Maundy Thursday: Stripping of the Altar with Deacon Dulas

Tradition holds that the altar and its area are stripped at the end of the Maundy Thursday service. Deacon Dulas provides the historic Lutheran rite for us.

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The Rite of Stripping of the Altar

The Service concludes with the Benedicamus, there is no Benediction, then the Celebrant chants the Antiphon and the first half of the first verse of Psalm 22, then the choir continues the chanting of the rest of the psalm.

The Celebrant, assisted by the Deacon and Subdeacon, strip the Altar. The communion vessels are removed first, followed by the altar cross, missal stand, altar candles, altar paraments, pulpit and lectern paraments, chancel candles and candle stands, chancel banners, chancel flowers, and any other items of liturgical use or adornment remaining in the chancel.

If the psalm ends before the stripping of the Altar is finished, the psalm is repeated until the stripping is finished.

When the stripping is finished, the verse of the psalm that the choir is chanting is completed, and then the Celebrant chants the closing antiphon.

Afterwards, everyone leaves in silence.

Antiphon, Psalm Tone 2
Chanted by the Celebrant

THEY DI- || vide My garments a- | mong | them, *
And for My clothing | they | cast | lots.

Psalm 22, Psalm Tone 2
Verse one is chanted responsively by the celebrant and congregation. The choir sings the remaining verses.

Celebrant:
MY GOD, || My God, why have You for- | sa-ken ∙ | Me? *
Congregation:
Why are You so far from helping Me, and from the words of | My | groan- | ing?

Choir:
|| O My God, I cry in the daytime, but You do not | hear; | - *
And in the night season, and am | not | si- | lent.

|| But You are | ho- | ly, *
Enthroned in the praises of | Is- | ra- | el.

|| Our fathers trusted in | You; | - *
They trusted, and You deliv- | er- | ed | them.

|| They cri-ed to You, and were de- | li-ver- ∙ | ed; *
They trusted in You, and were not | a- | sham- | ed.

|| But I am a worm, and no | man; | - *
A reproach of men, and despis-ed by | the | peo- | ple.

|| All those who see Me ridicule | Me; | - *
They shoot out the lip, they shake the | head, | say- | ing,

|| “He trust-ed in the Lord, let Him | res-cue ∙ | Him; *
Let Him deliver Him, since He de- | lights | in | Him!”

|| But You are He who took Me out of the | womb; | - *
You made Me trust while on My | mo- | ther’s | breasts.

|| I was cast upon You from | birth. | - *
From My mother’s womb You have | been | My | God.

|| Be not far from Me, for trouble is | near; | - *
For there is | none | to | help.

|| Many bulls have surrounded | Me; | - *
Strong bulls of Bashan have en- | cir- | cled | Me.

|| They gape at Me with their | mouths, | - *
Like a raging and roar- | ing | li- | on.

|| I am poured out like wa -ter, (+) and all My bones are out of | joint; | - *
My heart is like wax; It has melt-ed | with- | in | Me.

|| My strength is dried up like a pot -sherd, (+) and My tongue clings to My | jaws; | - *
You have brought Me to the | dust | of | death.

|| For dogs have surround-ed Me; The congregation of the wicked has enclos-ed | Me. | - *
They pierced My hands | and | My | feet;

|| I can count all My | bones. | - *
They look and | stare | at | Me.

|| They divide My garments a- | mong | them, *
And for My clothing | they | cast | lots.

|| But You, O Lord, do not be far from | Me; | - *
O My Strength, hasten | to | help | Me!

|| Deliver Me from the | sword, | - *
My precious life from the power | of | the | dog.

|| Save Me from the lion’s | mouth | - *
And from the horns of the wild oxen! You have | an- | swered | Me.

|| I will declare Your name to My | breth- | ren; *
In the midst of the assembly I | will | praise | You.

|| You who fear the Lord, praise Him! All you descendants of Jacob, glorify | Him, | - *
And fear Him, all you offspring of | Is- | ra- | el!

|| For He has not despise-ed nor abhor-red the affliction of the af- | flict- | ed; *
Nor has He hidden His face from Him; But when He cri-ed to | Him, | He | heard.

|| My praise shall be of You in the great as- | semb- | ly; *
I will pay My vows before those | who | fear | Him.

|| The poor shall eat and be satis- | fi- | ed; *
Those who seek Him will praise the Lord. Let your heart live | for- | ev- | er!

|| All the ends of the world shall remember and turn to the | Lord,
| - *
And all the families of the nations shall worship | be- | fore | You.

|| For the kingdom is the | Lord’s, | - *
And He rules over | the | na- | tions.

|| All the prosperous of the earth shall eat and | wor- | ship; *
All those who go down to the dust shall bow before Him, even he who cannot keep him- | self | a- | live.

|| A posterity shall | serve | Him. *
It will be recount-ed of the Lord to the next gen- | er- | a- | tion,

|| They will come and declare His righteousness to a people who will be | born, | - *
That He | has | done | this.

There is no Gloria Patri. Repeat the Psalm as many times as necessary.

Antiphon, Psalm Tone 2
Chanted by the Celebrant

THEY DI- || vide My garments a- | mong | them, *
And for My clothing | they | cast | lots.

Silent Prayer

Leave in Silence

After everyone has left, and a convenient time before Good Friday services, the Altars are washed down with water by the clergy.

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Stripping of the Altar
with Antiphon and Psalm 22
chanted in Latin



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Antiphon and Psalm 22
chanted in Latin
with English translation



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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Maundy Thursday: Washing of Feet with Deacon Dulas, Part 3

The foot-washing ended, the Celebrant washes and dries his hands, saying nothing. The Celebrant then takes off the towel and then he, and the Deacon and Subdeacon all put back on their maniples, and the Celebrant his chasuble, and they proceed to the midst of the Altar.

The Celebrant then chants the Lord’s Prayer:

Editor's Note: The Lord's Prayer provided by Deacon Dulas is similar to that of LSB 957.  The prayer featured below is chanted to a different tone in Aramaic.

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Then the following Versicles are chanted by the Celebrant. The people chant the response:

V: And lead us not into temptation
R: But deliver us from evil.

V: Thou hast commanded Thy commandments, O Lord,
R: To be kept most diligently.

V: Thou hast washed the feet of Thy disciples.
R: Despise not the work of Thy hands.

The Celebrant chants the Collect:

V: The Lord be with you.
R: And with thy spirit.

V: Let us pray. Be present, O Lord, we beseech Thee, at the performance of our service: and since Thou didst vouchsafe to wash the feet of Thy disciples, despise not the work of Thy hands, which Thou hast commanded us to retain: that as here the outward stains are washed away by us and from us, so the inward sins of us all may be blotted out by Thee. Which do Thou vouchsafe to grant; Who livest and reignest with the Father and the Holy Ghost, ever one God, world without end.

The people respond, chanting:
R: Amen.

Following the prayer, the twelve men, after genuflecting to the Altar and bowing to the Celebrant are escorted back to their seats by the Deacon and Subdeacon.
While they are doing this, the chairs are removed, along with the table, water basin, ewer and towel by the acolytes, in preparation for the Holy Mass.

The Service continues with the Offertory.

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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Maundy Thursday: Washing of Feet with Deacon Dulas, Part 2

The rite continues with the next Antiphon.

Antiphon 4, Psalm Tone 5: St. John 13:6-7, 8

“LORD, ARE || You washing my feet?” Jesus | an-swered ∙ | him, *
“If I do not wash you, you have | no | part | with | Me.”

THEN HE || came to Simon | Pe- | ter. *
And Pe-| ter | said | to | Him,

“LORD, ARE || You washing my feet?” Jesus | an-swered ∙ | him, *
“If I do not wash you, you have | no | part | with | Me.”

“WHAT I || am doing you do not understand | now, | - *
but you will | know | af- | ter | this.”

“LORD, ARE || You washing my feet?” Jesus | an-swered ∙ | him, *
“If I do not wash you, you have | no | part | with | Me.”

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Antiphon 5, Psalm Tone 4: St. John 13:14; Psalm 49:1

IF I - || then, your Lord and Teacher, | have | washed | your | feet, *
you also ought to wash | one | a- | no- | ther’s | feet.

HEAR THIS, - | - | all | — | peo- | ples; *
Give ear, all inhab- | i- | tants | of | the | world,

IF I - || then, your Lord and Teacher, | have | washed | your | feet, *
you also ought to wash | one | a- | no- | ther’s | feet.

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Antiphon 6, Psalm Tone 7: St. John 13:35

“BY - THIS - || all will know that you are | My - | dis- | ci- |
ples, - *
if you have love for | one | a- | no- | ther.” -

JE- - SUS - || - | said - | — | — | — - *
to | His | dis- | ci- | ples, -

“BY - THIS - || all will know that you are | My - | dis- | ci- |
ples, - *
if you have love for | one | a- | no- | ther.” -

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Antiphon 7, Psalm Tone 7: 1 Corinthians 13:13

LET – THERE - || abide in you faith, | hope, - | love, | these | three; - *
but the greatest | of | these | is | love. -

AND - NOW - || abide faith, | hope, - | love, | these | three; - *
but the greatest | of | these | is | love. -

LET – THERE - || abide in you faith, | hope, - | love, | these | three; - *
but the greatest | of | these | is | love. -

~~~~~

Antiphon 8, Psalm Tone 6: Liturgical Text

WHERE CHAR- - || ity and | love | are | found, *
there | God | ev- - | er | is.

THE LOVE - || of Christ has joined us into one. Let us rejoice and be | glad | in | Him. *
Let us fear and let us love the Living God. Let us love one another in sincer- | i- | ty - | of | heart.

WHERE CHAR- - || ity and | love | are | found, *
there | God | ev- - | er | is.

WHEN, THERE- - || fore, we are joined together: Let us not be divided | in | spi- | rit. *
Let all malicious wrangling and contentions cease. And let Christ our God be in | the | midst - | of | us.

WHERE CHAR- - || ity and | love | are | found, *
there | God | ev- - | er | is.

SO MAY - || we with the saints see forever in glory the light of Your countenance, O | Christ | our | God. *
Joy that is infinite and undefil-ed forever and | ev- | er. - | A- | men.

Editor's Note: Here is the Maurice Duruflé setting of Antiphon 8. In Latin, it is called Ubi Caritas. Other settings are also available, including the metered version in LSB (Hymn 845).



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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Maundy Thursday: Washing of Feet with Deacon Dulas, Part 1

All for Hymn friend Deacon Jerry Dulas has provided the Rite of Foot-Washing that will be done at his parish.

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The Rite of Foot-Washing for Maundy Thursday

The Rite of Foot-washing takes place following the sermon.

Before the service, twelve chairs, or two small benches, are placed in front of the chancel, six on a side, facing each other. Next to these is placed a small table covered with a white linen, large enough to hold a water basin, ewer, and towel.

After the sermon, the Celebrant, Deacon, and Subdeacon, having reverenced the Altar, remove their maniples, and the Celebrant also removes his chasuble. He goes to the sedilia and waits for the Deacon and Subdeacon to direct the ones to receive the foot-washing to their places.

Twelve men, chosen from the congregation, dressed in albs and barefoot, are directed by the Deacon and Subdeacon to approach the chancel two at a time. Genuflecting to the Altar, and bowing to the Celebrant at his sedilia, they take their seats in the chairs prepared for them. Meanwhile, the choir begins to chant the Antiphons recorded below.

When all take their places, the Celebrant goes to middle of the chancel, bows to the Altar, then he goes to the table and wraps the towel around his waist. With the assistance of the Deacon and Subdeacon he washes the feet of each man in the following manner:

The Celebrant kneels before each man, then the Subdeacon lifts the right foot of the one who is to be washed. Two acolytes assist with the water basin and ewer, one places the water basin under the foot, and the other hands the ewer to the Celebrant who washes the foot. The Deacon then hands the towel to the Celebrant, who dries the foot.

When the foot-washing draws to a close, the eighth antiphon is started. If the foot washing finishes before all the antiphons are sung, the ones preceding the eighth antiphon are omitted. The eighth antiphon is always sung. If all antiphons have been sung, and the foot-washing is still going on, the antiphons are repeated from the first one, until the foot-washing completes, then the eighth antiphon concludes the rite, as stated above.

Antiphon 1, Psalm Tone 3: St. John 13:34; Psalm 119:1

A NEW || commandment I give to you, that you love | one | a- | no- - | ther; *
as I have loved you, that you also love one | a- | no- | ther. -

BLESS- ED || are the undefil- | ed | in | the - | way, *
Who walk in the law | of | the | Lord! -

A NEW || commandment I give to you, that you love | one | a- | no- - | ther; *
as I have loved you, that you also love one | a- | no- | ther. -

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Antiphon 2, Psalm Tone 4: St. John 13:4-5, 15; Psalm 48:1

AF- TER -- || supper, our Lord rose, poured water in- | to | a | ba- | sin, *
and began to wash the disciples’ feet. This ex- | am- | ple | He | left | them.

GREAT IS -- || the Lord, and greatly | to | be | prais- | ed *
In the city of our God, in | His | ho- | ly | moun- | tain.

AF- TER -- || supper, our Lord rose, poured water in- | to | a | ba- | sin, *
and began to wash the disciples’ feet. This ex- | am- | ple | He | left | them.

V: Lord, hear my prayer.
R: And let my cry come unto Thee.

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Antiphon 3, Psalm Tone 2: St. John 13:12-13, 15; Psalm 85:1

THE LORD || Jesus, after He had supped with His disciples, and washed their | feet, | - *
He said to them, “Do you know what I have done to you, Your Teacher and Lord? I have given you an example, that you should do as I have | done | to | you.”

LORD, YOU || have been favorable to Your | land; | - *
You have brought back the captivity | of | Ja- | cob.

THE LORD || Jesus, after He had supped with His disciples, and washed their | feet, | - *
He said to them, “Do you know what I have done to you, Your Teacher and Lord? I have given you an example, that you should do as I have | done | to | you.”

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Here is the Rite of Foot-Washing in a Romanian Orthodox Church. I was unable to locate a Lutheran Rite. The video begins with the celebrant wrapping the towel around his waist.

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Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part IV

Here is part 4 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

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The Rite of Imposition of Ashes
continued...

During the Imposition of Ashes, the Choir chants the following Antiphons and Responsory:

Antiphon I (pointed for Gregorian chant):
|| So rend your | heart, | - *
and not | your | gar- | ments;
|| Return to the Lord your God, for He is gracious and merc- i-ful, ∙ (+) slow to anger, and of great | kind- | ness; *
And He relents from | do- | ing | harm. (Joel 2:13)

Antiphon II:
|| Let the priests, who minister to the | Lord, | - *
weep between the porch and | the | al- | tar;
|| Let them say, “Spare Your people, O | Lord.” | - *
And destroy not the mouths of them that praise | You, | O | Lord. (Joel 2:17a, Apocryphal Esther 13:17b)

Responsory:
V: Let us amend for the better in those things in which we have sinned through | ig- | no- | rance; *
Lest suddenly overtaken by the day of death, we seek space for repentance and are not able to | find | — | it. (liturgical verse)
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You. (based on Psalm 41:4)
V: Help us, O God of our salvation, for the glory | of | Your | name; *
And deliver us, and provide atonement for our sins, for | Your | name’s | sake! (Psalm 79:9)
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You.
V: Glory be to the Father and | to | the | Son *
and to the | Ho- | ly | Ghost.
R: Attend, O Lord, be | mer- | ci- | ful; *
For we | have | sinned | a- | gainst - | You.

When all have received the ashes, the Celebrant, from the Epistle horn, and facing the Congregation, with parted hands, chants:

The Lord be with you.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: Grant us, O Lord, to begin with holy fasts the campaign of our Christian warfare, that, as we do battle with the spirits of evil, we may be protected by the help of self-denial; through Jesus Christ, our Lord.

And the Congregation responds, chanting:
Amen.

The Service continues with the Introit. The Celebrant, exchanges his Cope for a Chasuble. 

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Aus Tiefer Not

From depths of woe I cry to Thee,
In trial and tribulation;
Bend down Thy gracious ear to me,
Lord, hear my suplication.
If Thou rememb'rest ev'ry sin,
Who then could heaven ever win
Or stand before Thy presence?



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part III

Here is part 3 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

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The Rite of Imposition of Ashes

In place of the Confiteor, the ashes obtained by burning the palm branches used the preceding Palm Sunday, and mixed with anointing oil, are now set apart for use in the Imposition of Ashes.
While the Ministers enter, the Choir chants the following Introit:

Antiphon (pointed for Gregorian psalm tones):
HEAR ME, || O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.

Introit (pointed for Gregorian psalm tones):
|| Save me, O | God! | - *
For the waters have come up | to | my | neck.
|| I sink in deep mire, where there is no | stand- | ing; *
I have come into deep waters, where the floods ov- | er- | flow | me.
|| I am weary with my cry -ing; (+) My throat is | dry; | - *
My eyes fail while I wait | for | my | God.
|| Those who hate me without a cause are more than the hairs of my | head; | - *
They are mighty who would destroy me, being my enemies wrongfully; Though I have stolen nothing, I still must | re- | store | it.
|| O God, You know my | fool-ish ∙ | ness; *
And my sins are not hid- | den | from | You.
|| Let not those who wait for You, O Lord God of hosts, be asham-ed because of | me; | - *
Let not those who seek You be confounded because of me, O God of | Is- | ra- | el.
|| Because for Your sake I have borne re- | proach; | - *
Shame has cover- | ed | my | face.
|| I have become a stranger to my | bro- | thers, *
And an alien to my moth- | er’s | child- | ren;
|| Because zeal for Your house has eaten me | up, | - *
And the reproaches of those who reproach You have fall- | en | on | me.
|| When I wept and chasten-ed my soul with | fast- | ing, *
That became | my | re- | proach.
|| I also made sackcloth my | gar- | ment; *
I became a by- | word | to | them.
|| Those who sit in the gate speak a- | gainst | me, *
And I am the song of | the | drunk- | ards.
|| But as for me, my prayer is to You, O Lord, in the acceptable | time; | - *
O God, in the multitude of Your mercy, hear me in the truth of Your | sal- | va- | tion.
|| Deliver me out of the mire, and let me not | sink; | - *
Let me be deliver-ed from those who hate me, and out of the | deep | wa- | ters.
|| Let not the floodwater overflow me, nor let the deep swallow me | up; | - *
And let not the pit shut its | mouth | on | me.
|| Hear me, O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.
|| And do not hide Your face from Your ser -vant, (+) for I am in | trou- | ble; *
Hear me | speed- | i- | ly.
|| Draw near to my soul, and re- | deem | it; *
Deliver me because of my | en- | e- | mies.
|| You know my reproach, my shame, and my dis- | hon- | or; *
My adversaries are all | be- | fore | You.
|| Reproach has broken my | heart, | - *
And I am full of | heav- | i- | ness;
|| I looked for someone to take pity, but there was | none; | - *
And for comforters, but | I | found | none.
|| They also gave me gall for my | food, | - *
And for my thirst they gave me vine- | gar | to | drink.
|| Let their table become a snare before | them, | - *
And their well-be- | ing | a | trap.
|| Let their eyes be darken-ed, so that they do | not | see; *
And make their loins shake con- | tin- | u-al ∙ | ly.
|| Pour out Your indignation u-| pon | them, *
And let Your wrathful anger take | hold | of | them.
|| Let their dwelling place be | de-so- ∙ | late; *
Let no one live | in | their | tents.
|| For they persecute the ones You have | struck, | - *
And talk of the grief of those You | have | wound- | ed.
|| Add iniquity to their in- | i-qui- ∙ | ty, *
And let them not come into Your | right-| eous- | ness.
|| Let them be blotted out of the book of the | liv- | ing, *
And not be written with | the | right- | eous.
|| But I am poor and | sor-row- ∙ | ful; *
Let Your salvation, O God, set me | up | on | high.
|| I will praise the name of God with a | song, | - *
And will magnify Him with | thanks- | giv- | ing.
|| This also shall please the | Lord | - *
better than an ox or bull, which has | horns | and | hooves.
|| The humble shall see this and be | glad; | - *
And you who seek God, your | hearts | shall | live.
|| For the Lord hears the | poor, | - *
And does not despise His | pri- | son- | ers.
|| Let heaven and earth | praise | Him, *
The seas and everything that | moves | in | them.
|| For God will save Zion and build the cities of Judah, *
That they may dwell there and possess it.
|| Also, the descendants of His servants shall in- | her-it ∙ | it, *
And those who love His Name shall | dwell | in | it.

The Congregation joins in on the Gloria Patri:
GLORIA PATRI (From The Lutheran Hymnal)

The Choir continues with the Antiphon, chanting:
|| Hear me, O Lord, for Your lovingkindness is | good; | - *
Turn to me according to the multitude of Your ten- | der | mer- | cies.

The Celebrant, vested in Alb, Stole, and Cope, approaches the Altar, flanked by the Deacon and Subdeacon. The Celebrant, moves to the Epistle horn, on which has been placed a vessel containing the ashes. The Deacon and Subdeacon stand behind him in line.

When the Introit is finished, the Celebrant, facing the Altar, hands joined together, chants:
V: The Lord be with you.

The Congregation responds chanting:
R: And with thy spirit.

The Deacon chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: O Almighty and Everlasting God, spare those who are penitent, be merciful to those who implore Thee; and vouchsafe to send Thy holy Angel from heaven, to set apart + and sanctify + these ashes, that they may be a wholesome remedy to all who humbly implore Thy holy Name, and who accuse themselves, conscious of their sins, deploring their crimes before Thy divine mercy, and who humbly and earnestly beseech Thy sovereign goodness: and grant through the Invocation of Thy most holy Name that whosoever shall be sprinkled with them for the remission of their sins may receive the safe-keeping of their soul; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
V: O God, Who desirest not the death, but the repentance of sinners, look down most graciously upon the frailty of human nature; and in Thy goodness vouchsafe to set apart + these ashes which we purpose to put upon our heads in token of our lowliness and to obtain forgiveness; so that we who know that we are but ashes, and on account of our wickedness deserve to return to dust, may deserve to obtain of Thy mercy, the pardon of all our sins, and the rewards promised to the penitent; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
O God, Who art moved by a broken heart, and appeased by contrition, incline the ear of Thy goodness to our prayers and mercifully pour forth upon the heads of Thy servants sprinkled with these ashes the grace of Thy blessing, that Thou mayest both fill them with the spirit of remorse, and effectually grant what they have justly prayed for, and ordain that what Thou hast granted may be permanently established and remain unchanged; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Deacon then chants:
Let us pray.

The Celebrant then prays the following Collect, chanting:
O Almighty and Everlasting God, Who didst vouchsafe Thy healing pardon to the Ninevites, who repented in sackcloth and ashes, mercifully grant that we may so imitate them in our outward attitude as to follow them in obtaining forgiveness; through Jesus Christ, our Lord.

The Congregation responds, chanting:
Amen.

The Celebrant then receives the thurible, and censes the ashes with three double swings; To the center, the left, and the right.

Then, after placing the ashes upon his own head, he proceeds to place them on the foreheads of the Deacon and Subdeacon, and any Servers, while they genuflect. Then the Choir, and afterward the Congregation, come forward to the entrance of the Chancel in single file, genuflect, and receive the ashes.

He places ashes on their foreheads in a form of a cross, saying to each:
V: Remember, O man, that thou art dust, and unto dust thou shalt return.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part II

Here is part 2 of a series on Ash Wednesday by Deacon Jerry Dulas. Thanks, Deacon!

During the imposition of ashes the choir (or congregation) chant a number of antiphons and a responsory suited to the occasion.

In would be in this order:

Antiphon from Joel 2:13, 17 and Apocryphal Esther 13:17:
And rend your heart, and not your garments,
and turn unto the LORD your God:
for He is gracious and merciful, slow to anger,
and of great kindness, and repenteth Him of the evil.
Let the priests, the ministers of the LORD,
weep between the porch and the altar, and let them say,
Spare Thy people, O LORD,
and give not Thine heritage to reproach,
that the heathen should rule over them:
wherefore should they say among the people,
Where is their God?
Hear my prayer, and be merciful unto Thine inheritance:
turn our sorrow into joy, that we may live, O Lord,
and praise Thy name:
and destroy not the mouths of them that praise Thee, O Lord.

Reponsory:

Let us amend for the better in those things
in which we have sinned through ignorance;
lest suddenly overtaken by the day of death,
we seek space for repentance and are not able to find it.

Antiphon based upon Psalm 41:4: 
Attend, O Lord, be merciful: for we have sinned against Thee.

Verse from Psalm 78:9
Help us, O God of our salvation,
for the glory of Thy name:
and deliver us, and purge away our sins,
for Thy name's sake.

Repeat antiphon based on 41:4

Gloria Patri

Repeat antiphon based upon 41:4

After everyone who desires to receive ashes has done so, the Celebrant then chants again the Salutation, and after the response, he prays the Collect that concludes the Imposition of Ashes. The service then continues with the Introit. In the Church at Rome, the people and clergy upon receiving their ashes would then process as a congregation to the church of St. Sabina, where the service would continue. Either before, or during the Introit the ministers put off their copes, and exchange them for the appropriate vestment, i.e., chasuble, dalmatic, or tunicle.

The solemn rite of the Imposition of Ashes puts us in the right state of mind as we enter into Lent, a season that is marked by increased catechesis upon the Ten Commandments, which make us realize how little we have kept them, and that we are indeed poor, miserable sinners in need of a Savior. The ashes upon our heads mark us as sinners who need redemption. This is why the ashes are placed upon the forehead, in the shape of a cross. For it is by the cross of our Lord Jesus Christ, that we are redeemed and delivered from sin, death and the devil.

Preparation of Ashes for Ash Wednesday



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Celebrating Ash Wednesday with Deacon Dulas, Part I

Here is part 1 of a series on Ash Wednesday by Deacon Jerry Dulas.  Thanks, Deacon!

~~~~~

Have you ever wondered where the rite of imposition of ashes comes from? The rite of the Imposition of Ashes comes from the ancient custom of expulsion from the Church. What we commonly call "excommunication." The ceremony of imposing ashes is a relic of the solemn ritual performed by the Bishop with public penitents. Whoever had committed a grave, public sin was bound to submit to public penance at the beginning of Lent. This custom existed in the church from the fourth through the tenth centuries. The penance consisted of exclusion from the Lord's Supper, but also included some acts of penance (acts that the person willingly submitted to, in order to prove his penitence) such as, fasting, prayer, mortification of the flesh, and other works of satisfaction.

The rite of expulsion itself involved the penitent receiving a penitential garb in solemn ritual and having their heads covered with ashes. Therefore the penitent put on sackcloth and ashes, so show their penitence, just like we often see in the Holy Scriptures. After they had put on the sackcloth, and had their heads covered with ashes, the Bishop would escort them to the door of the church, where they would be "expelled." This served as a public proclamation against the sin, and also served as a stern warning to all those who would want to commit such a sin, that the same would be done to them.

It should be pointed out that the person who was subjected to this had already expressed his penitence over committing this sin. So it differs in that respect to our modern excommunication, where the person is expelled from receiving communion, on account of his impenitence. And if you think this rite of expulsion was too stern, check out the canons from the seven ecumenical councils, and you will see that in some cases, depending upon the particular sin, the exclusion from communion could last years.

That brings us to how this rite of expulsion led to the imposition of ashes. As the centuries passed, the Church eased up on the penitential discipline it had enforced; And a lot of these penitential disciplines were enforced in private (which shows us the development of private confession and satisfaction, in which Luther and the Reformers did away with the satisfactions, but retained the practice of private confession and absolution for the benefit of the people). During the Middle ages, however, and one can assume because the rite of expulsion fell into disuse, but there were those who remembered it, and longed for its continued use, that many people voluntarily submitted themselves to the practice of penance by receiving the ashes upon their foreheads.

Even Charlemagne, asked to be signed with the sacred ashes upon his head, approaching the Bishop barefoot to request it. This of course led to its common use upon all those who desired it, and it is still offered today in some parishes, even among Lutherans. Like one's freedom to receive the Blessed Sacrament or not, the Imposition of Ashes is also a voluntary rite, for those who wish to confess their sinfulness, and their sorrow over their sin by receiving the ashes.

The rite developed into what it is today in Rome, and we can see the rite we use in this rite that has developed since the Middle ages. In Rome, the ashes were blessed in the Church of St. Anastasia. The place where all the crosses used for stational processions were kept. As the priests entered, vested in alb, with a violet stole and cope, an appropriate Introit psalm would be chanted. Psalm 69:16 served as the Introit antiphon, with Psalm 69:1 as the Introit Psalm verse. The entire Psalm 69 may be chanted as the Introit, which was probably the case in the Early church. After the Salutation, there were then four Collects prayed from the Epistle horn of the altar, which reflected an emphasis on penance. These prayers also talked about the significance and purpose of the ashes. After the prayers the Celebrant would then distribute the ashes to those who desired it, saying simply, "Remember, O Man, from dust thou art, and to dust thou shalt return." (Gen. 3:19)

The ashes used for the imposition are taken from the burned palm branches that were used in the previous year's Palm Sunday. The ashes are mixed with a small amount of anointing oil (enough to make the ashes spreadable, but not so that they clump up). They are placed upon the Epistle horn, prior to the service, in an plain, earthen vessel, or one of simple design and price.

Savior When in Dust to Thee, TLH 166

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org). In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI. We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part V

This is the fifth of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

PROCESSIONAL RITE FOR CANDLEMAS

This Procession may incorporate the Blessing of the Candles that is usually done on this day. The Candles that will be used throughout the Church Year are blessed and set apart for Service with the following rite:

The Rite of Blessing the Candles

The Celebrant chants the Salutation: The Lord be with you.
And the Other Ministers, the Choir, and the Congregation respond chanting:
And with thy spirit.

The Celebrant chants the prayer:
Let us pray. Holy Lord, Almighty Father, Eternal God, through Whom all things out of nothing were created, and hast commanded through the work of bees to produce this perfect liquid of wax; and hast on this day fulfilled the petitions of the just Simeon. We humbly beseech Thee, that as we make use of these candles in Thy holy Church, that through the invocation of Thy holy Name and through the intercessions of Thy beloved Son, Whose Presentation we devoutly celebrate this day, to + bless (the Celebrant makes the Sign of the Holy Cross upon the Candles) and + sanctify these candles. Hear our voices from Thy holy Heaven and from the throne of Thy majesty, and be merciful unto all who cry unto Thee, Whom Thou hast redeemed by the precious Blood of Thy Son Jesus Christ, our Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen.

Lord Jesus Christ, True Light, that enlightens every man who comes into this world, pour out Thy + blessing (the Celebrant makes the Sign of the Holy Cross upon the Candles) upon these candles, and + sanctify them with the light of Thy grace. As these lights burn with visible fire and dispel the darkness of night, so may our hearts with the help of Thy grace be enlightened by the invisible fire of the splendor of the Holy Ghost, and may be free from all blindness of sin. Clarify the eyes of our minds that we may see what is pleasing to Thee and conducive to our salvation. After the dark perils of this life let us be worthy to reach the eternal light; through Thee, Jesus Christ, our Lord, Who, liveth and reigneth with the Father and the Holy Ghost, ever one God, world without end. Amen.

Then the Celebrant (after putting a small of amount of incense into the Thurible, and blessing the incense by saying, "Be thou blessed by Him in Whose honor thou art to burn.") receives the Thurible from the Thurifer, and censes the Candles with three double swings, one to the center, one to the left, and one to the right, saying nothing.

After the Blessing, individual Candles are distributed to everyone by the Celebrant, the Deacon handing him the Candles, and the Celebrant handing them to the people who approach the Chancel entrance in a single file to receive their Candles.

During the Distribution the Nunc Dimittis is chanted in the following form:
All: A Light to lighten the Gentiles.
Choir: Lord, now lettest Thou Thy servant depart in peace according to Thy word,
All: A Light to lighten the Gentiles.
Choir: For mine eyes have seen Thy Salvation;
All: A Light to lighten the Gentiles.
Choir: Which Thou hast prepared before the face of all people,
All: A Light to lighten the Gentiles.
Choir: A Light to lighten the Gentiles, and the Glory of Thy people Israel.
All: A Light to lighten the Gentiles.
Choir: Glory be to the Father and to the Son and to the Holy Ghost;
All: A Light to lighten the Gentiles.
Choir: As it was in the beginning, is now, and ever shall be, world without end. Amen.
All: A Light to lighten the Gentiles.

~~~~~

Nunc dimittis - Arvo Pärt



~~~~~

When the people receive their Candles they light their Candles from the Subdeacon’s Candle (who received his Candle first). They light their Candles by tipping their unlit Candle to light from the Subdeacon’s lit Candle and return to their seats to wait for the Procession. During the Procession the Candles are carried in the outside hand (hand closes to the pew). However, the Celebrant carries his in his right, and the Deacon and Subdeacon in their left. After the Procession all extinguish their candles. The Candles are re-lit during the Gospel Procession and are extinguished again just before the Creed. The Candles are again re-lit just before the Sanctus and extinguished after the Distribution. These Candles may be taken home by the worshippers after the Service. These Candles represent the Baptismal Candle that was given to them at their Baptism. Every year we receive a new Baptismal Candle so that with oil in our lamps and a freshly trimmed wick we may meet the Bridegroom, our Lord Jesus Christ, when He comes to bring us into the Wedding Feast of Heaven.

The Procession

The Procession gathers at the foot of the Altar and then the Deacon chants the Versicle:

V: Let us go forth in peace.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: In the Name of Christ. Amen.

The Organist introduces the Hymn, and the Congregation joins in, and the Procession starts (the congregation joins in the procession after it passes, going two by two):

~~~~~

Hymn: The Lutheran Hymnal, 138
“Thou Light of Gentile Nations”
Johann Sebastian Bach, BWV 735
"Valet will ich dir geben"



~~~~~

Having completed the circuit the Procession stops at the First Station,
the Place of the Blessing of the Candles, the Celebrant chants the Versicle:
V: As the Bridegroom from his chamber.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Cometh forth the Lord to run His race.

The Celebrant chants the Collect:
Collect: Almighty and Everlasting God, we beseech Thee, grant that we may know and praise Thy dear Son, even as Simeon of old, taking Him in his arms, spiritually knew and with his lips confessed Him; who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Amen.

The Organist introduces the Hymn, and the Congregation joins in, and the Procession starts (on the final pass down the center aisle the congregation returns to their respective pews):

~~~~~

Hymn: The Lutheran Hymnal, 137
“In Peace and Joy I Now Depart”
JS Bach, BWV 616
"Mit Fried und Freud"



~~~~~

Having completed the circuit the Procession stops at the Last Station, which is before the High Altar, and the Celebrant chants the Versicle:
V: At even ye shall know that the Lord will come
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: In the morning, then shall ye see the glory of the Lord.

The Celebrant chants the Collect:
Collect: Lord God, Heavenly Father, who hast given Thy Son to be our Savior, a Light to lighten the Gentiles, and the Glory of Thy people Israel, we beseech Thee, enlighten our hearts, that we may know Thy grace and fatherly will in Him toward us, and obtain everlasting life; through the same Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end.
And the other Ministers, the Choir, and the Congregation respond, chanting:
R: Amen.

The Service continues with the Confiteor (or the Introit if the Confiteor is omitted). The Opening Hymn is omitted.

~~~~~

From Bach's Cantata 125
"Mit Fried und Freud"



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part IV

This is the fourth of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

Something should also be said about the two other names of this festival. In the Greek Church this festival is called, "Hypapante," that is, "Meeting." Our Lord Jesus is presented at the Temple, or to say it another way, He meets His people in the Temple. Hence, the title of Presentation.

The other title is Purification, this is actually a later addition to the original title of Presentation. In fact, Candlemas is even more ancient title than Presentation. But it is so named because this purification was the requirement of the old levitical law, that a mother would complete forty days after the birth of a male child. Performing the rite of purification by offering a sin offering and a burnt offering.

However, we celebrate something more than the fulfilling of levitical rites of purification. We see our Lord Jesus first coming to His Temple. And in His coming to the Temple, not only does He purify His mother Mary, but He begins His purification of us all. He meets us, He comes to us, and we gladly receive Him, even as the Prophet Simeon received Him up into His arms and blessed Him. For today we meet our Lord Jesus who is the Light of the Gentiles, and the glory of His people Israel.

Rejoice today as you receive the Lord into your hands and into your mouths through bread and wine, and rejoice with Simeon who having received his Lord into his arms, could depart in peace. We too, having received our Lord's Body and Blood in bread and wine, can now depart this life in peace, knowing full well, that He has come to us, and forgiven us of our sins.

Nunc dimittis - Orlando Gibbons



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part III

This is the third of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

This feast of Candlemas was instituted to supplant the pagan Lupercalia, which observed licentious behavior and torchlight parades. This is also why the clergy for the blessing and processional wear purple vestments, the color of penitence, as a testimony against the sinful revelry of this pagan feast. Afterward, during the Introit, the clergy put on white vestments.

The candles that are distributed to the laity are to be kept by them, so that they may light them on the anniversary date of their baptism. These candles signify our Heavenly adoption as sons of God. Year after year we again receive a baptismal candle so that "with burning lamp" we may hasten to meet our Bridegroom when He comes for the eternal wedding feast.

The candles are re-lit just before the Gospel until just before the Creed. And again from just before the Sanctus to the end of Communion. They are lit at this time, as a remembrance that the Light of Christ permeates the darkness of our souls by His holy Word. Candles should really be held by the worshippers every service for this reason, however, acolytes perform this task for them during the rest of the year. But on this festival, when the Light of Christ is at its peak, everyone gets to hold this light in their hands, as a testimony of the One True Light which dwells in us, and shines through us.

"Mit Fried und Freud"
and
"Herr Gott, schleuss den Himmel auf"
Setting by JS Bach
BWV 616 and BWV 617 from Orgelbüchlein



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part II

This is the second of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

This candlelight service is the reason why there are usually candlelight services on Christmas Eve. The candlelight was transferred, over time, to Christmas Eve, and the use of a candlelight service on Candlemas, or the Presentation, fell into disuse for the most part. But considering its place and history it should be brought back where it fell into disuse.

Historically, at this candlelight service on the Presentation, all the candles to be used during the coming year would be blessed by the Celebrant, that is, they would be set apart for sacred use, and would not be used for any profane use. The service would begin with this blessing. Then everyone in the congregation would either come forward to receive a lighted candle, or the light would be distributed to them in the pew (as is done in most congregations on Christmas Eve today). During the distribution of the candles the chanting of the Nunc Dimittis would occur, with the antiphon, "A Light to lighten the Gentiles," repeated after every verse.

Then the congregation would observe what is known as a procession. In most parishes today, a procession is simply when the clergy go from the back of the church to the front of the church, and this is sometimes marked by various pomp and circumstance. This is not historically what is considered a processional. A processional is a distinct liturgical act, with a specific starting and end point, and with "stations," or places to stop for prayer and reflection, along the way. A procession also includes the participation of the whole congregation, and not just certain individuals.

So for example, the Presentation processional starts from where the candles are blessed, and then proceeds down the center aisle (and if the congregation are in their pews they would join the processional two by two after it passed by), then up the North aisle, across the front of the chancel, then down the South aisle, and up the center aisle and then proceeds to the first station, which is the place where the candles were blessed, while singing the hymn "Thou Light of Gentile Nations."

Improvisation on "Valet will ich dir geben"
by Michel Chapuis
This is the tune for "Thou Light of Gentile Nations"

This procession is then repeated. The next and last station is the high altar where a collect is prayed by the Celebrant. During this leg of the procession the processional hymn, "In Peace and Joy I Now Depart" is sung.

"Mit Fried und Freud ich fahr dahin"
Setting by Johannes Brahms
This is stanza 1 of
"In Peace and Joy I Now Depart"
sung in German

Upon the final pass down the center aisle the congregational members return to their pews. After the Collect the service continues with the Confiteor (or the Introit if the Confessional Service as been used prior to the service). The opening hymn is omitted. The candles are extinguished.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas: Presentation/Purification/Candlemas Part I

This is the first of five posts in today's series on Candlemas. Thanks to Deacon Jerry Dulas for his detailed contribution.

~~~~~

The Feast of the Purification of the Blessed Virgin Mary and the Presentation of Our Lord is also known as Candlemas. This festival which falls on February 2nd every year is the conclusion of the Christmas/Epiphany season. No offense to any brown, furry rodents, which may or may not see their shadows, but this is what the Church celebrates on this day every year.

This festival concludes the season of Christmas/Epiphany, which is the season of Light. Our Lord is revealed as the God who is born in the flesh of mankind, and He is revealed as the One True Messiah sent to redeem us. Hence, our Lord has come to enlighten this dark world, so that sin might be exposed, and we might confess them, and be forgiven.

It is for this reason, that this is the end of the season of Light, that the Church observes what has come to be known as Candlemas. In the ancient practice of the Church there were only two days where an evening observation of the Lord's Supper was observed, Feb. 2nd, and Maundy Thursday. Maundy Thursday was observed at night because that is when our Lord's Last Supper took place. The celebration of the Lord's Supper on the Feast of the Presentation was observed at night, because it was designed as a candlelight service, meaning the light of the candles would dispel the darkness of night.

There is a progression of light from Christmas, where our Savior's birth first shown the light in the darkness, then at Epiphany this Light was revealed to Jerusalem, and the Gentiles first see this Light and come to worship Him. Now on Presentation, that Light is placed, symbolically, into the very hands of the people, through their receiving of a lighted candle.

~~~~~

Purcell: Nunc Dimittis



~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Like what you are reading? Check out Deacon Dulas' blog at The Deacon's Didache.

Deacon Dulas on Epiphany

Deacon Jerry Dulas, member of ELDoNA, submits this article on the Epiphany of Our Lord, offering an historic perspective on the day and the season.

~~~~~

In the ancient eastern lands, when a king would come to visit one of his cities, they would be welcomed with all due honor and pomp. There would be much feasting and revelry. Special gifts and privileges would be granted to certain individuals. It was an expensive and lavish event that was entirely paid for by the king himself by his own decree. These festive visitations became to be known as "theophanies" or "epiphanies" -- "an appearance of a god." It was as if a divine being had come to earth himself.

In our dear Lord Jesus, we find the true Epiphany. The One True God appears to us in our flesh. Our King Jesus has come to earth, and laviously bestowed upon us great gifts of forgiveness, life, and salvation. And we enjoy those gifts, through our feasting and joyful celebration of our dear Lord's arrival.

This reality is portrayed for us in the Gospel reading for the day, which is the visitation of the Magi from the East. The Magi arrive rejoicing, and bestow gifts of gold, frankincense, and myrrh upon our dear Lord Jesus, and they bend the knee before Him in worship and adoration. Such is our example, this is why historically, during the Gospel reading, the whole congregation genuflects at the words "and they fell down and worshipped Him."

In this Feast is the zenith of the Christmas cycle. From here on our eyes will slowly be focused toward the cross and Easter. This is portrayed in the historic practice of announcing the dates of the movable feasts on this day after the Gospel reading by the Celebrant. Following is an example:

Celebrant: Dearly beloved brethren, ye shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to thee by the mercy of God the joyous observance of the Resurrection of same our Lord and Savior: _____ shall be Septuagesima Sunday; _____ shall be Ash Wednesday, the beginning the most holy season of Lent; On _____ we shall celebrate with great rejoicing the holy Easter Festival, the Resurrection of our Lord Jesus Christ; _____: the Feast of the Ascension of our Lord Jesus Christ; _____: the Feast of Whitsunday; _____: the Feast of the Holy Trinity; _____ shall be the First Sunday in the Advent of Our Lord Jesus Christ; to Whom be honor and glory, world without end. Amen.

The Feast of the Epiphany of Our Lord begins this journey to Easter by filling us with a theme of light. This is portrayed in the star that led the Magi from the East. The light comes from the East, the place of the dawn, and the seat of God's revelation. This is why the altar is spoken of as residing in the East, even if it isn't oriented that way, the altar is the liturgical East; it is the place where God sheds His light of grace upon us.

The star which rises from the East, leads the Maji to Judea. According to some ancient Fathers, this star was the Holy Ghost appearing as a star, in the same way that He revealed Himself as a dove. Other ancient Fathers, consider this star an angel of the Lord, sent specifically to the Magi to lead them to our Savior. Still others consider it an actual star specifically created to announce the birth of God in the flesh.

Whatever this star was, it was the light that led Gentiles, as by means, to the Savior. This is why Epiphany has always had an evangelical nature. The texts for this season, call all peoples out of darkness, into the Saving Light. Jesus reveals Himself, or manifests, or enlightens Himself, to the whole world, at the Temple as a boy, in the waters of His Baptism, at the wedding at Cana--His first miracle--through the healing of the leper and the Centurion's servant, through the calming of the wind and the waves, and as the eternal judge between wheat and tare on the Last Day, Jesus reveals that He is the God who dwells in man's flesh. And at His Transfiguration, He fully manifests that He is the true Light of the World as His clothes shine like no fuller* on earth could launder.

Then having learned that Jesus is God in the flesh, we are called to work in His vineyard, that is called into the Church. In the Church we hear the Word of God planted into our ears, as the Sower, through the voice of His Minister, sows the seed, and by that seed He heals us of our blindness, and opens our eyes, so that we are no longer blind and living in darkness, but now see clearly the Light of our salvation.

Having gained the sight of salvation, we are led through the valley of temptation, and through the onslaught of the powers of sin, death, and the devil, all the way to the cross, where the Light, becomes for us, Life.

Today our King comes to us, showers His gifts of forgiveness, life and salvation upon us abundantly, and reveals to us and all the world, that He is the one True Lord and Savior of all the world. So rejoice! Bend the knee! Worship and adore your Savior King.

~~~~~

The only Son from heaven,
Foretold by ancient seers,
By God the Father given,
In human form appears.
No sphere his light confining,
No star so brightly shining
As he, our Morning Star.

~~~~~

*A "fuller" is a launderer.

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: "O Emmanuel"

Here's the 7th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

The final "O" antiphon prepares us for the Nativity of our Lord.

O Emmanuel,

Rex et legifer noster,

exspectatio gentium,

et Salvator earum:

Veni, ad salvandum nos

Domine Deus noster.

O Emmanuel*,

our King and Lawgiver,

the Expectation of the Nations

and their Savior:

Come, and save us,

O Lord our God.

*not usually translated; means "God with us"

In addition to the prophetic title of Emmanuel, four other titles comprise this "O" antiphon: King, Lawgiver, Expectation of the Nations, and Savior. These four titles of the promised Messiah, sum up the other "O" antiphons, and in fact all the other "O" antiphons have a mood of expectation, and waiting. This one speaks as if the event that has been long expected has already happened. And in this sense it prepares us for birth of our God in the flesh. The four titles used in this "O" antiphon each play a role in the promised blessing of this "O" antiphon, which is that our Lord God will save us.

The first two titles, "King" and "Lawgiver," are common titles of the Messiah. The combination of the two titles is found in the Prophet Isaiah (33:22), "For the LORD is our Judge, The LORD is our Lawgiver, The LORD is our King; He will save us." (NKJV) This Scripture passage summarizes today's "O" antiphon.

How does a king save? He rules with justice and dispenses His gifts to those who serve Him for their benefit. Our Lord Jesus, Who left His kingdom of heaven, to be born into our flesh, now sits on the right hand of the the Father as our king, interceding for us, and judging all those who believe on Him to be innocent and holy, for the sake of His suffering and death for us.

How does a lawgiver save? He upholds the laws, and our dear Lord Jesus, for us, fulfills the Law perfectly, then He takes on our sentence of death upon Himself, so that we might have eternal life with Him. In these two names, our dear Lord Jesus, is truly Emmanuel; "God with us," for He makes He makes His dwelling place to be amongst us for and for our benefit out of His great love for us.

The next two titles, "Expectation of the Nations" and "Savior" shows us that the promised Messiah, is not just for the Jews, but is also the Expectation and Savior of the Gentiles. This was foretold by Jacob in His words of blessing to his sons on his death bed. (Genesis 49:10) "The scepter shall not be taken away from Judah, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations." (Douay-Rheims) The One Whom the Jews waited for, has now become the One all nations wait for during the season of Advent. He is the Savior of all mankind, especially those that believe on Him.

And now all those who believe on Him, call Him by the Name that sums up all the prophetic titles of the seven "O" antiphons, that is, "our Lord and God."

O Lord and God, come, and save us.

Be born in our flesh,

suffer and die for us

with outstretched arms on Calvary,

make the tree of the cross a banner for all nations,

open to us the gates of heaven

by Thy holy and blessed means of grace,

and bring us out of the fetters of sin and death.

Enlighten this dark world full of sin

by Thy radiant, eternal, life-giving light,

and bind all nations, both Jews and Gentiles,

into one, holy nation,

so that all those who call upon Thee as Emmanuel

and rejoice in Thy incarnation

may have the eternal joy and peace

which Thou freely givest;

Who livest and reignest with the Father,

and the Holy Ghost,

ever one God,

world without end.

Amen.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: "O Rex Gentium"

Here's the 6th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

Today's "O" antiphon contains two prophetic Messianic types --

O Rex gentium,

et desideratus earum,

lapisque angularis,

qui facis utraque unum:

Veni, et salva hominem,

quem de limo formasti.

O King of the Gentiles

and the Desire of all,

You are the cornerstone

that binds two into one:

Come, and save mankind

whom You fashioned out of clay.

[translation Pius Parsch]

-- "King of the Gentiles" and "Desire of All" are those prophetic types. The promised blessing is the salvation of all those formed from clay, that is, all mankind.

This antiphon departs strikingly from the previous five. In the first five, the Messiah is spoken of and promised to the Jews. But in this one the Messiah, our dear Lord Jesus, is proclaimed to be the "King of the Gentiles."

This title is found in Scripture in the Prophet Jeremiah (10:7). No longer is He just the King of the Jews, which was proclaimed on the banner above His head on the cross, but now He is proclaimed as the King of all Nations.

There were allusions to the salvation of the Gentiles in other "O" antiphons, but here it is explicitly stated. This King of the Gentiles will save mankind, whom He formed from the dust of the earth; out of clay.

The Messiah is also proclaimed as the "Desire of All." This title comes from the Prophet Haggai (2:7) and is also a beautiful bass recitative in Handel's Messiah. All those who were formed by Him, now desire Him and the salvation that He brings. They desire Him because He is the "cornerstone that binds two into one." The two into one, is a reference to the Jews and Gentiles becoming one nation. This new nation will be built upon the cornerstone, that is, the chief cornerstone, who is our dear Lord Christ.

Haggai 2:6,7 with Malachi 6:1

This idea of the Messiah being the "cornerstone" has much scriptural evidence, especially in the Prophet Isaiah (28:16). Also our dear Lord Jesus refers to Himself as the "cornerstone" in the synoptic Gospels (St. Matthew 21:42; St. Mark 12:10; and St. Luke 20:17), quoting the Psalmist (118:22). Upon this cornerstone has been built the Church, and the gates of hell will not prevail against it. (St. Matthew 16:18) This imagery of a cornerstone is found also in the writings of the Apostles, where St. Peter quotes Jesus both in the Acts of the Apostles before the Jewish council (4:11), and he quotes the Prophet Isaiah in his epistle (1 Peter 2:6,7).

A cornerstone is the foundation upon which two walls are joined together in order to form one great wall. Those two "walls" in this antiphon, are the Jews and the Gentiles, and the cornerstone is our dear Lord Jesus. This reflects the words of the blessed Apostle, St. Paul, who states in his epistle to the churches of Galatia,

There is neither Jew nor Greek,

there is neither slave nor free,

there is neither male nor female;

for you are all one in Christ Jesus.

(NKJV)

Our dear Lord Jesus unites all mankind into one people. Just as he formed one man out of the clay of the earth with His own hands, so now he creates one nation out of all people through His hands being nailed to a tree, which brings us salvation from sin and death.

And so, our Lord God Who was born in the flesh, and suffered and died with outstretched arms, and Whose banner has become the cross, and Who gives the Church the Key of Heaven to be used by the ones sent by Him, and Who has enlightened the whole Earth, now unites the whole world, both Jews and Gentiles, into one people, the people Whom He created out of the clay of the Earth, and Whom He saved by His death on the cross, and His rising again on the third day.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: Using "O" Antiphons on Feast Days

Deacon Dulas adds this to his post on the "O" Antiphons today.

~~~~~

I forgot to mention that on feast days, (since today is the Feast of St. Thomas) because of the festival mood of the day, the "O" Antiphons are only commemorated. 

To commemorate a day means it is being remembered, or acknowledged. Feast days have their own rubrics and propers, and therefore, properly speaking the "O" Antiphon does not have a place on festival days. However, they are commemorated, that is remembered or acknowledged, by adding a versicle, to add a "festival aspect" to the the "O" antiphons. This comes from the Sunday propers, since Sundays are not actually part of Advent. (Hence, Sundays IN Advent).

The versicle is the same as the first half of the antiphon for Rorate coeli (Advent IV):

V: Rain down, you heavens from above,
R: and let the skies pour down the Righteous One. (NKJV)

The versicle would be chanted to the same tone as the Introit tone for Rorate coeli. For those using the ancient psalm tones, that would be Tone 6 for Advent. Below is what we use at St. Matthew Ev. Luth. Mission, complete with organ accompaniment. The versicle would be pointed as such:

Rain down - || you heav- | ens, | from | (a-) bove, *
and let the skies pour down | the | Right- - | eous | One.

The extra hyphen indicates that syllable is chanted to two notes. The syllable in parenthesis indicates the "hollow" note, which is in parenthesis in the music. The double lines at the beginning of the first line indicates the intonation. This is not repeated on the second line.

~~~~~

I asked Deacon Dulas about the placement of the special versicle in the context of Vespers.  Ordinarily, the O Antiphon falls in this order:

Versicle: Let my prayer...

Antiphon: O Dayspring...

Canticle: My soul doth magnify...
Antiphon: O Dayspring...

On feast days, the additional antiphon is added in:

Versicle: Let my prayer...
Antiphon: O Dayspring...
Versicle: Rain down...
Canticle: My soul doth magnify...
Antiphon: O Dayspring...
Versicle: Rain down...

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Listen to today's antiphon at lutherantimeout.org.

Deacon Dulas: "O Oriens"

Here's the 5th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

Today's "O" antiphon expands upon yesterday's "O" antiphon --

O Oriens,

splendor lucis aeternae,

et sol iustitiae:

Veni, et illumina sedentes

in tenebris et umbra mortis.

O Dayspring,

Splendor of Eternal Light,

and Sun of Righteousness:

Come, and enlighten those that sit

in darkness and in the shadow of death.

[translation Edward Traill Horn, III]

-- There are three prophetic types of the Messiah in this "O" antiphon they are "Dayspring," "Splendor of Eternal Light," and "Sun of Righteousness." The promised blessing is the similar to yesterday, it is, light for those in darkness.

All three of the Messianic types deal with light penetrating darkness. So we begin to see in this "O" antiphon the theme of Christmas -- light dispelling darkness -- peeking through. And it fits, because today, December 21, is the Winter Solstice. From now on the days will steadily gain more and more light. Darkness will continuously give way to light.

And so our God in the flesh, Who suffered with outstretched arms, and was a banner for the nations, and who gave us the Keys to open heaven to repentant believers, now affects even nature by bringing His creation out of darkness into His eternal light. In His death on the cross, our Lord Jesus begins to create a new heaven and a new earth, where no Sun or Moon is needed, for He Himself is the Light of the World.


The first Messianic type, "Dayspring" is found in the Greek (anatole) and Latin (orient) versions of Zechariah (3:8, 6:12), but it is most familiar to us in the words of the Benedictus, the Song of Zecharias, at the birth of his son, St. John the Baptist, where he proclaims,

To give knowledge of salvation

by the remission of their sins,

through the tender mercy of our God,

whereby the Dayspring from on high hath visited us;

to give light to them that sit in darkness

and in the shadow of death:

to guide our feet into the way of peace.

A dayspring is the first light of the dawn, and Zacharias by inspiration of the Holy Ghost, proclaims that his son will go before the One who will bring the world out of sin and darkness, and enlighten the earth, so that we might be able to see our way into the way of peace. Our Lord Jesus, as the Dayspring, brings light to the whole world. He is the dawn of salvation, and He brings this whole world out of the darkness of sin and the shadow of death into His eternal light.

The second Messianic type, "Splendor of Eternal Light," adds to this theme of light. It is referred to in the letter to the Hebrews (1:3), where the "splendor of His glory" purges away our sin. In the Book of Wisdom, (7:26) Wisdom, which is a Messianic type, (see the first "O" antiphon) is referred to as the "brightness of the everlasting light." But we see this Messianic type most readily in the words of the Creed, "Light of Light." No other light compares to the Light of our dear Lord Christ.

The third Messianic type, "Sun of Righteousness," depicts our Lord Jesus through the words of the Prophet Malachi, (4:2) "But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings." (KJV) This "Sun" is the light for the kingdom of grace, for all those who are holy by the grace of God on account of His Son. He heals all those who sit in darkness and in the shadow of death.

Who are these? They are not just pagans, heathen, heretics, and unbelievers, but they are also all those who struggle with sin daily, that is, you and me. We daily sin much, and while we remain in this flesh, sin, death and the devil continue to heckle and accuse us into despair and shame. But thanks be to God! For our dear Lord Jesus through the Gospel and sacraments, enlightens our dark lives, and brings us into His eternal light.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."