Make this Advent a holy season by steeping yourself in the Word. An Advent Reader 2010 lists the daily lectionary readings for Advent through Epiphany and includes space for personal reflection.
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An Advent Reader 2010 is intended for personal use only, and not intended for sale.
Sunday, November 21, 2010
Setting Our House To Rights
You can tell a lot about a person by the way they read a book. Some read carefully, page by page, to the very end. Others read very quickly, skipping over the details, to get to the end. Some are not even that patient. Some read the last chapter, then go back to the beginning, secure in the knowledge that all will end well. Advent is a lot like reading a book. You already know what's happening at the end: Christmas and Epiphany. Since you already know the ending, what is the purpose of Advent?
Advent has often been referred to as “little Lent.” It shares, traditionally, the same parament color—purple—which indicates a time of reflection and penitence. This tradition echoes the message of John the Baptist whose teachings about his cousin were more warnings than celebrations. (Matthew 3:1-12) At first glance, John the Baptist seems like the classroom “lookout” who stands at the door and warns his misbehaving classmates, “Teacher's coming!” And he was, in a way.
But let's look at this from a different angle. How many of us, when informed that an important guest would be arriving soon, would diligently work toward “setting our house to rights”? It's just the normal thing to do. How different is our earthly house from our spiritual “house”? The King is coming; we know of a certainty. In the time before His arrival, we can set our souls to rights: we can put aside the fear and anger that weigh us down; we can marinate ourselves in His Word; we can share the light of the King in a darkened world; we can be the voice of love and praise in our communities of faith; and we can, amid the carols and the concerts and the shopping and the “busyness,” find that “thin space” where we feel the real presence of our Heavenly Father.
The King is coming; we believe it. Let's believe it enough to prepare for His coming.
Resources
Mershman, Francis. "Advent." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 21 Nov. 2010.
Advent has often been referred to as “little Lent.” It shares, traditionally, the same parament color—purple—which indicates a time of reflection and penitence. This tradition echoes the message of John the Baptist whose teachings about his cousin were more warnings than celebrations. (Matthew 3:1-12) At first glance, John the Baptist seems like the classroom “lookout” who stands at the door and warns his misbehaving classmates, “Teacher's coming!” And he was, in a way.
But let's look at this from a different angle. How many of us, when informed that an important guest would be arriving soon, would diligently work toward “setting our house to rights”? It's just the normal thing to do. How different is our earthly house from our spiritual “house”? The King is coming; we know of a certainty. In the time before His arrival, we can set our souls to rights: we can put aside the fear and anger that weigh us down; we can marinate ourselves in His Word; we can share the light of the King in a darkened world; we can be the voice of love and praise in our communities of faith; and we can, amid the carols and the concerts and the shopping and the “busyness,” find that “thin space” where we feel the real presence of our Heavenly Father.
The King is coming; we believe it. Let's believe it enough to prepare for His coming.
Resources
Mershman, Francis. "Advent." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 21 Nov. 2010
Friday, July 16, 2010
Creeds: Not By Rote But By Heart
Every worship, many churches in Christendom recite some sort of creed (a statement of beliefs). When something is done regularly, it can become routine, meaningless. The recitation of a creed was not meaningless to early Christians. In the early years of the Church, believers used the recitation of a creed as a symbol by which they could recognize each other. The Nicene Creed was recorded by the Council of Nicea in the fourth century but is believed to have been in practice earlier. The so-called Apostles Creed, traditionally, was compiled from statements of belief by each of the twelve apostles. Since it did not appear in its present form until the eighth and ninth centuries, its origin as being from the apostles cannot be verified. Each of the various creeds recorded in the United Methodist Hymnal is a powerful encapsulation of Christian beliefs.
In a recent Sunday School lesson a class explored the concept of belief as a culminating activity on the study of faith. Rather than rehash the Apostles Creed, the students were encouraged to express their beliefs as statements which answered the following questions in their own words:
I believe that God (talk about who He is, what He's like)
I believe that Jesus (talk about who He is, what His role is)
I believe the Holy Spirit (talk about who the Holy Spirit is, what His role is today)
In one of the earliest books of the New Testament James, the brother of Jesus, explains to the believers that their faith will manifest itself in actions. (James 2:14-26) The students answered the following questions in their own words:
Because I believe these things, I will show the power of God in my own life by
Because I believe these things, I will show the power of God in my church by
Because I believe these things, I will show the power of God in my community by
Because I believe these things, I will show the power of God in my world by
As they shared their answers, they outlined specific ways in which they could live out their creed. What about you? Could you write your own creed? How could you live out your creed? It would be easy to answer abstractly but be concrete in your responses. Make your actions specific and measurable. Be sensitive to the guidance of the Holy Spirit as He directs you in the dedication to ministry of your own talents and skills.
Finally, put your sentences together to create your own creed and record it. It can be a powerful means of focus in the practice of your faith.
Sources
Leclercq, Henri. "The First Council of Nicaea." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 16 Jul. 2010.
Thurston, Herbert. "Apostles' Creed." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 16 Jul. 2010.
Wilhelm, Joseph. "The Nicene Creed." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 16 Jul. 2010.
In a recent Sunday School lesson a class explored the concept of belief as a culminating activity on the study of faith. Rather than rehash the Apostles Creed, the students were encouraged to express their beliefs as statements which answered the following questions in their own words:
I believe that God (talk about who He is, what He's like)
I believe that Jesus (talk about who He is, what His role is)
I believe the Holy Spirit (talk about who the Holy Spirit is, what His role is today)
In one of the earliest books of the New Testament James, the brother of Jesus, explains to the believers that their faith will manifest itself in actions. (James 2:14-26) The students answered the following questions in their own words:
Because I believe these things, I will show the power of God in my own life by
Because I believe these things, I will show the power of God in my church by
Because I believe these things, I will show the power of God in my community by
Because I believe these things, I will show the power of God in my world by
As they shared their answers, they outlined specific ways in which they could live out their creed. What about you? Could you write your own creed? How could you live out your creed? It would be easy to answer abstractly but be concrete in your responses. Make your actions specific and measurable. Be sensitive to the guidance of the Holy Spirit as He directs you in the dedication to ministry of your own talents and skills.
Finally, put your sentences together to create your own creed and record it. It can be a powerful means of focus in the practice of your faith.
Sources
Leclercq, Henri. "The First Council of Nicaea." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 16 Jul. 2010
Thurston, Herbert. "Apostles' Creed." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 16 Jul. 2010
Wilhelm, Joseph. "The Nicene Creed." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 16 Jul. 2010
Sunday, January 17, 2010
Go Ye!
The final section of the United Methodist rubric for worship is the Sending Forth. Traditionally, a hymn or song is shared by the congregation before the worship leader bestows upon the community the Dismissal With Blessing, often called the Benediction (from the Latin for good speech). Far from a “hasty exit,” the hymns and actions of the Sending Forth symbolize the faith community’s final acts of preparation to take all they have shared and experienced within the time of worship into the world. Many congregations will follow the acolytes, who bear the light from the altar, as they symbolically take the Light into the world.
It would be easy to dismiss the actions of worship as dry routine prescribed by somebody some time ago. It would be easy to relegate the rituals of worship to the irrelevant habits of people out of touch with today’s world. It would be easy; but it would be wrong. For a world which seeks multisensory experiences, worship feeds the soul through image, through scent, through sound, through taste, and through action. For a world which searches for meaning, each action in worship is purposefully full of symbolism and significance. For a world which seeks to “connect” with other people, worship provides not only connection with our fellow believers but a genuine encounter with Him in Whom we believe.
Instead of viewing worship a an obligation, we can believe it to be a time of celebration. The Guest of Honor will be there. He promised.
Sources:
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
The Sacristy: A Community for Wesleyan Sacristans, found October 19, 2009,
It would be easy to dismiss the actions of worship as dry routine prescribed by somebody some time ago. It would be easy to relegate the rituals of worship to the irrelevant habits of people out of touch with today’s world. It would be easy; but it would be wrong. For a world which seeks multisensory experiences, worship feeds the soul through image, through scent, through sound, through taste, and through action. For a world which searches for meaning, each action in worship is purposefully full of symbolism and significance. For a world which seeks to “connect” with other people, worship provides not only connection with our fellow believers but a genuine encounter with Him in Whom we believe.
Instead of viewing worship a an obligation, we can believe it to be a time of celebration. The Guest of Honor will be there. He promised.
Sources:
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
The Sacristy: A Community for Wesleyan Sacristans, found October 19, 2009,
The Service of the Acolyte
While it is often presumed that worship is led by ordained clergy, lay members of the faith community can have many leadership roles, among those the office of acolyte. The name acolyte comes from the Greek akolouthos meaning companion, attendant or helper. The acolyte's function has its biblical roots in the activities of Samuel, who is seen assisting Eli, and Elisha who is seen assisting Elijah.
In the Methodist tradition the acolytes carry in the processional cross (as a crucifer), light and extinguish the altar candles, assist with baptisms and Communion, and ring the church bells. Although in Protestant practice the acolyte is generally an older child or teenager, adults may serve as well. As participants in worship leadership, acolytes may vest by wearing an alb and cincture, or a cassock and surplice(cotta). Vestments worn by acolytes may include:
Alb: A plain, lightweight tunic with long sleeves usually undyed or white (albus means white). Ancient in origin, it is said by some to be the garment worn by Christ to the crucifixion for which the soldiers cast lots. Anyone who has a leadership role in worship may wear an alb, belted with a cincture.
Cassock: Usually black (although choirs could wear any color), the cassock is not actually a vestment; it is an archaic form of street clothing worn alone or beneath the surplice. A cassock can be worn by anyone who leads worship, including laity.
Cincture: a belt for an alb or cassock, in white, black, or seasonal liturgical colors. Often the ends are knotted with a monk's knot which has three loops symbolizing the Trinity.
Surplice(cotta): a short vestment with flowing sleeves which is worn over a cassock.
The functions of the acolyte are both practical and highly symbolic: it is the acolyte who brings the Cross and the Light from the world into the gathered community of faith at the beginning of worship, and it is the acolyte who leaders the community into the world as followers of the Cross and the Light. The functions of the acolyte are quite practical, too, since the acolyte could assist the worship leader by holding or moving books or other utensils used in worship and baptisms, and by assisting in Communion by directing traffic or by replenishing from the table the elements administered by the servers. Far from a duty, the office of acolyte offers an opportunity for service to anyone within the community of faith.
Sources:
The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 17 Jan. 2010.
Collins, Ken. “Vestments and Clericals,” Rev. Ken Collins Web Site, 1995-2009. 17 JAN 2010
Benedict, Daniel, “Acolyte Training Resources,” Worship, General Board of Discipleship of the United Methodist Church, 10 AUG 2001,
In the Methodist tradition the acolytes carry in the processional cross (as a crucifer), light and extinguish the altar candles, assist with baptisms and Communion, and ring the church bells. Although in Protestant practice the acolyte is generally an older child or teenager, adults may serve as well. As participants in worship leadership, acolytes may vest by wearing an alb and cincture, or a cassock and surplice(cotta). Vestments worn by acolytes may include:
Alb: A plain, lightweight tunic with long sleeves usually undyed or white (albus means white). Ancient in origin, it is said by some to be the garment worn by Christ to the crucifixion for which the soldiers cast lots. Anyone who has a leadership role in worship may wear an alb, belted with a cincture.
Cassock: Usually black (although choirs could wear any color), the cassock is not actually a vestment; it is an archaic form of street clothing worn alone or beneath the surplice. A cassock can be worn by anyone who leads worship, including laity.
Cincture: a belt for an alb or cassock, in white, black, or seasonal liturgical colors. Often the ends are knotted with a monk's knot which has three loops symbolizing the Trinity.
Surplice(cotta): a short vestment with flowing sleeves which is worn over a cassock.
The functions of the acolyte are both practical and highly symbolic: it is the acolyte who brings the Cross and the Light from the world into the gathered community of faith at the beginning of worship, and it is the acolyte who leaders the community into the world as followers of the Cross and the Light. The functions of the acolyte are quite practical, too, since the acolyte could assist the worship leader by holding or moving books or other utensils used in worship and baptisms, and by assisting in Communion by directing traffic or by replenishing from the table the elements administered by the servers. Far from a duty, the office of acolyte offers an opportunity for service to anyone within the community of faith.
Sources:
The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 17 Jan. 2010
Collins, Ken. “Vestments and Clericals,” Rev. Ken Collins Web Site, 1995-2009. 17 JAN 2010
Benedict, Daniel, “Acolyte Training Resources,” Worship, General Board of Discipleship of the United Methodist Church, 10 AUG 2001,
Tuesday, September 22, 2009
Keeping the Feast
The third section observed in the Wesleyan form of worship is the Thanksgiving and Communion which follow the Offering in the Proclamation and Response. If the Thanksgiving is not followed by Communion, then the service concludes with the Sending Forth. Wesley, however, recommended frequent celebration of the Eucharist. The four actions of Holy Communion are based on those of our Lord during His Last Supper with His disciples. In the first action, the celebrant--in the United Methodist practice, an elder—takes the bread and the cup. If these items, the elements, are not already on the Communion Table, they can be brought to the table during the Offering. The table itself is vested in the colors of the liturgical season, with a white cloth (“fair linen”) covering the table parament. The bread (the corpus) is covered with a lid or a cloth (a pall) and the wine is covered with a lid or cloth (a veil) or a cloth-covered card (purificator). In congregations where the elements are covered by lids, a cloth may cover the entire table. The bread itself may be leavened or unleavened and the fruit of the grape either fermented or unfermented. The tradition since the late nineteenth century has been to use unfermented juice which expresses pastoral concern for recovering alcholics, enables the participation of children and youth, and supports the United Methodist Church's witness of abstinence. The pastoral readings and the congregational responses of Great Thanksgiving celebrate God's mighty acts of salvation and the institution of the Eucharist, the current work of the Holy Spirit, and the Trinity.
Bridging the first and second pair of actions in Holy Communion is the Lord's Prayer. The celebrant follows with the Breaking of the Bread in which a single loaf, or the loaf from which the congregation's portions were cut, is broken in view of the congregation. The chalice, if used, is lifted in view of the congregation either in silence or with words which acknowledge each of the elements as a sharing of the body and blood of the Christ. The congregation is then invited to commune at the table.
The final act in Holy Communion is the giving of the Bread and Cup. Laypersons as well as other clergy may assist the celebrating elder in the distribution of the elements to all who desire to lead a Christian life, along with their children. The tradition of the United Methodist Church is to serve anyone who wishes to be served. Each person is served individually while exchanging words which express the significance of the elements. The congregation may sing hymns during this time.
After all have been served, the table is set to rights. A prayer or hymn of thanksgiving is offered. Remnants from the table may be reserved for those members of the community of faith who are not able to attend. What remains after that reservation should be dealt with reverentially--consumed by the pastor or other persons or returned to the earth. (2 Samuel 23:16)
Great care is often taken in the preparation and celebration of Holy Communion which is well-deserved since it is one of the two sacraments recognized by the United Methodist Church. Not to be forgotten, however, is the origin of the sacrament. When his time of earthly ministry was almost done and the cross loomed near, Jesus the Christ gathered together those who were closest to him and shared a meal. It was a time rich in both fellowship (koinonia) and in symbolism. He modeled how he expected his followers to continue His ministry by first serving their earthly needs—by feeding them and cleansing their feet. After their earthly needs were fulfilled, He shared with them the symbols of the New Covenant with the Father: His body broken for us, His blood shed as a covering for our sins. Our present-day Holy Communion is more than just a re-enactment of a bellwether moment in our sacred history; it is Communion with the Paschal Lamb whose sacrifice sealed our New Covenant with the Father. Thanks be to God!
Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans,
Bridging the first and second pair of actions in Holy Communion is the Lord's Prayer. The celebrant follows with the Breaking of the Bread in which a single loaf, or the loaf from which the congregation's portions were cut, is broken in view of the congregation. The chalice, if used, is lifted in view of the congregation either in silence or with words which acknowledge each of the elements as a sharing of the body and blood of the Christ. The congregation is then invited to commune at the table.
The final act in Holy Communion is the giving of the Bread and Cup. Laypersons as well as other clergy may assist the celebrating elder in the distribution of the elements to all who desire to lead a Christian life, along with their children. The tradition of the United Methodist Church is to serve anyone who wishes to be served. Each person is served individually while exchanging words which express the significance of the elements. The congregation may sing hymns during this time.
After all have been served, the table is set to rights. A prayer or hymn of thanksgiving is offered. Remnants from the table may be reserved for those members of the community of faith who are not able to attend. What remains after that reservation should be dealt with reverentially--consumed by the pastor or other persons or returned to the earth. (2 Samuel 23:16)
Great care is often taken in the preparation and celebration of Holy Communion which is well-deserved since it is one of the two sacraments recognized by the United Methodist Church. Not to be forgotten, however, is the origin of the sacrament. When his time of earthly ministry was almost done and the cross loomed near, Jesus the Christ gathered together those who were closest to him and shared a meal. It was a time rich in both fellowship (koinonia) and in symbolism. He modeled how he expected his followers to continue His ministry by first serving their earthly needs—by feeding them and cleansing their feet. After their earthly needs were fulfilled, He shared with them the symbols of the New Covenant with the Father: His body broken for us, His blood shed as a covering for our sins. Our present-day Holy Communion is more than just a re-enactment of a bellwether moment in our sacred history; it is Communion with the Paschal Lamb whose sacrifice sealed our New Covenant with the Father. Thanks be to God!
Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans,
Thursday, August 20, 2009
Wonderful Words of Life
The second part of the Wesleyan form of worship is the Proclamation and Response. Within the Proclamation and Response one might find Prayers for Illumination; Scriptures; Sermon; Response to the Word; Concerns and Prayers; Confession, Pardon and Peace; and an Offering. The Prayer for Illumination seeks the blessing of the Holy Spirit upon the reading, preaching, hearing, and doing of the Word. It can be offered as a separate prayer or as part of another. Scripture readings may follow the Prayer for Illumination. The Revised Common Lectionary for the week suggests texts which can be read in the traditional order: First Reading (usually the Old Testament); Psalm; Second Reading (from the New Testament, but not the Gospels—often Epistles); a Hymn, Song, or Alleluia; then a Gospel text. Care should be taken, if all are not read at each service, to read selections from each over a period of time. Readings from the Gospels share the words of the Savior with the community of faith and it would be appropriate to greet this encounter with the living Christ with an Alleluia and to remain standing for the reading of His Word. One or more scripture readings is proclaimed and interpreted in the Sermon in such a manner as to be spiritually nourishing to a broad range of ages and spiritual development. The community of faith has the opportunity to react to the Sermon in the Response to the Word. The Response contains an Invitation to Christian Discipleship and hymns which invite first professions of faith, formal and informal reaffirmations, and reception into the United Methodist Church or the local congregation. Concerns and Prayers of intercession, petition (bidding prayers), and thanksgiving are appropriate here if not offered earlier. If not offered previously, Acts of Confession, Pardon, and Reconciliation (Peace) could be offered at this or various times in worship. The final element of the Proclamation and Response is the Offering during which the faith community may offer money, the fruits of labor, and the Elements of Bread and Wine for the Eucharist. The ordering of the foregoing elements of worship are not prescribed or legislated; they may be combined, rearranged, and ordered by local congregations in a manner which best expresses their corporate worship. Like the Entrance, the Proclamation and Response offers the community of faith another opportunity to commune with the living Christ--through the proclamation and interpretation of His words.
Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans,
Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans,
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