Autocephaly recognized by some autocephalous Churches de jure :
30-658: Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches: Spiritual independence recognized by Georgian Orthodox Church: Semi-Autonomous: The Paschal homily or sermon (also known in Greek as Hieratikon or as the Catechetical Homily ) of St. John Chrysostom (died 407) is read aloud at Paschal matins , the service that begins Easter , in Eastern Orthodox and Byzantine Catholic churches. According to
60-574: A draft to the General Synod's convention which modified and approved the following order: Introit, Kyrie, Gloria in Excelsis, Collect, Epistle, Gradual with Alleluia (or Tract during Lent), Gospel, Nicene Creed, Sermon, General Prayer, Preface, Sanctus and Benedictus qui Venit, Exhortation to Communicants, Lord's Prayer and Words of Institution, Agnus Dei, Distribution, Collect of Thanksgiving, Nunc Dimittis, Benedicamus Domino, Benediction. In 1887,
90-565: Is a calque of the German word Gottesdienst (literally "God-service" or "service of God"), the standard German word for worship. As in the English phrase "service of God," the genitive in "Gottesdienst" is arguably ambiguous. It can be read as an objective genitive (service rendered to God) or a subjective genitive (God's "service" to people). While the objective genitive is etymologically more plausible, Lutheran writers frequently highlight
120-461: Is a commentary that follows a reading of scripture, giving the "public explanation of a sacred doctrine" or text. The works of Origen and John Chrysostom (known as Paschal Homily ) are considered exemplary forms of Christian homily. In Catholic , Anglican , Lutheran , and Eastern Orthodox churches , a homily is usually given during Mass ( Divine Liturgy or Holy Qurbana for Orthodox and Eastern Catholic Churches, and Divine Service for
150-756: Is a title given to the Eucharistic liturgy as used in the various Lutheran churches. It has its roots in the Pre-Tridentine Mass as revised by Martin Luther in his Formula missae ("Form of the Mass") of 1523 and his Deutsche Messe ("German Mass") of 1526. It was further developed through the Kirchenordnungen ("church orders") of the sixteenth and seventeenth centuries that followed in Luther's tradition. The term "Divine Service"
180-659: Is commonly used among the more traditional Lutheran churches and organizations of the United States and Canada . In denominations heavily influenced by the twentieth century ecumenical and liturgical movements, such as the Evangelical Lutheran Church in America , the terms "Holy Communion" or "the Eucharist" are more frequently used. Other Lutheran rites are also in use, such as those used in
210-694: Is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners. Contemporary Protestant clergy often use
240-439: Is risen, and thou art cast down. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life flourisheth. Christ is risen, and there is none dead in the tombs. For Christ, being risen from the dead, is become the first-fruits of them that have fallen asleep. To Him be glory and dominion unto the ages of ages. Amen. Homily A homily (from Greek ὁμιλία, homilía )
270-613: Is used in Luke 24:14 (as homiloun ), and in Acts 24:26 (as homilei ), both used in the sense of "speaking with". The word later came to have a more technical sense. According to The Catholic Encyclopedia , Origen was the first to distinguish between logos (sermo) and homilia (tractatus). The General Instruction of the Roman Missal (GIRM), the official document governing the celebration of Mass , states that: 65. The Homily
300-744: The Byzantine Rite Lutheran Churches , such as the Ukrainian Lutheran Church and Evangelical Church of the Augsburg Confession in Slovenia . In these Churches, the term " Divine Liturgy " is used. In the parts of North American Lutheranism that use it, the term "Divine Service" supplants more usual English-speaking Lutheran names for the Mass: "The Service" or "The Holy Communion." The term
330-567: The tradition of the Church , no one sits during the reading of the Paschal homily. Portions of it are often done with the interactive participation of the congregation. Translation from the website of Cathedral of St. John the Baptist (Washington, D.C.) If any be devout and God-loving, let him enjoy this fair and radiant triumph. If any be a good and wise servant, let him enter rejoicing into
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#1732772874121360-520: The worship of other protestants , which has been viewed as focusing more on the faithful bringing praise and thanksgiving to God. In the Lutheran Church of Finland the term Mass (in Finnish: ”Messu”) is still used. The Lutheran liturgy currently used in the United States traces its development back to the work of Beale M. Schmucker , George Wenner and Edward Horn. Their work took place in
390-660: The + body and blood of your Son may be filled with heavenly peace and joy, and receiving the forgiveness of sin, may be + sanctified in soul and body, and have our portion with all your saints. People: Amen. Pastor: As often as we eat this bread and drink this cup, we proclaim the Lord's death until He comes. People: Amen. Come, Lord Jesus. Pastor: O Lord Jesus Christ, only Son of the Father, in giving us Your body and blood to eat and to drink, You lead us to remember and confess Your holy cross and passion, Your blessed death, Your rest in
420-650: The Lutheran Church) at the end of the Liturgy of the Word. Many people consider it synonymous with a sermon . The English word homily is derived from the Ancient Greek word ὁμιλία homilia , which means intercourse or interaction with other people (derived from the word homilos, meaning "a gathering"). The word is used in 1 Corinthians 15:33 ("wicked homiliai corrupt good morals"). The related verb
450-477: The ambiguity and emphasize the subjective genitive. This is felt to reflect the belief, based on Lutheran doctrine regarding justification , that the main actor in the Divine Service is God himself and not man, and that in the most important aspect of evangelical worship God is the subject and we are the objects: that the Word and Sacrament are gifts that God gives to his people in their worship. Although
480-757: The basis for every major Lutheran hymnal and worship book into the late twentieth century. Pastor: If we say we have no sin, we deceive ourselves, and the truth is not in us. Congregation: But if we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness. (moment of silence for personal examination) Pastor: Let us then confess our sins to God our Father. All: Most merciful God, we confess that we are by nature sinful and unclean. We have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart; we have not loved our neighbors as ourselves. We justly deserve Your present and eternal punishment. For
510-566: The context of a wider North American confessional revival . Between 1876 and 1883, various Lutheran synods expressed an interest in creating a common worship service. This led to the creation of a Joint Committee in 1884 which included representatives of the General Synod and General Council , the two dominant pan-Lutheran groups. This committee appointed Schmucker, Wenner and Horn who began their work in April 1884. A year later, they brought
540-604: The efficacy of the Lord's Supper in creating life-saving faith in Christ." The Benedicamus Domino is sung: Celebrant: "Let us bless the Lord." People: Thanks be to God. The predominant rite used by the Lutheran Churches is a Western one based on the Formula Missae ("Form of the Mass") although other Lutheran liturgies are also in use, such as those used in the Byzantine Rite Lutheran Churches , such as
570-472: The eleventh hour, let him not be fearful on account of his lateness; for the Master, Who is jealous of His honor, receiveth the last even as the first. He giveth rest to him that cometh at the eleventh hour, as well as to him that hath labored from the first hour; and to the last He is merciful, and the first He pleaseth; to the one He giveth, and to the other He bestoweth; and He receiveth the works, and welcometh
600-575: The feast of faith, receive all ye the riches of goodness. Let no one bewail his poverty, for the universal kingdom hath been revealed. Let no one weep for his transgressions, for forgiveness hath dawned from the tomb. Let no one fear death, for the death of the Saviour hath set us free. He hath quench by it, He hath led hades captive, He Who descended into hades. He embittered it, when it tasted of His flesh. And foretelling this, Isaiah cried: "Hades," he saith, "was embittered when it encountered Thee below." It
630-436: The intention; and the deed He honoureth, and the offering He praiseth. Wherefore, then, enter ye all into the joy of your Lord; both the first and the second, receive ye your reward. Ye rich and ye poor, with one another exult. Ye sober and ye slothful, honor the day. Ye that have kept the fast and ye that have not, be glad today. The table is full-laden, delight ye all. The calf is fatted; let none go forth hungry. Let all enjoy
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#1732772874121660-468: The joy of his Lord. If any be weary of fasting, let him now receive his reward. If any have labored from the first hour, let him receive today his rightful due. If any have come at the third hour, let him feast with thankfulness. If any have arrived at the sixth hour, let him in no wise be in doubt, for in no wise shall he suffer loss. If any be delayed even until the ninth hour, let him draw near, doubting nothing, fearing nothing. If any have tarried even until
690-544: The name of the Father and of the Son and of the Holy Spirit. . All: Amen. Pastor: You are indeed holy, almighty and merciful God; you are most holy, and great is the majesty of your glory. You so loved the world that you gave your only Son, that whoever believes in him may not perish but have eternal life. Having come into the world, he fulfilled for us your holy will and accomplished our salvation. Our Lord Jesus Christ, on
720-1036: The night when He was betrayed, took bread, and when he had given thanks, he broke it and gave it to his disciples and said, 'Take; eat; this is my body, given for you. This do in remembrance of me.' In the same way, also, He took the cup after supper, and when He had given thanks, He gave it to them saying, 'Drink of it all of you. This cup is the New Testament in My Blood, shed for you for the forgiveness of sins. This do as often as you drink it, in remembrance of Me.' Remembering, therefore, his salutary command, his life-giving Passion and death, his glorious resurrection and ascension, and his promise to come again, we give thanks to you, Lord God Almighty, not as we ought, but as we are able; and we implore you mercifully to accept our praise and thanksgiving, and, with your Word and Holy Spirit, to bless us, your servants, and these your own gifts of bread and wine; that we and all who share in
750-505: The sake of Your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of your Holy Name. Amen. Pastor: Almighty God in His mercy has given His Son to die for you and for His sake forgives you all your sins. As a called and ordained servant of Christ, and by His authority, I therefore forgive you all your sins in
780-537: The term Mass was used by early Lutherans (the Augsburg Confession states that "we do not abolish the Mass but religiously keep and defend it" ) and Luther's two chief orders of worship are entitled " Formula Missae " and " Deutsche Messe "—such use has decreased in English usage except among Evangelical Catholics and " High Church Lutherans ". Also, Lutherans have historically used the terms "Gottesdienst" or "The Service" to distinguish their Service from
810-462: The term 'homily' to describe a short sermon , such as one created for a wedding or funeral . In colloquial, non-religious, usage, homily often means a sermon concerning a practical matter, a moralizing lecture or admonition, or an inspirational saying or platitude , but sermon is the more appropriate word in these cases. Divine Service (Lutheran) Bible Translators Theologians The Divine Service ( German : Gottesdienst )
840-674: The three men presented their final draft to the Joint Committee. This final draft used the King James Version language and Anglican ( Book of Common Prayer ) translations of the Kyrie, Gloria, Creeds, Prefaces, Lord's Prayer, and Collects. It also included the Nunc Dimittis as an option. The final draft, with minor edits, was approved by the various synods in 1888 and has become known as The Common Service and formed
870-406: The tomb, Your resurrection from the dead, Your ascension into heaven, and Your coming for the final judgment. In dismissing the communicants, the pastor commonly says, "The body and blood of our Lord strengthen and preserve you steadfast in the true faith to life everlasting." The communicants may say "Amen". Silent prayer is appropriate after being dismissed. "The Dismissal reassures communicants of
900-402: Was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered. It received a body and encountered God. It received earth, and met heaven. It received that which it saw, and fell to what it did not see. O death, where is thy sting? O hades, where is thy victory? Christ
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