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Imagine arriving at worship weighed down by the week—aware of mistakes, worries, and questions about God’s care. Then God’s Word is preached, the congregation confesses their faith together, and Christ gives His forgiveness in the Lord’s Supper. This pattern shows how the sermon, creed, and Supper work together in worship.

The Sermon

In Confessional Lutheran worship, the sermon publicly proclaims and applies God’s Word. It is more than a lecture or moral lesson; through it, God brings His saving message to His people.

The sermon explains Scripture, proclaims Christ, shows our sin, and points us to forgiveness in Jesus. Through the Gospel, the Holy Spirit strengthens faith and prepares us for confession and the Lord’s Supper.

Sermon and Creed

The sermon and creed belong together. God speaks through Scripture and preaching; the congregation responds by confessing, “This is what we believe.”

The sermon proclaims Christ’s saving work and applies it to life. The creed gives the congregation a clear, united confession of that biblical faith.

The creed is not a second sermon or a summary of the day’s message. It is our shared confession of the Christian faith.

Preparing for the Lord’s Supper The sermon prepares us by proclaiming law and gospel: the law shows our sin, and the gospel points to Christ’s forgiveness. The creed unites us in the Christian faith. 

In historic Christian teaching, communicants come trusting Christ’s promise that His body and blood are truly given with the bread and wine for the forgiveness of sins.

The sermon brings worshipers to repentance and faith; the creed unites them in confessing that faith; and the Lord’s Supper gives Christ’s forgiveness personally and tangibly!

Our Christian form of worship is rooted in ancient practice, though the precise order and combination of its elements developed over time. The early Christian pattern generally included the reading of Scripture, preaching, prayers, and the Lord’s Supper.

Beginning in the fourth century, the Nicene Creed was gradually introduced into the worship service and became customary during the Middle Ages. It was commonly placed after the sermon and before the offering and Eucharistic prayer, which corresponds to our confessional Lutheran arrangement.

Luther retained much of the historic pattern of worship while reforming its meaning and content according to Scripture and correcting abuses that had developed in the Roman Catholic Church. In Lutheran worship, the usual sequence became:

•              Scripture readings

•              Sermon

•              Creed

•              Prayers

•              Offering

•              The Lord’s Supper

Lutheran services have not always followed an identical order in every place or for every service. The sequence is theologically fitting, but it is not required as an unchangeable rule.

Think back to the warm, tender confidence stirred in your heart as you hear the account of Jesus’ birth on Christmas Eve! Remember the joy of trumpets and choirs proclaiming the good news of his resurrection! Through the Gospel, the Holy Spirit draws our eyes to Jesus Christ—our Redeemer, our risen Savior, and our gracious Lord.

In keeping with historic Christian worship, confessional Lutheran churches commonly hear three Scripture lessons in the Divine Service (wherein Christ serves us through His Word and Sacraments). These readings give worshipers a balanced exposure to God’s Word and help the congregation hear the message of Scripture throughout the church year.

After the Old Testament and Epistle lessons, the Verse of the Day—often framed by alleluias—turns our attention toward the words and works of Christ in the Gospel lesson. When the Gospel is announced, the congregation traditionally sings, “Glory be to You, O Lord,” an exclamation of praise as our Lord Jesus comes to us in his Word.

Many of these readings are arranged in a three-year lectionary (from the Latin lectionarium, “a book of lessons”), with each year giving special attention to one of the synoptic Gospels: Matthew, Mark, or Luke.

Out of reverence for Christ and His Gospel, we often stand to hear the Gospel lesson. This posture is not commanded by God, but in Christian freedom we gladly use it to confess that Jesus’ words and works stand at the center of our faith! By faith we recognize the voice of our Good Shepherd, focus our attention, and receive His saving message with joy!

As Christians, we may wonder how our faith fits with life in the world around us. Scripture gives us a comforting way to think about this. God rules all things! He does so in more than one way. Through the “civil realm,” God preserves order, protects life, and provides a measure of justice through lawful authorities. Through the “spiritual realm,” God brings sinners to faith and keeps them in Christ through the means of grace—the gospel in Word and Sacrament.

We can be thankful for the blessings God gives through government, courts, laws, and public service. These gifts help restrain evil, protect our neighbors, and provide daily peace and order. We may rightly honor lawful authority and serve our community as faithful citizens.

And we remember that no earthly authority can do what only Christ can do! The civil realm may preserve order, but it cannot forgive sins. Laws may protect life, but they cannot create faith. Saving grace comes through Christ alone, through Word and Sacraments.

This keeps the church’s calling clear and precious! The church does not rule by force or place its hope in political power. Christ gives His church a far greater treasure: “the ministry of His Word!” Through that Word, the church calls sinners to repentance, announces forgiveness in Jesus’ name, and comforts troubled hearts with the promises of the gospel.

And where God’s Word speaks clearly, the church teaches what God says about truth, justice, human dignity, and love for our neighbor. But carefully, remembering that the gospel is not a political program. Our confidence is never in earthly power, but in “Christ crucified and risen for sinners!”

This helps us see our daily callings with fresh joy! God serves us through parents and children, workers and employers, teachers and students, voters and public servants, not to earn God’s favor—for Christ has already won our salvation—but as meaningful ways God allows us to love and serve each other.

On this 250^th anniversary of the signing of the Declaration of Independence, we give thanks for the good order God provides in the civil realm. We serve our neighbors in love wherever God has placed us. And above all, we rejoice that our forgiveness, life, and salvation rest in Jesus Christ alone!

The Festival of Holy Trinity, or Trinity Sunday, is observed on the first Sunday after Pentecost, at the close of the Easter season. It celebrates the Christian doctrine of one God in three persons: Father, Son, and Holy Spirit.

The doctrine of the Trinity was formally articulated in the early centuries of Christianity, especially at the First Council of Nicaea in 325 AD. The Nicene Creed affirmed the co-equal and co-eternal nature of the Father, Son, and Holy Spirit (Gen. 1:26; Isa. 6:8; Ps. 110:1; Mt. 28:19; Mk. 1:10–11; Jn. 1:1–2 etc.).

The Holy Trinity is a biblical teaching upheld by the church fathers and woven into Christian worship from the earliest centuries. Over time, it has remained central to Lutheran worship and the life of the Church.

Trinity Sunday affirms and celebrates the mystery of the Triune God, emphasizing the relationship of the three persons and their work in salvation. Its readings, hymns, and prayers focus on the unity and diversity of God’s nature.

Worship on Trinity Sunday often includes the Athanasian Creed, which clearly confesses the Trinity and the dual nature of Christ as fully God and fully man. In many Confessional Lutheran congregations, its use reinforces the Christian Church’s doctrinal foundation.

Trinity Sunday invites worshippers to reflect on the nature of God and the significance of the Trinity in Christian faith through reverent and meaningful worship.

The Festival of Holy Trinity, or Trinity Sunday, is observed on the first Sunday after Pentecost, at the close of the Easter season. It celebrates the Christian doctrine of one God in three persons: Father, Son, and Holy Spirit.

Historically the Holy Christian Church is a creedal church. The Christian church is creedal because creeds summarize apostolic faith, preserve doctrinal unity, guard against error, and connect believers across time and place. Confessing creeds in worship publicly affirms shared belief, catechizes new members, shapes prayer and preaching, and embodies the church’s participation in the historic faith. It’s an expression of love for God, and a reminder of God’s love for us.

The doctrine of the Trinity was formally articulated in the early centuries of Christianity, especially at the First Council of Nicaea in 325 AD. The Nicene Creed affirmed the co-equal and co-eternal nature of the Father, Son, and Holy Spirit (Gen. 1:26; Isa. 6:8; Ps. 110:1; Mt. 28:19; Mk. 1:10–11; Jn. 1:1–2 etc.).

The Holy Trinity is a biblical teaching upheld by the church fathers and woven into Christian worship from the earliest centuries. Over time, it has remained central to Lutheran worship and the life of the Church.

Trinity Sunday affirms and celebrates the mystery of the Triune God, emphasizing the relationship of the three persons and their work in salvation. Its readings, hymns, and prayers focus on the unity and diversity of God’s nature.

Worship on Trinity Sunday often includes the Athanasian Creed, which clearly confesses the Trinity and the dual nature of Christ as fully God and fully man. In many Confessional Lutheran congregations, its use reinforces the Christian Church’s doctrinal foundation.

Trinity Sunday invites worshippers to reflect on the nature of God and the significance of the Trinity in Christian faith through reverent and meaningful worship.

The creed most associated with Trinity Sunday is named after St. Athanasius, a staunch defender of the Christian faith in the fourth century. It was prepared to assist the Church in combating two errors that undermined Bible teaching. One error denied that God’s Son and the Holy Spirit are of one being or Godhead with the Father. The other error denied that Jesus Christ is true God and true man in one person. The Athanasian Creed continues to serve the Christian Church as a standard of the truth. It declares that whoever rejects the doctrine of the Trinity and the doctrine of Christ is without the saving faith.

Pentecost

The Festival of Pentecost, an important celebration in the Christian liturgical calendar. Pentecost occurs 50 days after Easter Sunday and commemorates the descent of the Holy Spirit upon the apostles and 120 other disciples, as described in Acts 2.

The Old Testament refers to Pentecost as Shavuot, translated as the “Festival of Weeks,” which commemorates the first fruits of the spring grain harvest. This festival is the second of three principal Jewish national celebrations mandated by the Law of Moses (Ex.34:22; Dt. 16:16).

Attendance was required for Jewish men. Shavuot occurs on the fiftieth day, precisely seven weeks following Passover. The word “Pentecost” is derived from the Greek meaning “fiftieth.”

After Jesus had risen, He spent 40 days with His apostles. Once, when He was eating with them, He commanded them, “Do not depart from Jerusalem, but wait for what the Father promised, which you heard from me. For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:3-5)

Ten days after the ascension of Jesus into heaven—fifty days following Easter Sunday—the Holy Spirit descended upon those Christians gathered in Jerusalem (Acts 2). This event, accompanied by the sound of wind and tongues of fire, empowered these timid believers to boldly proclaim the gospel. Visitors attending the festival from various regions around the Mediterranean heard the gospel in their own native languages.

The Birth of the Christian Church

Pentecost marks a pivotal moment in history: the beginning of the Christian Church. On this day, 3,000 individuals responded to the apostles’ message and joined the community of believers (Acts 2:41). Every follower of Christ receives the Holy Spirit, which empowers us to serve, and enables us to fulfill Jesus’ commission to spread the Gospel (Mt. 28:19-20). This year Pentecost will be celebrated on May 24^th.

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends.” (1 Cor. 13:4-8a ESV)

The month of May brings to mind thoughts of our mothers and the celebration of Mother’s Day. For most mothers, motherhood is filled with positive memories, such as the joy experienced at their child’s birth and their children’s thoughtfulness.

Despite the many joys of motherhood, mothers also recognize that life is not without its challenges. Living in a sinful world means that the relationship between mother and child is affected by sin. Children can have outbursts, be defiant, and at times show disrespect.

Paul’s second letter to Timothy (2 Tim. 1:5) provides insight into the actions of one believing mother and grandmother. Eunice and Lois, though only briefly mentioned, are recognized as faithful and believing women. They understood the reality of sin, the power of grace, and the good news of Jesus, their Savior from sin.

Timothy, Eunice, and Lois were God’s forgiven children. This mother and grandmother shared Jesus’ forgiving love, which inspired Timothy to share that same love.

Through trust in Jesus, we are all children of our heavenly Father. That’s why it is both a privilege and a joy for every Christian mother to teach her children about the love of Jesus. If you were blessed with a Christian mother, remember her with gratitude. If you are a mother, pray that God will bless both you and your children. Let us also remember to pray for Christian mothers everywhere!

Hymn CW 449 “Children of the Heavenly Father”

1. Children of the heav’nly Father, Safely in his bosom gather; Nestling bird or star in heaven Such a refuge ne’er was given.
2. God his own doth tend and nourish; In his holy courts they flourish. From all evil things he spares them; In his mighty arms he bears them. 

Prayer

Gracious Heavenly Father, we thank You for the gift of mothers — for their love, patience, and tireless care. Bless them with strength for each day, wisdom in their guidance, and joy in the fruits of their labor. Comfort those who miss their mothers, those who long to be mothers, and those whose relationships are strained. Let every mother find her hope and peace in Your Son, Jesus Christ, whose love never fails. In Jesus’ name we pray, Amen.

“The angel said to the women, “Do not be afraid! I know that you are looking for Jesus, who was crucified. 6 He is not here. He has risen, just as he said. Come, see the place where the Lord lay. 7 Go quickly and tell his disciples, ‘He has risen from the dead!” (Mt. 28:5-7b)

Easter is the oldest and most important festival in the Christian calendar. It commemorates the bodily resurrection of Jesus Christ, which is a central teaching of the Christian faith. The holiday marks the culmination of Holy Week underscoring the foundational role of the resurrection in Christianity.

The origins of Easter trace back to the earliest Christian communities of the 1st century. Over time, a variety of traditions emerged as the festival was observed. Originally, Easter was celebrated around the same time each year, but because the resurrection of Jesus did not have a fixed calendar date, there was considerable variation in determining when Easter should occur.

Easter became a moveable feast, celebrated on the first Sunday after the first full moon following the vernal equinox, which occurs around March 21. This method for calculating the date was formalized at the Council of Nicaea in 325 A.D., which marks its 1,700^th anniversary this year.

The timing of Easter is closely connected to the Jewish Passover, as both are determined by lunar cycles. The Council of Nicaea formalized the date for Easter to highlight the historical link between those Old Testament Christians who anticipated the coming of Christ and those New Testament Christians who still reflect on His incarnation, death, and resurrection even today.

By standardizing the date of Easter, the Holy Christian Church promoted a unified celebration among Christians across the Roman Empire—a practice that continues in dating Easter still today.

Defining the date of Easter allowed the early church to emphasize its importance, solidify the teaching surrounding the resurrection, and reinforce the beliefs that serve as the foundation of authentic Christianity throughout the ages. He is risen!

After the early church determined how to calculate the date of Easter, on the Sunday following the first full moon after the vernal equinox. It was later agreed at the Council of Nicaea (A.D. 325) that Lent a 40-day fast, in imitation of Jesus Christ’s fast in the desert, would be encouraged in preparation for Easter.

In A.D. 601, the 40-days of fasting were joined to six Sundays to be counted as feast days—when fasting does not apply—for a total of 46 days. At the same time, to begin the penitential season of Lent, the foreheads of Christians were marked with ashes in the shape of a cross, emphasizing the importance of repentance and the grace of God