Lectionary Series

Each October, we celebrate the Lutheran Reformation, citing the day in 1517 when Martin Luther nailed his 95 Theses on the door of the Castle Church in Wittenburg…

We sing A Mighty Fortress with gusto with chests all puffed up in righteous pride.

Sermons will be delivered on the texts which are pivotal to our understanding of the Reformation:

Romans 3:21-31; Ephesians 2:8-9. Worshippers might even wear a lapel pin of Luther’s Rose, universally recognized as the symbol of Lutheranism. But do we know or remember what the meaning of “Luther’s Rose” is? In an 8 July 1530 letter to Lazarus Spengler , Luther provides the interpretation of his seal:

“Grace and peace from the Lord. As you desire to know whether my painted seal, which you sent to me, has hit the mark, I shall answer most amiably and tell you my original thoughts and reason about why my seal is a symbol of my theology. “The first should be a black cross in a heart, which retains its natural color, so that I myself would be reminded that faith in the Crucified saves us.” For one who believes from the heart will be”; ( Romans 10:10 ).

“Although it is indeed a black cross, which mortifies and which should also cause pain, it leaves the heart in its natural color. It does not corrupt nature, that is, it does not kill but keeps alive.”; The just shall live by faith”; ( Romans 1:17 ) but by faith in the crucified. “Such a heart should stand in the middle of a white rose, to show that faith gives joy, comfort, and peace. In other words, it places the believer into a white, joyous rose, for this faith does not give peace and joy like the world gives ( John 14:27 ). That is why the rose should be white and not red, for white is the color of the spirits and the angels (cf. Matthew 28:3 ; John 20:12 ).

“Such a rose should stand in a sky-blue field, symbolizing that such joy in spirit and faith is a beginning of the heavenly future joy, which begins already, but is grasped in hope, not yet revealed. And around this field is a golden ring, symbolizing that such blessedness in Heaven lasts forever and has no end. Such blessedness is exquisite, beyond all joy and goods, just as gold is the most valuable, most precious and best metal. “This is my compendium theologiae [summary of theology]. I have wanted to show it to you in good friendship, hoping for your appreciation. May Christ, our beloved Lord, be with your spirit until the life hereafter. Amen.”

Happy and Blessed Reformation Day

June Lectionary

October 5 + Pentecost XVII Habakuk 1L1-4; 2:1-14 II Timothy 1:1-14 Luke 17:1-10

Sermon: “How Much is Enough Faith?” – Pastor on Luke 17:5-6

October 12 + Pentecost XVIII Ruth 1:1-19 II Timothy 2:1-13 Luke 17:11-19

Sermon: “Suffering to Glory” – Pastor Albrechtsen on II Timothy 2:1-13

October 19 + Pentecost XIX Genesis 32:22-30 II Timothy 3:14-4:5 Luke 18:1-8

Sermon: “WWF – Us bs. God” – Pastor Albrechtsen on Genesis 32:22-30

October 26 + Reformation day Revelation 14:6-7 Romans 3:19-28 John 8:31-26

Sermon: “I Know Nothing – but Faith” – Pastor Albrechtsen on Romans 3:10-28

What is the Lectionary?

“Lectionary: is the term used broadly to refer to any book of biblical passages used for liturgical celebration, such as Sunday worship services. The individual readings are also known by the Greek technical term pericope. The history of the evolution of the pericopal system is complicated.

Early Christian Use of the Scriptures.

References found in the Acts of the Apostles attest to regular Sabbath readings that were firmly established and practiced wide-spread: For in every city, for generations past, Moses has had those who proclaim him, for he has been read aloud every Sabbath in the synagogues (Acts 15:21). Further references within the New Testament show early Christian use of the Hebrew Scriptures in worship, especially the Psalms (see Ephesians 5:18–20; Colossians 3:16).

Scripture was also read for community edification and instruction (see 1 Timothy 4:13). The first evidence of fixed readings for liturgy is related to the development of the liturgical year and to a lesser degree, the local church in which the liturgy was celebrated. The introduction of annual feasts, seasons, and commemoration of martyrs, is correlated to specially selected Biblical books and fixed passages that were deemed appropriate to the celebration. This evolved in the One-Year Lectionary commonly used in the Church prior to Vatican II.

Modern Lectionary Systems

After the Second Vatican Council of 1962–1965, an arrangement was introduced by which the readings on Sundays and on some principal feasts recur in a three-year cycle, with four passages from Scripture (Old Testament, Epistle, Gospel and the Psalms ). This revised Lectionary, covered much more of the Bible than the readings in the One-Year Lectionary, which repeats itself each year The Revised Common Lectionary was derived from the Roman Lectionary for use in Protestant Churches, including the Lutheran Church.

The Lectionary sets the tone for each Sunday, Feast and Special Occasion within the Church Year – Advent through Pentecost. Typically the Old Testament or First Reading compliments the Gospel reading. The Epistle readings are devised to work through entire letters from the Apostles throughout the Church Year. With the use of the Lectionary throughout our Churches we experience an additional depth of fellowship with our Confessional brothers and sisters.

Every month the appointed Lectionary readings for each Sunday will be posted so that worshipers may further prepare for Sunday service. The title and lectionary source for that week’s sermon will also be posted [see above].