From: "Fr John W Fenton (by way of Rev. Eric J. Stefanski, )" To: Subject: HP: Quasimodogeniti Helps Date: Thursday, November 01, 2001 12:55 PM Gentlemen, This is a lazy week for me—so much so that I’m not preaching this Sunday. In fact, I rarely preach on Quasimodogeniti, always preferring to let my Bishop, or one of his suffragans, preach in my place. Therefore, I’m not as familiar with this text as I ought to be. Nevertheless, I hope my few notes will help those preaching to proclaim the Lord’s Word on this day. (PS – the “good stuff” is at the end under “Homiletical Observations.”) I apologize, however, that this is so quick and not well organized. First, the preliminaries: Readings: Genesis 32.22-30; I John 5.4-12; St. John 20.19-31 Hymns: Processional 204; Chief Hymn 208; Offering Hymn 187; Distribution Hymns 50, 189; Recessional 193. Chants: Introit: 1 Peter 2.2; Psalm 81.1; First Alleluia: St. Mark 14.28 Second Alleluia: St. John 20.26 Offertorium: St. Matthew 28.2,5,6 Preface: Easter Communio: St. John 20.27 Prayers Collect: Grant, we beseech You, almighty God: that we who have celebrated the solemnities of the Lord’s resurrection; may, by the help of Your grace, bring forth the fruits thereof in our life and conduct, through Jesus Christ, Your Son, Our Lord; who lives and reigns with You and the Holy Spirit: one God, now and forever. Post Communion Collect: We beseech You, O Lord: pour into our hearts the love of Your Holy Spirit; that as you have now satisfied us with this Paschal Sacrament, You would make us to continue in all godly unity, through Jesus Christ, Your Son, Our Lord; who lives and reigns with You and the Holy Spirit: one God, now and forever. Liturgical Observations: 1. This is the octave of Easter. Hence, it is the climax of the eight-day long Easter celebration. No other feast obstructs or takes precedence over this Sunday. Furthermore, the ceremony may closely mimic that of Easter Day (although that is not true of the other Sundays after Easter). 2. Given that a portion of this pericope is quoted in the non-subscribed to (but Luther-authorized) additions of Luther’s Small Catechism, it is easy to let that overshadow not only the Easter but also the faith themes in the text. A systematic presentation on the Office of the Keys is not out of place, but needn’t (and, in fact, ought not) be the annual emphasis. 3. Keeping in mind the Epistle, one could easily deduce that the overall theme of this pericope is faith. This is especially apparent in the Gospel were (a) the doubt of Thomas is contrasted with the faith of the Ten, and (b) the beatitude Jesus speaks is really the heart of the reading. 4. Don’t get hung up on the omitted (or added) words to the Epistle. Be a good canon-critic, and simply deal with the text you have received. Theme from the Propers: Newborn babies crave milk, especially their mother’s milk. In the same way, children of God crave the “sincere, milk of the Word,” namely, the Gospel in preaching and the Sacraments (Introit). For “whoever is born of God has overcome the world” because He has received the victory over death in Christ (Epistle). This craving is faith that firmly holds to Our Lord and finds in His wounds the comfort He promises and delivers (Gospel). Our prayer is that such faith in Our Lord and His Word will allow us to grow up to produce godly living and conversation (Collect). Homiletical Observations: 1. Today’s Gospel teaches us two things. First, Christ treats His disciples so tenderly, does not reproach them for their unbelief, sin, or weakness, but comforts, strengthens, and lifts them up. This was done for our good and comfort. The devil assaults us without letup. Therefore, we need to keep this example of Christ’s kindness and love to us well in mind, so that we know how to take comfort and stand fast against the enemy. Second, Christ sends His disciples just as He is sent by His Father. It is our great comfort and joy to hear Christ’s words through the word and mouth of the apostles and through those who received the word from them. If you or I are frightened and are afflicted by sins, you and I should listen to the one who comes to us to comfort us with God’s Word, and believe his words, as if God Himself were speaking to us. (Blessed Martin Luther) 2. It is debatable (and thereby, by no means conclusive) that Thomas actually touched the nail wounds or side wound of Jesus. So don’t lean everything (homiletically) on his touching Jesus. 3. While most Missourians might spend on their time focusing on the nail wounds as the proof of Jesus’ resurrection and the evidence to which faith points, exegetically the most important wound is the side. See Jn 19.34. Now you have, not just evidence of the resurrection, but evidence that leads you to no other “conclusion” than the Holy Eucharist. 4. The disciples are locked in the same upper room where Our Lord celebrated the first Mass. And their fear is not necessarily the Jews, but also Jesus. The Lukan account (Lk 24.36-47; Easter Tuesday Gospel) suggests that they fear most when they see a spirit or apparition. But only evil spirits agitate, while friendly visions soothe and calm. Hence, what they must really see is the Jesus of the Law, the Jesus who accuses them of abandoning them in His hour of need, and the Jesus who reminds them not of miracles and gospel-words but of cords and whips and overturned money-tables (see Jn 2). Hence, Jesus must say “Peace be with you.” Not simply to calm their fear of ghosts, but to remind them that He is the Jesus of the Gospel—the one who rose from the dead not to come after them, but to forgive and restore them. 5. The breathing and giving of the Spirit is Our Lord’s second exsufflation. His first took place on the cross, when He breathed out His spirit for the whole world (Jn 19.30). That giving of the Spirit corresponds with the baptismal “giving of the spirit”—the chrismation/confirmation which ordains a believer into the royal priesthood. This second exsufflation, however, corresponds with the ordination of certain men to the pastoral office. There the spirit re-orders a man within the royal priesthood to do and say what Jesus does and says—most precisely, to dish out justification (and the faith which justifies) by the Holy Absolution. For (as you know) Holy Absolution is the most concrete form of justification. 6. Notice that 20.23 DOES NOT SAY “if you do not forgive them.” Retaining means that the sin remains, together with its punishment, so that for such a person Christ died in vain. And if Christ dies in vain, then sin is added to sin (or, as Paul would say, “the law increases sin”) since Jesus is killed unjustly. 7. The point in the beatitude (20.29) is repeated by Peter (1 Peter 1.8)—a parallel text worthy of your consideration. In both, the emphasis is on faith that sees in spite of the eyes. 8. All the signs (saemeia) collected in John culminate in the Resurrection, which saemeia is not completed until it is distributed in the “Pax” and ordination. ++++++++++++++++++++++++++++++++++++++++++++ Rev. Fr. John W. Fenton, S.T.M. Zion Evangelical-Lutheran Church of Detroit 4305 N. Military Ave. Detroit, MI 48210-2451 Voice: 313.894.7450 Email: zion@flash.net ZIONNEWS-subscribe@yahoogroups.com Web: www.flash.net/~zion ++++++++++++++++++++++++++++++++++++++++++++ + Historic Preaching + The Historic Preaching list is devoted to preaching on the Propers of the Historic Lectionary as found in The Lutheran Hymnal (TLH) and Service Book and Hymnal (SBH). Subscribe? Send ANY message to: Unsubscribe? Send ANY message to: Respond? Click 'Reply' or write to For further information about this list, contact the list administrator at: Rev. Fr. Eric J. Stefanski or visit our website: + + + + + +