Christmas 1 (year B)- Galatians 4: 4-7; Luke 2:22-40

The readings for the First Sunday after Christmas help remind us that the church's Christmas season is still ongoing. As Christians, we do not end the festival on December 25. Rather we continue to celebrate the good news of the Incarnation,

Isaiah 61:10–62:3 is part of one of the songs about the Servant of the Lord, interpreted by Christians as prophecies of the Messiah or Christ. This particular section rejoices at the Servant's coming in righteousness.

Psalm 111 praises God for all His works, especially for the covenant and promises of redemption.

The second reading is from Galatians 4:4-7. It might be considered St. Paul's Christmas Gospel because it refers briefly to the circumstances and meaning of Christ's Birth. In the fullness of time or at the appropriate time, God sent His Son into the world so that we might be adopted as spiritual children of God.

The Gospel from Luke 2:22-40 is the beautiful story of the Presentation of Christ and the Purification of Mary/  Of course, this passage is also read on February 2, but since that date is usually a weekday, many church members rarely hear it. There are several points of interest in the account. It shows Joseph and Mary as pious Jews determined to rear their child in accordance with the Law. The account shows Jesus fulfilling the Law from infancy onward. There are also the faithful and prophetic responses of Simeon and Anna, devout Jews awaiting the Messiah. In particular, there is the Song of Simeon, a hymn of praise filled with redemptive theology. In the Christ Child, may we all see the light of God's salvation!

Christmas 2023- Luke 2:11

 The church lectionaries provide many lovely and meaningful readings concerning the Birth of Jesus. Yet, our thoughts tend to be drawn most to St. Luke, chapter 2.  This time, my thoughts lingered on Luke 2:11, The angel tells the shepherds, “For unto you is born this day in the city of David, a Saviour, which is Christ the Lord.” The angel states to them that He is born ”unto you”, that is, for their sakes. The birth of this descendant of King David concerns the shepherds in a personal way. He is their Savior.

Even as a physically helpless newborn born in very humble circumstances, the Christ has the potential to save them. He is the One who will deliver His people in many ways- most importantly, He saves them from sin. This infant can heal their souls and restore their broken fellowship with God the Father.

This little child in Bethlehem is their Savior because He is “Christ the Lord.” He is the Christ- God’s anointed one, the King of God’s people. He is their Lord because He is both the Son of David and the Son of God. The majesty and spiritual power of this helpless babe are beyond measure.

At Christmas, every human being is offered what he or she needs most- a Savior. Jesus Christ has many great titles and characteristics. We are celebrating the birth of the Messiah,  who is also the eternal Word, God’s only-begotten Son.  But even more for every fallen human being, this babe is what we all need. He is God’s appointed Savior. Whatever our external circumstances or internal mood, let us focus on what God does in the Holy Child. Jesus will be a great prophet, wise man, teacher, and healer. He is the Word become flesh who dwells among us. And even as a newborn, He is the divine Savior who delivers us from the world, the flesh, and the devil. Glory to God in the highest!

Advent 4 (year B)- Luke 1:26-28

Since Advent is short this year, and the Fourth Sunday is also Christmas Eve, it is especially appropriate that the Gospel focuses on the Virgin Mary. The Gospel from Luke 1:26-38 recounts the Annunciation of the angel Gabriel to the Virgin Mary. To prepare for and appreciate Christmas, it is good to contemplate the message of Gabriel and the response of Mary. The angel brings Mary divine greetings and addresses her as favored one (in Greek "highly-graced"; in Latin, "full of grace."). He assures her that God is with her. Understandably, Mary is troubled, somewhat fearful, and has questions. Gabriel provides her with a general explanation of her calling within the divine plan, and Mary responds humbly and faithfully. In faith she accepts her calling to participate in the divine plan for salvation. She prepares the way of the Lord in a unique way. 

Luther and his followers did reject some exaggerated medieval ideas about the Virgin Mary, but unlike some later Protestants, they maintained a healthy biblical view of her role. Luther had great respect for Mary as the "God-bearer," the mother of the Lord. God was with her, she was blessed among women, and she deserved to be called blessed by all generations. 

Today, we give thanks for Mary's faith in God throughout her life and for her humble acceptance of her role in the Savior's life. Although our situations are certainly different from hers, through grace, may we also respond to God's work in Christ with similar faith and humility!

Lutheranism as Evangelical and Catholic

The Augsburg Confession declares that our Churches, with common consent, teach that "one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered." (Augsburg Confession, Article VII)

During Advent, my thoughts are often drawn to consider the catholic or universal aspects of Lutheranism. As some observers have claimed, the Lutheran Church is the Western Catholic Church cleansed and reformed. The early Lutherans viewed the Evangelical Lutheran Church as a continuation of the Christian Church throughout its history, stripped of certain abuses associated with the papacy. Lutherans maintained a 'high' understanding of the sacraments. In interpretations of Scripture, orthodox Lutheran theologians made extensive use of the early church fathers. They saw continuity in Christian history. They understood Lutheranism as a renewal movement within and for the universal Christian Church. They were evangelicals but not in the popular Anglo-American sense. Lutherans were/are evangelical (evangelisch) because they believe in justification by grace through faith in Jesus Christ as proclaimed in Holy Scripture.

Lutheranism differs historically from other kinds of Protestantism. Lutheranism is the Reformation heritage that unambiguously confesses belief in the gracious power of the sacraments of  Baptism and the  Eucharist. (Some but not all Anglicans have had sacramental views similar to those of orthodox Lutheranism.) The Book of Concord maintains that salvation is received through the means of grace: God's Word and the two Sacraments directly instituted by Christ. The Augsburg Confession states that "in doctrine and ceremonies nothing has been received on our part against Scripture or the Catholic Church" (Augsburg Confession, Conclusion). 

In 19th-century Lutheranism, the concept of "Evangelical Catholicism" developed as a vision of the nature of the Church. The term Evangelical Catholic focuses on theology rather than ritual. The term is not strictly defined, and it has been expressed in different ways. What all these expressions have in common is a focus on the biblical Gospel combined with a respect for universal Christian principles and practices across the ages.

The central characteristic is evangelical faith in the biblical good news of redemption through the incarnation, life, death, and resurrection of Jesus Christ, God the Son. In thought and experience, this evangelical faith has been guarded and expressed through the catholic or universal teachings and practices of Christianity. To best appreciate the biblical Gospel, one must consider what has been believed by faithful Christians across varied times, places, cultures, and ecclesiastical structures. In this truly catholic context, one can appreciate the importance of factors such as the canon of Scripture, the ancient creeds, the two dominical sacraments, and ordained leadership. There is a constant give and take between the evangelical and the catholic; they depend upon each other for their best expression.

Advent 2 (year B)- Isaiah 40:1-11; Mark 1: 1-8

 For Advent 2, the First Reading is from Isaiah 40:1-11. This is a familiar prophecy about Israel's future hope. After difficult times brought on by human sin, the Lord God announces words of comfort.

Psalm 85 also speaks of divine forgiveness and God's redemption of His people. Those who remain faithful will be blessed.

The Second Reading from 2 Peter 3:8-14 exhorts Christians to unity, love, and humility. It contrasts the works of evil and the life of God's children through Christ. Even suffering for righteousness' sake brings blessing.

Mark 1:1-8 looks to the beginning of the Gospel message rooted in the Old Testament prophets and continued in John the Baptist. The heart of the prophetic message is repentance and the remission of sins. This message will be completed by the mightier One who comes after John, that is, Jesus the Christ.

Advent 1 (year B)- Isaiah 64: 1-9; I Corinthians 1:3-9; Mark 13: 24-37

The first reading is from Isaiah 64:1-9. It implores the Lord to come and save His people. It also emphasizes human frailty, sin, and our dependence upon God. We are like clay that He molds according to His purposes, and we need His mercy. 

Psalm 80:1-7,17-19 calls upon God, the Shepherd of Israel, to restore His flock.  We have turned away and need to be saved. Through God's appointed leader, the Son of man, we can be restored so that His face may shine upon us and save us.

The second reading is 1 Corinthians 1:3-9. The passage begins with the grace of God revealed in Christ and points toward waiting for His coming. Our hope is not in ourselves but in God, who is faithful. It is Jesus Christ Himself who sustains us even as we await His final triumph. Only through Him can we be ready for the day of our Lord.

The Gospel is Mark 13:24-37. This passage looks to the coming of the Christ to complete His work at the end of history. As even fig trees adjust to the changing seasons, followers of Christ should learn to adjust as earthly history moves along in subjection to divine plans. On the one hand, Christ's disciples must not be too hasty in their interpretations because human knowledge is limited. Only God knows all the details. On the other hand, Christians should always respond faithfully and be spiritually prepared. God has revealed what we need to know in Christ, We are always called to stay awake, and the Advent season is a special time to highlight that calling to be prepared and awake. As the old Phillip Nicolai hymn reminds us, "Wake, awake, for night is flying!"

 

Pentecost 25 (year A, proper 28)- Matthew 25: 14-30

The Gospel for this Sunday is from Matthew 25:14-30, the familiar Parable of the Talents. In the Greco-Roman world, a talent was a weight that became a money unit of enormous value. Thus, the parable is about a master entrusting great wealth to servants and expecting them to use the treasure wisely. Of course, the parable is not about silver talents; it is about attitudes and ways of living under God. It can be applied to the use of both financial gifts and natural abilities.

However, these two applications do not exhaust the meaning of the parable. Every aspect of human life- our abilities, our possessions, our time, our relationships, our work, our leisure, etc.- can be seen as treasures entrusted to us by God. He does not want us to be lazy, fearful, or greedy in using our treasures for Him. When such reactions do tempt or mislead us, we are to repent, accept God's grace, and move on as we seek His will. 

Finally, the greatest gift that God entrusts to us is the Gospel of Jesus Christ. We must not bury it or hide the Gospel. We must be willing to go out and invest it. In other words, we must share the good news of redemption in Christ and allow it to produce good results in the world. Even the shiest and simplest Christian, the one with the fewest "talents", can share the message in word and deed to produce good results for God. 

Luther's Birthday- 10 November

 Among all the happenings of November, one important event is often overlooked even by many Lutherans and other Protestants. On November 10, 1483, Martin Luther was born in Eisleben, Saxony, Germany. He was born to Hans Luder (or Ludher, later Luther) and his wife, Margarethe Lindemann Ludher. Martin Luther was baptized the next morning on the feast day of St. Martin of Tours.

Of course, Luther later became an Augustinian friar, a priest, a doctor of theology, a professor of Bible studies, and the great reformer of the Western Church. He had many human failings, but his insight into the Christian faith was profound. Luther emphasized Scripture, Christ as Savior, divine grace, and living faith. Today, we offer a prayer of thanks for his birth and his work on behalf of the Gospel.

All Saints Day- Hebrews 11-12

Holy Scripture indicates that the Israelites and the early Christians honored the believers who preceded them. For example, Hebrews 11 and 12 refer to great examples of faith and how Jesus Christ fulfilled their hope and trust in God's promises. Since the 300s A.D., Christians have set aside times to honor the saints who have preceded them in faith. And since the 800s, the western church has designated November 1 as the date to commemorate all the saints, great and small, known and unknown. 

At the time of the sixteenth-century Reformation, the Reformers rejected medieval excesses and corruptions associated with the saints. Nevertheless, Lutherans still used the day to recall the great cloud of witnesses. For us, this observance can still be a time to remember those believers who have faithfully passed on the Christian message in word and deed. So, let us give thanks for all the saints of God, and let us renew our commitment to follow their faithful witness! 

The Word of the Lord- I Peter 1: 25

 

VERBUM DOMINI MANET IN AETERNUM

The Word of the Lord endureth forever. (I Peter 1:25)

As we approach another anniversary of the beginning of the Reformation, let us keep in mind the centrality of the divine Word- incarnate in Jesus Christ, written in Holy Scripture, and witnessed to by Christian believers of all times and places.

Pentecost 19 (year A, proper 22)- Matthew 2133-46

The Gospel for this Sunday is Matthew 21:33-46, known variously as the parable of the wicked husbandmen, tenants, or vinedressers. According to Jesus' story, a landowner planted a vineyard, rented it out, and went to another place. When harvest time came, the owner sent representatives to collect his portion of the produce, but the tenants resisted, mistreated, and even killed the owner's employees. Finally, the owner gave the tenants a last chance and sent his son. However, the wicked tenants even killed the owner's son. The natural result of such actions will be the just destruction of such evil people.

Of course, the parable about the vineyard and the tenants has a religious meaning. It is about the people and the kingdom of God. It applies to Hebrew religious officials who have repeatedly rejected and mistreated messengers sent by the Lord God. Rather than submit to divine authority, these tenants will eventually kill God's Son, Jesus Christ. And in doing so, they will assure their own destruction.

Unfortunately, this pattern has been repeated and is still being repeated in Christian history. People to whom the care of the Church has been entrusted often start viewing it as their property rather than God's vineyard. They want to use it for their personal benefit, and they reject and abuse those who call on them to be responsible and loyal to God. Again and again, religious people have been disloyal to God and rejected His Son. Often they face worldly consequences through the decline of their organizations, and unless they repent and accept divine rule, they will face spiritual consequences as well. 

As Christians, we should recognize that we are all God's tenants in this world. We all owe God all that we are and all that we have. We should gratefully offer Him loyalty and service in all areas of life. We should respect all the messengers He sends to us, most especially His Son Jesus Christ.

Pentecost 17 (year A proper 20)- Isaiah 55:6-9

This week, my attention was especially drawn to the Old Testament selection from Isaiah 55:6-9. In these words from God, the prophet focuses on two themes. First, he urges human beings to seek God in humility and to turn away from evil. Secondly, the passage focuses on the transcendent nature of God. Although we are created for fellowship with God, He is far beyond us in power and holiness. 

The two aspects of faith in Isaiah 55 are always intertwined.  Inspired by His grace, we must turn from evil, turn to God, and seek Him. Yet, we must not expect to understand everything about God. There will always be things that are beyond our human understanding. Either aspect of faith without the other distorts the Biblical message.

Pentecost 11 (year A proper 14)- Matthew 14:22-33

The Gospel for today from Matthew 14:22-33 is the famous story of Jesus walking on water. Those who know anything about Jesus know that He performed many miracles, but in the popular mind, walking on water has often been viewed as one of the most impressive. Certainly, in today's Gospel, Peter and the other disciples respond in great amazement and awe.

In fact, however, Christ's walking on water expresses a truth found throughout His life, teachings, and actions. This miracle should not be viewed apart from Jesus' whole character and ministry. This impressive expression of divine power proclaims the truth about His identity, and we see this truth about Him throughout the New Testament. The miracle shows that Jesus is God incarnate. Even in human form, Jesus has divine power over natural and spiritual forces. When He walks on water, He shows the same divine power that makes Him our Savior. With this power, He can and does conquer sin, death, and the devil. And thus, He alone can offer fallen human beings new life in this world and in the world to come. This means that we Christians do not stop with our amazement at His particular deeds; we also move on into faith in His saving work!

Pentecost 7 (year A proper 10)- Romans 8: 12-17

 For this week, I was struck by the Second Lesson or Epistle from Romans 8:12- 17. In these few verses, St. Paul contrasts the fleshly life with true spiritual life. By the "flesh," the Apostle is not disparaging human physical existence in itself (which Scripture views as originally a good divine creation). Instead, Paul is referring to the fallenness and weakness of the human condition which can easily be led astray. And by spiritual, Paul is not exalting some vague human interest in the immaterial aspects of existence. Rather, the Apostle is encouraging a life inspired by and empowered by the Holy Spirit, a life directed toward God the Father and lived in unity with God the Son, Jesus Christ. Such a Christian life includes a renunciation of worldliness and a readiness to accept the cross of Christ.

In this life, each Christian faces such an ongoing struggle between the fallen nature and the higher self dedicated to the Triune God. Every aspect of life, from our basic physical needs to our highest ideals and devotional pursuits is subject to temptation and distortion. Of course, physical things such as food, creature comforts, and sexual impulses are common fleshly temptations, but so are pride in our moral standing and dependence on the goodness of our own religious practices. To use Paul's term, we must always be ready to "mortify" even those things that we consider best about our earthly lives. We need to humbly submit every aspect of life to divine guidance and grace. God has graciously called us and justified us, and through the ongoing work of the Holy Spirit in Word and Sacrament, we can be unified with Christ and His cross more and more deeply.

The Augsburg Confession 1530

On 25 June 1530, Lutheran princes, civic leaders, and theologians presented their confession of the Evangelical faith to Emperor Charles V and the Diet convened at Augsburg. This year marks the 493rd anniversary of that event. The Augsburg Confession is a clear and relatively concise statement of the theological principles of the Reformation. Among other points, it affirms basic Reformation views on Scriptural authority, justification by faith, the nature of the Church, and the importance of the two biblical Sacraments. Although certainly reflective of its historical context, the Augsburg Confession has abiding importance as an affirmation of Biblical Christianity.  It has influenced many other Protestant confessions, both directly and indirectly. So, we offer thanks to God for the principles of this first official Reformation confession of faith. May God help us to live by such Scriptural principles!

Pentecost (year A)- John 7: 37-39

Pentecost is one of the ancient Christian observances based on Scripture. The name Pentecost comes from the Greek word for fifty. Greeking-speaking Jews applied this name to the "Feast of Weeks" which began 50 days after Passover. During this feast, weeks after Christ's resurrection, the Holy Spirit descended upon Christ's disciples in a powerful new way and gave the timid followers of Jesus the strength to be His Church and to proclaim His Gospel. We see this event in today's reading from Acts 2.

On some lectionaries, the Gospel for this Pentecost Sunday is from John 7:37-39.  In this short selection, Jesus promised that those who believed in Him would be refreshed with "rivers of living water." The evangelist adds that this referred to the Holy Spirit who would come after Jesus was glorified.

This teaching gives valuable insight into the varied workings of the Holy Spirit among believing Christians. The Spirit can certainly mean many things for Christian teaching, witness, and life, but one of the important functions of the Holy Spirit is to refresh believers like fresh, life-giving water. So may our observance of Pentecost be refreshing for our souls!

Easter 5 (year A)- John 14:1-14

The Gospel selection for this Sunday is from the part of John's Gospel often called the "Farewell Discourses" (John 14-17). In these chapters, Christ summarizes key teachings and prepares His followers for coming events: His death, resurrection, ascension, and a new outpouring of the Holy Spirit. Today's selection from John 14: 1-14 may be familiar to many people. These hope-filled words of our Lord apply to the whole Christian understanding of life and death, and it is very fitting to see our selection in the Easter context of Christ's resurrection.

In John 14, Jesus uses the ordinary imagery of a hospitable home to describe the kingdom of heaven. There will be an appropriate place prepared for all the faithful. The disciples are troubled and anxious about many matters. They realize that their relationship with Jesus is changing. Their little group physically gathered around Jesus will no longer be the same. The dramatic events of Christ's death, resurrection, and ascension will separate them from His physical worldly presence.

In these uncertain circumstances, Christ offers His followers strengthening words. He points to God the Father's care for them and to His continuing unity with the heavenly Father. Regardless of changing earthly circumstances, disciples must trust in the Father and in Christ. He is the way, and the truth, and the life (John 14:6). 

Through faith in Jesus, we are given grace and strength to look beyond all the uncertainties, trials, and dangers of earthly life. We look toward true life in our heavenly Father's house. In light of Christ's resurrection, our faith and hope should grow ever stronger! And we should do the kinds of good things He did and live lives of constant prayer.

Easter 3 (year A)- Luke 24:13-35- The Word Interprets the Words

The Gospel for this Sunday is from Luke 24:13-35, the lovely account of the two disciples on the road to Emmaus encountering the risen Christ. This account brings up a number of interesting topics, such as the identity of these disciples, the slowness of the disciples to believe, the change in Jesus' appearance after His resurrection, and the importance of breaking bread. All these topics are fascinating.

However, let us focus on Christ's role in interpreting Scripture. This encounter stresses the Christ-centered message of all Scripture. Directly and indirectly, the Bible comes from God the Son, the Eternal Word, and the writings all point us to Christ. God's self-revelation and redeeming work is about Jesus. God's work through His only Son Jesus Christ is at the heart of the entire biblical message, and it can only be properly understood through Him. In other words, the risen Christ's manifestation on the Emmaus road shows that we do not really appreciate Scripture without Him. Jesus Christ, crucified and risen, is the key to understanding all Holy Scripture. He is the one who makes the ancient words burn in our hearts!

Lent I (year A)- Romans 5: 12-19

The Gospel for the First Sunday in Lent is the familiar story of Jesus' temptation in the wilderness. Often this story is discussed as an example for us, and on one level, it is. However, our Lord is much more than a good example. The deep meaning of Christ's Temptation and His entire ministry on earth is brought out in today's second reading from Romans 5: 12-19. The key conclusion by the Apostle Paul comes in Romans 5:18-19, "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." 

Jesus Christ is the New Adam, the greater man, who overcomes temptation, sin, and the devil. By His triumph over evil, He offers human beings a new beginning. He offers us new life and righteousness. The whole of His Incarnation reflects this work to save and renew human life. We see this redeeming work at His Temptation as we see it all the way to His Death and Resurrection. May His ongoing victories over sin and death be applied in our lives through faith!

Notable Characteristics of Lutheran Christianity

Readings, news reports, internet posts, and conversations often remind me of major Lutheran emphases. There is much to be said, and many long books have been written on these matters. Here is a list of seven important characteristics of Lutheranism.

1. Scriptural. Lutheran doctrine and practice are rooted in the Holy Scriptures in ways that no other Christian tradition, denomination, or movement can match. Being a student of Scripture is the key factor that led me to be Lutheran even before I was officially one.

2. Evangelical. Luther and his followers called themselves Evangelical long before the development of later movements that used the name. Evangelical means based on the Gospel or Good News of Jesus Christ. While respecting all Scripture, Lutherans attempt to stay focused on the heart of Scripture, the message of redemption for sinners through the life, death, and resurrection of Jesus.

3. Creedal. Along with many other streams of Christianity, Lutherans affirm the three great ancient creeds, commonly called the Apostles' Creed, the Nicene Creed, and the Athanasian Creed. Furthermore, Lutheran teaching and practice actually incorporate these creeds in meaningful ways.

4. Sacramental. Lutheran doctrine and practice take the Biblical Sacraments of Baptism and the Lord's Supper very seriously. Lutherans believe that these two Sacraments of the Gospel are more than mere symbols. They really make divine grace available and active. In unique ways established by our Lord, God uses the ordinary materials of water, bread, and wine. By His commands, He joins the appointed materials with His Word to forgive sin, offer new life, and unite the faithful with the living Christ.

5. Confessional. Whether they wish to admit it or not, all religious groups have some documents and assumptions about what they believe and do. Lutherans are honest about this and proclaim their loyalty to the Lutheran Confessions of the 16th century, especially the Augsburg Confession and Luther's Small Catechism. The Lutheran Confessions are firmly grounded in Holy Scripture (as well as in the early church), and they provide a sound foundation for Lutheranism.

6. Catholic. Many different kinds of Christians claim to believe the catholic or universal faith and that they are part of the catholic or universal Christian Church. Lutherans have retained connections with earlier generations of believers. Lutheran doctrine and practice reflect the catholic faith, "which has been believed everywhere, always, by all" (St. Vincent of Lerins, 5th century, Commonitory, ch. 2). Lutherans reformed the church in accordance with Scripture, but did not discard sound teaching or practice that had been handed on through church history.

7. Liturgical. There has been and still is liturgical variety among Lutherans, but there is usually orderly liturgical worship. From Luther onward, Lutherans have valued the best expressions of universal Christian worship. In Christian freedom, particular usages may vary from place to place, but most Lutherans remember St. Paul's exhortation, "Let all things be done decently and in order" (I Cor. 14:40). Furthermore, despite local variations, confessional Lutheran foundations in Scripture, Creed, and Sacrament lead to some common basic expressions of liturgy.

Basic Daily Prayers (based on the Small Catechism)

Morning Prayer.

In the morning, when you rise, you shall bless yourself with the sign of the cross and say:

In the name of God the Father, Son, and Holy Spirit. Amen.

Then, kneeling or standing, repeat the Apostles’ Creed and the Lord’s Prayer. If you choose, you may, in addition, say this little prayer:

I thank You, my Heavenly Father, through Jesus Christ, Your dear Son, that You have kept me this night from all harm and danger; and I pray You to keep me this day also from sin and all evil, that all my doings and life may please You. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Then go to your work with joy, singing a hymn, or whatever your devotion may suggest.

Evening Prayer.

In the evening, before you go to bed, you shall bless yourself with the sign of the cross and say:

In the name of God the Father, Son, and Holy Ghost. Amen.

Then, kneeling or standing, repeat the Apostles’ Creed and the Lord’s Prayer. If you choose, you may, in addition, say this little prayer:

I thank You, my Heavenly Father, through Jesus Christ, Your dear Son, that You have graciously kept me this day, and I pray You to forgive me all my sins, where I have done wrong, and graciously keep me this night. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Then go to sleep promptly and cheerfully.