Introit: Ps. 13:1-4; antiphon: Ps. 13:5-6\rGradual: Ps. 41:4, 1\rOld Testament: Gen. 15:1-6\rPsalm 33:12-22 (antiphon: v. 20)\rEpistle: 1 John 4:16-21\rProperVerse: Ps. 7:1\rGospel: Luke 16:19-31\r\rFaith Trusts in Christ for Life Eternal\rWhen the beggar Lazarus died, he was carried by the angels to Abraham's bosom. For he was truly Abraham's seed. Like Abraham, he believed in the Lord, and the Lord "counted it to him as righteousness" (Gen. 15:6). The name Lazarus means "God is my help." The unnamed rich man, on the other hand, did not love and trust in God. For he evidently cared little for the beggar at his gate. And "he who does not love his brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). He who loved and trusted in possessions and prestige died and was in torments in Hades (Luke 16:19-31). Repentance and faith are worked only through Moses and the prophets-that is, the Word of God, for it points us to Christ. Only through His death and resurrection are we brought the comfort of life everlasting.

Old Testament: Isaiah 42:5-12\rPsalm 112 (antiphon: v. 1)\rNew Testament: Acts 11:19-30; 13:13\rGospel: Mark 6:7-13\r\rSt. Barnabas, Apostle\rJoseph, a Levite from Cyprus, received the name Barnabas from the apostles (Acts 4:36-37). He was sent to Antioch to see the grace of God among the Hellenists, exhorting them all to remain faithful to the Lord (11:22-24). There, through His Church, the Holy Spirit "set apart Barnabas and Paul for the work to which He had called them" (Acts 13:2). Just as Christ had sent out the twelve to proclaim repentance and cast out demons and heal the sick (Mark 6:7-13), so He now sent Paul and Barnabas to proclaim repentance and healing among the Gentiles. Still, this Word is not always received (Acts 13:44-52). Even within the Church divisions threaten it. Barnabas knew this. He was at the Jerusalem council to see that the Gospel was preserved without mingling in the Law (15:2-4), and he parted ways with Paul over the usefulness of John Mark (15:36-41). Despite all these trials, St. Barnabas remained full of faith so the Gentiles could give glory to the Lord and declare His praise in the coastlands (Isa. 42:12). Thus, by the Lord's calling and Spirit (v. 5-7), Barnabas lived up to his new name: "Son of Encouragement" (4:36).

The first Council of Nicaea was convened in the early summer of 325 by the Roman Emperor Constantine at what is today Isnuk, Turkey. The emperor presided at the opening of the council. The council ruled against the Arians, who taught that Jesus was not the eternal Son of God but was created by the Father and was called Son of God because of his righteousness. The chief opponents of the Arians were Alexander, bishop of Alexandria, and his deacon, Athanasius. The council confessed the eternal divinity of Jesus and adopted the earliest version of the Nicene Creed, which in its entirety was adopted at the Council of Constantinople in 381.

Elisha, son of Shaphat of the tribe of Issachar, was the prophet of God to the northern kingdom of Israel ca. 849-786 B.C. Upon seeing his mentor Elijah taken up into heaven, Elisha assumed the prophetic office and took up the mantle of his predecessor. Like Elijah, Elisha played an active role in political affairs. He also performed many miracles, such as curing the Syrian army commander Naaman of his leprosy (2 Kings 5:1-27) and restoring life to the son of a Shunammite woman (2 Kings 4:8-37). A vocal opponent of Baal worship, Elisha lived up to his name, which means "my God is salvation."

Introit: Ps. 18:1-2a, 27, 30a, 49; antiphon: Ps. 18:18-19\rGradual: Ps. 120:1-2\rOld Testament: Prov. 9:1-10 \rPsalm 34:12-22 (antiphon: v. 11)\rEpistle: Eph. 2:13-22\r or 1 John 3:13-18\rProperVerse: Ps. 7:17\rGospel: Luke 14:15-24\r\rThe Gospel Call Goes Out to All\rWisdom has issued an invitation to the divine feast: "Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight" (Prov. 9:5-6). This is the call of the Spirit of Christ to believe the Gospel and to receive His saving gifts in the Holy Supper. Many make excuses and reject this invitation, even as the Jews did in the days of Jesus, yet the Master's house will be filled. The Gospel call therefore goes out to the lowly and despised, into the highways, even to all the Gentiles (Luke 14:15-24). For "you who once were far off have been brought near by the blood of Christ" (Eph. 2:13-22). In Christ, believing Jews and Gentiles are no longer strangers but fellow members of the household of God. The enmity of class and race is put to death through the cross. Having been reconciled in the one Body of Christ, we are enabled to love one another (1 John 3:13-18) as we await the marriage feast of the Lamb in His kingdom which will have no end.

Old Testament: Isaiah 40:1-5\rPsalm 85:(1-6) 7-13 (antiphon: v. 9)\rNew Testament: Acts 13:13-26\rGospel:Luke 1:57-80\r\rThe Nativity of St. John the Baptist \rSt. John the Baptist is not the Christ, only His Forerunner (Acts 13:25). He was called from the womb to bring Jacob back to God through his baptism of repentance for the forgiveness of sins (Is 49:5), just as Christ was the true Servant of the Lord. Miraculously conceived by Zechariah the priest of barren Elizabeth, John was marked to be the greatest born of women (Matt. 11:11). The Church rejoices over the Lord's mercy just as Elizabeth's neighbors and relatives did at John's birth. But when Zechariah's tongue was loosed, John was not the subject of his song. Blessed be the Lord God of Israel, who has visited and redeemed His people. John is the voice preparing the way of the Lord (Isa. 40:3); Jesus, the virgin-born Son of God, is that Lord. John is the prophet of the Most High. He is born to give knowledge of salvation to God's people by the forgiveness of their sins, because Christ the Dayspring is visiting (Luke 1:76-79). Thus, what John preaches is the comfort of iniquity pardoned by Jesus, the promised Savior of Israel (Acts 13:23) and the nations, that His salvation may reach to the end of the earth (Isa. 49:6).

Introit: Ps. 25:1-2a, 5b, 15, 20; antiphon: Ps. 25:16, 18\rGradual: Ps. 55:22a, 16, 18a\rOld Testament: Micah 7:18-20\rPsalm 103:1-13 (antiphon: v. 8)\rEpistle: 1 Tim. 1:12-17\r or 1 Peter 5:6-11\rProperVerse: Ps. 18:1-2a\rGospel: Luke 15:1-10\r or Luke 15:11-32\r\rJesus Receives Sinners\r"This man receives sinners and eats with them" (Luke 15:2). The Pharisees' statement of judgment against Jesus is in fact a proclamation of Gospel truth. For our God is one who delights in mercy, who casts all our sins into the depths of the sea through the cross (Micah 7:18-20). "Christ Jesus came into the world to save sinners" (1 Tim. 1:15). Those who refuse to be counted as sinners also refuse Jesus who came only for sinners. Those like the older son (Luke 15:11-32), who think they are righteous of themselves, will not join in the heavenly celebration over the sinner who repents and so remain outside of the Father's house. Let us therefore be on guard against self-righteously trusting in our own merits. "Humble yourselves, therefore, under the mighty hand of God so that at the proper time He may exalt you" (1 Peter 5:6). Rejoice that Jesus receives sinners like us and that He still sits at table with us in the Holy Supper, bestowing His forgiveness and life.

The Augsburg Confession, the principal doctrinal statement of the theology of Martin Luther and the Lutheran reformers, was written largely by Phillip Melanchthon. At its heart it confesses the justification of sinners by grace alone, through faith alone, for the sake of Christ alone. Signed by leaders of many German cities and regions, the confession was formally presented to the Holy Roman Emperor Charles V at Augsburg, Germany, on June 25, 1530. A few weeks later Roman Catholic authorities rejected the Confession, which Melanchthon defended in the Apology of the Augsburg Confession (1531). In 1580 the Unaltered Augsburg Confession was included in the Book of Concord.

The prophet Jeremiah was active as God's prophet to the southern kingdom of Judah ca. 627 to 582 B.C. As a prophet he predicted, witnessed, and lived through the Babylonian siege and eventual destruction of Jerusalem in 587 B.C. In his preaching he often used symbols, such as an almond rod (Jer. 1:11-14), wine jars (13:12-14), and a potter at work (18:1-17). His entire prophetic ministry was a sermon, communicating through word and deed God's anger toward his rebellious people. He suffered repeated rejection and persecution by his countrymen. As far as can be known, he died in Egypt, having been taken there forcibly. He is remembered and honored for fearlessly calling God's people to repentance.

Cyril (ca. A.D. 376-444) became archbishop of Alexandria, Egypt, in 412. Throughout his career he defended a number of orthodox doctrines, among them the teaching that Mary, the mother of Jesus, is "rightly called and truly is the Mother of God"--Theotokos, "the God-bearer" (Formula of Concord, VIII, Ep VIII, 12). In 431 the Council of Ephesus affirmed this teaching that the Son of Mary is also true God. The writings of Cyril on the doctrines of the Trinity and the person of Christ reveal him to be one of the most able theologians of his time. Cyril's Christology influenced subsequent church councils and was a primary source for Lutheran confessional writings.

Irenaeus (ca. A.D. 130-200), believed to be a native of Smyrna (modern Izmir, Turkey), studied in Rome and later became pastor in Lyons, France. Around 177, while Irenaeus was away from Lyons, a fierce persecution of Christians led to the martyrdom of his bishop. Upon Irenaeus' return, he became bishop of Lyons. Among his most famous writings is a work condemning heresies, especially Gnosticism, which denied the goodness of creation. In opposition, Irenaeus confessed that God has redeemed his creation through the incarnation of the Son. Irenaeus also affirmed the teachings of the Scriptures handed down to and through him as being normative for the Church.

New Testament: Acts 15:1-12 (13-21)\rPsalm 46 (antiphon: v. 11)\rEpistle: Galatians 2:1-10\rGospel: Matthew 16:13-19\r\rSt. Peter and St. Paul, Apostles\r"Jesus is the Christ, the Son of the living God." So confessed St. Peter. And Christ promised to build His Church on it by the forgiveness of sins (Matt. 16:16-19). He does this so we don't try to build the Church ourselves, on this or that person, or by any human means. Let no one boast in men, whether Paul or Cephas, for all are yours, and you are Christ's, and Christ is God's (1 Cor. 3:21-23). The same Lord who worked through Peter's ministry worked also through Paul's and is still at work in His Gospel and Sacraments (Gal. 2:7-8). The Church of every age must be recalled to hear the Word of this Gospel-the free forgiveness of sins for Christ's sake apart from the Law-and believe. The Holy Spirit makes no distinction among men, but cleanses hearts by faith alone. So will we be saved through the grace of the Lord Jesus (Acts 15:7-11). Both were imprisoned (Acts 12:1-11), both wrote Scripture (2 Pet. 3:15-16), both opposed the world-and sometimes each other (Gal. 2:11-16)-but all that the truth of the gospel might be preserved for us (v. 5).