Hosanna Lutheran Church-Missouri Synod

Third Sunday of Easter: Misericordias Domini

On this Sunday after Easter, we look forward to the two events yet to come: Ascension and Pentecost. The readings for this Sunday lead us from the joys of Christ’s resurrection to the realistic viewpoint of our life as Christians, that is, sheep following the Good Shepherd through this vale of tears. For in order to one day rejoice with the choirs of heaven, we need to live in Word and Sacraments, fight against sin, error and temptation, and carry out God’s loving will as we deal with those around us. We live in no paradise, but with thorns and weeks, sin and temptation, unbelief and persecution. The Christian life is hard, difficult, and full of suffering, combat and testing. Yet, we also “Rejoice” because of the peace and hope that the risen Christ gives us.

The Introit: “Misericordias Domini” is translated as “the goodness of the Lord” in the Introit. The phrase means “the mercy of God.” Spring-time shows us God’s goodness in warm weather and rain. With the budding trees and flowering plants, nature testifies to the life of the risen Savior—He who died now lives. As the Victor over death, our Good Shepherd leads us to the waters and pastures that feed our souls and gives us spiritual life.

The Collect: This prayer bases our request on “the humiliation of Your Son.” For as the Good Shepherd, Jesus laid down His life for the sheep in order that they may be raised to have joy and hope in Him. We do not ask for earthly ease or comfort; but that Jesus, whose death delivered us “from the danger of everlasting death,” would keep us in the faith until we can “partake of eternal joys” in heaven.

The Epistle: Peter calls on us to be like Jesus when facing trials. Just as He did not revile those who crucified Him, or lie to His judges; but carried our sins to the cross to pay their ransom. So we also ought to “live for righteousness.” This righteousness is what Jesus earned for us by His stripes and death. Though we went astray, like sheep, God has returned us to the Shepherd of our souls, who cares for us.

The Gradual first refers to two Emmaus disciples who recognized Jesus when they ate with Him. The second statement refers to the Good Shepherd who knows His sheep, and they know Him. Jesus knew what instruction the two disciples needed in order to understand Christ’s death and resurrection. He also knows our needs and assures us in His Word of His resurrection and His loving care for His sheep.

How do the Easter bunny and Easter eggs fit into, or co-exist with Christ's resurrection on Easter Sunday?  What you have probably heard isn't true.   Click here for an in depth article about this topic.

What is happening?  The city of Buffalo, Minnesota has just taken their turn in experiencing a shocking tragedy. Jesus said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). Even as little children, we learn that life isn’t fair. Every day, we face the consequences of sin and brokenness in our lives, from illnesses to disasters to other tragedies. These events often leave us struggling financially, physically and spiritually. But no matter what comes our way, we have the assurance that the victory has already been won for us. Jesus paid the ultimate price on the cross so that we might be with Him in heaven for all eternity.  Click here for a resource with 40 devotions — which each include a Scripture passage, a meditation, a prayer and a hymn.These are focused on bringing God’s comfort and peace to those who are struggling after a disaster or other crisis. If you desire further assistance, please do not hesitate to contact Pastor Jarvis with questions. 

What DO those FOR SALE signs mean?  Hosanna has listed their land/buidling property as part of their future planning.  Don't be duped by rumors-stop by and see the exciting things happening at our "little church"!

For an article about the theology surrounding this important event in our salvation history, click here.

The following is some of the history concerning the celebration of this Feast: On Thursday of the sixth week after Easter (forty days after Easter Sunday), the Church celebrates the Feast of the Ascension.  The feast is of very ancient origin. As a mere commemoration of the event it certainly dates from apostolic times, since the Bible expressly mentions the day and its happenings. However, it seems that the Ascension was not celebrated as a separate festival in the liturgy of the Church during the first three centuries, but was included in the Feast of Pentecost.1The first one to mention it as an established and separate feast is Eusebius, Bishop of Nicomedia (341).2 At the end of the fourth century it was universally celebrated in the whole Roman Empire. Saint Augustine (430) attributed its origin to the Apostles themselves, probably because by his time it already was of such high traditional standing that it ranked with the greatest liturgical celebrations. He mentions as "solemn anniversaries" of the Lord the "passion, resurrection and ascension, and the coming of the Holy Spirit."3 In the Greek Church, Saint Gregory of Nyssa (394) and Saint John Chrysostom (407) preached sermons on Ascension Day, which proves that at the end of the fourth century the feast was well established in the East, too.4 From those early centuries the festival has remained a holyday of obligation up to this day.5

Ascension Day did not receive a vigil celebration until well into the seventh century, when it was first mentioned in some Roman lists of holydays.6 The reason for this delay was the fact that a penitential observance like the vigil was actually out of harmony with the festive season of joy between Easter and Pentecost, which did not admit of fasting and penitential exercises in the ancient Church. In the ninth century this vigil celebration came from Rome to the Frankish empire and was thus established as a universal custom in the liturgy of the Latin Church.7 The Greek Church has never observed a vigil of Ascension.8

This vigil Mass clearly betrays its late origin. If the vigil had been in existence at the time of Saint Gregory I (604), that great pope would have given it a liturgy of its own. As it is, the Mass text shows no originality; it is borrowed from the preceding Sunday (with the exception of Epistle and Gospel).ought is expressed in the words of the festive Preface in the Mass: "Christ was lifted up to Heaven to make us sharers in His divinity."12