As congregations and worship leaders prepare for Ash Wednesday in this most challenging year, the ELCA Worship team offers this set of reflections by those serving the church as scholars, pastors, and bishops. Our hope is that their perspectives will provide thinking points as you reflect and prepare worship in your context.

Repentance is at the core of Christian living (the first of Luther’s 95 Theses). During the season of Lent, we all become a “penitent” with ashes on the forehead, looking toward to the cross as a sign of God’s reconciliation with all creation (with the absolution on Maundy Thursday). Ashes appear throughout the Hebrew Bible as a sign of mourning and repentance, but Isaiah reminds us that such practices point to the larger call for justice (Isa. 58:5-6). These ashes are at the very beginning (“dust” in Genesis 3:19) and connect each of us to all of creation and to our own mortality.

Ash Wednesday reflection has taken on new meaning because of the coronavirus. Some may argue that a specific day or season is not necessary since signs of impending death are all around us as the pandemic continues to claim thousands of lives and impacts millions more. But the coronavirus is not only a reminder of mortality but also the result of sins. Let me be clear here – I do not mean that the pandemic is punishment for sin, but rather that the spread of the pandemic has been aided by the sins of “neglect of human need and suffering” and “our lack of concern for those who come after us.”

The popularity of ashes-on-the-go highlights that Ash Wednesday can be commemorated outside the church building. For the sake of safety, the imposition of ashes should only take place with those in the household. Congregations could provide ashes (traditionally made from burning last year’s palm branches), or households could make their own – even all-wood charcoal would work.

When participating in digital worship, those in the household could impose ashes on each other during the appointed time in the liturgy. Those worshiping at home could use the litany of confession as a conversation guide, discussing (and then acting on) how to live into the disciplines of Lent: “self-examination and repentance, prayer and fasting, sacrificial giving and works of love.” It is not enough to just remember that “we are dust, and to dust we shall return.” As ones marked as Christ’s own children, we heed the call to repent, to ‘turn around.’

Prof. Kyle Schiefelbein-Guerrero is Steck-Miller Assistant Professor of Worship and Liturgy at United Lutheran Seminary. Prof. Schiefelbein-Guerrero explores “Living the Liturgical Year in Pandemic Times” in a new video series. Look for an entry about  Ash Wednesday in the coming weeks.

The power of receiving the cross on our foreheads on Ash Wednesday is in the layering: there is a sign of sin and death traced and layered on top of the tracing in water and oil of the promise of life, rebirth, and liberation from sin and death. On Ash Wednesday, we feel the full weight of the ashy tracing. It does not negate or obliterate the liberating sign it is layered with, but it is a suitably tangible reminder of the reality of grief, loss, and death.

The questions that have helped guide my reflections and exploration of Ash Wednesday this year have been basic: What is Ash Wednesday? What does it do? I’ve found help in the ELW Pattern for Worship (Pew Edition, p. 248; Leader’s Desk Edition, p. 612.) That led me to Welcome to Baptism (ELW Pew Edition, p. 232; Leader’s Desk Edition, p. 592), which led me to conversation with Episcopalian and Roman Catholic folks involved in the ecumenical catechumenate. Michael Marchal, a Roman Catholic writer and educator, and I talked about the ancient origins of Ash Wednesday (more focused on penitence) and creative possibilities for adapting the rite this year. We found common ground in a focus on baptism and the cross. The cross we trace on each other within our households or on ourselves is an embodied reminder that God is where we’d least expect an all-powerful being to be; a connection to both the reality of sin and death as well as to the promise of baptism.

Blessings on your caring and creative approaches to Ash Wednesday this year. It will be different; things are different this year. Christ will meet you there.

Bishop Anne Edison-Albright is Bishop of the East-Central Synod of Wisconsin. An expanded version of this reflection is found on Bishop Edison-Albright’s blog.

Most of my personal study and continuing education for the last several months has been focused on trauma-informed care, recognizing that living through the varied events of the last year affects not only our spirit but also our mind and body, and requires adaptations honoring this challenging new space. A best practice for trauma-informed care is to remember that significant stress and trauma are not just intellectual exercises. Our bodies respond to and reflect the events of the day. It may be using prayer beads or a finger labyrinth to make home worship feel more real or wrapping myself in a favorite sweater or soft blanket when I miss the comforting hugs of family and friends. Being mindful of how my body responds to grief and loss and finding ways to care for and comfort it has been both personally and professionally beneficial.

Ash Wednesday is such a powerful experience because we experience it physically. Even when our minds are not fully able to understand the scope of what is to come, when our spirits reject the pain of Jesus’ last days, our bodies remember. Wearing the cross of ashes as a bodily exercise is Jesus meeting us in our body’s anxiety and sadness and being with us there. As an Ash Wednesday discipline, I am encouraging my parishioners to consider ways their body can hold the day’s realities. What rituals, symbols, or actions can help us confront the fragile beauty of these brief, powerful moments of life? How can we remember that we are called to journey with Jesus and pray with him over the next 40 days, knowing what is to come? Our minds may not have the answer, but our bodies carry ancient wisdom.

The Rev. Carla S. Christopher Wilson is Assistant to the Bishop in Charge of Justice Ministries for Lower Susquehanna Synod, ELCA and Associate Pastor of Faith Formation and Outreach at Lutheran Church of the Good Shepherd in Lancaster, Pennsylvania.

Ash Wednesday marks the beginning of a journey when we remember Jesus’ ministry, his ability to heal and care for humanity, and at the same time, his passion, death, and overall, his glorious resurrection. In a “typical” year it might seem too soon to even talk about Easter on Ash Wednesday. However, I don’t know if that’s the case for 2021.

We have been in a sort of Ash Wednesday and Lenten journey for so long already. We have been on a journey in which we have witnessed pain, suffering, and even death. More and more people dying due to COVID-19, political upheaval in the nation, racism, LGBTQIA+ discrimination, violence, injustice, poverty, and many other issues seem endless. We yearn for that Easter moment.

Before Easter happened two millennia ago there was suffering, pain, anguish, uncertainty, fear, and death. Although pain and suffering are not God’s desire for us, they are an inevitable reality in this human life both then and now.

We say or hear on Ash Wednesday the remarkable phrase: “You are dust and to dust you shall return.” This year it can be an invitation for us to talk and grieve with our communities about how awfully painful these days are. We are invited to do so, however, while keeping the other real fact in mind: Those words are said and heard on a day in which we also know that, even in the midst of suffering and death, Easter is also our reality.

May your Ash Wednesday proclamation and celebration this year be a glimpse of realistic hope that will help us to face together these excruciating and painful times. We know that Easter will come. Though tomorrow is uncertain, we do know that Christ is risen! He is risen indeed, Hallelujah!

The Rev. Alejandro Mejia is Chaplain Resident at John Hopkins Hospital in Baltimore, Maryland.

Image Credits: Pearls of Life. Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License. Ugandan Risen Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.

The days of Christmas are typically a time to sing beloved carols. This year when we are gathered in our homes, it may be especially comforting to sing familiar Christmas carols. While singing songs etched on our minds and hearts is important, we affirm that as creative people made in God’s image we create and seek out new ways to sing the story of Christmas.

All Creation Sings provides six hymns and songs under the Christmas heading; the topical index offers additional suggestions. While some of these may be familiar from their inclusion in other resources, some are brand new to an ELCA worship book. One of these is the hymn, “Night Long-Awaited / Noche anunciada” by Félix Luna (text) and Ariel Ramírez (music).

While new to our resources, this hymn was composed in the 1960s. It is an excerpt from “Navidad Nuestra: A Folk Drama of the Nativity Based on the Rhythms and Traditions of Hispanic America.” Published for mixed chorus and soloists with percussion, guitar and harpsichord/piano, it included text in both Spanish and English. The performance notes in the original score describe it: “Navidad Nuestra—Our Nativity—was created for a criollo retable—a native tableau—where each moment of the Mystery of the Incarnation is expressed in a popular manner, with all the tenderness that the Miracle of two thousand years ago evokes in the spirit of the simple people.” Each section used a different regional voice.

Félix Luna, Argentine poet, collaborated with Ariel Ramírez, an Argentine and internationally celebrated choral composer, in this tender and simple hymn. Of course, we are also indebted to the work of translators. The version of “Night Long-Awaited” in All Creation Sings was translated by Adam Tice (ACS also includes five of his original hymns). Translations allow the texts to speak anew to us in every generation, but it’s interesting to point out one feature of the original text that changed over time.

The end of stanza two of the version published for mixed chorus in 1965 reads:

When He is smiling, Radiance glows,
And in His arms, a tiny cross grows.

The recent translation reads:

Light for our shadows, grace for our loss;
Born for our dying, bearing our cross.

Both settings connect the incarnation to the death of Jesus.

Unlike “Silent Night,” this hymn incorporates “redeeming grace” with more direct references to the arc of salvation through Jesus, that “all that is broken shall be restored” (stanza 2). Like “Silent Night,” the music ushers us into a sense of stillness and awe, complete with beautiful four-part harmony.

Several recordings exist of this. José Carreras sings the hymn in this recording. Though it is pitched in a higher key, it captures the simple beauty of this hymn. You can also hear it in the key of C in this less formal recording.

The hymn concludes:

Now is God’s promise born in the night,
wake to its fullness; live in its light.
Christ comes among us; people, draw near!
Come to the manger; Christmas is here.

May a treasury of songs, both old and new, fill your hearts and homes this Christmas.

To learn more about All Creation sings, visit www.augsburgfortress.org/AllCreationSings.

Night Long-Awaited / Noche anunciada
Text: Félix Luna, 1925-2009; tr. Adam M. L. Tice, b. 1979
Music: Ariel Ramírez, 1921-2010
Text and music © 1965 Lawson-Gould, admin. Alfred Music
Permission required for further use.

Image: Sundays and Seasons

The giver of every good and perfect gift has called upon us to mimic God’s giving, by grace, through faith, and this is not of ourselves. —Nicholas

On December 6 the church commemorates Nicholas, Bishop of Myra, or as he is more commonly called, St. Nicholas. St. Nicholas was a fourth-century bishop, serving for twenty-five years in a city that is now in Turkey. Stories of his care for children led to his being named the protector of children and eventually to his evolution into Santa Claus. In some northern European places, December 6, Nicholas’s death day, is the day of winter gift-giving (see More Days for Praise [Augsburg Fortress, 2016], 282).

In this time when we are often worshiping at home, it is very fitting to find ways to mark St. Nicholas Day at home.

Here are some ideas:

• St. Nicholas Eve. On the eve of St. Nicholas Day (December 5), have children place a shoe or boot outside their bedroom door. Parents or caregivers can fill the shoe with little gifts, much as you would a Christmas stocking. Gold coins are the traditional gift, associated with the legend of St. Nicholas providing dowries in the form of bags of gold to three impoverished young girls, to save them from prostitution.
• Act of kindness. Have each family member draw another family member’s name from a hat. Perform a secret act of kindness for the person whose name you have drawn.
• Surprise your neighbors. You can leave a small gift such as a tin of cookies on a neighbor’s doorstep. You could include a simple note, mentioning a little about St. Nicholas and his generosity.
• Keep Advent. St. Nicholas Day might be a way to gradually introduce Christmas decorating while still observing Advent. Perhaps you hang Christmas stockings on St. Nicholas Day or make your plans for giving to others in need this season. Check out the ELCA’s Good Gifts catalog.

For more about St. Nicholas, visit https://www.stnicholascenter.org.

We are inspired and encouraged by singing together. Not being able to do so has made this pandemic time immensely challenging and grief-filled. We long to join our voices as one in our sung praise and prayer. With All Creation Sings soon to be released amid such challenges, worship leaders rightly wonder how best to use the resource when we are not yet able to sing together in worship.

One feature of ACS is the inclusion of many short songs; they make up nearly one-fourth of the collection. In recent decades, the church has witnessed greater interest in “paperless singing,” that is, singing together without printed or projected words or music for worshipers. While a more recent practice in many worshiping communities, the oral tradition of music-making precedes our singing from published materials. It may seem odd, then, to include them in a printed collection, yet their presentation in a bound volume allows the church to know about these songs, even if best sung without singing directly from the book itself.

This time of pandemic presents some unique opportunities around such short, “paperless” songs.

Home Use
Incorporate these short songs in home worship. Since many songs are a single melody line, keyboard skills are not a necessity; any instrument or the voice alone would suffice. We read in Deuteronomy, “Keep these words that I am commanding you today in your heart. Recite them to your children and talk about them…when you lie down and when you rise” (Deut. 6:7). Short scripture songs such as “What does the Lord require of you” (from Micah 6), “Though the earth shall change” (based on Psalm 46), and “If we live, we live to the Lord” (based on Rom. 14:8) provide ways to surround our days with God’s word. They can be sung as part of bedtime prayers, family worship, around the dinner table, and at other times.

Outdoor settings
Transporting instruments and sound systems outside can be challenging. While many communities incorporate instruments aided by amplification in successful ways, the short songs in ACS require sparse, if any, accompaniment. Like singing in outdoor camp settings, these songs can be led in a call and response format. Even if the whole assembly could not yet join in, two or more soloists could model the call and response. Invite the assembly to accompany the songs with movement. Songs that would work especially well are “May God bless us / Bwana awabaraki,” “Guide my feet,” and “Come, bring your burdens to God / Woza nomthwalo wakho,” among others.

Online gatherings
Those who have been planning and experiencing music in an online format know well the difficulties this format presents. When it’s not possible to sing synchronously, a leader may sing lines of a short song and then pause for silence while those at home sing back (even if they can’t be heard by the leader). Or such short songs could be sung in an online choir gathering. Their brevity would allow different singers to sing a line rather than having the whole group sing together. For more about how short songs might be experienced virtually, see recent blogs and webinars offered by Music that Makes Community.

During this time we are apart, the words and melodies in All Creation Sings can be imprinted in our ears, minds, and hearts so we’ll be ready to participate more fully when we can sing together. Consider this a time of discovery along the way. In addition, the prayers and songs in ACS can enrich individual prayer and reflection.

As we approach Advent, we pray fervently for Christ’s peace to come among us.

Let your peace rain upon us,
O living God of peace.
Let your peace rain upon us,
Lord, fill our hearts with your peace. (ACS 989)

Let Your Peace Rain Upon Us / Yarabba ssalami.
Text: Palestinian traditional; tr. Mark Swanson, b. 1955 and Mark Sedio, b. 1954
Music: Palestinian traditional
English text © 2020 Augsburg Fortress
Permission required for further use by contacting Augsburg Fortress or reporting to One License.

Today’s post is written by Bruce Burnside and Mitzi J. Budde. Burnside is a contributing writer to Hear My Voice and Budde served as contributing writer and co-editor.

Remember those who are in prison, as though you were in prison with them. (Hebrews 13:3)

It was a privilege to be one of the contributing writers for Hear My Voice: A Prison Prayer Book. As a person in prison, it has been a joyful satisfaction to see how valuable and much appreciated the book is among the incarcerated men I have come to know. Ronell reads from it every morning with a yellow marker, highlighting passages: “I especially like the part about waiting, it’s exactly right, I think I needed to hear that,” he told me. Jeffrey wrote, after receiving the book, “Thank you…I’ve read 50 pages already, it is beautiful and a perfect size, the cover is like leather which makes it feel important and the colored pictures are a nice touch. I’ll use it every day while I’m here.” Logan said: “In prison I feel like no one hears me. This book tells me that is not true and gives me a kind of hope. Thank you for getting it for me.” Aaron said, “I like the prayers for ordinary days. Last night I had a bad encounter with the sergeant. Afterwards I went to my cell and read the prayers for corrections officers.”  

Hear My Voice: A Prison Prayer Book can be a marvelous Christmas gift not only for persons in prison, but also for their families and loved ones and friends. “The book really understands what it is like for us,” Nick told me. “My wife has a copy too.”  Give it as a gift, yourself, and why not encourage your congregation to give copies too? Statistics reveal that half of all U.S. adults have an immediate family member currently or previously in prison. You know a person in prison or jail or a detention center. As we read in the book of Hebrews, “Remember those who are in prison, as though you were in prison with them.”

Bruce Burnside
Former ELCA bishop serving a prison sentence in Wisconsin 

In this COVID-time, our opportunities to volunteer and visit with those who are incarcerated in our local prisons and jails are at a standstill. But the prison ministries of our congregations do not need to stop. The ELCA has published a prayer book for God’s people in prison: Hear My Voice: A Prison Prayer Book. By sending copies to the prisons, jails, halfway houses, and detention centers in our communities, we can offer this expression of the love of Christ to God’s people who are living in these institutions at this very difficult time. Hear My Voice: A Prison Prayer Book would be an excellent gift in this COVID Christmas season. It’s available from Amazon and Augsburg Fortress.  

How do you get the book to incarcerated individuals and to groups in the prison system? If you know someone who is incarcerated, have it shipped directly to them as a gift. If you or your congregation would like to provide copies to your local jail or prison, contact the chaplain, librarian, volunteer coordinator or warden there and find out how you might send copies. For more information, see Suggestions for Distribution and Use of Hear My Voice from Augsburg Fortress. 

Do you know someone who is isolated and alone in this coronavirus season? Many seniors are finding themselves imprisoned in their homes in this extended time of isolation. Hear My Voice: A Prison Prayer Book could be a welcome Christmas gift for them as well, with its themes of waiting and hope and listening for God. The assurance of God’s presence in the midst of difficult situations is a universal message of grace that we all need to hear this Christmas. 

Mitzi J. Budde
Contributing writer and co-editor,
Hear My Voice: A Prison Prayer Book  

Image by Robyn Sand Anderson
Copyright Robyn Sand Anderson

Today’s post is written by Anita Smallin, Youth Family Ministry Director at Trinity Lutheran Church, North Bethesda, Maryland and Rev. Lisa Heffernan, Pastor at Trinity Lutheran Church, Chamberlain, South Dakota.

When we come before God in worship, we bring our whole selves. What does that actually mean? For many people in the ELCA it means coming to worship with the assistance of a mobility, audio, visual, or sensory device. Unfortunately, in many of our churches or places of worship, it is our siblings in Christ who have disabilities and need such devices who feel the least welcome at the table. Why? A lack of ramps, elevators, or braille or large print worship resources are not the only or first obstacle encountered. Many times it is the language used when talking about or concerning disability that is problematic or unwelcoming to many.  

Talking about disability can feel awkward sometimes. The language doesn’t feel right. We often don’t know what to say or how to speak publicly in our liturgy, sermons, and prayers. At times we will fall into the trap of affirming who a person is “despite” their disability, rather than simply honoring who they are: A beloved child of God. Whole, complete. Just as they are. What needs to change in our approach? Where do hospitality and authentic welcome to worship begin?

Using person-first language is a great place to start. This language is meant to acknowledge that a person is not their diagnosis or disability in a negative way. It reminds us that someone is a person first and foremost, whose identity is rooted in being a child of God. Also, in person-first language, we avoid language that talks about suffering, or that victimizes or infantilizes the person. For example: a wheelchair bound person vs. a person who uses a wheelchair.  

Disability Ministries has prepared a document that can help us think about how to use person-first language in worship, and in the whole of our lives together. The document helps us understand what person-first language is and provides examples for how it can be used in worship. It also serves as a reminder to us that language around disability is constantly evolving and is often contextual.  

Disability vs. varied ability vs. differently abled
“For myself (Lisa Heffernan), terms like varied ability and differently abled wrap up disability into too nice of a little bow. This language feels condescending to me.  I have a disability. I own it. I’m okay with it. This is how I was made. Yes, we all have varied and different abilities. I am a paraplegic. I use a wheelchair. Saying I have a disability does not take away my identity or sense of self and who God made me to be. “Varied” and “Differently abled” don’t own that part of who I am enough for me. I am not “disabled”; my wheelchair and spina bifida do not hinder my life. They, largely, make it the gift it is. I have a disability, and that’s ok. The self I bring to worship has a disability, but is not broken or ‘less than’ because of it.”  

We hope this document is a starting point or a conversation starter as we work toward making our worship and the language we use in it more inclusive and barrier–free. Our language isn’t perfect, but we serve a God who guides us as we come together as the whole body of Christ where all are truly welcome.

Images: from The tAble 2018; ELCA Churchwide Assembly 2019