<![CDATA[ Wittenberg Door Campus Ministry

<![CDATA[ Wittenberg Door Campus Ministry - Blog]]>Thu, 09 Apr 2026 15:22:31 -0500Weebly<![CDATA[Financial Update - Start of April, 2026]]>Thu, 09 Apr 2026 19:33:59 GMThttps://www.wittenbergcomo.com/blog/financial-update-start-of-april-20264/9/26 from the Wittenberg Door News Desk

Wittenberg Door Campus Ministry is able to operate only because of the generosity of our supporters. It's important that we increase our support base so as to keep bringing face-to-face pastoral care to the campus communities here in Columbia!

As of April 1, we've received about 8% of our annual budget. This clearly has us considerably behind the annual budget trajectory. However, in January and February we received about 4% of the budget, while in March we received another 4%. That's an excellent increase! Thank you for your prayers and your financial contributions. They are critical in enabling us to be your partners for Christ-centered ministry on campus.

We'd like to gain more support from local congregations as well as people who have received our care in the past. Please consider bringing this ministry to the attention of anyone who would like to consider support. Wittenberg Door Campus Ministry is a 501(c)(3) non-profit organization. Your contributions are tax deductible to the fullest extent of the law.

]]><![CDATA[von Wied as an Important Source for Cranmer]]>Thu, 09 Apr 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/von-wied-as-an-important-source-for-cranmerAcademic Reading
4/9/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 30: Hermann von Wied: A Simple and Religious Consultation 1545." (pp. 219-225). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming categorize von Wied as a capable administrator who became sympathetic to the Reformers by 1542, while serving as the Archbishop-Elector of Cologne (Jasper & Cuming 1990, p. 219). In consultation with Bucer, Melancthon, and numerous others by way of comparison of liturgies, von Wied produced a church Order, distributed privately in 1543, publicly in 1544, then in Latin in 1545 and English in 1547. Though the order was never used widely, it did serve as an important source for Cranmer's 1548 Order of Communion and his 1549 Prayer Book.
   Jasper and Cuming view von Wied's communion as both "Lutheran" (Jasper & Cuming 1990, p. 219) and "traditional" (Jasper & Cuming 1990, p. 220). There are only two departures from the Roman rite, both in the various prayers, neither of which were actual innovations, as they were prayers used in other liturgical sources.
   After a brief bibliography (Jasper & Cuming 1990, p. 220-221), Jasper and Cuming provide an English translation of the eucharistic portions of the rite.

]]><![CDATA[Calvin: The Eucharist Becomes the Lord's Supper]]>Tue, 07 Apr 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/calvin-the-eucharist-becomes-the-lords-supperAcademic Reading
4/7/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 29: John Calvin: The Form of Church Prayers 1542." (pp. 213-218). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   In 1538, having been expelled from Geneva, Calvin went to Strasbourg, where he became an associate of Martin Bucer (Jasper & Cuming 1990, p. 213). The following year, Calvin prepared a service book in French, closely following Bucer's work. Calvin's work then, after 1542, became the standard in Geneva, upon his return. Jasper and Cuming categorize Luther, Zwingli, and Calvin together as "hostile to the medieval Roman mass" (Jasper & Cuming 1990, p. 213). While Calvin's ideal was to bring the Eucharist weekly, he never overcame the community's desire to celebrate it only quarterly.
   For Calvin's view of the presence of Christ in the eucharist, Jasper and Cuming refer to Bucer's work. Because the risen Lord is locally in heaven, Calvin considered the body of Christ not to be present in the eucharist (Jasper & Cuming 1990, p. 213). Rather, it was received spiritually through the communicant's activity of lifting his heart to heaven (Jasper & Cuming 1990, p. 214).
   In Calvin's liturgy, the prayer of intercession was moved from the Eucharist and placed after the sermon, before the Lord's prayer and the Apostles' Creed (Jasper & Cuming 1990, p. 214). The "Eucharistic Prayer" "was in fact not a prayer addressed to God but an exhortation addressed to the congregation" (Jasper & Cuming 1990, p. 214).
   After a brief bibliography (Jasper & Cuming 1990, p. 215), Jasper and Cuming provide an English version of the eucharistic portions of Calvin's liturgy.

]]><![CDATA[Bucer, A Step Toward Calvinism]]>Thu, 02 Apr 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/bucer-a-step-toward-calvinismAcademic Reading
4/2/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 28: Martin Bucer: The Psalter, with complete (sic) Church Practice, 1539." (pp. 204-212). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Martin Bucer, who had been in contact with Martin Luther, was excommunicated from the Dominicans in 1523, then joined with Diebold Schwartz in Strasbourg, celebrating Reformed masses in German from February of 1524 (Jasper & Cuming 1990, p. 204). Jasper and Cuming describe his mass as "very conservative, being an almost literal translation of the Roman rite with certain omissions or modifications which had the effect of excluding all reference to the sacrifice of the Mass" (Jasper & Cuming 1990, p. 204). Between 1526 and 1539, Bucer made numerous revisions to Schawrz' Mass setting, emphasizing congregational participation and preaching.
   In the 1539 version, "the Mass had become the Lord's Supper; the priest had become the pastor or minister; he celebrated at the holy table facing the congregation; and vestments had been replaced by the cassock and black gown" (Jasper & Cuming 1990, p. 204).
   Jasper and Cuming describe Bucer's view of the eucharist as a via media between Luther and Zwingli (Jasper & Cuming 1990, p. 204). Jesus' body and blood were present but not united with the bread and wine. Rather, the faith of the communicant lifted him "to a real participation of the body and blood of Christ in heaven" (Jasper & Cuming 1990, p. 205). Bucer's prayers influenced Calvin as well as the Scottish Book of Common Order. However, the minister was free to pray as he wished. The ceremony no longer had the Sursum corda, Sanctus, or Benedictus. The prayers were geared toward consecration of the communicants rather than that of the bread and wine.
   After a brief bibliography (Jasper & Cuming 1990, pp. 205-206), Jasper and Cuming provide an English version of the eucharistic elements.

]]><![CDATA[Olavus Petri and a Swedish Vernacular Mass]]>Tue, 31 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/olavus-petri-and-a-swedish-vernacular-massAcademic Reading
3/31/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 27: Olavus Petri: The Swedish Mass 1531." (pp. 200-203). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming note that, unlike the Reformation in Germany, in Sweden there was minimal exposure to Calvin or Zwingli. Olavus Petri produced a mass in 1531, which "was one of the most complete early Lutheran liturgies in the vernacular" (Jasper & Cuming 1990, p. 200). There are some influences from other mass orders, as well as a strong influence of the Roman Rite. However, Petri replaced the priestly confiteor with a confession of the congregation. The prayer after the Sursum corda is quite extensive.
   Petri's mass was not a replacement for the Latin mass, but was for use at the lesser altars. The two existed side by side until the creation of a Swedish high mass in 1571 (Jasper & Cuming 1990, p. 201).
   After a brief bibliography (Jasper & Cuming 1990, p. 201), Jasper and Cuming provide an English version of the eucharistic portions of the 1531 mass.

]]><![CDATA[Luther's Moderate Adjustments to the Mass]]>Thu, 26 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/luthers-moderate-adjustments-to-the-massAcademic Reading
3/26/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 26: Martin Luther: a. Formula Missae 1523 and b. Deutsche Messe 1526." (pp. 189-199). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   After relatively brief statements concerning the eucharist in the 1520 Babylonian Captivity of the Church, Martin Luther provided a more thorough articulation of the situation in 1523 with his Formula Missae et Communionis (Jasper & Cuming 1990, p. 189). This work called for continuity with traditional forms but a forceful attempt to remove accretions which he viewed as inappropriate.
   In his Formula Missae, the offertory was removed, the eucharistic prayer was shorter than in the Roman practice, and the preface and institution were chanted audibly (Jasper & Cuming 1990, p. 189). Communion was celebrated in both kinds. Rather than language of sacrifice, the attention was drawn to the institution narrative (Jasper & Cuming 1990, p. 190).
   After 1523, others designed mass rites of their own, a practice which Luther found objectionable. In response, he produced the Deutsche Messe in 1526, "intended as a rite for 'unlearned lay folk' with both German words and German music" (Jasper & Cuming 1990, p. 190). This rite includes a version of the Lord's prayer where the Sursum corda had been.
   After 1526, liturgies fell into two general camps, "The Brandenburg- Nürnberg family following the more conservative Formula Missae and the Bugenhagen family following Deutsche Messe" (Jasper & Cuming 1990, pp. 190-191).
   After a brief bibliography (Jasper & Cuming 1990, p. 191), Jasper and Cuming provide an English translation of the eucharistic materials.

]]><![CDATA[Zwingli's Unsatisfying Revisions]]>Tue, 24 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/zwinglis-unsatisfying-revisionsAcademic Reading
3/24/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 25: Ulrich Zwingli: a. Epicheiresis 1523 and b. Action oder Brauch des Nachtmals 1525." (pp. 181-188). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Zwingli's Epicheiresis (An Attack upon the Canon of the Mass) is a revision of the Roman rite. Jasper and Cuming consider it relatively conservative in nature (Jasper & Cuming 1990, p. 181). The lectionary is simplified and there are no propers particular to Saints' Days or the Offertory.
   It is notable that in the eucharistic prayers Zwingli treats God's Word as the spiritual food, and rejects Christ's presence in the bread and wine. "The eucharist was simply a memorial of Christ's death" (Jasper & Cuming 1990, p. 181). Christ's work on the cross serves as an example.
   "This rite satisfied no one - neither conservatives nor radicals" (Jasper & Cuming 1990, p. 182). When radicals brought the matter to the Zurich Council in 1525, Zwingli produced a Latin version of his German Action oder Brauch des Nachtmals. This was a more revolutionary liturgy in which "the Mass" became "The Lord's Supper" and was celebrated only four times a year, sitting at a table. In Jasper and Cuming's view, it was in essence a memorial meal but lacked the idea of communion previously expressed.
   After a brief bibliography (Jasper & Cuming 1990, p. 182-183), Jasper and Cuming provide an English version of the eucharistic portions of Zwingli's works.

]]><![CDATA[Roman Practice Stabilized, Reformation Practice Grows]]>Thu, 19 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/roman-practice-stabilized-reformation-practice-growsAcademic Reading
3/19/26

Jasper, R.C.D. & Cuming, G.J. (1990). "The Study of Reformed Liturgy." (pp. 177-180). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming have surveyed the liturgical texts that lead to the practices of the Orthodox churches and the Roman church. They observe that, though Zwingli uses the Ordo Romanus Primus, there had been many changes in practice between the first record we have of that liturgy and the time, some eight hundred years later, when it was being used by the Reformers (Jasper & Cuming 1990, p. 177). Frequency of communion had declined. Much of the liturgy had become a spectator event, rather than an interactive celebration of who Christ is and what he does to redeem his people.
   Among the developments in the time of the Reformation, Jasper and Cuming emphasize the role of print technology in making not only Bibles but also various service books, many in the vernacular, accessible (Jasper & Cuming 1990, p. 177). At the same time, there were changes in the way people, especially in universities, would deal with theological questions. In general, Jasper and Cuming see this reflected in a new emphasis on the Scripture and pursuit of a revitalized Christianity, along with changes in the means of worship (Jasper & Cuming 1990, p. 178). Of particular interest to this book is the move away from considering the eucharist as a sacrifice, based on the concept of Jesus as the true sacrifice (Jasper & Cuming 1990, p. 179).
   Jasper and Cuming divide the liturgical changes of this time period into three categories; Lutheran, Anglican, and Calvinist (Jasper & Cuming 1990, p. 179). The three groups eventually gained a worldwide influence and distinguished themselves from one another in ways which can be seen clearly through the lens of the eucharist.

]]><![CDATA[Not a Liturgy, but an Explanation of a Liturgy]]>Tue, 17 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/not-a-liturgy-but-an-explanation-of-a-liturgyAcademic Reading
3/17/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 24: Ordo Romanus Primus." (pp. 168-173) In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming discuss the Ordo Romanus Primus not because of a eucharistic prayer, but because it "describes the ceremonial used when the Pope visited one of the churches in Rome for a stational mass" (Jasper & Cuming 1990, p. 168). There is no eucharistic prayer, but a description of the particular actions involved at the time of compilation, probably about A.D. 700.
   After a brief bibliography (Jasper & Cuming 1990, p. 168), Jasper and Cuming provide an English translation of the acts performed in the eucharistic parts of the service.

]]><![CDATA[The Roman Canon of the Mass]]>Thu, 12 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/the-roman-canon-of-the-massAcademic Reading
3/12/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 23: The Mass of the Roman Rite." (pp. 159-167). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming note that the Roman Canon, though of great antiquity, cannot be precisely dated. "Quotations and parallels begin to appear toward the end of the fourth century" (Jasper & Cuming 1990, p. 159), though the earliest manuscripts are as late as the eighth century. The canon may well be "assembled from a number of independent prayers" (Jasper & Cuming 1990, p. 159). These strike scholars as having originated in different periods.
   Rather than an invariable preface, the Roman Canon inserts different proper prefaces, focusing on various portions of salvation history at different parts of the church year (Jasper & Cuming 1990, p. 159). There are influences in the later prayers of the Mozarabic prayer. The one offering the prayers is also prayed for. There are additionally prayers of thanksgiving for the saints, invoking their help as well (Jasper & Cuming 1990, p. 160). The institution makes mention of those who have come before. It further refers to the offerings which have been made.
   Jasper and Cuming observe that the epiclesis is absent from the Roman Canon (Jasper & Cuming 1990, p. 160). There is, however, a stress on those who are participating in the offering, but not a clear view of transubstantiation (Jasper & Cuming 1990, p. 161).
   After a brief bibliography (Jasper & Cuming 1990, p. 161), Jasper and Cuming provide an English version of the eucharistic portion of the Roman Canon.

]]><![CDATA[Fragmentary Evidence of Non-Roman Eucharists]]>Tue, 10 Mar 2026 11:00:00 GMThttps://www.wittenbergcomo.com/blog/fragmentary-evidence-of-non-roman-eucharistsAcademic Reading
3/10/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 22: Non-Roman Versions of the Canon." (pp. 155-158) In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   In this chapter, Jasper and Cuming consider five different liturgical fragments which can be put together to make a complete canon. "Each of the first three overlaps with the next fragment, which authenticates the sequence" (Jasper & Cuming 1990, p. 155). While it is not clear that the five units ever did appear together, Jasper and Cuming take them to be indicative of a typical setting which may have been widely used.
   The first segment is a quotation of an orthodox source, through an anonymous Arian of the early fourth century (Jasper & Cuming 1990, p. 154). The second is a prayer which may have been a post-Sanctus, and which later appears in the Roman Canon. The third segment is from Ambrose, as is the fifth. The fourth is a Mozarabic post-pridie prayer, invoking the Holy Spirit.
   After a brief bibliography (Jasper & Cuming 1990, p. 156), Jasper and Cuming provide an English version of the eucharistic material in these fragments.

]]><![CDATA[Remembering Harry Besleme, 1976-2026]]>Mon, 09 Mar 2026 20:10:14 GMThttps://www.wittenbergcomo.com/blog/remembering-harry-besleme-1976-2026

3/9/26

In Paul's first letter to the Corinthians, chapter 12, the apostle discusses the importance of those who would seem to be lacking in honor. As a shorthand we'll often refer to the passage as speaking of "weaker members." The irony, however, is that those "weaker members" are often incredibly strong.

In 2014, when Wittenberg Door Campus Ministry was being founded, one of the people we ran into was Harry Besleme. Since he was a Lutheran and was involved in the Mizzou community, I managed to have lunch with him one day. I was telling him about how our work on campus is not only with students, but with faculty, staff, and administrators. We work with people of every national background, every level of learning, every pay grade. Harry was listening carefully, and interjected, "and every kind of personality." Yes, absolutely!

For almost twelve years, Harry was one of our most involved participants. His personality often sank into the background. His care about others didn't. He was at the heart of many of our decisions to involve those Paul talked about in 1 Corinthians 12. We have self-consciously created an atmosphere in which people with children can thrive. We have self-consciously acted in ways that would be inclusive of people with mental or physical challenges that make it difficult to participate in today's academic world. We have purposely welcomed those the Bible would call the least of God's children. Harry kept that goal on the front burner of all our planning. Those "weaker members" are important enough for God's salvation, they better be important enough for us to care about them.

Last week, Harry called in sick at work one day. That in itself was not like him. He was always at work. The next day, he didn't call in, and he missed several appointments. Again, this was not like him. Sadly, he was found dead at his home. Harry, who was a joyous partaker of forgiveness, life, and salvation through Christ as experienced in the Lutheran tradition, was taken to his eternal home sometime on March 4th or 5th of 2026. As I write this, we don't have a cause of death. We're still working on a confirmed date and time for a funeral.

Our hearts go out to the many people whose lives he touched. He leaves behind family members, as well as friends and co-workers who considered him part of the family. Our lives will not be the same.

As the apostle Paul taught us in 1 Corinthians 12, we continue to strive to love one another, particularly those who appear weaker, those who are not as readily honored by our culture as some, those who Jesus would call the least in the kingdom of heaven, and therefore people worthy of honor and esteem.

We'll pass on funeral information as it becomes available.

]]><![CDATA[Wittenberg Door Financial Update]]>Thu, 05 Mar 2026 22:26:10 GMThttps://www.wittenbergcomo.com/blog/wittenberg-door-financial-update3/5/26 from the Wittenberg Door News Desk

As announced in our last newsletter, we're planning to provide more frequent financial updates via print newsletters and blog posts. Wittenberg Door Campus Ministry is able to operate only because of the generosity of our supporters. It's important that we increase our support base so as to keep bringing face-to-face pastoral care to the campus communities here in Columbia!

As of March 5, we've received about 4% of our annual budget. This clearly has us considerably behind, not only compared to annual needs, but also compared to recent years. It is not all doom and gloom, as there are several congregations that have historically given on a quarterly basis, and we are still in the first quarter of the year.

We'd like to gain more support from local congregations as well as people who have received our care in the past. Please consider bringing this ministry to the attention of anyone who would like to consider support. Wittenberg Door Campus Ministry is a 501(c)(3) non-profit organization. Your contributions are tax deductible to the fullest extent of the law.
]]><![CDATA[Introducing Our Alumni Coordinator]]>Thu, 05 Mar 2026 22:03:42 GMThttps://www.wittenbergcomo.com/blog/introducing-our-alumni-coordinator

3/5/26
Introducing Our Alumni Coordinator

In past years, Wittenberg Door has had only a limited number of people from our local Lutheran congregations who have stepped forward to join us in our desire to care for others with Christ's love. It's always been part of our desire, but for one reason or another it didn't really happen.

However, after several years of interactions, we're very glad to introduce our first-ever Alumni Coordinator, Weiping Gong, originally from Beijing! With a past history of teaching English to Chinese people, Weiping came to Mizzou in 2024 to begin a new adventure. She answered an invitation to one of our dinner and conversation evenings, and has since then not only become very involved with our campus ministry community, but also with the congregation of Alive in Christ Lutheran Church! She's the proud mother of a son who attends Rock Bridge Senior High here in Columbia.

Weiping has a great track record as one of the people who networks with other Christians, as well as with those who aren't Christians, in the community. She's very good at staying in touch with others via social media and a variety of other means of communication, building and maintaining caring friendships regardless of physical location on the planet!

What will she be doing as our Alumni Coordinator? Her goal is to build a network of people who have been involved in Wittenberg Door Campus Ministry in the past. We have a number of people, mostly who came here from other countries, and many of whom have returned to their native countries. They're still part of the Wittenberg Door family! I'm hoping Weiping can help us all know about important milestones in the lives of our "graduates." How are the children doing? How are the careers going? What are people publishing? What have they been doing since they were in Columbia? Are they sending more people in this direction?

Networking like this helps people from our past meet people from our present, as well. Who knows what doors can be opened in lives when we make friends with others who have similar interests? Who knows when one person's milestone will bring encouragement and inspiration to someone else? The possibilities are virtually endless. It even crosses my mind that as we bring people with similar specialties together, sometime in the future we might even have special live or virtual seminars, discussions, or other collaborative efforts.

Drawing our alumni together is something we've never done in a systematic way. We've got about ten years of catching up to do. We'll be pulling information about people from Wittenberg Door's past together, and Pastor Spotts will be helping Weiping get in contact with our alumni. We plan to set up a special password-protected area at www.wittenbergcomo.com for our alumni in the near future. We hope to get some conversation going using WhatsApp as well.

I'm excited about the possibilities here! I look forward to what Weiping can do as she helps us stay in touch!

]]><![CDATA[Western European Eucharistic Practice]]>Tue, 03 Mar 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/western-european-eucharistic-practiceAcademic Reading
3/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 20: The Gallican Rite." (pp. 147-150). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   While the Gallican rite specifically refers to that used in France prior to about 800, Jasper and Cuming, with others, use the term to include those used in Northern Italy and in Spain, i.e., those Western rites which are non-Roman (Jasper & Cuming 1990, p. 147). Some of the prayers antedate those found in the Roman rite.
   Jasper and Cuming observe that the eucharistic prayers in the Gallican rite differ from those both in the East and in the Roman canon (Jasper & Cuming 1990, p. 147). Rather than the invariable prayers in the East or the variable preface in Rome, the "Gallican eucharistic prayer is organized on a basis of four fixed points: Sursum corda, Sanctus, Institution Narrative, and Doxology, between which are inserted three passages varying from Sunday to Sunday" (Jasper & Cuming 1990, p. 147). The material included by Jasper and Cuming is for a general use on a Sunday.
   After a brief bibliography (Jasper & Cuming 1990, p. 148), Jasper and Cuming provide an English translation of the eucharistic material for an ordinary Sunday.

]]><![CDATA[Eucharistic Practice in Islamic-Occupied Spain 711-1085]]>Tue, 03 Mar 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/eucharistic-practice-in-islamic-occupied-spain-711-1085Academic Reading
3/3/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 21: The Mozarabic Rite." (pp. 151-154). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Mozarabic rite is part of the Gallican family. Jasper and Cuming date some masses to about 400, with the rite being recognized as official by the Visigoths in 633 (Jasper & Cuming 1990, p. 151). The rite remained in use despite Arab occupation from 711-1085, and is still in use in Toledo.
   Jasper and Cuming note the style as "more restrained" in nature than the Gallican liturgy in general (Jasper & Cuming 1990, p. 151). The example given in this volume is an order for daily use, which may have led to a briefer format than those for Sunday use.
   After a brief bibliography (Jasper & Cuming 1990, pp. 151-152), Jasper and Cuming provide an English version of a eucharistic passage for daily use.

]]><![CDATA[Sermons of Ambrose of Milan Give Information about the Eucharist]]>Thu, 26 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/sermons-of-ambrose-of-milan-give-information-about-the-eucharistAcademic Reading
2/26/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 19: Ambrose: On the Sacraments." (pp. 143-146). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming observe that in Rome, we have no specific information about eucharistic prayer from the time of Hippolytus until the late fourth century (Jasper & Cuming 1990, p. 143). Even at that time, information is fragmentary. Sacramentaries from the eighth century show similarities in structure but no rite identical to a Roman "standard" in the non-Roman West.
   Despite this scanty information, Jasper and Cuming put forth the Milanese usage of the late fourth century, gleaned from quotations in Ambrose's work, De Sacramentis. (Jasper & Cuming 1990, p. 143). The work is probably a scribal transcript of catechetical sermons of Ambrose between 374 and 397. Jasper and Cuming point out that this is not the rite in use in Rome and is not the same as the one still used in Milan, called the Ambrosian rite.
   The rite gleaned from the sermons does refer to the "figura" of the body and the blood (Jasper & Cuming 1990, p. 143). In some way, as is common in philosophical language of the time, the figura is a form of reality. In this anaphora, God's word changing things is at work. The institution narrative and Pauline comment "until I come again" (1 Cor. 11:26) are present.
   After a brief bibliography (Jasper & Cuming 1990, p. 144), Jasper and Cuming provide an English translation of the eucharistic material.

]]><![CDATA[The Point of the Wittenberg Door]]>Tue, 24 Feb 2026 20:13:03 GMThttps://www.wittenbergcomo.com/blog/the-point-of-the-wittenberg-door

2/24/26 - From the Wittenberg Door News Desk
What's the Point of the "Door"?
I wish I fielded this question more often than I do. When people hear about Wittenberg Door Campus Ministry, aside from spelling "Wittenberg" incorrectly, they are often focused on the location, where Martin Luther was used by God to kick off much of the Reformation.
But what's the point of the door itself? In medieval Europe, and at many other places and times, the door of a church was regularly used as a place to post announcements. Is there going to be a special service? A festival? A concert, or a debate? Because the local church was a place nearly everybody would go, and certainly was at a prominent location in a community, the main entrance door also served as a bulletin board.

On October 31, 1517, Dr. Martin Luther posted 95 topics for debate, hoping to encourage some lively discussion on November 1, a civil and religious holiday. As it turned out, the topics didn't catch on for that year's All Saints' Day festival. They, did, however, spark eventual discussion, particularly regarding whether it was appropriate to charge money for forgiveness. The discussion also, incidentally, led to Luther's removal from his orders as an Augustinian monk and from the Roman priesthood.
When we founded Wittenberg Door Campus Ministry, the point of the door was to signify that there are plenty of things to discuss and debate in this world. Free and fair discussion has been central to the flourishing of Christianity, as well as to the development of Western civilization.
It's interesting to me that frequently in the New Testament, though many of our translations of the text favor language about "preaching" or "teaching," the language often used for public discourse is more closely related to that of having a dispute or a reasoned discussion. For that matter, the terminology John uses at the start of his Gospel refers to God the Son as the "logos" of God. That's often translated as "word" but it is a term frequently used for an argument or a reasoned speech. For that matter, it's the word used for a financial statistical report.
There's something inherently reasonable about the Christian faith. And there are particular ways that a Christian understanding of the world informs culture, political, economic, and philosophical discussions, as well as the pursuits we would refer to as "hard science." In the end, all of our investigation involves asking questions of the world around us. That questioning, as well as our understanding of the answers to the questions, is rightly informed by our understanding of what we have known beforehand. God's Word in Scripture, and God's actions in history are crucial to understanding the world that we believe is created by God.
So we ask questions. We need to put items for debate and discussion up on that Wittenberg Door. Let's pursue truth together.
By the way, the image of the door is a photo by Gary Todd, 2001, and is in public domain. Notice the bronze doors are engraved with Luther's 95 Theses. The original wooden doors burned in the 1700s.
While I've got you here, I'll remind you that all the work of Wittenberg Door Campus Ministry is funded by the generosity of contributors like yourself. To keep Christ-centered discussion going on campus, please make a one-time gift and consider regular support.

]]><![CDATA[Hippolytus as a Source]]>Tue, 24 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/hippolytus-as-a-sourceAcademic Reading
2/24/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 18: Adaptations of Hippolytus." (pp. 138-142). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The extant Syriac translation of an original Greek expansion of Hippolytus' Apostolic Tradition, known as the Testamentum Domini, has received much scholarly attention (Jasper & Cuming 1990, p. 138). Jasper and Cuming observe that the expansion was accomplished primarily by insertion of "two lengthy new passages' (Jasper & Cuming 1990, p. 138). The text is probably from the early fifth century.
   After a brief bibliography (Jasper & Cuming 1990, p. 138), Jasper and Cuming provide an English translation of the eucharistic portion of the Testamentum Domini.
   Jasper and Cuming additionally describe a fragmentary anaphora of Epiphanius of Salamis (Jasper & Cuming 1990, p. 141). Though probably written in Greek, this fragment is Armenian Some portions suggest a date after the 451 Council of Chalcedon.
   After a brief bibliography (Jasper & Cuming 1990, p. 142), Jasper and Cuming provide an English translation of the eucharistic portions.

]]><![CDATA[February 19th, 2026]]>Thu, 19 Feb 2026 21:22:39 GMThttps://www.wittenbergcomo.com/blog/february-19th-20262/19/26
I never write a post like this, but maybe this is the time for it.
Several months ago I started feeling poorly. I mean, really bad. I found I was having symptoms which were legitimately scary. Confusion, loss of energy, forgetfulness, sometimes unexplained pain. These, taken together, can point to several types of illnesses which are definitively serious.
As most people who are engaged in human care do, I tried, for as long as I could, to minimize it. What do you do when you feel tired? You go to work. What do you do when you have been confused and forgetful? You take really good notes so you can figure out later what you were doing. After all, your work has a lot to do with bringing help, comfort, and good to others. Meanwhile, I made appointments with my physician. Getting into the pipeline can take a long while.
As I got in to see her, and began working through the large number of tests she prescribed to rule out anything deadly, the symptoms continued to worsen. I had to cancel a number of Wittenberg Door Campus Ministry activities, as we approached the end of the fall semester. In mid-December I went on leave from my work with the Mid-Missouri Lutheran Hospital Ministry, as I couldn't do the work. I lost sense of time. For some time it was very difficult to put more than a few words together into a sentence.
As a result of the exhaustive testing, we've zeroed in on a likely cause for some of my symptoms. In my case, it seems that I'd been having pain-free migraine events. The more they learn about migraines, the less they seem to know about them. However, we are at least on the way to stopping them, or making them more manageable. I am now managing to catch my breath between attacks, which goes a long way.
Today was the first day I have tried to have a more or less normal day dealing with campus ministry. It's really good to be back in my natural habitat. What will tomorrow bring? I have no idea. Recently, I've been having an attack every other day, so I have a suspicion what tomorrow might be like. It might be a day with some pain and from which I'm able to recall very little.
What's the outcome? A dear friend of mine, Robert D. Jones (now professor at Southern Seminary in Louisville, KY), would frequently remind everyone around him that the Bible speaks to all situations. We aren't always able to recognize it. But it's there. Your Bible is thick. It's full of the concerns of living in a fallen world. Isaiah 53 describes God knowing all about suffering. In John chapter 16 Jesus explains to his followers that he has overcome the world. Romans chapter 8 makes a list of all the things that can't separate us from God's love in Christ. There's nothing that can ruin us.
your story is likely very different from mine. In fact, we all have different stories. Yet, in all of our trials, we are encouraged in Scripture to remember that the same good Lord who created and sustains all things has also redeemed them to himself through Jesus. That redemption is for you, as it is for me.
It's good to be back on campus today. So far I've had at least slightly in-depth conversations with seven people, in the course of less than four hours. In all of those interactions, my goal has been to bring the help and hope of Jesus to people who are weak, weary, fearful, or despairing. Jesus has overcome the world. Either we get to rejoice together in that fact, as we see him putting everything in order, or we get to pray together that he will care for our needs. That's why I'm on campus.

While I have you, please remember that Wittenberg Door Campus Ministry is funded by the generosity of people who wish to have Christ-centered, face-to-face, pastoral care available on the collegiate campuses in Columbia, Missouri. If we have been helpful to you in any way, please consider supporting this ministry financially.
]]><![CDATA[The Bishop Used to Prepare Eucharistic Prayers. These Probably Date to 392.]]>Thu, 19 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/the-bishop-used-to-prepare-eucharistic-prayers-these-probably-date-to-392Academic Reading
2/19/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 17: Theodore of Mopsuestia: Catecheses." (pp. 135-137). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Theodore, after becoming bishop of Mopsuestia in 392, prepared baptismal catechesis, probably first delivered as catechetical sermons in Antioch (Jasper & Cuming 1990, p. 135). Jasper and Cuming note this source can be used to glean portions of an anaphora in use at his time, and that these differ from "the Nestorian anaphora of Theodore" (Jasper & Cuming 1990, p. 135). The catecheses are extant only in Syriac.
   After a brief bibliography, Jasper and Cuming provide an English translation of the relevant sentences of the sermons, giving eucharistic elements.

]]><![CDATA[Prayers Used Weekly for Over 1100 Years and Still Not Worn Out!]]>Tue, 17 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/prayers-used-weekly-for-over-1100-years-and-still-not-worn-outAcademic Reading
2/17/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 16: The Liturgy of St. John Chrysostom." (pp. 129-134). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The liturgy of St. John Chrysostom has been the normal rite used in the Orthodox Church since A.D. 1000 (Jasper & Cuming 1990, p. 129). Jasper and Cuming note that the structure is identical to that of many other anaphoras, and may well have roots as far back as St. John Chrysostom, who served as bishop from 370-398.
   Jasper and Cuming describe the material as relatively brief, though following the structure of numerous longer anaphoras (Jasper & Cuming 1990, p. 129). Particularly the preface and the material after the Sanctus are brief, though they affirm creation and the work of Christ's love for the world. The Holy Spirit is described as changing the bread and wine into body and blood.
   Jasper and Cuming briefly discuss the relationship between the liturgy of St. John Chrysostom and that of The Twelve Apostles (Jasper & Cuming 1990, p. 130). Though there is no clear academic consensus, the two anaphoras are closely related and it is likely that one influenced the other (Jasper & Cuming 1990, p. 130). Authorship and date of origin is unclear for each.
   After a brief bibliography (Jasper & Cuming 1990, p. 131), Jasper and Cuming provide an English translation of the eucharistic portion of the anaphora.

]]><![CDATA[Prayers from Syria - Yes, Syria Was Largely Christian Once]]>Thu, 12 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/prayers-from-syria-yes-syria-was-largely-christian-onceAcademic Reading
2/12/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 15: The Anaphora of the Twelve Apostles." (pp. 124-128). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   The Anaphora of the Twelve Apostles, only extant in Syriac, has considerable similarity to the anaphora of St. John Chrysostom, and may share a common ancestor (Jasper & Cuming 1990, p. 124). The preface is similar in length and content to prayers in the Didache. Jasper and Cuming consider at least that portion to be no later than 350, and possibly earlier.
   The anaphora itself begins in a similar way to that of St. James, and bears the "Pauline comment" and responsive acclamation (Jasper & Cuming 1990, p. 124). The intercessions are similar to those found in the early Egyptian Basil (Jasper & Cuming 1990, p. 125).
   After a brief bibliography (Jasper & Cuming 1990, p. 125), Jasper and Cuming provide an English translation of the eucharistic portion of the anaphora.

]]><![CDATA[Byzantine Prayers with an Impressive Pedigree]]>Tue, 10 Feb 2026 12:00:00 GMThttps://www.wittenbergcomo.com/blog/byzantine-prayers-with-an-impressive-pedigreeAcademic Reading
2/10/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 14: The Byzantine Liturgy of St. Basil." (pp. 114-123). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Jasper and Cuming describe this liturgy as still in use on several occasions during the year within Orthodoxy. It is most likely an expanded Greek version of the Egyptian Basil, made by Basil late in his life (Jasper & Cuming 1990, p. 114). There are notable similarities to the anaphora of St. John Chrysostom.
   The text as translated comes from "the Barberini manuscript, written c. 800, the oldest manuscript of a complete liturgy in existence" (Jasper & Cuming 1990, p. 114).
   In contrast to the Egyptian Basil, this version focuses its thanksgiving on Jesus, rather than on the creation (Jasper & Cuming 1990, p. 114). Several elements of the prayer mention attributes of God for which there is some evidence of controversy in antiquity. References to specific Scriptures are common (Jasper & Cuming 1990, p. 115). The segment after the Sanctus is extended, describing the bread and cup as antitypes, and containing extensive intercessions.
   After a brief bibliography (Jasper & Cuming 1990, p. 115), Jasper and Cuming provide an English translation of the eucharistic prayers.

]]><![CDATA[Newsletters, Addresses, and a Medical Announcement]]>Sun, 08 Feb 2026 01:11:58 GMThttps://www.wittenbergcomo.com/blog/newsletters-addresses-and-a-medical-announcementFrom the Wittenberg Door Campus Ministry News Desk - February 8, 2026

(It's been a very long time since the last Wittenberg Door newsletter, dated in June of 2025. We're still here. This is the start of a new format for passing around our news, long overdue.)

I've put up a few posts which, when taken together, are approximately like the newsletters produced in past years for Wittenberg Door Campus Ministry. I think some explanation is warranted.
When we first founded Wittenberg Door, email newsletters were a common thing. We communicated with a list of followers, participants, possible participants, supporters, and church congregation this way regularly. But as time went on, we found it increasingly difficult to maintain the mailing system. We also found that a lot of people, over time, were treating our updates as spam.
A few years ago, in an attempt to boost visibility more, and with the philosophy that putting a piece of paper into people's hands was more effective at creating that visibility, we started mailing a newsletter. For some time, it was monthly, or possibly 10-11 times per year. During the last few years, mailing costs have risen steeply.
Web traffic has remained relatively constant, increasing gradually over the years. So we've decided to have a hybrid type of newsletter. Please let us know if you would like to be receiving our news via postal mail. We will probably keep sending newsletters in print to local church congregations in any case. It's much easier for a local church leader to take something out of an envelope and post it on a bulletin board or distribute copies to the congregation physically than it is to get someone to remember to print out a copy and post it. However, if we are told of your preference for an electronic newsletter, you will save us over a dollar in printing and postage costs each time we send something out. Those little amounts add up significantly throughout the year.
Now, why haven't you received a Wittenberg Door newsletter since June of 2025? Since Pastor Spotts cut back in hours early in 2025, one of the cutbacks was intended to be less frequent newsletters. Now we have decided that, since web traffic has actually been increasing, we'll just put out fairly frequent blog posts that represent one or another part of a normal newsletter. They are tagged "newsletter" and can be found easily on the blog at www.wittenbergcomo.com . After a few have built up, my plan is to pull them together into one .pdf newsletter and send them out via email, social media announcement, and postal mail.
There have been some delays in implementing this flow of news. Beginning in September of 2025 and increasing since then, Pastor Spotts has been dealing with a health issue. It began with disorientation, fatigue, and pain. This increased significantly through October and November, and culminated in Pastor Spotts going onto an unpaid leave of absence from his work with the hospital ministry as of the end of December. There have been lots and lots of tests, and we think the underlying issue has been identified. We're still attempting to identify an adequate medical regimen that will bring relief from the worst of the symptoms. All that to say, from the time we would have tried to get a newsletter out until now, production of a newsletter has not been a reasonable goal.
In the last few months, many activities have been cancelled, however, we have managed to keep up with the most basic and mission-critical activities, including what is proving to be a well attended Bible discussion group at a fraternity. It seems that some recovery is on the horizon and that we'll be able to get more involved again in the kind of programs we've had in the past. Meanwhile, we're doing what we can to care for the souls entrusted to us, to spread news locally about opportunities to minister to people, and to be sure that we are above reproach in all that we do.
Please take a moment and drop an email to Pastor Spotts at wittenbergcomo@gmail.com if you would like to be someone who checks for news on our blog. If you would like to be included in an email of our periodic newsletters in .pdf format, just say the word. And if you specifically want to be sure you receive a paper copy of the email, let me know that as well, along with your current postal address. And while you're at it, pray for the ongoing work of the Gospel in and around Columbia, Missouri.
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