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 THE
LUTHERAN LITURGY

A Study of the Common Service

of the Lutheran Church in America

BY

LUTHER D. REED

MUHLENBERG PRESS, PHILADELPHIA

“Any one who is to find Christ must first find the
Church. For how can one know where Christ is, and
where faith in Him is, unless he knew where His
believers are? Whoever wishes to know something
about Christ must not trust to himself, nor by the
help of his own reason build a bridge of his own to
heaven, but must go to the Church, must visit it,
and make inquiry. Now the Church is not wood and
stone, but the company of people who believe in
Christ; He must keep in company with them, and
see how they believe, and teach, and live.”
MarTIN LUTHER
 COPYRIGHT, 1947
bY MUHLENBERG PREsS

Fourth Printing

PRINTED IN U. S. A.
 IN
LOVING
REMEMBRANCE

T
CATHARINE ASHBRIDGE REED
Tt

D E A R
COMPANION
IN THE WAY
WHOSE FAITH
AND COURAGE
CLIMBED THE
STEEP ASCENT
WHOSE LOVE
AND SERVICE
REJOICED
THE VALE
 FOREWORD
‘Thas BOOK offers an interpretation of the Lutheran Liturgy and its
music as set forth in the Common Service Book of the United Lutheran
Church. Its practical suggestions constitute a Directory for ministers,
organists, and choirmasters.
The perfect observance of every one of its directions would not in
itself realize the author's purpose. More important than mastery of
details is the development of an attitude, an understanding, a spirit, with
respect to corporate worship and the Liturgy as a whole.
The Church's characteristic forms and ceremonies of worship are
meaningful, beautiful, and unique. The inspiration behind them is not
primarily that of art, but rather of faith. Common appreciations of God's
greatness and goodness, and appropriations of His grace in Christ Jesus,
have prompted common expressions of thanksgiving and petition. Draw-
ing upon the rich experiences of faith and devotion in many lands and
times, the Church has fashioned its, Liturgy, and empowered and en-
riched it with the fullest resources of architecture, music, and other arts.
The Lutheran Church, as one of the historic liturgical communions,
more than shares in this devotional inheritance. Its strong grasp of the
heart of the Gospel and the peculiar gifts of its people have enabled it
to simplify and purify the historic services of the Church and enrich
them with noble contributions of its own in prayers, hymns, and liturgical
music. To impress upon ministers, organists, and choirmasters the scope
and meaning, the unity and harmonious beauty, of these liturgical and
musical forms, and to arouse in them the will to study and interpret them
in services of ordered reverence, dignity, and beauty, are the chief pur-
poses of this book.
A further hope is that this work may help scholars of other com-
munions, singularly uninformed on this point, to know something of the
historic development and rich content of the Lutheran Liturgy, whose
distinction it is to have been the first complete liturgy in the language
of the people, antedating by several decades—as it did in Germany,
Sweden, and Denmark—the fine achievement of the Church of England
in its Book of Common Prayer. As one of the three great liturgies of the
Western Church, the Lutheran Liturgy merits close comparison with the
other two, and this book employs a comparative method of study
throughout. Such study shows the Lutheran Rite to be purer than the
Vil
viii THE LUTHERAN LITURGY

Roman, simpler and yet more complete and unified than the Anglican,
and as truly in the historic churchly tradition as either. Its distinctive
qualities, in addition to historical continuity and simplicity, are doctrinal
clarity and consistency, objective emphasis, encouragement of congre-
gational participation, and complete liturgical texts (Introits, Graduals,
Antiphons, Responsories) for choir use.
The Church’s worship must be conducted in the Church's way. A
service is more than a meeting; the Liturgy more than a program; litur-
gical practice more than the observance of practical rules of order. The
forms which the Church has perfected through the centuries should be
conducted devoutly and intelligently, with the use of a moderate, uni-
versally recognized ceremonial.
Extreme practices, whether individualistic or ritualistic, fail to provide
a representative exposition of the Church’s worship and life. Uninformed
individualism ignores the experience of the whole Church, brings per-
sonal preference and peculiarities into prominence, and offends by crude
and incongruous experiments. Fussy ceremonialism, though grounded in
love of the Liturgy and appreciations of dignity, reverence, and beauty,
externalizes worship and, by excessive emphasis upon visible detail,
absorbs strength which should be devoted to larger affairs. Between these
two extremes the great body of the Church lives and moves and has its
being. This body is edified and unified by an informed and reasonable
observance of approved usages. It is in the interest of this larger group,
and of a normal, representative type of service, simple in form and spirit
but beautiful and correct in every detail, that this study is issued.
Even within this middle group there is ample room for differences
in practice. Every effort should be made to use the complete text of the
Liturgy (the Rite of the Church) throughout the Church. In matters of
ceremonial detail there will be degrees of appreciation and use. Congre-
gations which follow the suggestions in this treatise will have a moder-
ately rich type of service. Congregations which follow a simpler proce-
dure will have a plain service. Such differences in the manner of worship
will not impair the essential unity of content and spirit which the Liturgy
itself guarantees if—and this is important—if the text of the Liturgy is
used in its entirety and if each detail, whether simple or elaborate, is
correctly carried out.
The Common Service Book gives practically no directions concerning
tempo, volume, shading, or other details of musical expression. Its com-
 FOREWORD ix

pilers knew that choirs differ greatly in numbers, ability, and training.
They supplied the text with music, but left large liberty in the matter of
interpretation. There is now evident a general desire for more specific
directions in order that expressive and spiritually edifying services may
be promoted with a reasonable measure of uniformity.
Organists and choirmasters can achieve excellence in their special
work only if they understand liturgical values. We must understand what
is to be sung before we can know how it should be sung. This treatise
seeks first of all to present ideas drawn from the best liturgical and
musical tradition of the Church, and then to give directions concerning
interpretation and expression. Historical discussion thus has a consider-
able place in the book. Those familiar with the complexities of the sub-
ject, however, will know that the effort has been to present results rather
than processes of investigation.
The directions and suggestions given are not put forth in any dog-
matic spirit as though offering in every detail the only possible inter-
pretation. It is hoped that they may be a contribution to the develop-
ment of an important subject. As long as Christian worship is a living
science, there can be no final word. AS an aid to those who would extend
their studies in this field, frequent references to authorities and other
bibliographical details are given.
General discussion is given in large type; historical and other details
which may not interest the general reader are printed in smaller type;
reference to sources and bibliographical details are confined to still
smaller type in footnotes and section endings.
The plan of this book has grown out of the experience of the author.
Participating in the preparation of the Common Service Book, he has
also taught Liturgics and Church Music in a theological seminary for
many years and has conducted conferences on Worship and Church
Music in many parts of the country. His observation has been that min-
isters and theological students are generally interested in the Liturgy,
less so in the Hymnal, and, with few exceptions, not particularly con-
cerned at all with the music of the Church. Also that organists and choir-
masters, while deeply interested in the music of the Church, know very
little about the Liturgy or the history and theory of worship.
A further personal word may be in place. Shortly after I came to the
Philadelphia Seminary, Dr. Edward T. Horn, then pastor of Trinity
Church, Reading, Pa., remarked to me that Dr. Henry E. Jacobs had once
proposed that they collaborate in the preparation of a Historical Intro-
x THE LUTHERAN LITURGY

duction and Commentary on the Common Service. Preoccupation with

other matters, however, made it impossible for Dr. Jacobs to undertake
the task.
Dr. Horn, who had never relinquished the idea, then suggested that
he and I might attempt the work, though expressing fear that the time
required for investigation and compression of material would be greater
than he could command. This proved to be the case, and the project
again languished.
Time has increasingly made clear the desirability of such a work. In
attempting it alone after so many years, and in carrying it to completion
amid the pressure of other duties, I have been encouraged by the hope
that my efforts might, in part at least, fulfill the purpose and plan of
those two great Christians to whose friendship and guidance I owed so
much when I became their colleague in the seminary faculty and their
close associate in the work of the joint committee which prepared the
Common Service Book of the United Lutheran Church in America.
My indebtedness to many scholars has, I hope, been fully acknowl-
edged in references throughout the book. In addition, I wish to acknowl-
edge the valued assistance of my colleague, Dr. George R. Seltzer, who
has seen most of the manuscript in various stages of its development, and
who, in addition to preparing the Glossary, has given many helpful sug-
gestions. Dr. Theodore G. Tappert, also of the Philadelphia Seminary
faculty, read the historical section (Part I) and gave me valuable sug-
gestions with respect to content and bibliography. Prof. Charles M.
Cooper kindly shared with me some of the fruits of his study of the
Introit Psalms and of the Trinitytide Lessons. President Conrad Bergen-
doff of Augustana College and Theological Seminary read the first draft
of the chapter on “The Liturgy in Sweden” and gave me helpful com-
ments and valuable clues. William T. Timmings, Mus.Doc., choirmaster
of St. Michael’s Church, Germantown, has reviewed the directions for
the musical rendition of the Services, and his experience and taste have
contributed much to their value for organists and choirmasters. I also
wish to express my appreciation of the willingness of the publishers to
sponsor a work as technical and extended as this.
It will be understood, of course, that this valued co-operation in no
sense commits these friends to any statement of fact or opinion that I
have made.
I am also indebted to Miss Winifred V. Eisenberg and to Miss Helen
E. Pfatteicher, of the staff of the Philadelphia Seminary Library, for help
 FOREWORD xi

in verifying references, comparing texts, and completing technical details

of the Bibliography.
To all these friends and associates I tender my warmest thanks for
valuable assistance so freely given.
The Liturgy of the Church and the music of the Church in the Service
Book of the Church challenge the best thought and endeavor of every
congregation. Every minister, organist, choirmaster, choir member, and
intelligent layman should seek to know the structure, meaning, and spirit
of the Church's Service. Religious earnestness and artistic endeavor can
lift our worship to new heights of spiritual reality, beauty and power.
LuTHER D. REED
Mt. Airy, Philadelphia
All Saints’ Day, 1946
 CONTENTS

INTRODUCTION

THE MIND OF THE CHURCH : : ,

The liturgical movement—The essential character of public worship:
its unique quality—Reality in worship attained by faith, maintained
by communion—Importance of this thought in the Lutheran system—
Power in worship conditioned on purity—Beauty and effectiveness
achieved by the aid of science and art—The scope and significance of
liturgical art-The dimensions of the Liturgy: more than a “worship
program’—Content and form—A priceless heritage and an instrument
of power.

PART I: HISTORY
CHAPTER I
WORSHIP AND THE LITURGY IN THE EARLY CHURCH , ,
The earliest Christian worship—The second century: St. Clement, the
Didache, Justin Martyr—The third century: Hippolytus, Tertullian,
Cyprian—Post-Nicene developments—Influence of the Jewish religion
and of Greek culture—Unity amid diversity—Worship in the Eastern
churches—The Byzantine Rite—The leadership of Rome—Other devel-
opments in the West—Early sacramentaries and Church Orders—
Church music and church architecture.

CHAPTER II
IN THE MEDIEVAL CHURCH . , ,
Conflict of the Gallican and the Roman Rites—The Liturgy in the
eighth century—Supremacy of the Roman Rite—Incorporation of Gal-
lican features—Persistence of local uses—Ambrosian and Mozarabic
Rites—Supremacy of the Mass—Excessive use of allegory and sym-
bolism—The Divine Office—The canonical hours and the breviary—
Medieval rausic—Plain song and contrapuntal polyphony—The good
and the evil: medieval unity, universality, and artistry; fundamental
errors and abuses which demanded reform.

CHAPTER III
REFORM AND DEVELOPMENT IN GERMANY. . , ,
Early efforts—Zwingli’s radical ideas-The maturing of Luther's con-
victions—The Formula Missae, 1528; its content, character and impor-
tance—The first vernacular services: Strassburg and Nuremberg—
Luther’s German Mass, 1526: its worth and its limitations—Scope
and significance of Luther’s liturgical reform—Other Protestant re-
forms: Zwingli and Calvin—Church music—The Cantionales—Lutheran
accomplishments creative and significant.
xiv THE LUTHERAN LITURGY

CHAPTER IV
THE LUTHERAN CHURCH ORDERS. , , : : : ; 87
Preparation—Classification of the Orders—A table of relationships—A
group of typical Orders: Brunswick, 1528; Brandenburg-Nuremberg,
15388; Duke Henry of Saxony, 1539; Mark Brandenburg, 1540; Refor-
mation of Cologne, 1543—Significance of the Church Orders—A
creative century.
CHAPTERV
THe Lirurcy IN SWEDEN . . : , ; : , , , 110
The Swedish reform—Olavus Petri’s Swedish Mass, 1531—Laurentius
Petri and his Church Order, 1571—The Red Book of King John III—
The swing to Calvinism in the Proposals of King Charles IX—The
revision of 1614—The liturgies of 1811, 1861, 1894, and 1917—
Swedish liturgical development compared with that in Germany and
in England—Significance for American Lutheranism.
CHAPTERVI
ANGLICAN AND LUTHERAN LITURGIES . ; ; : : 127
The Anglican Communion—Lutheran influences in the preparation of
the Book of Common Prayer—Prayer Book influence upon the Lu-
theran Liturgy—Similarities and differences—Eclectic and individual
character of the Prayer Book—Its superlative literary and devotional
quality—The Lutheran Liturgy closer to history and richer in appoint-
ments for choral use—Summary of Prayer Book development from
the First Book, 1549, to the Deposited Book, 1928—The American
Book of Common Prayer.
CHAPTER VII
DECLINE AND RECOVERY . . . ; : , , : . 139
The Thirty Years’ War and its destructions—Bureaucratic orthodoxy
and its legalism—Pietism’s rejection or neglect of historic, formal and
corporate worship—Rationalism and its destructive influence—Cumu-
lative effects of doctrinal and liturgical disintegration—Movements
toward recovery in Germany: theses of Claus Harms—The Prussian
Agenda of King Frederick William III—Loehe, Kliefoth, Schoeber-
lein, and other leaders—The liturgical revival in England—The Oxford
Movement and its results: liturgical reforms; ritualistic extremes; dis-
tinguished liturgical scholarship.

CHAPTER VIII
EARLY AMERICAN LITURGIES 160
Pioneer conditions—Henry Melchior Muhlenberg—The first American
Lutheran liturgy, 1748: sources, contents, and importance—Other
early liturgies: the first printed Liturgy and Hymnal, 1786—The
liturgies of 1818, 1835, 1842, 1855, 1860—Liturgical developments
in the Ministerium of New York, the Joint Synod of Ohio, the Gen-
eral Synod, the Synods of the South, the Augustana Synod and the
Synodical Conference—The Church Book of the General Council,
1868: its merit and influence—Beale M. Schmucker, Charles P. Krauth,
Joseph A. Seiss, and other leaders.
 CONTENTS xv

CHAPTER IX
THE CoMMON SERVICE . 18)
First steps toward “one Church, one Book’ "Actions of the United
Synod in the South, the General Synod and the General Council—The
Joint Committee and its work—Dr. Henry E. Jacobs’ comments—Agree-
ments and differences—The Service in three editions—Three honored
names: Beale M. Schmucker, George U. Wenner, Edward Traill Horn
—The Common Service, the typical and complete expression of the
historic Lutheran liturgy-The Common Service and Book of Com-
mon Prayer—Its immediate and its continuing influence.

CHAPTERX
THE CoMMON SERVICE BOOK . ; ; , : : . 204
Further work of the Joint Committee—Preparation of the Common
Service Book—Organization of the Committee, with names of mem-
bers—A new Church body: the United Lutheran Church in America—
The Book and the Church—The promise of the future—The genius of
Lutheranism—The best use of a recovered inheritance.

PART II: COMMENTARY

CHAPTERXI
THE SERVICE . ; ° ° oe ; ; . . . 217
Significance of form and development—The Reformation’s rediscovery
of the Sacrament—The Real Presence and other doctrines—Dr. Charles
M. Jacobs’ statement—Other aspects of Eucharistic faith and prac-
tice—Bishop Brilioth’s five points: thanksgiving; communion-fellow-
ship; commemoration; sacrifice; mystery—The classic Lutheran tradi-
tion—The structure of The Service—The music of The Service.

CHAPTER XII
THE SERVICE IN DETAIL: Invocation; Confession. ; , . 240
Preliminary observations—The Invocation: Meaning of this formula—
Association with the sign of the cross—Sacrificial character—Directions
for the minister and the choirmaster.
The Confession of Sins: introductory and invariable; unlike the
Roman Confiteor—The Reformation’s reconstruction—Sources of our
text— Directions.

CHAPTER XIII
Tue SERVICE 1N DeEraw: Introit, Kyrie, Gloria . ; 249
The Introit: Significance—Historical development—A choral element
not found in the Book of Common Prayer—Structure—Directions.
The Kyrie: Early history—A cry for grace and help—The succession
of moods in the liturgy—A part of the “Musical Mass’—“Farsed
Kyries"—The Kyrie in Lutheran and Anglican services—Directions.
The Gloria in Excelsis: A hymn of praise and a “joyful anthem of
redemption”—Its Eastern origin and its Western use—Directions.
xvi THE LUTHERAN LITURGY

CHAPTER XIV
Tue SERVICE IN DerTal: Salutation, Collect. . . . . 262
The Salutation and Response: Its introductory character—A reminder
of the pastoral relationship—Directions.
The Collect: Relation to the liturgical lessons—Its antiquity, univer-
sality, excellence, and beauty—Appreciations—The name—The collect
form—The ancient sacramentaries—The breviary collects—The collects
in the Church Orders—Veit Dietrich—The valuable studies of Pro-
fessor Althaus, Professor Paul Drews, and Dr. Paul Z. Strodach.

CHAPTER XV
Tue SERVICE IN DETAIL: Lessons, Gradual . . . . . . 278
The Liturgical Lessons: Special solemnity and dignity—Early read-
ings from the Law and the Prophets—The lectio continua—The Peric-
opes—The “Postils” of the Reformers—Lutheran changes in the tradi-
tional scheme—A significant liturgical inheritance of the Universal
Church.
The Epistle: The word of Christian Law—Directions.
The Gradual: A choral response and introduction—Significance of the
Alleluia—Luther’s appreciation—Omitted in the Book of Common
Prayer—Thce historic series restored in the Common Service Book—
Directions.
The Gospel: The summit of the Office of the Word—The living Word
in the written Word—Accompanying customs and ceremonies—Lu-
theran usage—Congregational response—Directions.

CHAPTER XVI
THE SERVICE IN DetaiL: Creed, Hymn, Sermon . . . . . 284
The Creed: The Church’s Word in answer to God’s Word—A review
of the “whole horizon” of faith and an act of worship—The Nicene
Creed and the Apostles’ Creed—The unfortunate substitution of
“Christian” for the historic word “Catholic’—Historic development
of the creeds—Directions.
The Hymn: The “Hauptlied” of The Service—Relation to the church
year, the liturgy and the sermon—Directions.
The Sermon: Restored by the Reformation—As an act of worship—
Relation to the Lessons and the Church Year—Directions.

CHAPTER XVII
THE SERVICE IN DeEtal: Offertory, Offering, General Prayer. . 29]
The Offertory: A substitute for the ancient Offertory Procession and
the medieval Offertory Prayers—The beginning of a new part of the
service—The Offertory Procession in the Early Church—The medieval
offertory prayers or “Little Canon”—The Reformation’s rejection of
the Roman Offertory and its restoration of the Offering of Gifts and
the Prayers of the Faithful—Directions.
 CONTENTS xvii

The Offering: An act of worship and an acknowledgment of steward-

ship—Directions.
The General Prayer: A part of the Offertory in a larger sense—The
liturgical counterpart of the offering of alms and oblations—Its grasp
of fundamentals and universals—Relation to the Prone—Sources ot
the text—Directions.

CHAPTER XVIII
THE SERVICE IN DeTaIL: Holy Communion, Preface, Sanctus. . . 304
The Holy Communion: Completion of the Service of the Word—A
unique institution—A “mark” of the Church — Overemphasis and
underemphasis—Its exalted, spiritual, and unifying power.
The Preface: Antiquity and exalted character—Structure—Jewish and
other antecedents—Western development of the Proper Prefaces—The
Preface in the historic liturgies—-The Preface melodies—Directions.

The Sanctus: Climax and conclusion of the Preface—An act of awe-

some adoration and thanksgiving—A balance to the Gloria in Excelsis
—Significance of the Hosanna—Historic details—-The Swedish use—
Directions.

CHAPTER XIX
THE SERVICE IN DETAIL: Recension of the Canon . . 817
The Recension of the Canon: A significant and radical reform—The
Greek Anaphoras—The shifting of emphasis from thanksgiving to con-
secration and later to distribution and reception—Recent interest in
the subject—The Prayer of Consecration in the early liturgies; in the
Roman and Gallican services—Luther's rejection of the Canon—Devel-
opment of his thought and procedure—Cranmer’s reconstruction and
subsequent texts in the Book of Common Prayer—An appraisal of
Luther's course and of this unique part of the Lutheran Liturgy—
Desire for an expanded Eucharistic Prayer—Objections to the present
form as Romanizing and a departure from universal usage—Various
experiments—The attitude of modern liturgical scholars—What such
a prayer should include—A proposed form.

CHAPTER XX
Tue Service In Detat: Lord’s Prayer, Verba, Pax, Agnus Dei,
Administration ; ; 338
The Lord’s Prayer: Consecratory of believers—A Prayer of Humble
Access—A prayer of the people but read by the minister—Directions.
The Words of Institution: A solemn, corporate act of prayer and a
vivid and exalted rite-—The common chalice and individual cups—
The manual acts—Directions.

The Pax: The ancient Blessing of the People and the Kiss of Peace—
Luther’s appreciation—Relation to the Verba and to the Agnus Dei-—
Historical details--Directions.
 THE LUTHERAN LITURGY

The Agnus Dei: A communion hymn of a.p. 700—Of Roman origin—

The Lutheran conception—Usage of the Church Orders and of the
Book of Common Prayer — Early connection with the Fraction—
Medieval farsing—The traditional melody—Directions.
The Administration: The officiant receives first—Question of self-com-
munion — Preparation by fasting, devotional reading and _ spiritual
concentration—The approach to the altar—Kneeling or standing—The
formula of distribution—The ministration of the bread—The Sacra-
mental Blessing—Music or silence.

CHAPTER XXI
THe Service IN Deraiu: Nunc Dimittis, Thanksgiving, Benedicamus,
Benediction . ; ; ; ; ; ; , . ; 399
The Post-Communion: A brief thanksgiving and prayer for grace fol-
lowed by the Benediction—Roman, Lutheran and Anglican usage.
The Nunc Dimittis: A canticle from Compline which connects the
Holy Communion with the Incarnation; not in the Roman or Anglican
service—A permissive use—Directions.
The Thanksgiving: Luther’s Collect with its versicles—Roman and
Anglican usage.

The Salutation and Benedicamus.

The Benediction: A final sacramental word—The Aaronic benediction,

a unique and universal Lutheran use—Details of Mozarabic, Roman,
Swedish and Anglican uses—Final directions.

CHAPTER XXII
MATINS AND VESPERS 364
Origin in the Synaxis, or night assembly—The Canonical Hours and
the Divine Office—Complexities of the Breviary—Matins and Vespers
in the Lutheran Church Orders—Decline and restoration—Anglican
development—Lutheran and Anglican services compared—Discussion
of principal features: Psalmody, Hymnody, Scripture Lessons, Re-
sponsory, Canticle, and Prayer.

CHAPTER XXIII
MATINS IN DETAIL 382
Name and significance—Lutheran and Anglican developments.
The Versicles: Significance— Directions.
The Invitatory and the Venite.
The Hymn.
The Psalm—Significance of the Gloria Patri.
The Lesson — The Respond.
The Responsory: Character and significance — Capable of rich devel-
opment.
 CONTENTS xix

The Sermon: Its place in the Service.

The Te Deum: The confession of faith in song—Content and structure
—Its historic melody—Polyphonic settings.
The Benedictus: Text and content.

The Prayer: Kyrie, Lord’s Prayer, Collect for the Day, Collect for
grace—Directions.
The Benedicamus.
The Benediction.

CHAPTER XXIV
VESPERS IN DETAIL . ; . . . . . . . . 404
Name, significance and origin—Lutheran use—The Church of England
—Structure of the Office.

The Versicles: Significance—Directions.

The Psalm—Significance of the Gloria Patri.
The Lesson—The Respond.
The Responsory: Character and influence—Capable of rich develop-
ment.

The Sermon: Its place in the Service.

The Hymn.
The Magnificat: Text and content—Musical settings—Anglican vacil-
lation.
The Nunc Dimittis: Significance and content.
The Prayer: Kyrie, Lord’s Prayer, Collect for the Day, Collect for
peace—Directions.
The Benedicamus.
The Benediction.

CHAPTER XXV
THE PROPERS . . ‘ . 427
A comparative study of the Introits, Collects, ‘Epistles, Graduals, and
Gospels of the Church Year as observed in the Roman, the Lutheran,
and the Anglican churches—Sources of the Introits, Collects, and
Graduals — Brief comment on distinctive features of the Lutheran
system.

CHAPTER XXAVI
THE Propers IN DETAIL: ADVENT TO WHITSUNDAY . 438
Sources of the Introits, Collects, and Graduals—Comparative study of
the Lessons—The origin of Festivals, Days, and Seasons—Comment on
distinctive features of the Lutheran system.
XX THE LUTHERAN LITURGY

CHAPTER XXVII
Tue Propers IN DETAIL: THE TRINITYTIDE, SAINTS Days, ETC. 472

CHAPTER XXVIII
COLLECTS AND PRAYERS . . . . . . . ° ; 515
A study of the sources of 101 Collects—Ancient Latin originals—
Collects from German sources—Collects from early English sources.

CHAPTER XXIX
THe LITANY 942
Appreciations—Historic development—Luther' S Litany; the first great
vernacular form—The Litany of the Church of England—Analysis: In-
troduction, Deprecations, Obsecrations, Supplications, Intercessions,
Conclusion—The Collects and Versicles—Musical settings—Text of the
Lutheran Litany.
CHAPTER XXX
THE SUFFRAGES
The English texts and the Latin originals—The Preces of the Breviary
Offices—Characteristics of the Great Suffrages, the Morning Suffrages,
and the Evening Suffrages.

CHAPTER XXXI
THE BIDDING PRAYER AND THE GENERAL PRAYERS 068
The Deacon’s Litany or Prayer of the Faithful—The Roman Good
Friday prayers — The Bidding Prayers in the Church Orders — The
Latin and the German originals of the Common Service text—Origin
of the three alternate General Prayers—A quaint English text of 1548.

APPENDIX 580
1. Outline of the Byzantine Liturgy — 2 Comparative study of the
texts of the Roman, Lutheran, and Anglican liturgies — 3. Compara-
tive study of the Roman, Lutheran, and Anglican litanies — 4. Ex-
tracts from Eucharistic Prayers.

GLOSSARY OF LITURGICAL AND MUSICAL TERMS 641

BIBLIOGRAPHY 655
INDEX 673
 INTRODUCTION

THE MIND OF THE CHURCH

P RIVATE devotion is the duty and privilege of the individual. It may

be artless, that is, spontaneous and free. Public worship, on the other
hand, is the privilege and responsibility of the Church. It, must be
ordered and administered. It is not an abstraction; it is a solemn transac-
tion. It is faith in action. Times, place, forms, and musical settings must
be provided. Reverence, dignity, beauty, and efficiency can best be
attained by appropriate formality.
The Church has thought much about these matters. It has pondered
over principles and details of worship as deeply as over points of doc-
trine. Centuries of striving to fulfill its mission and of experience with
people and conditions have matured convictions, perfected ideals, and
developed an impressive body of rites and ceremonies.
Before discussing details we should seek to understand the mind of
the Church with respect to worship and the Liturgy in general. We
begin by noting the present high interest in everything pertaining to
public worship. The rising flood of materialism, godlessness, and selfish
brutality in the world threatens all moral and spiritual values yet in-
creases the longing for spiritual reality in the House of God. Christian
believers everywhere are determined to preserve the things of the
spirit in the Church and to develop the Church's distinctive life.
Communions which until recently gave but scant attention to the
subject are now deeply concerned. Books and pamphlets abound.
Courses of instruction are being introduced in theological seminaries.
Church music schools are being established. In many instances this is
a reaction from an over-emphasis upon purely intellectual or emotional
aspects of religion. There is a real desire to recover lost or impaired
qualities of dignity, reverence, and beauty, and to promote a definite
“awareness of the presence of God.” Men seek to rise above the uncer-
tainty and mediocrity of individualism in an appreciation of forms
of dignity and beauty and practices of universal and permanent
significance.
The Church also shares in the cultural developments of the time,
with their increasing understanding of art and music. Courses in the
history and appreciation of the arts, museums, collections and exhibi-
2 INTRODUCTION

tions, symphony orchestras, choral groups, and many radio perform-

ances elevate standards of taste and bring into the smallest communities
and the humblest homes the cultural resources formerly found only in
great cities. Pioneer conditions for the most part no longer obtain. Men
and women are conscious of crudity and ugliness and are determined
to eliminate them.
For the historic liturgical communions, however, liturgical study is
not a matter of recent or temporary interest, but a continuous endeavor.
The current liturgical movement in these churches has theological
foundations, historic perspective, and the promise of permanence. The
subject will never lose its importance for those who regularly find
spiritual refreshment and strength in ordered and beautiful services.

CORPORATE WorsHIP ESSENTIAL, UNIVERSAL, UNIQUE

Christian worship is distinctive because the Church itself differs
from every other human society. It is a universal and permanent insti-
tution in a world of change. Its divine Founder stamped upon it His
conception of a spiritual brotherhood spread throughout all lands and
speaking many tongues, but acknowledging the same heavenly Father,
the same Redeemer, and the same Holy Spirit, and following a com-
mon rule of faith and life.
The Church received at the beginning certain spiritual and perpetual
gifts—the revelation of God's will and grace, the Holy Sacraments, and
the promise of the Holy Spirit to abide with it forever. The Christian
ministry was established as an institution of responsible leadership, an
organ of the entire fellowship, with particular responsibility for the
administration of the Means of Grace and the exercise of the “spiritual
authority’ which the Church as a whole possesses.
Unique in character and ideals, the Church seeks that which is
“spiritually discerned.” As a visible or empirical organization, its ordered
purpose is to live in constant fellowship with God through Christ, and
to bring Christ and His salvation to individuals, communities, and the
whole world. This double purpose is realized chiefly by the maintenance
of services of worship, by the exercise of moral and spiritual self-dis-
cipline, and by acts of serving love. Because of the Word which “dwell-
eth in them richly” and the enlightenment and power of the Holy Spirit,
its members strive to realize in their own experience the fruits of the
Spirit—love, joy, peace, meekness, long-suffering, holiness. Amid com-
plexity and confusion their faith finds a simple, divine plan for human-
 CORPORATE WORSHIP UNIQUE 3

ity. Their hope looks beyond the veil for a glory yet to be revealed.
No matter what other activities the Church may engage in, public
worship is essential to its life and mission. Common assembly and wor-
ship foster spiritual development and perpetuate the common faith.
Christian believers everywhere recognize a deep, inner compulsion to
“give unto the Lord the honor due unto His Name.” Because of God’s
greatness and goodness revealed in the face of Jesus Christ, our Lord,
“it is truly meet, right, and salutary that we should at all times and in
all places give thanks” unto Him and praise His holy Name. Intellectual
and moral elements are ever present. Supplication and intercession have
their place. The mainsprings of common worship, however, are a com- ‘ pees
pelling sense of adoration, praise, and thanksgiving; the desire to hear ra in -
the truth of God and to be strengthened by the Holy Sacrament; and |
the joy of spiritual fellowship. The early Christians risked their lives to”‘ [SAIS
TRE) i
assemble for common worship. Throughout the centuries since, the zy , Js
Church has lifted up its voice in unending song, and we may well "
believe that today without common worship the Church in any given *4+-::
community would inevitably perish. |
In the world men are physicians, lawyers, engineers, mechanics,
farmers, business men. These distinctions fall away in the House of
God. Men are spiritual brothers, children of a common Father, equal
before the living God, and equally in need of His grace. The rich and ,,,._. .
the strong lose consciousness of secular place and power; the poor and ~',
the humble are lifted to levels of comfort and hope; the rich and the
poor, the strong and the weak, are of equal stature and gain common
strength as they unite in a common service which has greater scale and
significance than the private devotions of any in the group could attain.
Individuals are raised above the plane of the personal and selfish. Their
sympathies, desires, and resolves attain breadth and power as they
become conscious of a fellowship with fellow-believers in all lands and
times, with just men made perfect, and with all the company of heaven.
In spite of great and obvious weaknesses here and there—defects of
individual character and ability, indifferent preaching, limited under-
standing, crudities of one kind or another—the experiences of common
worship compel men to give their loyalty to the society which, as the
mystical Body of Christ, carries His Gospel and His Sacraments as liv-
ing Means of Grace throughout all lands and times.
Corporate worship is essential, universal, unique. The church build-
ing is different from the office or the home. The chancel and the altar
4 INTRODUCTION

speak of God and holy things. The Liturgy is unlike the books and the
periodicals we read during the week. The Lord’s House, the Lord's_
Day, the Lord’s Service, occupy a place apart. Because believers remem-
ber the Lord’s promise, “Where two or three are gathered together in
my name, there am I in the midst of them,” every assembly of worship
is pervaded with solemnity and reverence.
Such an experience is realized nowhere else. The Church in its wor-
ship has a virtual monopoly upon powers, emotions, and experiences
which profoundly affect life. The messages of Holy Scripture and the
weight of Christian experience, the celebration and administration of
the Sacraments, the sense of common gifts combined with personal re-
sponsibility, and the thrill of participation in a solemn and inspiring trans-
action—these are factors in the equation of life which the Church alone
possesses and controls. No other organization or institution can compete
in this field. It would be well if these unique privileges and powers were
more generally recognized and cultivated.
Of all the reformers Cranmer probably had the keenest appreciation
of the central importance of worship, and the Book of Common Prayer
has always been a tower of strength in the Anglican Communion. Luther
and his associates also, while stressing the individual assurance of pardon
and peace inherent in the idea of justification by faith, had high appre-
ciation of the values in corporate worship. The Lutheran Reformation
was marked by the triumphant restoration of popular participation in
theservices, by a great increase in the number of communicants, and by
an outburst of liturgical prayer, congregational song, and choral music
of astonishing quality and extent. The reform of the Liturgy and of
liturgical worship released newly awakened powers of individuals and of
the Church as a whole.
Public worship in exercising and developing the finest, the most
spiritual powers of the Body of Christ, appeals to the best in all men.
Individuals who could not be interested in doctrinal discussion or even
in practical Christian activities are impressed by sincere acts of corporate
worship. For as Loehe says, “Like the planets go about the sun, so the
congregation in its services, full of loveliness and dignity, moves about
her Lord... pure confession has no lovelier form, no more attractive
manner, than when it is engaged in adoration and praise.””
Religious conviction is not produced by preaching a code of ethics or
1 Wilhelm Loehe, Three Books Concerning the Church, translated by Edward T. Horn, 1908,
pp. 196-97.
 REALITY ATTAINED BY FAITH +)

upon the non-Christian world by its ‘publi wankip of God and its
—— re

proclamation of a Gospel that begets a new life. Self-interest and sordid

thoughts disappear when the Church in common assembly exalts Christ
as the One who has loved us and saved us from our sins, and to whom
glory and dominion are due. The common man is profoundly affected by
such common worship if it possess reality, strength, and beauty. All
these aspects of worship may influence him, but he must feel the power
of at least one of them.
REALITY IN WoRSHIP IS ATTAINED BY FAITH
Many moderns regard religion as a refuge from reality. They believe
that we leave the real world behind us when we enter the Church to
pray. Realism of this sort, particularly as expressed in much modern art,
inadequately interprets life because it fails to appreciate spiritual values.
Impressed by incandescent bulbs and neon lights, it forgets the stars.
Overwhelmed by vastness and complexity, surrounded by wretchedness
and need, and convinced of the failure of most human endeavors, realism
of this sort believes that only the material, and all too frequently the
sordid, can be real. Skeptical even of human achievement, it has no
appreciation of divine creation and inspiration, of the supernatural and
the spiritual.
The Christian believes in a reality which includes the spiritual. He
believes in a great objective Reality, a Wholly Other apart from him-
self, a divine Being who in Jesus Christ has revealed Himself as the
eternal God and Father of mankind.
Faith presupposes revelation. It is not mere aspiration, pious wish,
or beautiful ideal. It rests upon something objective. Christianity is
essentially a revealed religion. Faith is an adventure, but an adventure
with map in hand, compass in heart, and a Voice to guide. God lives
and loves and speaks first of all. Because He is, we are; because He
first loved us, we love Him; because He has spoken, we believe. “In
the beginning, God . . ."—whether in creation, redemption, or sanctifica-
tion. His revelation of Himself through the Old Testament prophets
is completed in Jesus Christ. In Him we behold the divine glory, full
of grace and truth, loving, merciful, spending itself, suffering and
dying for our eternal good. Such a revelation—recorded for all genera-
tions in the Scriptures and brought to human souls through the power
of the Holy Spirit in and through the Church—such a revelation under-
girds our faith and empowers our life.
6 INTRODUCTION om

We are apt to minimize the importance of the Holy Spirit in our

worship. Back of all that I can think or do is the divine Personality,
the divine Energy, the eternal God. Not by my own reason or strength
can I even “believe in Jesus Christ my Lord or come to Him; but the
Holy Ghost has called me through the Gospel, enlightened me by His
gifts, and sanctified and preserved me in the true faith; in like manner
as He calls, gathers, enlightens, and sanctifies the whole Christian
church on earth and preserves it in union with Jesus Christ in the true
faith.””
Faith which calls forth worship, therefore, is more than philosophic
speculation. Its certainties begin where the hypotheses of philosophy
ad It rests upon a revelation whose truthfulness it accepts and whose
power it demonstrates in its own experience. Back of all common prayer
is the common faith of believers; back of the common faith is the reve-
lation of God in Jesus Christ. We begin our collects and prayers not
only with a reverent address to God, but with a definite reference to
some word or quality of His. Upon such an “antecedent reason” we
build our petitions. On Christmas Day we say: “O God, Who hast made
this most holy night to shine with the brightness of the true Light: Grant,
we beseech Thee .. .” On Ash Wednesday we pray for forgiveness only
after we have said: “Almighty and everlasting God, Who hatest nothing
that Thou hast made and dost forgive the sins of all those who are peni-
tent: Create and make in us new and contrite hearts.” We first say: “O
God, Who hast prepared for them that love Thee such good things as
pass man's understanding’; before we pray: “pour into our hearts such
love towards Thee.”
Similarly in the great Eucharistic Prayer, the Proper Prefaces ground
our thanksgiving and praise upon specific facts of revelation: “It is
truly meet, right, and salutary ... for in the mystery of the Word made
flesh Thou hast given unto us a new revelation of Thy glory”; . . . “Who
on the tree of the Cross didst give salvation unto mankind.” Because
of these accepted facts we can say: “Therefore with angels and arch-
angels . . .. Before any administration of the Lord’s Supper we must
say: “Our Lord Jesus Christ in the night in which He was betrayed,
took bread. . . . This do in remembrance of Me.” Only after such reci-
tation of the very words of our Lord’s Institution can we say: “Take
and eat, this is the Body of Christ given for thee.”
Luther calls this faith, which rests upon revelation and centers in
* Luther, Small Catechism, Explanation of the Third Article of the Creed.
 REALITY MAINTAINED BY COMMUNION 7

Christ, “a divine work in us” which “changes us and makes us to be

born anew of God. . . . Faith is a living, daring confidence in God’s
grace, so sure and certain that a man would stake his life on it a thou-
sand times. This confidence in God’s grace and knowledge of it makes
men glad and bold and happy in dealing with God and with all His
creatures.”*
Faith of this living, active sort believes that back of all the manifold
phenomena of life there are eternal values—truth, beauty, goodness—
and that back of all the power there is a Person. This Person is to be |
adored, loved, and obeyed as the heavenly Father of us all who invites
our worship and _ trust.
Doubt builds no cathedrals, sings no Te Deums, frames no liturgies.
Faith builds and prays and sings. It fills the House of God with melody
and beauty and carries the inspiration of the sanctuary into the home,
the community, and everyday life. For essentially faith is life, in its
finest, fullest, most harmonious and spiritual development.
Reality in worship, therefore, is attained by the faith which accepts
the essential truthfulness and sincerity pf the Christian tradition. With-
out such faith Christian worship would be fantasy or pageantry or
some other form of “make-believe.”

REALITY IN WorsHIP Is MAINTAINED BY COMMUNION |

Corporate worship is the sincere expression of a belief in the existence
of God, and conviction that men may unitedly commune with Him. No
matter what separate ideas may be involved in the act of worship—
adoration, confession, commemoration, thanksgiving and praise, sacri-
fice and offering, supplication and intercession—all are but parts of the
larger idea of corporate communion. William Adams Brown has said:
“In the last analysis it comes to this: either there is a God or there is
not; either we are alone in the universe, facing its unsolved mysteries
and its appalling tragedies with only the help that comes from other
mortals as ignorant and as helpless as we, or there is Some One who
hears us when we speak and can answer when we call... The man
_—— ee

who has learned to pray is no longer alone in the universe. “He is living
in his Father's house.”*
- —— eee ee - ——

This essential idea of communion is particularly stressed in the Lu-

¢ “Introduction to the Epistle to the Romans,” Works of Martin Luther (Philadelphia, 1932),
Vol VI, pp. 451-52.
‘The Life of Prayer in a World of Science (New York: Charles Scribner’s Sons, 1927),
pp. 179-80.
8 INTRODUCTION

theran system. It is fundamental to the Church's doctrine of the Person

of Christ and to its conception of Baptism and of the Lord’s Supper. It
is inherent in its doctrine of the Church and in its teaching concerning
the inseparableness of the Holy Spirit and the Word of God. Similarly
in the sphere of worship Lutheranism requires something more than
mere aspiration or mystical contemplation. It builds its worship forms
around the thought of spiritual contact and exchange of spiritual force.
With naive directness Luther put the matter thus: “These are the
two priestly offices, viz., to hear God speak and to speak to God who
hears us. Through the benediction, through the sermon and the dis-
tribution of the Holy Sacraments, God comes down to us and talks with
me; there I listen to Him and again I go up to Him and speak in the
ears of God who hears my prayer.”
At another time he declared the nature and aim of worship to be:
“That we assemble together at one time and place; that we hear God's
Word and lay before God our own needs and those of other groups;
and that we lift to heaven strong, earnest prayer, and together celebrate
and praise God's blessing with thanksgiving.”*
Melanchthon in the twenty-fourth article of the Apology (“Of the
Mass”) developed this conception of worship, distinguishing fully be-
tween the sacramental and the sacrificial elements; the former being
God’s gift and signs to us of His will, and the latter our responses of
prayer, praise, and thanksgiving.
Dr. Von Ogden Vogt characterizes this Lutheran emphasis upon
communion as “a balanced pattern of initiation and response” which
comprehends the grace of God and the offering of man. He says, “It is
possible that this account of worship is true and that no more valid pat-
tern of worship than this can be discovered.”® At all events it is a cor-
rective of the subjectivism which characterizes much Protestant worship
today, and which exaggerated interest in the psychology of religion is
likely to intensify. It represents a positive affirmation as to the objective

6 “Sermon at the Dedication of the Castle Church at Torgau,” 1544, Luthers Werke, Weimar
Ausgabe, Bd. 49, p. 594.
6 Modern Worship, p. 42. Dr. Vogt discusses (op. cit., p. 53) several “pattems of worship” ane
expands one which he first proposed in Art and Religion into a sevenfold psychological program.
This includes vision, humility, vitality, recollection, illumination, dedication, and peace. It is not
accurate to contrast with this “‘the simple pattern” of initiation and response as if that is all there
is to the Lutheran system. The Lutheran Liturgy, too, may properly be analyzed into various ele-
ments, such as confession, aspiration, praise, instruction, supplication, intercession, commemoration,
adoration, reception, thanksgiving, etc. The point is that in the experience of the Lutheran wor-
shiper the thought of communion as an active interchange between God and man pervades all
these elements, not mechanically or programatically, but generally.
 FELLOWSHIP WITH OTHER BELIEVERS 9

reality of God and to our belief in His love for us and His revelation
to us. Standing upon this objective foundation, the Lutheran Church
has developed a rich and joyous response in hymns, prayers, sermons,
and music—a literature of devotion unsurpassed in quality and extent.
Communion in its larger sense includes not only personal contact
with God but fellowship with other believers. Public worship witnesses
to the belief that spiritual experience of the highest value can be real-
ized when a group representing the “communion of saints” unitedly
enters into communion with God.
Our Lord gave His disciples a form of prayer intended for group use.
His words, “Where two or three are gathered together, there am I in the
midst of them,” assure His special presence with the Church as an
assembly. St. Paul exhorted his hearers, “Forsake not the assembling of
yourselves together,” and developed the thought of sacramental fellow-
ship into the doctrine of the Body of Christ: “We being many, are one
bread and one body; for we are all partakers of that one bread” (I Cor.
10:17). Luther rediscovered and re-emphasized the significance of Chris-
tian fellowship in connection with worship and the Sacrament. In his
Sermon on the Sacrament, 1519, he says: “Christ with all His saints is
one spiritual Body just as the people in a city are a community and a
body, and every citizen is related to his neighbor and to the city. So are
all saints members in Christ and in the Church, which is a spiritual eter-
nal city of God. .. . Thus to receive the Sacrament in bread and wine
is naught else than to receive a sign of this fellowship and incorporation
with Christ and all His saints. ... When we rightly use this Sacrament,
Christ with all saints takes our form through His great love, and fights
with us against sin, death, and all evil. By this we too are enkindled in
love to take His form, to trust in His righteousness, life, and salvation;
and so through fellowship between His blessedness and our woe, to
become one cake, one bread, one body, one cup, and all is shared in
common. °
Modern leaders stress this point. Wilhelm Loehe says: “We are born
for fellowship. ... The Lord did not make the earth for one man...
nor heaven for one man. ... The divine fellowship is the Church of
God, the communion of saints... . In my pilgrimage through this dark
vale I am not alone. .. . The Church is an eternal fellowship here and
hereafter.”* Friedrich Heiler urges the necessity of “group devotion,”
tA Sermon. conceming the Sacrament of the Body of Christ and of the Fellowship,” 1519.
Luthers Werke, Weimar Ausgabe, Bd. 2, pp. 748-48.
& Three Books Concerning the Church, pp. 3-13.
10 INTRODUCTION

and in the final sentence of a chapter on “Prayer in Public Worship”

says: “The spiritual adoration of God by an assembly of spiritually
mature personalities is the highest and purest form of worship, the true
divine service.”’ Emil Brunner fights individualism as “the disease of
our times” and calls for that identity of personality and community which
is “the Christian conception of personality and society.” He says: “In
order that man might realize what is truth and what is lie, in order that
he might cease to conceive of all truth as his private possession, imma-
nent in himself, God in His wisdom has so ordained things that this truth
cannot be found by the individual man. He must enter into fellowship
or communion in order to obtain it. The Word of God can be found only
in the message of the Church.”” Professor Robert Will of Strassburg in
his monumental work, Le Culte, elaborates the idea that in public wor-
ship individual religious experience and aspiration are intensified in an
atmosphere of religious collectivity possessing spiritual unity and
universality.”
The Church is more than the aggregate of its members. As a fellow-
ship, a living body, it possesses functions and powers not found in the
experience of individuals apart from the group. Corporate worship is
something different from and stronger than the sum total of the per-
sonal devotions of individual worshipers. Even where but half a dozen
say their prayers together quietly in a fellowship of silence, a distinctive
corporate sense is experienced.
Public worship thus has supreme spiritual values for all sorts and
conditions of men. A few scholars may project their thinking into the
realm of pure theology, the philosophy of religion and criticism. But
even these spirits cannot find their highest satisfactions in these subjects
alone. They must join their fellow-believers in the temple courts if they
would keep their souls alive. For the great body of believers, corporate
worship is more significant and constructive than any other single factor
in their Christian experience. The Liturgy and the Liturgical Year, with
their regular unfolding and offering of the Means of Grace, maintain a
weekly and seasonal rhythm which keeps the Church in spiritual health.
They discipline, direct, and enlarge the individual religious experience
of all individual Christians.”
® Prayer, p. 346.
2 The Word and the World (New York: Scribner’s, 1931), pp. 118-19.
For extracts quoted from these writers in translation see Bernard Eugene Meland, Modern
Man’s Worship, chaps. 4-6.
13 For fuller discussion of social values in worship see A. G. Hebert, Liturgy and Society.
 THE IMPORTANCE OF PURITY 1]

POWER IN WorsuHIP Is CONDITIONED ON PURITY

If reality in worship is attained by faith and maintained by com-
munion with God in fellowship with other believers, power in worship
is realized through purity.
Science holds it a truism that power is in direct proportion to purity
in chemicals, drugs, and food. Health n_and strength depend upon clean-
liness and freedom from infection. Electrical energy is sapped by short
circuits, corrosion, and impurities in contacts. Telescopes and micro-
scopes are effective only when lenses are clean. In a similar way power
in worship is conditioned on purity.
First of all, worship must have a great and holy objective—nothing
less than the eternal, holy God and eternal and holy things. Fellowship
and common assembly for lesser ends may be important, but fellowship
and assembly for the purpose of communing with God in His tran-
scendent holiness, might, and love appeal to all men because of the ele-
vation and purity of motive. The power inherent in this pure and lofty
purpose has built churches and cathedrals everywhere, created liturgies
and hymns, composed cantatas and anthems, and inspired the noblest
art in the history of the race.
We today know vastly more about the universe than did King David.
Yet we find the deepest experiences of our inmost souls anticipated in
the story of the Psalmist who called upon the Creator of the universe:
“Create in me a clean heart, O God, and renew a right spirit within
me.” For in the inner sanctuary of our souls we find the same kind of
world as that which David knew—the same moral disorder and dishonor.
We, too, know that impurity is impotence, that sin ends in suffering.
We, too, know that real satisfaction comes from communion and har-
mony with God, and that only the pure in heart may see Him. These
convictions enable Christian worshipers to cast away unworthy motives,
and with hearts purified by the sense of forgiveness to invoke the divine
blessing. It is not accidental that for a thousand years or more the min-
ister’s private preparation for public service regularly began with an
Office of Confession and Absolution, and that the public worship of our
congregations so begins today.
In addition to their high and holy objective, the content and form of
worship must be pure. There is no greater impurity than heresy. Impure
doctrine may be taught in sermons, in phrases in the Liturgy, the hymnal,
and even by improper ceremonial and decoration. Because of this, the
historic liturgical Churches have seen to it that in the preparation of their
12 INTRODUCTION

liturgies and hymnals able scholars have weighed every sentence, studied
every phrase, and considered the finest points of capitalization and punc-
tuation in the effort to secure not only all possible literary grace but a
clear and consistent expression of doctrinal truth as well.
We must also refer to secular influences which frequently confuse and
blur Christian thought and worship. When religion is little more than
cheap sentiment, there can be no clear appreciation of premises or prin-
ciples. Similarities are emphasized and differences minimized. The
Church itself is thought of as a social-welfare agency concerned with
the study of environment and the promotion of reformatory programs.
The Christian ministry is scarcely differentiated from the Y.M.C.A.
secretariat or a social-service personnel.
Where such ideas prevail it is inevitable that conceptions of worship
and its conduct should sink to low levels. Church buildings of the audi-
torium and platform type suggest secular places and occasions of assem-
bly. “Worship programs” built around topics of current interest provide
novel and ever-changing exercises for different days. Cheap and noisy
greetings and nervous conversation before, during, and after services,
intended as “friendly welcome” for the stranger, embarrass and distract
the serious worshiper. Sermons which explore the remotest boundaries
of history, literature, philosophy, art, and international relations make
all too infrequent reference to Christ and His Gospel. Crudities and
positive imperfections in speech and manner mar the reading of the
Service as well as the delivery of the sermon. Prayers of limited and
selfish scope, lacking reverence and nobility of thought, leave the wor-
shiper on the dead level of mediocrity and spiritual apathy. Music of
concertistic or sentimental character beguiles or offends the ear, and
leaves the spirit untouched. Announcements of social and secular char-
acter ranging from church dinners to trivial community affairs chain
the thoughts of worshipers to earth.
Is it too much to say that these and similar practices are impurities
which dilute, distort, and impair the fabric of worship and short-circuit
its spiritual effectiveness? Anything less than the finest and purest we
have is unworthy as an offering to Almighty God. Anything less than
sustained spirituality in an atmosphere of reverence will not satisfy soul-
hunger or send worshipers from the House of God refreshed and rededi-
cated to high endeavor. Worship must be lifted above the levels of the
secular and the commonplace. The Liturgy must never look like the
daily newspaper; the music of the Church must not sound like that of
 THE AID OF SCIENCE AND ART 13

the concert hall or the opera. Worshipers must come to the altar of God
with uplifted hearts and a sense of holy mystery and joy. Purity and
nobility will exalt their souls and powerfully impress the world as well.

SCIENCE AND ART AS AIDS TO WoRSHIP

Reality and power in worship have to do with its inner essentials, its
spiritual factors. In its external manifestations corporate worship achieves
beauty and effectiveness by the aid of science and art.
The contributions of science, numerous and important, have to do with
physical and practical requirements concerning the times, places, and
manner of worship. The calendar with its calculations concerning the
datesof Easter and related days and festivals, is determined by astronomy.
The hours of service are determined by clocks and watches, regulated
with astronomical precision. Our church buildings, particularly those
employing modern materials and methods, require the science of engi-
neering as well as the art of architecture. Many of the crafts employed—
masonry, carpentry, glass-making, metal work, etc.—involve a knowledge
of chemistry. Science is now an important factor in matters of heating,
illumination, and acoustics.
The elements of public worship are also scientifically organized. The
Liturgy achieves intellectual strength and consistency because it has been
vrepared not by literati but by theologians with literary appreciations.
The hymnal has been critically edited with the use of scientific apparatus
and method. Organ music is an art built upon scientific foundations in-
volving the production and regulation of tone, the composition of pipes,
pneumatic and electric action, etc. Ear phones, microphones, and loud
speakers are all within the field of scientific study and production.
Science establishes conditions and promotes effectiveness, and many
matters having to do with the convenience and comfort of worship, as
well as its beauty, depend upon the aid which it affords. The living form
of worship, with its powers of growth and development, however, is
created chiefly by the aid of art.
The association of art with religion has ever been close. As soon as
Christianity was firmly established in centers of Graeco-Roman culture,
it made a discriminating use of the art of the time in spite of the ascetic
ideals of some of its leaders. The earliest decorations in the catacombs
were designed to veil Christian truth from pagan eyes while conveying
a cryptic symbolism to the initiated. When persecution ceased and im-
perial patronage made large undertakings possible, the Church built
14 INTRODUCTION

her basilicas, decorated them with mosaics, and boldly employed the
monograms of the Saviour’s Name and other symbols of the new faith.
Christianity rejected the pagan temple along with paganism itself.
Paganism was an outdoor religion. Its temples lavished their architec-
tural detail and decorative beauty on the exterior. Christianity con-
cerned itself with the interior of its church edifices, giving particular
attention to the requirements of worshiping congregations.
The Church grew to strength amid strong currents of political and
intellectual life in centers like Antioch, Alexandria, Corinth, Carthage,
and Rome. When the Empire fell and civilization tottered under the
inroads of barbarian hordes, the Church became the stabilizing and
unifying factor. With the passing of the pagan influences of the classic
era, art became Christian in spirit. The Church, with its teachings,
sacraments, ceremonies, and discipline, bound peoples of diverse origins,
languages, and traditions into a great moral commonwealth.
The monastic orders became a power. Letters, learning, and the arts
were sheltered by them and later repaid the debt a thousandfold. Even-
tually, art had practically no field outside the walls of the Church and
her institutions. Monks labored unknown in their monasteries, begin-
ning works of transcription and illumination in the freshness of youth
and completing them in old age or bequeathing this duty to the next
generation. Art was not yet commercialized. Even the lay craftsmen
outside the monasteries, associated in powerful guilds, strove to exalt
the Church and her worship.
Thus church art swept on majestically into the Gothic centuries. The
power of faith under the direction of the Church had, in a few centuries,
transformed barbarians into artists, engineers, builders, and men of
science. Princely, episcopal, and civic pride were factors, but religious
conviction and poetic inspiration pervaded all achievements. The
cathedrals and minsters that raised columned aisles, buttressed walls,
and pierced spires to heaven were wonderful indeed, but the buildings
were but the heavy settings for unnumbered jewels within. Windows,
beautiful in design and aflame with color, revealed wonderful carvings
in wood and stone; great altars and reredoses, rood screens and choir
stalls; marvelous paintings on walls, wood, and canvas; fonts and ciboria:
creations in gold and silver, enameledware, bronze, brass, iron,
and lead; superb reliquaries, altar-crosses, croziers, censers, incense-
boats, crucifixes, cruets, basins, and chalices; and countless service books
beautifully bound and encrusted with jewels. Nor may we forget the
 THE RENAISSANCE AND THE REFORMATION 15

vestments and embroideries; the innumerable chasubles, copes, albs, |

stoles, and mitres; the equally notable frontals and superfrontals for the!
altar. Men of talent designed them and women of skill and patience
toiled to produce them.
The Church encouraged this mighty effort. She furnished the inspira-
tion and the themes for it, and her liturgical life determined its forms.
She bent all art to her will and made it bear her message. Emile Male,
perhaps more clearly and fully than anyone else, has shown how Chris-
tian history and belief were portrayed in the sculptured fronts of
medieval cathedrals, and how art became a teacher and preacher of
the Gospel through the use of Christian symbolism.”
Poetry found enduring expression in the Liturgy, hymns, and se-
quences of the Church. Under the tutelage of the Church, music had a
belated but marvelous development which paralleled that of architec-
ture. Building upon the earlier Greek modes and recitative, the Gregorian
system clothed the Liturgy in melody. Unfolding in forms of harmony and
counterpoint,it blossomed forth into the loveliness of the Netherlands’
school in the fifteenth century and the spiritual beauty of the Palestrina .
school in the sixteenth. The quantity and the technical elaboration of
these compositions were amazing. Edward Dickinson is not far from
the truth when he says, “The world has never seen, and is never likely
to see, anything fairer or more majestic than that sublime structure,
compounded of architecture, sculpture, and painting, and informed by
poetry and music, which the Church created in the Middle Ages, and
fixed in enduring mould for the wondering admiration of all succeeding
time.”™
The Renaissance stirred the whole social fabric to its foundations. It
profoundly influenced art and the Church. Humanism and the classic
vevival uncovered forgotten elements and promoted intellectual and
artistic endeavor outside the ecclesiastical field. Art became profession-
alized with a desire for personal expression, recognition, and remuner-
ation. As it became less aependent upon church teaching and tradition
it developed a freer appreciation of nature. It thus lost much of its
spiritual heritage while developing to the full its technical powers in the
spirit of individualism.
The Reformation, broadly speaking, emphasized doctrinal and eccle-
siastical reform and gave comparatively little thought to art. The spirit
__ . _<—o-— ~=

18 Religious Art in Frunce, XIII Century, New York, 1913.

14 Music in the History of the Western Church, p. 74.
16 INTRODUCTION

of Zwinglianism and of Calvinism was definitely hostile. This prevailed

in Switzerland and Holland and permeated the dissenting elements of
Scotland and England. Though in time it spent its force, it demonstrated
the fact that where the Liturgy was destroyed liturgical art, always col-
lective in spirit, perished and with it all power to recreate it. Zeal for
doctrine alone, without appreciation of other values, is so purely intel-
lectual and individual that the spirit of worship languishes and the_art
of worship decays in the dry atmosphere it creates.
Luther and his followers appreciated art and its place in worship.
Luther kept the Liturgy and the liturgical principle. He preserved much
ancient plain song; he dignified the popular element in worship and
gave it a position which it had not enjoyed since the post-Apostolic
age; he translated the Service into the vernacular and enabled the
people to sing it. While at work on the translation of the Psalms “the
spirit of the psalmist and the prophets came over him,’ as Koch says,
and he wrote his earliest hymns as a sincere, spontaneous outburst of
devotion. He thus laid the foundations of the German chorale, which
became more popular and influential than the ancient plain song, and,
like the latter, supplied inspiration and suggestion for later polyphonic
compositions of Protestant composers for choruses and organ. Luther
also knew and appreciated the best motet music and vigorously advo-
cated choral singing. His service to church art was immeasurable and
the Church that bears his name has ever welcomed and employed art of
many kinds in its worship.
Formal worship and church art both languished in the days of
Pietism and Rationalism. The liturgical revival of the nineteenth cen-
tury, aided by contemporary Romanticism, reawakened interest in the
Liturgy and uncovered the great treasures of the Church in archi-
tecture, music, painting, and the minor arts. Church consciousness and
a deepened sense of devotion led to the determination that the House
of God should again become beautiful. The arts and crafts were wel-
comed and they made significant contributions to the revival of wor-
ship. Renewed interest in Gothic architecture, and the work of the Pre-
Raphaelites and associated craftsmen in England had a parallel, if less
extensive, manifestation on the Continent. Hymnology, particularly in
England, received its greatest impulse since the Reformation. Church
music flourished under new inspiration and encouragement in the
Roman as well as the Lutheran and the Anglican communions.
This survey shows that art and the Church cannot be separated. The
 LITURGICAL ART INTERPRETATIVE 17

radical objections of the Zwinglians and Puritans only emphasized the

strength of the union between the two, and the spiritual descendants of
these objectors are today zealous advocates of the use of art in worship.
It is generally recognized that, quite apart from practical or utilitarian
considerations, art employs interpretative and suggestive powers which
clothe the forms of worship with propriety, dignity, and beauty.”
Art has maintained its long and intimate association with worship
because of certain qualities which it possesses. Art belongs to the com-
pleteness, the wholeness of life. Religion, as the experience of the high-
est values in life, comprehends goodness, truth, and beauty. These three
are manifestations of God Himself. They are constituent ideals of the
Kingdom which cannot be dissociated from each other without injury
to the whole. They all have their place in worship. To suppress or dis-
tort any one of the three impairs the other two. Life itself, if it is to be
fully rounded and wholesome, must be beautiful as well as true and
good. Similarly worship without beauty, however sincere, is imperfect
because incomplete.
Truth, goodness, and beauty are vital qualities which constantly create
new and significant forms expressive of their nature. Some of these are
intellectual (theological); some are practical (social and benevolent);
others are worshipful (liturgical). In the liturgical field it is art which
enables the truth and the goodness of the Christian faith to express
themselves significantly and beautifully.
Art has supreme powers of expression. Science is statistical. It as-
sembles, states, and explains facts. It has to do primarily with the extent,
the quantity of things. Art, like religion itself, is concerned primarily
with the inner spirit, with relationships, with moral and spiritual values.
It is descriptive, representational, interpretative. It perceives and inter-
prets quality in life.
Philosophy and science discuss universal truth impersonally. Great
art is objective too, but, perceiving quality in persons and things, it
expresses truth with feeling and discerns values even in specific truths.
Liturgical art derives its inspiration from the Christian faith and its
emotional power quickened by that faith heightens its spiritual percep-
tions and intensifies and ennobles its formal expressions. It believes cer-
tain things, it ascribes certain qualities to persons and acts, and its
expressions of what it believes and feels are not only beautiful but vital
8 For fuller discussion see the author’s article on “Church Art,”? Lutheran Church Review, Vol
29 (Oct., 1910), pp. 765-88.
 18 INTRODUCTION

Art thus impresses, suggests, evokes. Professor Hans Preuss shows

how clearly Luther understood this suggestive, evocative power of
music.” It and all art not only objectify and emotionalize our own con-
ceptions, but awaken and call forth in others an appreciative response
of corresponding qualitative character.
Canon Streeter, in an illuminating discussion, speaks of art_as, par
excellence, the method by which we are made to feel quality beyond
the limits of our own experience, by entering into an experience finer,
deeper, or wider than our own. He explains how the quantitative power
of science can produce an exact map of Venice with its canals, bridges,
and buildings; but also how the qualitative power of art can produce a
wonderful painting such as Turner's, which recreates in everyone who
has seen Venice, and suggests to everyone who has not, the very char-
acter and life and atmosphere of the city.”
Liturgical art, particularly, has this dynamic, evocative quality. The
Nicene Creed is a theological formula which clearly states the divinity
of our Lord. The Te Deum is a great hymn which expresses precisely
the same truths in a worshipful, vital, and dynamic way. The beauty
of its text, enhanced by the power of music, gives it wings. It soars
above the high plateaus of intellectual definition and scales the loftier
heights of objective, corporate, emotional experience.
The Augsburg Confession and the decrees of Trent give theological
conceptions and definitions concerning the Lord’s Supper. The Mass
and the Holy Communion, as actually celebrated both by Roman and
Protestant congregations, give the picture of our Lord’s breaking, bless-
ing, and distributing the bread and the wine to His disciples, and vividly
suggest significant meanings of the Sacrament for all believers. The
historic liturgies afford one of the best approaches to an understanding
of the most important doctrines of the Church. Students of Christian
doctrine might profitably study them as representing dogma emotion-
alized and expressed in forms of living devotion.
-* Tt is this power to impress and suggest that makes liturgical art so
valuable a servant in the temple. Mindful of this fact, Wilhelm Loehe
said: “The Church remains what she is even without a Liturgy. She
remains a queen even in beggars’ rags. It is better to give up everything
else and to hold only the pure doctrine than to go about in the pomp
and glory of splendid services which are without light and life because
16 Martin Luther, Der Ktinstler.
17 Burnett Hillman Streeter, Reality, A New Correlation of Science and Religion, pp. 23-48.
 SIGNIFICANCE OF THE LITURGY 1$

the doctrine has become impure. Yet it is not necessary to let the VOT
Church go in beggars’ rags. Much betteris it that her prayers, herVEC sak
hymns, her sacred order, the holy thoughts of her Liturgy, should be
impressed upon the people. .. .””
Should not realization of the unique and positive values in public
worship lead the Church to concentrate more of its effort on this field
and cultivate, with all the resources at its command, the art of worship?
The great majority of believers are fundamentally sincere and spiritually
minded. They desire and respect solemnity, dignity, and beauty in the
formal services of the Church. This is the type of religion and religious
activity which men and women of the world also can understand and
respect. The faith of individual Christians and the sincerity and solidar-
ity of the Church, threatened by many forces in our own troublous
time, will be strengthened, as by nothing else, by the uniquely spiritual
and social values in liturgical worship and, supremely, in the Holy
Communion.
THE SIGNIFICANCE OF THE LITURGY
With relatively few and brief exceptions, Christian worship in gen-_
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as to general outline and contents by authority, and accepted and used

by congregations widely distributed but united in some general church
body. The historic churches—Eastern, Roman, Lutheran, Anglican and
some smaller communions—all have their historic liturgies. The so-
called “free churches,” definitely a minority group in Christendom, have
developed more or less stereotyped forms for local and limited use.
These vary from severe simplicity to elaborately developed “programs”
built up largely by means of extensive borrowings of responses, can-
ticles, prayers, etc., from the historic liturgies and from other devotional
literature of the universal Church. Our discussion will have reference
primarily to the Liturgy of the Lutheran Church, though much that
we shall say will be applicable in large measure to the official services
of other communions as well, for the representative historic liturgies
have much in common.
“The Liturgy” is a general designation for the officially prescribed
services of a church body. The name is derived from the Greek word
leitourgia, a public act or duty performed by individual citizens foris.> er
the benefit of the state. Specifically the term is applied to the ap-— —
proved formulary for the celebration of the Eucharist. In a less re-
% Three Books Concerning the Church, pp. 198-99.
20 INTRODUCTION

stricted sense, and as used generally, the Liturgy denotes the whole
system of formal, prescribed services, including the text, the seasons
and festivals of the Church Year, the prescribed ceremonial, etc.
In either sense, the Liturgy is a work of large dimensions and uni-
versal significance. It is not a “worship program” or a collection of
such programs. The latter, usually prepared by an individual pastor
for the use of a particular congregation at a single service, develops
a topic or theme in accordance with some “psychological pattern.”
Lessons, responsive readings and other liturgical extracts, hymns,
litanies, and prayers are chosen from various sources and interspersed
with organ and choral numbers. This “program” is usually designed
as “preliminary” to the sermon in which the topic chosen by the min-
ister is specifically discussed. Such a worship program, however bal-
anced, beautiful, and edifying in itself, is necessarily of local and
temporary significance. Privately prepared and locally used, it has
no connection with the services of other congregations and usually
no close relationship with other services in the same congregation. Any
such connection or any continuity with the past is soon broken and
forgotten.
The Liturgy, particularly in the restricted sense of the historic serv-
ice of the Holy Communion, is quite different. It is not a sheaf of pretty
autumn leaves but a noble, living tree. It is the work and possession of
the whole Church. It has been carefully prepared and authorized by a
general church body. It is used by thousands of congregations over con-
tinental areas. Its plan encompasses the cycle of a year. It includes a
certain fixed framework for every service throughout the year but inserts
in this rich selections of variable material appropriate for particular fes-
tivals and days. The universal beliefs, needs, and desires of all men find
expression in its unchanging order for Confession, its Kyrie, its Gloria
and other canticles of praise, its Creed, Preface, Sanctus, the Lord’s
Prayer and Words of Institution, the formula of Distribution, the Thanks-
giving Collect, and the Benediction. The so-called “propers” unfold the
theme of the particular day or season in varying Lessons, Introits, Grad-
uals, Collects and Prayers, Proper Prefaces, the Sermon, and appropriate
congregational hymns and choral music.
- Each individual service is a balanced order complete in itself, but
each service is related to the other services in its season and to the cycle
of the year. Like spokes in a wheel, each service is a polished and per-
fected part of a larger whole; and the wheel is something in itself, some-
 CONTENT MORE IMPORTANT THAN FORM 21

thing greater than the sum of all its spokes. Ever revolving, this great
cycle-of-the Liturgical Year carries the Church onward and upward in
its experiences of public worship from century to century, from shore to
shore, in unbroken historic and corporate continuity. Grounded upon the
older and deeper foundations of historic Christianity, the Liturgy has the
dimension of depth. Its comprehensive quality and extent of use testify
to its breadth. Its polished and perfected forms, to the completion of
which highly endowed spirits throughout the centuries have contributed,
give it the inspiration, life, and power which exalt and lift the common
devotions of Christians everywhere to the throne of God in the heavenly
heights.
It is important, however, that we should not regard formal perfection
as the chief quality in the Liturgy. Many doubtless regard the Liturgy
simply as a “fair form of words.” It is this—a perfectly balanced form of
worship, monumental in proportions and beautiful in detail. Its essential
significance however, lies in its content rather than in its form. It presents
a complete and well organized summary of the Christian faith and life
as a basis for common meditation, prayer, and thanksgiving. It is an
exposition of the Creed and the Catechism in devotional form. In the
full round of the Liturgical Year it unfolds God's eternal plan of salva-
tion in the life, teaching, death, and resurrectioof
n Jesus Christ our Lord.
It regularly reviews the “things most surely believed among us.” It re-
minds us of the history of the Church and of the purifying and enabling
power of the Holy Spirit in the lives and conduct of believers. Unlike
many privately ordered worship programs, it omits no essential part of
the Gospel. It includes nothing insignificant or unworthy. Because of its
confessional character and its careful preparation, it is a living, truthful
expression of the Church’s fundamental beliefs.
The scriptural content and tone of the Liturgy is one of its greatest
distinctions. Gems from the Psalms, the Prophets, the four Gospels and
many other books of the New Testament are set in the golden fabric of
its text surrounded by pure pearls of devotion in confessions and thanks-
givings, canticles and collects. These too are scriptural in tone and feel-
ing. “The Word of the Lord endureth forever.” Embodied in letter and
spirit in the historic and beautiful services of the universal Church, it
glows with glory unquenchable and gives spiritual grace and power to
all who hear and heed it.
In addition to this rich and devotionally satisfying exposition of the
Word, the Liturgy provides for the regular observance of the Great
 22 INTRODUCTION

Memorial in the celebration and administration of the Holy Sacrament.

Its supreme function is to present and administer with all possible dig-
nity, beauty, and holy joy the divine gifts of grace in Word and Sacra-
ment and to call forth reverent and thankful response in the united
prayer, praise and thanksgiving of the faithful. It is thus a method which
experience has approved of establishing communion and fellowship be-
tween the Lord and His Church. Or, to accept Abbot Herwegen's
stronger statement, it is “the medium of a transforming, life-embracing
communication of the grace of Christ in His Church.”
The Liturgy is the product and possession of the universal Church.
It enshrines the faith and the experience of every age and continent.
(ve..~aTraces of Jewish worship are preserved not only in the use of material
+132 from the Old Testament but in the posture of standing in prayer and
. in the distinction between sacrificial and sacramental made by the min-
53¢cti21 ister when he faces the altar in prayer and turns to the people in bless-
ing. The Gentile Christians established Sunday as the day for common
worship and led in the development of the Christian year. The Eastern
Church framed the Gloria in Excelsis, the General Prayer, the Preface,
and the Sanctus, and established the custom of standing during the
reading of the Gospel. The Western Church developed the Confiteor
(greatly modified at the Reformation), the series of Introits, Graduals,
Collects, and Proper Prefaces, with the liturgical Lessons as we have
them and their responses. The Reformation simplified and purified the
text of the Liturgy, established the use of the vernacular, developed the
active participation of the congregation, restored the sermon to its right-
ful place in the Service, and evoked a flood of congregational song, a
wealth of collects and prayers, and a glorious body of artistic choral
music. The Church of England provided the English-speaking world
with noble translations of the historic collects and other liturgical texts..
The liturgical scholarship, taste, and practical ability of leaders in
America restored the historic services of the Lutheran Church in repre-
sentative and full-bodied form in the Common Service and the Common
Service Book.
Thus, much like a noble cathedral in some Old World city, the
Liturgy of the Church has been fashioned by the Church of all ages—
prayer upon prayer, canticle upon collect, invitation and admonition,
supplications and thanksgivings in alternate order, the Word of God
and the response of man together building a living spiritual fabric. If
we lived in an Old World city and worshiped in its cathedral, we would
 THE LITURGY A LIVING INSTRUMENT 23

know every nook and comer of it, every bay and pillar, the length of the
nave and the height of the vaults, the story of its carved portals and the
figures in every window. We would wish to know who began the choir,
who carved the stalls, who completed the spire, and when and by whom
each part was restored.
Similarly, history and biography are written in the Liturgy. It, too,
bears the marks of centuries and, in places, the scars of battle. The
Word and the Sacrament it enshrines have nourished and still keep
alive all faith on the earth. Its Te Deums and Magnificats praise the
Almighty throughout the centuries; its collects, litanies, and spiritual
songs have brought human souls close to God for ages; its Creeds and
Glorias ring out unceasingly as battle cries against falsehood and error;
its atmosphere of devotion is the purest known to man. If such be in
truth the high character and function of the Liturgy, is it not natural
that the Church should wish its sons and daughters to know its plan,
study its parts, and learn its spirit?
A final important conviction of the Church concerning its Liturgy
is that it is ever youthful though age-old. It is something more than a
heritage. It is a living, Hexible, powerful instrument for today.
The Liturgy indeed comes to us, as it will come to every generation,
as a gift from the past; as something possessing the weight and worth
of a high heritage. It is a treasure which we have and hold and seek to
transmit unimpaired and enriched to those who come after us. We
admire its beauty and appreciate its worth as a representative expression
of historic Christianity and of our common faith today. It is a monu-
mental and glorious work of art. Understanding of God’s gracious will
and mastery of universal Christian experience have given it perfect pro-
portion. A work of art and beautiful in itself, it is the mother of all litur-
gical art. Noble architecture has built a home for it. Music has bome
its text aloft on wings of melody. Preaching has personalized its mes-
sage. Vestments and ceremonial have clothed it in dignity and grace.
Thus, honored and enhanced by all the arts, the Liturgy is a gift of the
Christian centuries to our own time. The Church of today, however, as
it studies and uses these beautiful forms, finds them instinct with life
and power.
The Liturgy represents the objective, the universal, and the eternal
rather than the personal and the temporal. It has, however, great value
for the individual worshiper. It gives his personal and disarranged
thoughts adequate expression in forms richer and more satisfying than
24 INTRODUCTION

he himself could fashion. It unites him in spiritual intimacy and endeavor

with his fellow-believers in the awesome yet warmly spiritual experi-
ence of communion with Almighty God. This power of incorporation
and unification is one of its great functions. More fully than any other
instrument the Church possesses, the Liturgy promotes general church
consciousness and appreciation of the Church as “the Communion of
Saints.” It makes the individual worshiper conscious of his fellow-wor-
shipers and of his own part and place in the Christian community. It
lifts the congregation above parochial and local levels to an understand-
ing of the whole Church with all its needs and work. It brings the
Church of today into conscious fellowship with our Lord, with the
prophets and apostles, the confessors and martyrs of old. It lifts the
Church Militant on earth in confident faith and hope into spiritual
communion with the Church Triumphant, with the saints in Heaven,
and with Christ Himself, our heavenly King.
The Liturgy acquaints the youth with the most important truths of
God's Word and impresses upon them the duty and privilege of cor-
porate worship. The Liturgy with its power of suggestion enforces the
truths which education labors to implant more directly. It is also to be
noted that its forms satisfy the devotional needs and aspirations of
mature Christians of whatever station or intellectual qualification. It is
a flexible and powerful instrument for promoting unity and loyalty in
a broad program of intelligent churchmanship and common endeavor.
Nor is its influence limited to its own special field. Its constant and intel-
ligent use strengthens and uplifts every phase of the Church’s thought
and life.
With these preliminary observations concerning the thought and the
experience of the Church in this field we are prepared to trace the
development of the Liturgy and liturgical worship from the earliest
times to our own day.
 CHAPTER |!

WORSHIP AND THE LITURGY IN THE EARLY CHURCH

Te MEANING Of historic institutions is often best understood by pene-

trating later adhesions and discovering earliest principles and forms. Our
present services contain elements from many parts and periods of the
Church. The relative simplicity of early forms was soon obscured by
elaborations and additions. Some were true developments; others were
accretions; and some were perversions.
Many find in the medieval Church the ultimate expression of wor-
ship. Its rich forms in liturgy, architecture, ceremonial, and decoration
were impressive. We find simplicity, purity, strength, and conviction,
however, most clearly revealed in the formative and the reformative
periods of the Church.
The first to the third centuries mark the heroic age. Christianity was
a minority religion surrounded by a sea of paganism and enduring hos-
tility and persecution. To be a Christian meant much. Faith and wor-
ship possessed reality, and the forms which come to us from this early
time bear the stamp of inspiration and sincerity. Similarly in the Refor-
mation century there was a rebirth of spiritual perception and power
which enabled the Church, in certain groups at least, to purify its doc-
trine and worship by reforming the old and developing the new in sig-
nificant confessions and _ services.

THe Ear.uiest CHRISTIAN WORSHIP

In thinking of the beginnings of Christian worship we must first con-
sider the highly significant period of fifty days between the first Easter
and Pentecost. Then, as never again, the little company of believers had
the awesome privilege of communing with their risen Lord, whose
actual presence was manifested to them in their common assembly. Out
of this unique and intense experience came definite conceptions which
determined the future of public worship.
Unity of Christian thought and life early developed a corporate per- ---
sonality,
the “one Body” of which St. Paul speaks (Eph. 4:4, I Cor one

10:17). Regular assemblies

-_-_ -_ me
and services kept alive the memory of
Christ’s death and resurrection and the promise of His continued pres-
25
 26 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

ence with believers. Thus public worship with the use of some form ot
Eucharistic service became from the beginning the most expressive
feature of Christian faith and life wherever found.
The New Testament reveals.two typesof early worship. In the Jeru-
y4cew salem type, elder of the two, the faithful continued “with one accord’
to frequent the temple and the synagogue. They also held private daily
assemblies. of their own. At these there was a common meal, prayer,
Psalms or hymns, an exhortation, and, in some form, the Eucharist (Acts
2:42, 46; 4:24; 5:42; 6:2-4, etc.). Certain Jewish forms persisted but a
new spirit is apparent in the interpretation of the Scriptures, the recog-
nition of the presence of Jesus and the power of the Spirit, the expecta-
tion of the Second Coming, and a heightened appreciation of the min-
istry of serving love.
The Gentile-Christian type developed twenty years Jater in Corinth
-“. 74 and Asia Minor. Antioch and the churches organized by Paul were
quite separate from Judaism. The Jewish church year as such lost its
force. There was an entirely new conception of the ecclesia and a
1.4” e2definite invocation and confession of “Christ the Lord.” Instead of a
daily gathering, the Lord’s Day was emphasized as the time for assembly
and worship (Acts 20:7, I Cor. 16:2). The Lord’s Day and the Lord’s
‘se Supper were new features universally observed before any books of the
_ New Testament were written. In addition to the Lord’s Supper (I Cor.
‘ 11:20) other names for the Eucharist were the Breaking of Bread (Acts
2:42) and possibly the Communion (I Cor. 10:16).
The first part of the Service was general in character and non-Chris-
tians were admitted. The second part was for believers only. The ele-
( ho . , ra fe’

tnt 9.4 ments of worship included readings from the Old Testament and the
letters of the Apostles, psalmody (including “hymns and spiritual songs,”
Col. 3:16), prayer (I Tim. 2:1), teaching and prophecy. The “charis-
mata, or gifts and power bestowed by the Holy Spirit upon individuals
for the edification of the Church, were a unique feature. Baptism was
regularly observed. Offerings for the poor were also received.
= 4/,a+-, The Agape, an ordinary meal of semi-religious character, preceded
are Eucharist. This fellowship meal was a continuation in Christian
circles of the custom of Jewish fellowships which regularly partook of
a meal of social and religious character in connection with their assem-
blies. As Christian thinking gradually grasped the sacrificial significance
of our Lord's death and its redemptive purpose, emphasis shifted from
recollections of the Last Supper to observance of the Lord’s Supper as
 LITURGICAL QUOTATIONS 27

an institution of formal and ceremonial character and universal import.

In the early decades, however, men and’ women brought their own pro-
visions and ate them in company with their fellow-believers. The
wealthy brought much and presumably ate much; the poor brought
little and were satisfied with that. St. Paul in his first letter to the
Corinthians (Chaps. 11-14), seeks to correct abuses which had arisen
in connection with the Agape and the more or less spontaneous devo-
tional exercises which followed the Eucharist.’
The services of the Hellenistic synagogues included, in addition to
the Psalter, hymns and other material of psalmlike character. Several
passages in St. Paul's Epistles and the Book of Revelation are probably
fragments of such hymns, prayers, and other liturgical forms based upon
synagogue models, but undoubtedly of Christian composition.’ Follow-
ing are a few examples:
And that, knowing the time, that now it is high time to awake out of
sleep: for now is our salvation nearer than when we believed. The night is
far spent, the day is at hand: let us therefore cast off the works of darkness,
and let us put on the armor of light (Rom. 18:11-12).

Wherefore he saith, Awake, thou that sleepest, and arise from the dead,
and Christ shall give thee light (Eph. 5:14).
And without controversy great is the mystery of godliness; God was
manifest in the flesh, justified in the Spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory (I Tim. 3:16).
But as it is written, Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that love
him (I Cor. 2:9).

It is a faithful saying: For if we be dead with him, we shall also live with
him: if we suffer, we shall also reign with him: if we deny him, he also will
deny us: if we believe not, yet he abideth faithful: he cannot deny himself
(II Tim. 2:11-13).
And they sang a new song, saying, Thou art worthy to take the book,
and to open the seals thereof: for thou wast slain, and hast redeemed us to
God by thy blood out of every kindred, and tongue, and people, and nation;
and hast made us unto our God kings and priests: and we shall reign on the
earth. . . . Saying with a loud voice, Worthy is the Lamb that was slain to
10On the Agape see Hans Lietzmann, Messe und Herrenmahl. Chap. 12.
2On the interesting question of liturgical quotations see John Mason Neale, Essays on Liturzt-
ology and Church History, Chap. 15: and Warren, Liturgy and Ritual of the Ante-Nicene Church,
pp. 30ff. Also comprehensive collection with Greek and Latin texts in Cabrol and Leclercq, Relt-
quiue Liturgicae Vetustissimee (Paris, 1900) 1:1-51.
 28 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

receive power, and riches, and wisdom, and strength, and honor, and glory,
and blessing (Rev. 5:9-10, 12). -
THE SECOND CENTURY
In the second century there are many references to public worship.
The Lord’s Day was the time for assembly and the Eucharist. The latter,
as most intimately related to the final and all-important days of our
Lord’s life, was the central and distinctive feature.
The past, the present, and the future were woven into one devotional
concept as the worshipers recalled the days when the Master had blessed
and broken the bread for His disciples; as they became convinced of
His continued presence with them; and as they meditated upon His
words concerning the heavenly feast to be spread at His return and the
consummation of the Kingdom. The services included the singing of
hymns and a lengthy prayer of thanksgiving for the blessings of crea-
tion and redemption. This prayer introduced the Words of Institution.
wet. Greek, the language of the New Testament and the educated classes,
———~ was the liturgical language, even in Rome, where it maintained its
supremacy until the close of the fourth century. Even as late as the
eighth century the Lessons were read in Greek and some Psalms were
sung in Greek at Rome.
~Merh7 St. Clement's First Letter to the Corinthians, a.v. 97, assumes the
existence of common ideas concerning ordered worship in Rome and
Corinth. This epistle does not refer specifically to the Eucharist. It does
include a prayer of exalted character and sustained solemnity, traces of
which are found in the later Apostolic Constitutions and other liturgical
formularies. Following is a brief extract:
Thou hast opened the eyes of our hearts that we may know Thee, Thou
the sole Highest among the highest, the Holy One who rests in the midst of
the holy ones. . . . Thou who art our help in danger, Thou who savest us
from despair, Creator and Overseer of all spirits; Thou who hast multiplied
the nations upon earth, and chosen from among them those who love Thee,
through Jesus Christ, Thy well-beloved Servant, by whom Thou hast in-
structed, sanctified, and honored us. We beseech Thee, O Master, be our
help and succor. Be the Salvation of those of us who are in tribulation: take
pity on the lowly, raise up them that fall, reveal Thyself to those who are
in need, heal the ungodly, and restore those who have gone out of the way
. . . deliver those among us who suffer in »rison, heal the sick, comfort the
faint-hearted . . . remember not the sins of Thy servants and Thy handmaids,
but cleanse us by Thy truth and direct our steps, that we may walk in holi-
ness of heart. . . . It is Thou, Lord, who hast given to our princes, to those
who rule over us upon earth, the power of royalty. .. . Grant them, Lord.
 PRAYERS IN THE DIDACHE 29

health, peace, concord, and stability, that they may exercise unhindered the
authority with which Thou hast entrusted them.*

The letter of Pliny, Governor of Bithynia, to the Emperor Trajan, PCLIAS L

c. A.D. 110, reports that it was the custom_of Christians in. his province
to meet on a fixed day (Sunday?) before dawn and to sing antiphonally
a hymn (or psalm) to Christ as to a God.
The Didache, a manual of instruction which probably dates from D/ Dacn
the very beginning of the second century‘, and which is one of the most
important documents of the early Church, describes a Jewish-Christian
type of worship in which the Agape and the Eucharist were_combined, ml, Oo a Bip
Ce? AW

and in which the cup was blessed before the bread. The “Lord’s Day of iy oie San

the Lord” is indicated as the day of assembly when the faithful were SEC]
“to break bread and give thanks, after having confessed your sins, so
that your sacrifice may be pure.” Forms of thanksgiving over the cup
and the bread are given. Wednesday and Friday are fast days.
This document also contains a prayer which, in addition to its
eschatalogical ideas, shows a conception of the Church remarkable for
that early time. The thought of this prayer is constantly repeated in
later collects and prayers in every age. It reads as follows:
We thank Thee, our Father, for the life and knowledge which Thou hast
made known to us through Jesus, Thy servant: to Thee be glory forever. As
this broken bread was scattered [in grains] upon the mountains and being
gathered together became one, so let Thy Church be gathered together from
the ends of the earth into Thy Kingdom; for Thine is the glory and the power
through Jesus Christ forever.*
Here we also find a “post-communion” prayer of excellent and com-
prehensive character.
And after being filled, give thanks in this manner: We thank Thee, O
Holy Father, for Thy holy name, which Thou hast enshrined in our hearts,
and for the knowledge, and faith, and immortality which Thou madest known
to us through Jesus, Thy Servant: to Thee be the glory forever. . . . Remem-
ber, O Lord, Thy Church, to deliver her from every evil, and to make her

2 Translation in Duchesne, Christian Worship, 1904, pp. 51-52. Duchesne properly calls
attention to “the spirit in which the Christians at Rome prayed for the Emperor on the morrow
of the fury of Domitian.”
‘Within the last decade certain scholars—Armitage Robinson, J. Muilenburg, Dom. R. H.
Connolly, etc.-have suggested considerably later dates for the Didache. Canon 3B. H. Streeter,
J. M. Creed, and others have ably defended the earlier and generally accepted date. For refer-
ences to discussions see E. C. Ratcliff’s article, “‘Christian Worship and Liturgy,” in Kenneth E.
Kirk, The Study of Theology, pp. 425-26.
5 Translation by Philip Schaff in The Teaching of the Twelve Apostles, p. 57. Greck text in
Lietzmann, Messe und Herrenmahl, p. 281.
30 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

perfect in Thy love; and do Thou gather her together from the four winds
[the Church] sanctified for Thy Kingdom, which Thou didst prepare for her:
for Thine is the power and the glory for ever.’
‘JyJustin Martyr, a philosopher who embraced Christianity and later
suffered martyrdom, c. A.D. 165, addressed his Apologia to the emperor,
defending the practices of the Christians. Writing from Rome about
seventy years after the death of St. Paul, his description gives a vivid
account of the assemblies and worship of the time. It also shows clearly,
and for the first time, an unbroken connection between the Service of
the Holy Supper and the Service of the Word in Christian worship.
The Service of the Word included readings from the Old Testament
and the “Memoirs of the Apostles” (The Gospels), a homily by the
president, common prayers said by all standing, and the Kiss of Peace.
In the Communion Service proper the solemn Prayer of Thanksgiving
and Consecration (with the Words of Institution) was said “at length”
and “according to the ability of the celebrant.”
The marked emphasis upon prayer and thanksgiving is reminiscent
of the central action of the Jewish synagogue service. The conception of
the Christian community as “one body” is so strong that provision is
made even for the absent to receive portions of the bread and wine
which were blessed at the service.
Following are extracts from the brief chapters in Justin’s First
Apology (LXV-LXVII) which deal with worship.
On the day called Sunday, all who live in cities or in the country gather
together in one place, and the memoirs of the Apostles or the writings of the
prophets are read, as long as time permits; then, when the reader has ceased,
the president verbally instructs, and exhorts to the imitation of these good
things. Then we all rise together and pray. . . . But Sunday is the day on
which we all hold our common assembly, because it is the first day on which
God, having wrought a change in the darkness and matter, made the world;
and Jesus Christ our Saviour on the same day rose from the dead..
After describing a baptismal service Justin says:
Having ended the prayers, we salute one another with a kiss. There is
then brought to the president of the brethren bread and a cup of wine mixed
with water; and he, taking them, gives praise and glory to the Father of the
universe, through the name of the Son and of the Holy Ghost, and offers
thanks at considerable length for our being counted worthy to receive these
things at His hands. And when he has concluded the prayers and thanksgiv-
ings, all the people present express their assent by saying Amen. This word
® Schaff, op. cit., p. 58 and Lietzmann, op. cit., p. 231.
 WORSHIP IN THE FIRST TWO CENTURIES 3l

Amen answers in the Hebrew language to “so be it.” And when the president
has given thanks, and all the people have expressed their assent, those who
are called by us deacons give to each of those present to partake of the bread
and wine mixed with water over which the thanksgiving was pronounced,
and to those who are absent they carry away a portion.
And this food is called among us the Eucharist, of which no one is
allowed to partake but the man who believes that the things which we teach
are true, and who has been washed with the washing that is for the remission
of sins, and unto regeneration, and who is so living as Christ has enjoined.
For not as common bread and common drink do we receive these; but in
like manner as Jesus Christ our Saviour, having been made flesh by the Word
of God, had both flesh and blood for our salvation, so likewise have we been
taught that the food which is blessed by the prayer of His word, and from
which our blood and flesh by transmutation are nourished, is the flesh and
blood of that Jesus who was made flesh. For the Apostles, in the memoirs
composed by them, which are called Gospels, have thus delivered unto us
what was enjoined upon them; that Jesus took bread, and when He had
given thanks, said, “This do ye in remembrance of Me, this is My body’;
and that, after the same manner, having taken the cup and given thanks, He
said, “This is My blood”; and gave it to them alone. Which the wicked devils
have imitated in the mysteries of Mithras, commanding the same thing to
be done. For, that bread and a cup of water are placed with certain incan-
tation in the mystic rites of one who is being initiated, you either know or
can learn.’
During the first two centuries Christian worship was essentially con-
gregational, with hymns and liturgical responses. The congregation was
a universal priesthood. Under the direction of recognized leaders, it
offered its spiritual sacrifices of prayer, praise, and thanksgiving and
brought its gifts of bread and wine for the Eucharist and for distribu-
tion to the poor. When the term “priest” was used it signified an office,
not an order. Up to the middle of the second century at least, the serv-
ices were characterized by spontaneity and fervor, particularly because
of the activities of the “prophets” and others specially endowed with
the “gifts” of the Spirit.
At the principal celebration on Sunday, when “the solemnities of the
Lord” were observed, there was a General Prayer of the litany type.
The people prayed standing, with hands uplifted, facing the East. Con-
fession preceded the Eucharist. The Lessons included selections from
the Prophets, the Epistles, and the Gospels, with alternate chanting of
Psalms between. The Preface and the Invocation of the Holy Spirit
(epiclesis) were found everywhere. The Lord's Supper was thought of
7The Ante-Nicene Fathers, edited bv Roberts and Donaldson, Vol. I. pp. 185-86.
32 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

not only as a thank offering of the people (“Eucharist”), but also as a

means through which the life of Christ was imparted to the believer.
Bishops, regularly elected, took the place of the earlier “prophets.” After
the death of Polycarp (155), veneration of the martyrs received_new
impetus. By the fourth century the observance of the anniversaries of
martyrs’ deaths (their “birthdays”), became an important factor in the
development of the Church's calendar.
s The Holy Scriptures naturally were the first written portions of the
Service. The short exclamations of the people, Amen, Hallelujah, Kyrie
Eleison, etc., were more or less spontaneous. Habit and memory estab-
lished a common order long before service books were prepared. Cer-
tain liturgical responses and simple litany forms came into early use.
These, like the Psalms and the Lord’s Prayer, were said by heart. The
longer prayers were extempore. The second century saw the disappear-
ance of the Agape and of Prophecy (“speaking with tongues,” etc.) and
the development of a somewhat more formal type of worship.
In concluding this section we call attention to a fresh and satisfying
account of Christian worship in the first two centuries by the late Canon
Percy Dearmer. The summary (p. 88) is particularly interesting.
Christian worship began then in a table-fellowship, consecrated by the
very presence of the Lord, a devout and joyful love-feast which was at once
a domestic meal and a communion, as St. Paul said, of the body and blood
of the Christ; its prayers were mainly thanksgivings, its object the offering
of praise and love to God and the reception of his Spirit in a new kind of
divine fellowship; it culminated at first in ecstatic spiritual exercises. As time
went on and numbers increased, it necessarily lost something of this domestic
intimate character; by the end of the second century the Agape had been
separated from the Eucharist; during the third it survived as a funeral feast,
and then gradually disappeared. Meanwhile, during the second century, the
Eucharist had of necessity developed into a stately service, in which congre-
gations, increasingly numerous, stood before the Lord’s table, round which
the ministers officiated under the bishop, who left his seat at the end of the
church during the service and came forward, still facing the congregation,
to offer the Great Thanksgiving which was the consecration of the elements.
Because these things had to be done (as St. Paul had said) decently and in
order, a ceremonial developed, a ceremonial of action, broad and stately, free
from petty details, containing still many elements of improvisation, and vary-
ing freely in different parts of the Church. The development had been neces-
sary and legitimate, the principles of Christian worship had not been lost. To
us of the twentieth century the position then reached seems to be almost
ideal.’
® Percy Dearmer, The Church at Prayer and the World Outside, pp. 60-90, 103-20.
 THE TRADITION OF HIPPOLYTUS 33

THE Tump CENTURY

One of the most important sources for this period is the_Apostolic
Traditionof Hippolytus. This Roman bishop of the first quarter of the
third century wrote extensively on exegetical, doctrinal, and practical
subjects. His Tradition, which was widely accepted, particularly in
Syria and Egypt, consists chiefly of laws for church organization and
directions for the conduct of worship. As his purpose was to perpetuate
accepted uses, rejecting all innovations, this document presumably por-
trays conditions in the Church considerably earlier than his own time.
It marks the close of the freer and more spontaneous period and the
recognition of a formal ritual pattern at least for the central action of
the Eucharist. |
The Eucharistic Prayer (Anaphora) of Hippolytus gives us the ear-
liest form of what later developed into the Canon of the Mass. It con-
tains not only a Prayer of Consecration of the bread and wine, but
also a summary of the Christian faith. After prescribing the use of the
Salutation and the Sursum Corda (“Lift up your hearts”)—the latter in
extended form and in both Greek and Latin—the prayer continues as
follows:

THANKSGIVING: We give thee thanks, O God, through thy beloved Servant

Jesus Christ, whom at the end of time thou didst send to us a Saviour and
Redeemer and the Messenger of thy counsel. Who is thy Word, inseparable
from thee; through whom thou didst make all things and in whom thou art
well pleased. Whom thou didst send from heaven into the womb of the Vir-
gin, and who, dwelling within her, was made flesh, and was manifested as
thy Son, being born of [the] Holy Spirit and the Virgin. Who, fulfilling thy
will, and winning for himself a holy people, spread out his hands when he
came to suffer, that by his death he might set free them who believed on
thee. Who, when he was betrayed to his willing death, that he might bring
to nought death, and break the bonds of the devil, and tread hell under foot,
and give light to the righteous, and set up a boundary post, and manifest his
resurrection.
NARRATIVE OF THE INSTITUTION: Taking bread and giving thanks to thee,
said: Take, eat: this is my body, which is broken for you. And likewise also
the cup, saying: This is my blood, which is shed for you. As often as ye
perform this, perform my memorial.
ANAMNEsIs: Having in memory, therefore, his death and resurrection, we
offer to thee the bread and the cup, yielding thee thanks, because thou hast
counted us worthy to stand before thee and to minister to thee.
Epic.esis: And we pray thee that thou wouldest send thy Holy Spirit
upon the offerings of thy holy church; that thou, gathering them into one,
wouldest grant to all thy saints who partake to be filled with [the] Holy
34 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

Spirit, that their faith may be confirmed in truth, that we may praise and
glorify thee. Through thy Servant Jesus Christ, through whom be to thee
glory and honor, with [the] Holy Spirit in the holy Church both now and
always and world without end. Amen.’
Rather fragmentary notices in the writings of Tertullian and Cyprian
(and later Optatus and Augustine) inform us concerning liturgical
developments in the Church of North Africa. Tertullian describes the
Agape or evening social meal, and refers to the Eucharist as being cele-
brated early in the morning. He speaks of readings from the Law, the
Prophets, and Gospels, and the Letters of the Apostles; and of prayers
by the assembly for the emperor and all in authority, and for the peace
and good estate of the world. The prayers on Sundays and on all days
from Easter to Pentecost were said standing.
Cyprian, bishop of Carthage, who suffered martyrdom a.D. 258, was
the original “high churchman.” He conceives of the Church as estab-
lished upon the unity of the bishops, and declares that outside of the
Church there is no salvation. He also testifies that the Eucharist was
celebrated in the morning. He mentions the Sursum Corda which, after
this date, introduces the Prayer of Consecration in every liturgy. He
also mentions the Kyrie Eleison, the exclamation “Thanks be to God,”
and the Lord’s Prayer following the Consecration. His account also
refers to the so-called “mixed chalice,” the mingling of the water with
the wine. The people stood when the Gospel was read. The celebrant_
received the elements first, after him the other clergy, then the laity,
first the men and then the women. About this time additional cere-
monial developed in connection with the bringing of the Gospel book
from the holy table to a place from which the Lesson was read and in
connection with bringing the elements to the holy table.
The so-called Prayer of the Faithful was an important element in the
services of this period. Its petitions included not only the needs of the
‘Church, but also prayers for catechumens, penitents, those in affliction,
Spvelers prisoners, etc., as well as for the emperor and magistrates. It
ropped out of the Liturgy proper during the medieval centuries, but
was retained in part in the Prone. The Reformation restored it in the
form of the General Prayer after the sermon. By Cyprian’s time also the
Lord’s Day was freed from the restraints of the Jewish Sabbath and
established as a joyous festival. The thought of the unity of the Church
® Translation from Burton Scott Easton, The Apostolic Tradition of Hippolytus, pp. 35-36.
On the Tradition see also G. Dix, The Treatise on the Apostolic Tradition of St. Hippolytus of
Rome, 1987.
 THE POST-NICENE ERA 35

and the expectation of our Lord’s.early-return overtoned the theological

conception of the atonement, which later became so important.
While Christian worship in these first three centuries was character-
ized by relative simplicity and freedom of..expression,.we are able to
trace in it the outlines and many of the details which later flowered
into the great liturgical systems of the Eastern and the Western
Churches.
Post-NICENE DEVELOPMENTS
Constantine’s decree, A.D. 313, brought peace to the Church and in-
augurated a liturgical development of great significance. The Church
expanded rapidly. It spread eastward more quickly than westward, and
found its most congenial soil in the great cities. By the year 325 it was
possible to call a great Council of the Church, and by that time there
were probably several million Christians in the Empire.
It is difficult to comprehend the enrichment of worship and the new
features which were then introduced. Probably no period of the Church
ever witnessed such great changes in so brief a time. The Council of
Nicaea was held amid high liturgical solemnities. The Spanish abbess,
Etheria, has described the great festivals as observed at Jerusalem in
the middle of this century.” In Rome and elsewhere great basilicas were
erected and endowed with lavish gifts by the emperor. Processions, pil-
grimages and pageants were undertaken on an elaborate scale. Within a
generation or two the Church had invested public worship, and par-
ticularly the administration of the Sacraments, with a dignity and beauty
which not only brought spiritual satisfaction to believers but also im-
pressed the pagan world. Chateaubriand describes the introduction of
many of these features in striking, even grandiloquent, phrase: “Incense,
flowers, vessels of gold and silver, lamps, crowns, lights, linen, silk,
music, processions, festival days, passed from the altars of the van-
quished to the altars of the victor. Paganism attempted to borrow from
Christianity its dogmas and its ethics; Christianity despoiled paganism
of its ornaments. 7 11

These features, however, were largely external. If we examine the

whole field carefully we shall find something like the following:
First of all, the destruction of Jerusalem, a.p. 70, and the dispersion
of the Jewish people shattered the Mosaic institutions and prepared the
way for a freer development of Christian forms and life. The persistence
10M. L. McClure and CG. L. Feltoe, The Pilgrimage of Etheria.
11 Quoted in F. Cabrol, The Prayer of the Early Christians, translated by Emest Graf, p. xiii.
36 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

of Jewish influence, however, particularly that of the synagogue, is seen

in the full development of the first part of the Christian Service — the
Service of the Word—with its continued reading and exposition of the
Old Testament Scriptures, the use of Hebrew words and phrases, and
the devotional use of Psalms, hymns, and prayers. The Psalms were
read (probably chanted) at vigils, funerals, gatherings of ascetics, etc.,
as well as in the Liturgy proper, between the Old and the New Testa-
ment Lessons.
It should be noted that the Christians were discriminating in -their
use or rejection of Jewish elements. They retained the Old Testament
teaching concerning the one true God and whatever else was not antag-
onistic to the Christian faith. In addition to Hebrew formulas, such as
Amen, Alleluia, Hosanna, Peace be with you, doxologies, etc., they took
over the observance of the week and of the great festivals, Easter and
Pentecost, though with different meanings. Minor details, such as ablu-
tions, the use of oil and incense, the imposition of hands, standing in
prayer, were also retained. On the other hand, Jewish features irrecon-
cilable with the Christian faith were definitely rejected—the observance
of the Sabbath, the new moon, national festivals, circumcision, bloody
sacrifices, temple ceremonial, etc. In fact, the early Christians, coming
out of Judaism, applied the same conservative and discriminating prin-
ciple which the Lutheran reformers later applied in dealing with details
of medieval worship.
The second important influence was exerted by the Hellenistic civi-
lization in which Christianity grew to strength. Paganism as such did
not exert the formative influence upon Christian worship which Hatch,
Bousset, Reinach, and others have suggested. Certain general ideas such
as sacrifice, expiation, redemption, purification, etc., were common to
all religions and a few terms and ritualistic details may have been con-
tributed to the general development particularly by the mystery re-
ligions. But the early Church held paganism and all its works in _abhor-
rence. It rejected everything connected with idolatry. Its catechumens
were called upon to renounce Satan and false systems of religion; it
exorcised all elements associated with pagan worship; it offered ccn-
tinual prayer for the conversion of pagans. After the fourth century,
however, when it was felt that paganism had lost its hold upon_men’s
souls, there were borrowings and adaptations, such as the divisions of
the civil year, the names of months and days of the week, the choice of
the dates of pagan holidays for Christian festivais, and the incerpora-
 CLASSIC AND CHRISTIAN INFLUENCES 37

~The broader elements of Greek culture also materially affected early

~~ oe owe

Christian life and worship. As the Church entered upon its world mis-
sion and spread to Antioch, Corinth, Athens, Ephesus, Alexandria, and
Rome, it carried with it the Greek New Testament. Its services were
conducted in1_ Greek. Many of its influential leaders wrote in Greek.
Gréek expressions became a part of its liturgical terminology, e.g., such
words as eucharist, epiclesis, litany, exorcism, acolyte, deacon, doxology,
etc. Greek rhetoric influenced the sermon. The increasing use of sym-
bolism may also be credited to this source.
The third, and really creative force in the development of early
Christian worship, was the influence of Christian faith and life. What-
ever features were carried over from Judaism were filled with the new
faith in Christ as the Son of God, the Redeemer of the world, the Lord
of men. He took the first and central place in all Christian worship. The
old Jewish emphasis upon the books of the Law gave way to more fre-
quent reading of the Prophets. The New Testament Epistles and the
Gospels—the latter called by Origen “the crown of all Scripture’—soon
came to have the highest place.
Christian worship at its very beginning also instituted new and
unique features drawn from experiences in the Upper Room. The
“Breaking of Bread” re-enacted the scene of the Last Supper. Absolute
belief in the continued presence of the Lord in the assemblies of the
faithful, as He had promised, and particularly in the observance of the
Memorial He had enjoined, gave a sublime and unique character to the
Holy Communion and compelled every worshiper to exclaim with
Thomas, “My Lord and my God.” Here was something not found in
Judaism or any other religion of the time. Here is something unique
and inexpressibly precious in Christian experience today.
The choice of Sunday instead of Saturday as the day of worship; the
observance of Baptism as the rite of initiation and regeneration in ac-
cordance with Christ’s command and in His Name; the recognition of
a ministry set apart and ordained for spiritual functions by prayer and
the imposition of hands; the composition of new canticles and hymns
in praise of Christ, etc.—all of these were the outworking of Christian
ideas. The life and teaching of our Lord controlled the thought and
worship of the Church. His example and commandments were funda-
mental for the continued use of the Sacraments. The gradual formation
of the canon of Scripture was a stabilizing influence. The observance of
38 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

festivals and days in addition to the Lord’s Day and Easter testified to
the power of love and remembrance and laid the foundations for the
later Christian Year.
With the growth of the Church, public worship was increasingly
recognized as the one corporate and significant expression of devotion
to Christ and as the means of manifesting and administering His gifts
of grace. Leaving out of consideration the unusual activities of excep-
tional men such as Paul and others of missionary spirit, it may be said
that the purpose of the normal Christian community was primarily to
promote the edification and well-being of the company of believers; and
secondarily to treat the services of the community as a means of bring-
ing the Gospel message and the Christian way of life to the attention
of those still without the Church.

LITURGICAL UNITY
A remarkable feature of early Christian worship is its high degree
of unity. Notwithstanding fluidity of form in different places, there was
substantial agreement in essentials. Services of the same kind were held
everywhere. The Eucharist was the distinctive service which united
Christians with one another and with their Lord. Augustine (d. 480), the
greatest spiritual leader the Church had produced since St. Paul, stated
the universal belief when he said: “Without baptism and partaking of
the Supper of the Lord it is impossible for any man to attain either to
the Kingdom of God or to salvation and everlasting life.”” In the Holy
Communion Augustine, among the first, also saw the community of
believers offering itself to God as a whole in unity with Christ’s sacrifice.
The faithful everywhere assembled on the Lord’s Day for their_prin-
cipal service. Wednesdays and Fridays were thought of as. penitential
days. Certain formulas, usages, and prayers gained general currency.
Everywhere a Eucharistic Prayer, containing lengthy thanksgivings, led
up to the narrative of the Institution. This prayer was known in the
East as the Anaphora (Offering) and in the West as the Canon (Rule).
It always concluded with an Epiclesis, or Invocation of the Holy Spirit.
This disappeared from the Western Liturgy when the Latin language
was substituted for the Greek. After the consecration the bread and
wine were distributed. The communicants stood to receive the elements:
each responding “Amen” as the minister repeated the simple words:
12 For satisfactory discussion of these and related factors see Cabrol. The Prayer of the Early
Christians.
 UNITY AND DIVERSITY 39

“The Body of Christ” and “The Blood of Christ.” The bishop or pres-
byter administered the bread and the deacon the chalice.
Everywhere admission to church membership was by Baptism, and
only after extended periods of instruction and oversight by sponsors.
Water was always employed and the Trinity invoked. With this was
combined quite early the imposition of hands and anointing by chrism
with prayers by the bishop and the congregation. Baptism, with its
accompanying rites, generally followed the first part of the Eucharistic
Service. After the Baptism the second part of the Eucharistic Service
continued and the newly baptized received the Sacrament. Certain
local _yites required them also to partake of milk and honey after receiv- *1/<~.
ing the consecrated bread and before receiving the wine. This repre- ~~<
sented their entrance into the Promised Land. Details of Baptism and
the Lord’s Supper were regularly guarded from pagan eyes and ears.
This “secret discipline” (disciplina arcani) was established everywhere <<<.
during the fourth century. The Creed and the Lord’s Prayer were not 5-;-,
taught to catechumens until the time of Baptism. Non-Christians were
rigidly excluded from the second part-of the service in which the Lord’s
Supper was celebrated.
With all its freshness and spontaneity, the public worship of the
early Church was characterized by dignity, simplicity, and restrained
fervor. Neither persecution nor the lack of institutional strength gave it
a gloomy countenance. Rather its forms were pervaded by aspirit of
peace, consolation, joy, and thanksgiving. Grave and moderate, it also
possessed a richness and warmth not found in later Puritanism. A com-
mon spirit determined what should be done and what should not be
done. The authority of leaders, and their agreement upon essential
principles, undoubtedly account for liturgical unity and for the larger
unity of the Church which confessed “One Lord, one Faith, one Bap-
tism” (Eph. 4:5). It is interesting to recall similar unity of principle
and form in the Church Orders of the Reformation century. Then, too,
regardless of local variations as to detail, there was common agreement
over widely scattered areas as to general outline and content. This also
represented the common acceptance of essential principles by the rec-
ognized leaders of the Church in that era.
—_— o_o —

Latin language was substituted for the Greek in the fourth century. A _
further break came with the adoption by the Western rites of the prin-.
ciple of liturgical variables. This made the Latin service something more
40 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

than a mere translation of the earlier Greek service. This Latin service
with its series of Lessons, Collects, Introits, etc., and its omission of the
ancient Epiclesis, became the distinctive Service of the Western Church.
Henceforth there was a definite liturgical cleavage between the East
and the West. Liturgical diversity became more and more pronounced
as events led up to the final separation, a.p. 1054.

WORSHIP IN THE EASTERN CHURCHES

The scope of this book limits discussion to the Lutheran line of
liturgical descent, which is clearly that of the Western Church. We may
only sketch, in briefest fashion, the distinctive and very different type
of liturgical development in the East.
The earliest extended presentation of Eastern services is found in the
Eighth Book of the Apostolic Constitutions. This dates from approxi-
mately a.p. 380 and in all probability sets forth the use of the city of
Antioch and possibly of the Syrian Church in general.
Antioch and Alexandria were early important centers. By the third
century their respective local uses in matters of worship were well estab-
lished. In the fourth century the influence of these metropolitan centers
expanded. Missionary activity established new congregations in neigh-
boring areas. The daughter churches looked to the mother church in
their own provinces for guidance in worship as in other matters. Thus,
ecclesiastical and liturgical expansion went hand in hand and the local
“use” of a great center was followed as closely as conditions permitted
throughout an entire province and even beyond.
About the year 395 Constantinople became the seat of a new Eastern
empire. Here Byzantine culture, with occasional bursts of splendor and
long periods of quiescence, flourished for more than a thousand years.
From these centers, Antioch and Alexandria in the earliest times and
Constantinople somewhat later, different families of Eastern liturgies
developed.
Most Eastern Christians today belong to the Greek Orthodox Church
or to national Churches which, if they are not immediately under the
jurisdiction of Constantinople, are not affiliated with Rome. A minority
of the Eastern Churches—the so-called Uniates—profess obedience to
Rome and are permitted to retain their own liturgies, to use their_own
vernaculars in worship, to administer the Sacrament in both kinds, etc.
The present pope, with a view to solidifying Catholic forces throughout
 EASTERN RITES AND LITURGICAL BOOKS 41

the world, is encouraging the study by the Roman clergy and people of
the Uniate liturgies and of the Byzantine Rite as well.
The Eastern liturgies are of two main types, the Syrian and the Egyptian. <4) 7,
The Egyptian, developing from Alexandria, includes the Coptic and the Abys-
sinian liturgies. The Syrian type, developing from Antioch, includes three
groups of families: the western Syrian (Antioch and Jerusalem); the eastern
Syrian (Persia and Mesopotamia); and the Cappadocian-Byzantine (Armenian
and Byzantine). From these families certain “derived rites” developed, each
with its own peculiar features, usually of minor character.
The purest form of the Antioch Rite is preserved in the Greek Liturgy in
the Apostolic Constitutions. The Jerusalem form of the western Syrian Rite is
found in the Liturgy of St. James. This is used in Greek once a year in Jerusa-
lem and in Cyprus and Zante. It is also used in Syriac by the Syrian Jacobites
and Uniates. The eastern Syrian Rite is used in Syriac forms in Persia and
Mesopotamia by the Nestorians. The St. Thomas Christians of the Malabar
coast of India anciently used this rite but Portuguese missionaries in the early
seventeenth century assimilated it to the Roman Liturgy. The Armenian Rite is
used in the vernacular by Armenians of different groups.
The Byzantine Rif gradually extended its influence from ConstantinopleZ 24’
(Byzantium) throughout the provinces of the Eastern empire and eventually
supplanted all the later rites in the Balkans, Russia, and other areas controlled
by the Orthodox Eastern Church. It thus became the second most widespread
Christian rite, being followed by (nominally) nearly one hundred and fifty
million people. Unlike the Roman, its great rival, the Byzantine Rite is cele-
brated in many -vernaculars, particularly in Greek, Old Slavonic (used by
Russians, Serbs, Bulgarians and Slavs), Georgian, Romanian, and Arabic. The
missionary activities of the Russian Church during the past one hundred years
have led to the translation and use of the Byzantine Rite in whole or in part
in Estonian, German, and Lettish in the Baltic provinces, in Chinese, Japanese,
and English, and even in Eskimo and Indian dialects in Alaska and neighbor-
ing areas. Not infrequently different languages are used in the same city. In
Palestine, where the higher Orthodox clergy are Greek, the Liturgy is said in
Greek and in Arabic. In the Church of the Nativity in Bethlehem, there is a
Greek choir and an Arabic choir. In Jerusalem where pilgrims come from all
countries at the great feasts, we are told that it is not uncommon for certain
chants to be heard in several languages at the same service.”
The Eastern liturgical books constitute a veritable library. Twelve are
recognized as authoritative in the Byzantine Rite. The most important are the
following: The Typikon includes rubrical details and directions for all services
(Mass and Office) throughout the year; the Leitourgikon contains the Ordi-
naries of the Mass of the Liturgies of St. John Chrysostom, St. Basil, and the
Mass of the Presanctified, and an abridgment of the Ritual (Baptism, Mar-
riage, Confession, etc.); the Euchologion contains the complete texts of the
Sacraments and the Sacramentals (Blessings for various occasions); the
9 For outline of the Byzantine Rite, with extracts, see pp. 580-584 in the Appendix.
42 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

Apostolos is the book of the sub-deacon and contains liturgical extracts from
the four Gospels; the Psalterion, the Horologion, the Octoekhos and the Menaia
provide material for the Divine Office.
The music of the Byzantine Rite in most countries is a form, more or less
pure, of the traditional Greek liturgical chant. This contains quarter-tones and
other intervals not found in Western music. It also provides for quick changes
of mode even in the same melody. For these and other reasons, it is not pleas-
ing to our ears. In Russia and the Slavic churches, however, a work of signifi-
cance was undertaken in the nineteenth century by Rimsky-Korsakov, ably
seconded by Gretchoninov, Rachmaninoff, Chesnokov, Katalsky, and others.
These able composers successfully harmonized the old Muscovite chants and
developed a type of church polyphony for men’s and boys’ voices which en-
riched the stately services of the Orthodox Church and added a glowing chap-
ter to the ever expanding volume of music of the universal Church.
Without entering upon an extended discussion of worship in the
Eastern Churches, we may say that in comparison with Western services
all Eastern liturgies are characterized by great objectivity. They breathe
the spirit of the Patristic period in which they were first composed. They
manifest a sustained quality of meditation and praise. In contrast to the
relatively brief and simple affirmations in the Western services, the
Eastern liturgies amplify and develop doctrinal ideas in wearisome repe-
tition. They express glowing appreciation of the glory of the natural
creation and celebrate this in lofty phrase. They have developed a dis-
tinctive form of the Christian Year with marked veneration for Old
Testament saints, patriarchs, and prophets. In the Mass they maintain
a clear distinction between the Service of the Word and the Liturgy of
the Faithful. They emphasize in many ways the office and functions
of the deacon. They have never developed variables in the sense of the
“Propers” in the Western liturgies. They insist upon a theory of consecra-
tion in the Eucharist by invocation of the Holy Spirit and not by repe-
tition of a formula (the Words of Institution) as in the Roman Liturgy.
They provide for administration of the Sacrament in both kinds. Their
lengthy prayers are characterized by richness of imagination and poetic
fervor. In connection with the recitation of the Office, particularly, they
have developed an enormous body of hymnody, much of indifferent
quality but much also of real merit. These and other features—particu-
larly colorful accessories, such as dramatic action, vestments, lights, and
ceremonials which court popular interest by means of external splendor—
distinguish the Eastern liturgies from the Western from the earliest
times to the present.
While rich in devotional content and suggestiveness, the Eastern
 VALUES RECAPTURED 43

liturgies, so far as doctrine is concerned, reveal substantial agreement

with many beliefs and practices which we condemn in the Roman
Church—transubstantiation, excessive veneration of Mary, appeals to the
saints, intercession for the departed, etc. Their practical value for
Western minds is also reduced by inordinate length, literary and musical
repetitions, unrestrained exuberance of expression, excessive use of sym-
bolism, and exaggerated emphasis upon dramatic and spectacular effect.
On the other hand, their emphasis upon the revelation of the tran-
scendent God by the incarnation of the eternal Word, and upon the
importance of our Lord's resurrection as setting the seal of authority
and hope upon all His life and promise, is a living reminder of dominant
thoughts in the mind of the early Church. The responsive character of
Eastern worship, its sustained note of joyous adoration, its Johannine
mysticism, its recognition of the power of the supernatural in the natural,
its breadth of intercession for men of every station, its administration
of the Sacrament in both kinds, and its great use, in the Office particu-
larly, of hymnody—all these are features reminiscent of the corporate
character of early Christian worship, recaptured in the Evangelical
services of the Reformation and incorporated in simpler forms in Lu-
theran services today.
Unfortunately the average worshiper in any Communion—Greek, Roman,
Lutheran, or Anglican—is unable to understand the wealth of historical,
theological, and devotional material contained in the Liturgy of his own
Church. Even the most highly endowed and educated worshiper cannot grasp
all its meaning. Just as in the public reading of the Holy Scriptures, some are
prepared with large understanding and insight to receive great benefit while
others with smaller capacity receive a smaller, though it may be a filled,
measure—so many worshipers in all communions “assist” rather than fully
participate in a developed liturgical service. The simpler and the clearer the
liturgical structure and the higher the intelligence and spiritual abilities of
the worshipers, the more fully will devotional satisfaction and benefit be
realized. These conditions, we may say as a broad observation, are most fully
met in the Protestant churches. The more complicated and mystical the
Liturgy and the less developed the worshipers, the less likely are the latter
to participate actively or to receive actually the blessings inherent in their
services. In the Roman Church, and to an even greater degree in the Eastern
Churches, the Liturgy has lost its congregational character and is conducted
on behalf of the congregation by the priest, the deacon or other assistant, and
the choir, who are trained to carry through their respective parts, the faithful
meanwhile accompanying this “sacred dialogue” with private devotions of
varied character. The present liturgical movement in the Roman Church is
seeking to enable all groups in the Church from the clergy to the humblest
44 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

layman to understand the theological and spiritual implications of their Lit-

urgy, and to participate in it with deeper devotion and spiritual satistaction.
Liturgical study and endeavor in the Anglican Communion and in the Lu-
theran Church in this country during the past three-quarters of a century
have had the same objectives and have realized them progressively to the
good of many individuals and of the whole Church.

THe LEADERSHIP OF ROME IN THE WEST

In the West successive hordes of barbarians invaded the Empire,
sacked Rome, and drove out the last emperor in 476. Mohammedanism
became a power in Arabia after the flight of the Prophet from Mecca to
Medina in 622, and soon spread along the southern shores of the Medi-
terranean. Amid these political and social upheavals with their destruc-
tion of classical culture, the Church not only survived but grew to
power through sheer force of conviction and character. The bishops of
Rome secured primacy for their see. With imperial power and skill they
administered affairs throughout ever extending areas in a vast program
of endeavor which included the definition and defense of doctrine, the
development of worship and liturgical art, the prosecution of missionary
activity, and the extension of episcopal authority. This involved cease-
less conflicts with rulers and states.
In the fourth, fifth, and sixth centuries the Roman Church displayed
constructive and inventive gifts which profoundly affected the Western
Liturgy. Pope Damasus is usually credited with being the first to adopt
the principle of variable prayers in the Canon in recognition of festivals
and seasons in the calendar. The Prefaces and Collects prepared about
this time are remarkable for their literary grace, dogmatic significance,
and terseness of expression. The Roman and Gallican idea that formulas
in the Mass and the Office might vary according to feasts was never
adopted in the East, nor did it apply to Baptism and other rites in the
West.
In the fourth and fifth centuries the sermon was a prominent feature.
Athanasius, Ephraim the Syrian, Basil, Cyril of Jerusalem, Gregory of
Nazianzus in the East, and Ambrose, Augustine, Jerome, and Pope Leo
in the West, were among the great preachers. The observance of annual
festivals, and days commemorating apostles, martyrs, etc., gave definite
form to the Church Year by the fifth century. The Epiclesis had dropped
from the Roman Rite, and the Verba, perhaps because of stern conflict
with heresy, was recognized as the consecratory formula. By the sixth
century some of the festivals of Mary were generally observed, and a
 WESTERN DEVELOPMENTS 45

refined polytheism was built up by the invocation of saints as patrons

and intercessors.
The first five centuries saw the development of the great outlines and
much material of the Liturgy and the Church Year. The next ten cen-
turies over-elaborated detail and developed evils whose beginnings can
be traced at a surprisingly early period. Worship became less congre-
gational. The Prayer of Oblation assumed great importance. A realistic
conception of a change of the elements into the body and blood of
Christ supplanted the earlier more spiritual representation.
By the seventh century the Roman Canon differed entirely from cor-
responding parts in the Eastern rites and in the later Gallican rites of
the West. The influence of Gregory
the Great (Pope, 590-604) was im-
portant in liturgical and musical matters. In addition to codifying
material and extending uniformity he made at least three changes in the
Liturgy—the use of the Kyrie without the Litany; the addition of the
second half of a much discussed prayer in the Canon; and the insertion
of the Lord’s Prayer before the Communion. Rome was crystallizing and
impressing upon the whole Western world its ideas of priesthood and
sacrifice and its program of centralized authority. The functions of the
deacons were limited by the omission of all litanies, and the priests’
powers were correspondingly enhanced. The Kiss of Peace instead of
being at the beginning of the Mass of the Faithful, as in all other litur-
gies, was put later in the service in close connection with the act of obla-
tion and sacrifice. Intercessions are scattered in fragments throughout
the Canon, and the ancient Prayer of the Faithful disappeared from its
original place after the sermon. Roman scholars admit that the present
Roman Canon is not in its original form, but that it is a “rearrangement
and almost certainly a fragment.””

OTHER DEVELOPMEN’S IN THE WEST

Many churches were founded in Gaul in the fourth century during
the time of Constantine and his son. Close commercial connections
existed between Asia Minor and Gaul. Syriac was spoken in some cities
of the latter province. Christians in southern Gaul were in close contact
with Christians in Asia and Phrygia. The worship of these Western
144 Adrian Fortescue, The Mass, p. 170. Some of the most important and constructive sug-
gestions concerning this problem have been by Protestant scholars, among others Baron Bunsen,
the Prussian ambassador st London, 1841-54, and particularly Professor Paul] Drews of the Uni-
versity of Halle. Fortescue presents theories of various scholars (pp. 110-71). F. D. Brightman
in the Appendices to his Liturgies Eastern and Western gives suggested reconstructions.
46 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

churches in the fourth century was influenced by the East, though how
much is not clear. Duchesne demolished the thesis of older Anglican
scholars who regarded Lyons as the center through which liturgical
influences from Ephesus in Asia Minor penetrated the West. He believes
that Milan was this center. We know that in the fourth century Milan
was a city of outstanding importance. It controlled the north Italian
cities and was in constant communication with Constantinople and Asia
Minor. It was the seat of an exceptionally able line of bishops whose
influence penetrated to Antioch, Africa, and Spain. Assemblies of orien-
tal bishops met within its gates, and the bishops of Gaul and Spain
frequently visited it.
Before Augustine came to England in 597, the ancient British Church
existed in the Celtic communities of Wales, Scotland, and Ireland. Even
after this its virtual independence from Rome was continued for cen-
turies. The Celtic Liturgy was Gallican in derivation and character,
with certain features peculiar to itself. The Anglo-Saxon Church in
southern and eastern England was influenced much more by Rome,
though it also maintained some independent characteristics. The Leofric
Missal is one of the important early liturgies. After the thirteenth cen-
tury the Use of Salisbury (Sarum) supplanted the other diocesan uses
of Hereford, Bangor, York, Lincoln, Exeter, etc.
After the fifth century monasticism developed into an institution
of great importance. In every land the celibate communities became
centers of faith and activity. Perhaps the outstanding achievement of
the system was the perfecting and extension of Christian culture and the
maintenance of an elaborate program of daily worship in the Hour
Services of the Divine Office.
While Christian worship from the beginning had its center in the
unique corporate celebration of the Eucharist, the daily observance of
the Hour Services came to have great meaning for members of monastic
communities and eventually for all the clergy. The earliest beginnings
of the Divine Office are found in the custom of private prayer and in
the assemblies or vigils held in preparation for the Eucharistic services
on Sundays and martyrs’ anniversaries. These all-night watches soon
developed into services at the hour of lamp-lighting and again, after a
period of rest, at cockcrow. Wednesdays and Fridays were thought of
as “Station days” observed with fasting and prayer as the faithful “stood
guard’ against evil. Monasticism, organized by Benedict of Nursia
(d. 543) in his community at Monte Cassino, encouraged the extension
 THE EARLIEST LITURGICAL BOOKS 47

of these daily prayer services which St. Benedict called “God’s Work”
(Opus Dei). -
After the fifth century also, in the West, bishops, priests, and deacons
were required to remain unmarried. By the next century all orders
adopted the tonsure. The continued use of the old Roman dress by the
clergy, after the laity had accepted new styles introduced by the bar-
barian invaders, gave heightened significance to the ancient garments
as official vestments of the Church.

EARLY SACRAMENTARIES AND CHURCH ORDERS

Written liturgies, as such, date from the middle of the fourth cen-
tury. The desire to protect the sacramental mysteries from pagan ridi-
cule and irreverence had previously restrained the clergy from com-
mitting liturgical forms to writing. Nor had the Church yet assimilated
the various elements which it had taken over from Jewish, Greek, and
Roman sources. When the prayers used in the Eucharist were com-
mitted to writing, an early arrangement gave all the material required
by the bishop (or priest) in collections called .“Sacramentaries.” Three". B-«

of these are of particular importance; the Leonine, the Gelasian, and

the Gregorian. In these sacramentaries we find not only the complete |-
outline of the Western Liturgy, but also much of the actual text which —
we use today, and which thus has an unbroken history of nearly twelve ~ “
hundred years. Of our Collects for the Day, no less than four appear in: < °
the Leonine, twenty-seven in the Gelasian, and thirty-seven in the
Gregorian Sacramentaries.
Renaudot dates the earliest liturgical books from the fourth century. The
prayers in the Didache and other early sources do not prove the existence of
liturgical books. The Synod of Hippo, a.p. 393, forbade anyone to use the
written prayers of other churches until he had shown his copy to the more
learned brethren.
Diptychs were among the earliest written portions of the Service. These
were tablets hinged and folded like a book, containing the names of those for
whom prayers were to be offered. The early custom of reading from the
Scriptures until the bishop made a sign to stop developed into the reading
of a fixed selection (pericope). An index gave the first and last words (capit-
ulare). A complete index including references to homilies, lives of saints, etc.,
was supplied in the comes. Finally entire texts were provided in the Gospel-
book, Epistle-book, and Lectionary.
The Leonine Sacramentary was found and published by Bianchini in
1735. He arbitrarily attributed it to Leo I (Pope, 440-61). Duchesne places
it about 538. It is a fragmentary collection of prayers which omits the Ordi-
48 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

nary and the Canon of the Mass. It is a purely Roman use without a trace of
later Gallican influence. The complete text is given with critical notes in
C. L. Feltoe, Sacramentarium Leonianum. Edward Burbidge, Liturgies and
Offices of the Church, gives extracts tending to establish the connection of
portions of the Sacramentary with the age of Leo.
The Gelasian Sacramentary is a later and more complete collection. An
early tradition ascribes to Gelasius I (Pope, 492-96) the composition of a
Sacramentary. This collection has long borne his name, though his connec-
tion with it cannot be established. Duchesne and Buchwald agree in dating
it between 628 and 781. It was the Roman Rite prepared for use in Gaul and
it contains numerous Gallican additions. The standard edition, based upon
a collation of numerous manuscripts, is by H. A. Wilson, The Gelasian
Sacramentary.
The Gregorian Sacramentary is of still later date and also represents the
Roman use with Gallican additions. Many copies of this book were made by
Charlemagne. It apparently became the basis for the liturgical use of all the
churches. The clergy and people were so attached to their local uses, how-
ever, that in copying the book the most popular of these local forms were
added as supplements. In later manuscripts these appear incorporated with
the original book. This last represents the “Gregorian Sacramentary” as finally
used. Some of the local additions found their way back to Rome and were
incorporated in the Roman Liturgy. The complete Sacramentary as thus
developed, finally formed the foundation for the later Roman Missal. No
modern edition of the Roman Sacramentary has been published. The standard
text is still that of Muratori, in the second volume of his Liturgia Romana
Vetus (Venice, 1748).
The Sacramentaries contained only the fewest and briefest directions.
An effort to remove uncertainty and confusion of practice was made in the
so-called Ordines Romani, which were directories prescribing functions and
procedure. The earliest of these dates from the eighth century. The Ordo
Romanus Primus has been edited with introduction and notes by E. G. C. F.
Atchley (London, 1905). The Sacramentaries eventually gave way to a more
complete collection called the Missal (Missale plenarium). This included the
Lessons and the chants of the choir (Introit, Gradual, etc.) as well as the
prayers of the priest. The Missal replaced the Sacramentary for altar use by
.the twelfth century, though Lectionaries and Gradual (Grail, Grayle) were
still printed separately.
Many details of worship and church life in the first five centuries may be
gathered from writings which Bishop Maclean has collectively termed “the
‘ Ancient Church Orders.”* To some of these reference has already been made.
They were privately prepared manuals of instruction and worship. Among
them to be noted, in addition to the Didache, are the Apostolic Tradition of
Hippolytus, the Didascalia, the Canons of H ippolytus, the Apostolic Church
Order, the Testament of Our Lord, the Apostolic Constitutions, etc. The
Pilgrimage of Sylvia (Etheria), and the Prayer of Serapion are also important
1% A, J. Maclean, The Ancient Church Orders.
 MUSIC AND ARCHITECTURE 49

sources of information. These writings discuss church buildings; details of

worship, particularly the Eucharist; the ministry; the ordination of bishops,
presbyters, and deacons; baptism and confirmation with their ceremonies;
festivals, fasts, seasons, etc.

CHuurcH Music AND CHURCH ARCHITECTURE

All too little is known about the music of the early Church. We do
know that the earliest responses were by the congregation in answer to
an officiant or other leader. Antioch adopted the practice of antiphonal
singing, with one group answering another group. This was introduced
into Milan by Ambrose, who also wrote hymns and encouraged hymn-
singing, which until that time had been a distinctive feature of Eastern
Christianity. Ambrose also established a choir school at Milan and under-
took the systematization of the Church’s musical forms. Instrumental
music, while forbidden in the East, was encouraged in the West. A
simple form of organ was introduced late in the fifth century.
Gregory the Great continued and extended this work. He reorgan-
ized the choir school which Pope Sylvester had founded early in the
fourth century. He also edited the growing body of plain song, a form
of unaccompanied unisonal singing of Psalms, canticles, hymns, and
liturgical responses. The earliest chant forms and melodies were prob-
ably developed from Jewish and Hellenistic musical forms. Gregory's
efforts transferred liturgical and musical leadership to Rome at the end
of the sixth century.
Before the decree of Constantine which established the Peace of the
Church (318), few church buildings had been erected. However, dur-
ing the periods which were comparatively free from persecution some
churches had been built in Rome and elsewhere. These were confis-
cated, but later were restored to the Church by Constantine. For the
most part the early Christians assembled in the large upper rooms of
Syrian-type houses; or in the inner courts of other private houses—the
atrium of a Roman house or the peristyle of a Greek home. In times of
persecution small groups resorted to funeral halls at the cemeteries or
to underground chambers in the catacombs.
When free to worship publicly, the Church erected imposing edifices
for its own use. It could not use pagan temples, even if it so desired,
because they had not been designed for congregational worship. They
simply sheltered the statue of a pagan deity. Paganism was an outdoor
religion with sacrifices held in the open. Hence its architectural interest
centered on the exterior of its temples. The Church required a building
00 WORSHIP AND THE LITURGY IN THE EARLY CHURCH

where believers could assemble in large numbers for instruction and

edification and the administration of the sacraments. The imposing
basilicas used by the law courts—rectangular buildings with side aisles—
provided satisfactory models. The early church buildings were often
plain and unattractive on the outside, but impressive and richly _deco-
° ae A a SE ae

rated on the interior. The men were placed on one side in the nave and
the women on the other. The clergy occupied the bema, or platform,
and the apse. The choir was placed in a low screened enclosure in the
center of the nave near the apse, in front of which was the altar. Pro-
vision was made for baptism in separate places called baptistries, one
such building of considerable size usually being provided in each city.
The literature for this early period is extensive. Only a few outstanding
and easily accessible works can be mentioned.
Duchesne, Christian Worship; its Origin and Evolution, tr. from the third
French ed. by M. L. McClure, second English ed., is indispensable for the
period until the time of Charlemagne. Two articles by Charles M. Jacobs in
the Memoirs of the Lutheran Liturgical Association, Vols. 6-7, cover the
Apostolic and the first post-Apostolic age. Canon F. E. Warren, Liturgy and
Ritual of the Ante-Nicene Church, second ed. 1912, assembles a striking
amount of material known to have been used in this early period. Hans
Lietzmann, Messe und Herrenmahl; eine Studie zur Geschichte der Liturgie,
is a valuable study of this problem. Georg Rietschel, Lehrbuch der Liturgik,
gives an excellent summary, as does Oscar Hardman in his recent smaller
work, A History of Christian Worship, and also William D. Maxwell in his
Outline of Christian Worship.
Bishop A. J. Maclean, The Ancient Church Orders, is useful. J. H. Sraw-
ley, The Early History of the Liturgy, is valuable even if dry. Adrian Fortescue,
The Mass; a Study of the Roman Liturgy, is filled with accurate information
in readable form, as is Abbot Fernand Cabrol, The Prayer of the Early Chris-
tians, tr. by Ernest Graf, and also his Liturgical Prayer; its History and Spirit,
tr. by a Benedictine of Stanbrook. A. B. Macdonald, Christian Worship in the
Primitive Church, attempts “a unified account . . . as related to the spiritual
experience of the worshipers.” Evelyn Underhill in Worship offers a fresh
and satisfying approach. D. H. Hislop, Our Heritage in Public Worship, is
also important.
 CHAPTER II

IN THE MEDIEVAL CHURCH

As WE have seen, the Eastern liturgies stem from the parent rites of
Antioch and Alexandria. The later Western liturgies are different in
character and of two sorts. Rome and Carthage developed a common
type which we call “Roman.” A second type, more or less influenced by
Eastern forms and spirit, probably through Milan, appeared in various
centers throughout France, Spain, southwestern Germany, Britain,
Sweden, etc. The liturgies of this second type are collectively called
“Callican.”
It is not easy to unravel the tangled skeins of medieval history in the
West. Rome was steadily extending its influence. The mission of Boni-
face (d. 754), the apostle of Germany and reformer of the Frankish
Church, was designed to create a German Church connected with
Rome. Boniface labored in Bavaria, . Thuringia, Hesse, and northern
France. About the time he died, Pope Stephen crossed the Alps to visit
the court of King Pepin the Short, and secured the king’s promise to
introduce the Roman Rite throughout his kingdom.

ing figure. Crowned emperor in Rome in the year 800, he proved to be

not only a great conqueror but also a great administrator. Securing the
aid of scholars, churchmen, musicians, architects, and other leaders, he
attempted to mold diverse peoples and lands into an empire. He en-
couraged preaching and had collections of sermons prepared for his
clergy. Believing that the order and discipline of the Roman Church
might be helpful in unifying his domain, he appealed to Pope Adrian I
for help in regulating liturgical and musical matters throughout his
lands. Adrian sent him, by John, abbot of Ravenna, a copy of the Serv-
ice Book used in Rome at that time. This was probably the so-called
Gregorian Sacramentary, the nucleus of which may have been edited
by Pope Gregory two centuries before. It was copied and widely circu-
lated. Thus the Roman Rite, originally only the use of the city of Rome,
entered the field in competition with the local liturgies of western
Europe.

1 Albert Hauck, Kirchengeschichte Deutschlands, 3te Aufl., Bd. I, pp. 420, 484-94.

51
52 IN THE MEDIEVAL CHURCH

ConFLicrT OF GALLICAN AND ROMAN RITEs

The origin of the Gallican rites, and their relationship to the Eastern
liturgies and to the Roman Liturgy, present a difficult problem. Various
theories have been proposed and defended with great learning.
The Liturgy assumed definite form in the West much later than in
the East. Worship in the West was concrete and dynamic, less con-
templative, less pervaded by mystery than in the East. Its sacred actions
for the most part were in the open and called for proper and perfect
performance.
Both the Gallican and the Roman rites differed from the Eastern
liturgies in the important matter of the propria, or liturgical variables
for the days and festivals of the Church Year. These “propers,” unknown
(except for variable Lessons and certain chants) in the Eastern liturgies,
provided a rich variety of liturgical material, and emphasized the his-
toric and commemorative features of public worship. It has been sug-
gested that they may represent a survival of the ancient liberty of the
celebrant to improvise. At all events, some Gallican rites carry the prin-
ciple of liturgical variables to great length. The fixed part of the Liturgy
is definitely limited, and occasionally even the parts corresponding to
the Roman Canon appear in a variety of forms. Many of the Collects,
Proper Prefaces, and other prayers are lengthy, highly imaginative, and
even exuberant in style. The Consecration Prayers contain lengthy and
varying introductions.’
While the variableness of parts and the number of Proper Prefaces
definitely align the Gallican liturgies with the Western group, these
liturgies contain traces of earlier oriental influence. They often have a
third Lesson (from the Old Testament) preceding the Epistle. Occa-
sionally they contain groups of brief intercessions (Preces) similar to
the Deacon's Litany in the Greek liturgies. They place the Kiss of Peace
before the Communion and not after the Consecration as in the Roman
order. There are traces in services for certain days of the ancient Epi-
clesis following the Verba. They also contain prayers at the Offertory
and the Communion, concluding devotions and special observances for
Palm Sunday and Holy Saturday not found in the purely Roman Rite.’
The responses and certain variable musical elements gave the people
a larger part in the Gallican services than in the Roman. The deacons,
7Examples of different forms of Consecration prayers from all sections are given in Arthur
Linton, Twenty-five Consecration Prayers, with Notes and Introduction.
®A. Ebner, Quellen und Forschungen zur Geschichte und Kunstgeschichte des Missale
Romanum im Mittelalter, Iter Italicum, gives a painstaking account of these additions.
 QUALITIES OF THE ROMAN RITE o3

as in the East, were important. They read the litanies, proclaimed

“Silence” before the Epistle, and administered the cup (withdrawn in
the twelfth century). The Lord’s Prayer in the Communion Office was
probably said by all. Many of the more elaborate and sensuous features
of the Mass, such as the elevation of the host with its accompanying
ceremonies, genuflections, the use of lights, incense, etc., and certain
parts of the ritual for Holy Week, developed first of all in the Gallican
Church and later were fused with the simpler Roman Rite. These exu-
berant and decorative additions strengthened the aesthetic appeal of the
service.
The original Roman Rite, while recognizing the common Western
idea of variables, had definitely limited these in quality and style. The
Proper Prefaces were few and all prayers were brief. The polished,
balanced collects of the Roman Sacramentaries are excellent examples
of Roman objectivity and severity of expression. These pithy prayers are
never diffuse. They ask simply and clearly for but one thing. That one
thing may be very great—the forgiveness of sins, to be governed and
preserved evermore, to be defended against all adversity, to have a
right judgment in all things, or the gift of peace which the world can-
not give. This terseness of expression is generally credited to the influ-
ence of Leo the Great. At all events, the Roman Rite of the sixth cen-
tury, in comparison with the contemporary Gallican rites, was quite
simple. It gave evidence of what Brilioth has called “stylistic pruning.”
In addition to other reasons which may be advanced, one important
reason for the triumph of the Roman Rite in the West is to be found in
its comparative simplicity and strength.
In outline and essential content the Roman liturgical system was a a poy G

practically complete by the close of the eighth century. About this time
the Canon began to be said inaudibly. Unleavened bread was used in
the Sacrament. The custom, which began in Gaul, of placing this in the
mouth instead of in the hands of communicants became general. In
this century also, throughout Gaul and Germany, a brief vernacular
Office called the Prone followed the sermon. This was not part of the
prescribed text of the Mass, and its content varied in different districts.
It frequently included biddings to prayer, a confession and absolution,
the Creed, Lord’s Prayer, and Ten Commandments. The use of the Prone
later aided the Reformers in their reintroduction of the General Prayer
into the Service.
Fortescue mentions, as the only important changes in the liturgy of the
o4 IN THE MEDIEVAL CHURCH

Mass since the eighth century, the insertion of the Creed, the Offertory prayers
the elevation, the blessing, and the last Gospel, together with incensing, bell
ringing, and similar minor details. (The Mass, p. 177.) Batiffol asserts that
there was no appreciable modification of the Divine Office at Rome from the
time of Charlemagne to the close of the twelfth century. Baumer endeavors to
show some development and alteration which he ascribes chiefly to Gregory
VII. (cf. Baudot, The Roman Breviary, pp. 93-101).
For discussion of the Prone see F. E. Brightman, The English Rite, Vol.
II, pp. 1020-45. Also Vol. I, pp. cxlvi ff. Brightman’s contention that the
Reformed services at Strassburg and Geneva, and later in Scotland, were
definitely built upon the Prone, is vigorously refuted by W. D. Maxwell, John
Knox’s Genevan Service Book, 1556, pp. 17-47; 66-76.

SUPREMACY OF THE ROMAN RITE

The final supremacy of the Roman Rite over the more ornate and
even florid Gallican forms followed as a natural result of Roman influ-
ence in general and from the desire to end confusion. The rite which
finally prevailed everywhere except in Milan and Toledo was really a
“fused” rite. Its core, which included the essential features, was defi-
nitely Roman. About this were gathered elements more or less Gallican,
survivals of local forms and customs beloved by the clergy and the
people which had first been introduced as supplementary material_and
later incorporated within the services proper. Thus the text developed
which was finally accepted generally throughout France, Spain, Ger-
many, and England. By the eleventh century it prevailed in Scandinavia,
Moravia, Bohemia, Poland, Pomerania, and Hungary. The Crusades for
a time established it in the Near East, even in Constantinople. Fran-
ciscan missionaries carried it to central Asia and China in the thirteenth
and fourteenth centuries. It came to the American continent with the
Spanish and the Portuguese, and the latter carried it to India. St. Francis
Xavier took it to the Malay Peninsula, and three years after the death of
Martin Luther introduced it into Japan.‘
With the typical Roman features which thus became a part of the
Mass in every land—Collects, Graduals, the Offertory, and the Canon,
etc.—went Roman ideas of propitiatory sacrifice, good works, and belief
in a localizing of the eucharistic mystery in a precise moment of time
and a particular morsel of matter. This realistic view triumphed over
more spiritual conceptions and finally resulted in the formal acceptance
of the doctrine of transubstantiation by the Fourth Lateran Council
in the year 1215. This action, so far as popular religion was concerned,
‘FF. E. Brightman, The English Rite, Vol. I, pp. vi-vii.
 THE ROMAN RITE AND LOCAL USES 995

sanctioned a crude conception of the miraculous element in the Mass

and led to reservation and adoration of the host and other abuses.
Meanwhile, due to the influence of Gregory VII (Hildebrand) and
subsequent popes, the power of the papacy had been greatly extended.
In the early thirteenth century Innocent III (Pope, 1198-1216) brought
the temporal power of the papacy to the highest point. The Crusades and
the establishment of mendicant orders—particularly the Franciscans—
also increased the influence of Rome. Thomas Aquinas formulated the
doctrine of the Church in a system which is authoritative to the present
day. An enormous development of church building during the five cen-
turies from 1000 to 1500 carried architecture and the minor arts through
the Romanesque (Norman in England) period and the glorious achieve-
ments of the Gothic.
We have referred to Duchesne’s theory which explains the difference
between the Gallican and the Roman rites by the suggestion that the former
were strongly influenced by the Eastern liturgies through Milan in the fourth
century. Fortescue and most recent scholars accept the view of the French
Benedictines (Cabrol, Cagin, etc.), and of Professor Drews, who trace the
Gallican rites directly to an early liturgical tradition in the West, which sup-
plied the basis for both the later Gallican and Roman forms. According to
this view the Gallican rites remained more faithful to the common early
tradition which had spread throughout northern Italy, Spain, Gaul, the British
Isles, etc., than did the Roman Rite. This latter in its earlier development at
least was a local simplification and rearrangement of the more florid forms
which western Europe, with its ruder peoples and less advanced culture, pro-
duced. For further discussion of this subject see, in addition to Duchesne,
Christian Worship, and Fortescue, The Mass, Dom Fernand Cabrol, The
Mass of the Western Rites; Archdale A. King, Notes on the Catholic Liturgies;
Brilioth, Eucharistic Faith and Practice, pp. 70-78. An admirable analysis of
the spirit of both the Roman and the Gallican rites with illustrative material
is given by Edmund Bishop in the opening chapter of his scholarly work,
Liturgica Historica.

PERSISTENCE OF LOCAL USEs

Liturgical order, however, was still not uniform. There was a broad
Gregorian basis common to all. The parts of the Mass were the same
in number and order. There was a standard text of the Canon and other
fixed parts as well as of many prayers and other variables. Local epis-
copal influence, however, was still strong. Every bishop, after consulta-
tion with his chapter, was at liberty to exercise his jus liturgicum and
decree various rites and ceremonies within his own diocese. Local feasts
developed special prayers and other propria. The influence of strong
o6 IN THE MEDIEVAL CHURCH

diocesan centers extended throughout adjoining bishoprics. The minor

variations thus arising in the texts of Introits, Graduals, Lessons, prayers,
prefaces, and blessings and in local ceremonies, the use of colors, etc.,
were endless.
+ Absolute uniformity did not become an ideal until the sixteenth cen-
tury. The Lutheran Liturgy of Sweden (1531), which superseded the
old local uses of Strengnas, Lund, Upsala, Abo, etc., was perhaps the
first really national rite. In 1549 the Book of Common Prayer of the
Church of England became a national Use. The Council of Trent, called
to reform and solidify the Roman Church in opposition to the growing
power of Protestantism, issued the Missale Romanum in 1570. This
eliminated many of the florid Gallican features and provided a text
more in agreement with earlier Roman forms. The Bull of Pope Pius V
which accompanied it commanded that all other rites be abandoned
with the exception of those which could show an unbroken use for at
least two centuries. The Dominicans, Carmelites, and Carthusians among
the “regulars” and the churches in Milan and Toledo were thus enabled
to keep their own peculiar forms.
The text of the Roman Mass today is practically that of the Missal of
Pope Pius V. Subsequent revisions in 1604, 1684, and 1884 made no im-
portant changes beyond simplifying the calendar, clarifying the rubrics,
and providing additional propers for new feasts.
During the medieval period the Benedictine and the Roman breviaries
entered into a strong rivalry which has continued to the present day.
The Mozarabic Breviary was characterized by an unusual number and
length of hymns and by an unusual type of collects. Most of these were
addressed to the second Person of the Trinity. The Ambrosian Breviary
also had its distinctive features.
The Celtic Liturgy, at least in important details, lingered in Scotland
and Ireland until the eleventh and twelfth centuries. .
The Ambrosian or Milanese Rite is the most important surviving member
of the Gallican group, though in its present form many of its distinctive
features have been lost in the process of gradual assimilation to Roman forms.
Early manuscripts of the rite published by Pamelius and Muratori show these
features, many of which are traceable to Eastern influence. Among these—
in addition to an Old Testament Lesson from the Prophets, the Deacon’s
Proclamation of Silence before the Epistle, varying forms of introduction to
the Lord’s Prayer, and other items already mentioned as characteristic of the
Gallican liturgies in general—we may note a prayer after the spreading of
the Corporal—the litanies said after the Introit during Lent, the position of
 THE GALLICAN RITES of

the Fraction before the Lord’s Prayer, the lay offering of the oblations with
accompanying formulas, etc.
Charlemagne in his effort to unify worship and life throughout his domain
endeavored to eradicate the Ambrosian Rite and to substitute the Roman
Order as he did in France. He ordered the Milanese liturgical books destroyed
or removed. His efforts were only partially successful. The Lombards were
deeply attached to their own use and their cause was vigorously championed
by a Gallican bishop named Eugenius. The importance of the See of Milan
and the determination of the Milanese compelled Pope Alexander VI in 1495
formally to approve the continued use of the Ambrosian Rite throughout the
province of Milan.
There are interesting traces of the use of the Ambrosian Rite in Germany
during the Middle Ages at Regensburg and at Augsburg (as late as 1584).
When Luther on his journey to Rome desired to celebrate Mass in Milan, he
was denied the privilege by the local priests, who said: “Nos sumus Ambros-
iani, non poteritis hic celebrare.”*
The so-called Mozarabic Rite was the national liturgy of Spain until the”
end of the eleventh century. The Synod of Burgos in 1085 imposed the
Roman Rite upon the entire Spanish peninsula except in Toledo, where the
ancient use was permitted. This, however, lapsed into partial neglect until
the sixteenth century, when Cardinal Ximenes reprinted its liturgical books
and founded a college of priests to perpetuate its use. The Mozarabic Rite
is now restricted to a chapel of the cathedral and six parish churches in the
city and to a chapel at Salamanca.
Other important “uses” of the Gallican group were those of Lyons, Paris,
and Rouen in France; Treves, Cologne, Mainz, Bamberg, and Nuremberg in
Germany; Lund and Upsala in Sweden; York, Lincoln, and Salisbury. in
England. The latter, known as the Sarum use, was generally adopted
throughout southern England after the twelfth century. These and many
other local uses, are not to be regarded as different rites, like the Ambrosian
or the Mozarabic, but rather as local varieties of the Roman Rite, which agree
with the Roman in essentials, and differ from it in non-essentials. Each im-
portant monastic community had its own Breviary and its distinctive features
in the Liturgy of the Mass. Before Luther's death in 1546 fully 125 local
centers had printed their missals, often in sumptuous editions. Scarcely two
of these agreed in all details.
Much of the strength of liturgical scholarship in recent years has been
given to the investigation of these different uses, republishing their texts,
classifying their details and relationships, etc. The Benedictines in France
have been particularly active, as well as Milanese scholars in Italy and Angli-
can scholars in England. The Lutheran reform of worship was based upon
local diocesan “uses” which differed materially from the present Roman use.
Among the more important of these were Bamberg and Mainz in Germany,
5 See Henry Jenner, article “Ambrosian Liturgy and Rite,” in The Catholic Encyclopedia,
Vol. I, pp. 394-408. The Ambrosian Mass is described in Duchesne, Chapter VII, and Rietschel,
Lehrbuch der Liturgik, Bd. I, pp. 308-8. An English translation with introduction is provided by
E. G. C. F. Atchley, The Ambrosian Liturgy.
08 IN THE MEDIEVAL CHURCH

and Upsala, Lund, Strengnas, etc., in Sweden. Similarly the later Book of
Common Prayer in England was based principally upon the Salisbury (Sarum)
use. A complete list of printed pre-Tridentine Missals is given in W. H. J.
Weale, Bibliographica Liturgica, Catalogus Missalium Ritus Latini.

THE SUPREMACY OF THE MASS

A survey of the field just before the Reformation reveals the cathe-
dral, with its mighty proportions and infinite detail, and the Mass, en-
hanced by all the resources of art—light and color, music, vestments,
ceremony, and elaborate symbolism—as the two most imposing struc-
tures of medieval worship.® The ordered worship of the Church also
included the Divine Office, the Occasional Services, and certain Lay
Devotions. All of these were involved in the later reforms.
The dominant place which the Mass held in the medieval Church
can only be appreciated if we understand the theory of the Mass which
prevailed then and still obtains today. According to this the Eucharist
is a propitiatory sacrifice which the whole Church constantly offers to
God through the order of the priesthood, and which may be efficacious
for the absent and even for the departed. In the Mass the bread and
the wine are miraculously changed to the very body and blood of Christ
by divine power, which the priest alone can invoke. The Oblation and
Consecration renew in a bloodless manner the sacrifice: of our Lord on
Calvary. The consecrated host on the altar must be reverenced as if
it were the body of Christ on the cross. It has the properties of Christ’s
body and is in fact a sacrifice. At his ordination every priest receives a
paten and a chalice with the words: “Receive the power to offer sacri-
fice to God and to celebrate mass both for the living and for the dead.”
The fine rhythm of oblation, thanksgiving, and communion found in
the Sunday services of the early Church have been lost in a conception
of the Mass which is entirely propitiatory and sacrificial.’ :
With such a theory the Lord’s Supper ceased to be a sacrament to be
administered and became a sacrifice to be celebrated with all the dra-
matic and symbolical elaboration possible. The cup was gradually with-
drawn from all but the celebrant. Because of this, and of the idea that
the Service was complete even if only the priest communicated, popular
superstition centered upon the consecration and particularly upon the
®Henry Osbom Taylor groups these two in one chapter in his book, The Medieval Mind.
Henry Adams, in Mont-Saint-Michel and Chartres, carries his penetrating analysis of medieval
thought and life through both the services of the Church and the great edifices in which they
were held.
7 For complete text of the Ordinary and the Canon of the Mass, see pp. 586ff in the Appendix.
 KINDS OF MASSES o9

elevation of the host as the supreme moment in the service. It was felt
to be more important to witness the elevation than to receive the Com-
munion itself. Miraculous effects were attributed to the mere sight of
the sacred body. With most of the Service said inaudibly, the Mass
became more and more a spectacle. Ceremonial gained increasing im-
portance as popular interest was directed toward visible action.’
The name “Mass” comes from the Latin missa, a late form for missio,
meaning “dismissal.” Its first use was in connection with the dismissal of
catechumens at the conclusion of the first part of the Service (called the
missa catechumenorum). Later it marked the end of the Service of the Faith-
ful, which concluded with the words Ite missa est, “Go, it is the dismissal.”
After the disappearance of the catechumenate, it came to mean the entire
Eucharistic Service in the Roman and the Gallican churches. It thus forms
a part of such English words as “Christmas,” “Candlemas,” etc.
The normal kind of mass was the missa solemnis (the so-called “Solemn
High Mass”), with celebrant, deacon, and sub-deacon. Low Mass was a short-
ened form said by a priest with one server. If the choir was present and the
Liturgy was sung and not said, it was a missa cantata.
The Eastern Church still provides only one altar in a church and requires
that the celebrant have assistants. Only one service may be said each day. In
the West in the early Middle Ages, spéculation urged that if one mass had
a definite value as a propitiatory sacrifice, two masses would have twice this
value. Separate masses were thus required to be said by each priest and the
so-called missa privata (a form of Low Mass) was introduced. In this the
celebrant alone partook of the Sacrament, though he was generally assisted in
the Liturgy by a server. The custom spread for priests to celebrate daily.
The spread of Low Mass increased the number of altars in the churches
and led to the formation of the Missal. This book contains the complete texts
of every mass, not only the parts said by the priest but the texts normally
sung by the choir at High Mass. At Low Mass the priest was required to
repeat the choir texts as well as the priest’s parts. This practice eventually
reacted upon High Mass itself and in this the priest is now required to say
the choir texts quietly (secreta) even though they are sung by the choir.
The propitiatory theory led to the practice of having a definite “intention”
for each mass. The more general ideas of the earlier periods, such as masses
for good weather and fruitfulness, soon gave way to specific masses for pris-
oners, for safety from epidemics, the Turk, etc.; masses for the repose of a
particular soul; even masses to secure the death of an individuall (Con-
demned by the Synod of Toledo, 694.) Gifts of money for such masses
naturally multiplied the number and demanded that many altars and
“chantries” be erected in the greater churches and monastery chapels. Here
“solitary masses” were frequently said with no one present except the priest.
8Kor discussion of the Elevation, which was introduced in the thirteenth century, see For-
tescue, The Mass; a Study of the Romen Liturgy, pp. 887-45. Also T. W. Drury, Elevation in the
Eucharist.
60 IN THE MEDIEVAL CHURCH

While only one solemn High Mass might be celebrated in a church at any
one time, private masses might be said by priests at other altars at the same
time. Pontifical and papal masses prescribed special formulas and ceremonies
for bishops and the pope respectively. Chapter masses were said daily in the
cathedral and collegiate churches. Nuptial masses contained special prayers
for the newly married; and requiem masses, prayers for the dead.’
During the medieval period the host came to be “reserved” on the altar
for future adoration as well as for carrying to the sick. In pre-Reformation
times it was generally kept in a cup (pyx) suspended in a dove-shaped ves-
sel over the altar or in a tower-like sacrament-house with metal lattice-work
doors near the altar and on the north side. About the time of the Reforma-
tion the practice developed of locking it in the tabernacle above the altar.
Allegory and symbolism ran riot in elaborating mystical ideas. One of the
most influential expositions of the Mass with allegorical explanations of its
parts was by Amalarius of Metz, a pupil of Alcuin. His ideas were repeated
in sermons and popularizations throughout the following centuries. Another
important work was the Rationale Divinorum Officiorum by William Duran-
dus, bishop of Mende. According to these authorities the Mass represents
Christ’s life on earth. The antiphonal chanting of the Introit signifies the
voice of the patriarchs and prophets. The bishop appearing from the sacristy
suggests Christ the expected Saviour emerging from the womb of the Virgin
and entering the world. The Gloria in Excelsis reflects the joy in heaven after
the Lord’s resurrection. The session of the risen Christ at the right hand of
the Father is indicated when the bishop is seated on his throne. The Epistle
represents the preaching of John the Baptist, and the Gospel the beginning
of Christ’s preaching. The twelve parts of the Creed refer to the calling of
the twelve Apostles. When the Oblation is offered the faithful think of Christ
as entering the temple to offer Himself to the Father. As the Service proceeds
the symbolism increases in intricacy. It includes all the details of the Saviour’s
Passion and death, the deposition, burial, resurrection, and the ascension.
Thus the medieval conception of the Eucharist was a vastly different one
from that of the early Church and of the later Reformers.”
THE DIVINE OFFICE
The second great body of medieval liturgical material is that con-
nected with the Divine Office. The latter is the name given the series of
daily services held in monastic communities. All monks and friars, and
all priests, whether “secular” (parish priests) or “regular” (members of
a monastic order), were bound by their ordination to observe the
“canonical hours” and read the appointed services daily. These Hours
were: Matins, Lauds, Prime, Terce, Sext, Nones, Vespers, and Compline.
° For full account of the ceremonial at all celebrations of the Mass see Fortescue, The Cere-
monies of the Roman Rite Described, Part II. Also O’Connell, The Celebration of Mass.
102A summary of the Expositions of Amalarius is given in Brilioth, Eucharistic Faith and
Practice, p. 83, Henry Osbomm Taylor, The Medieval Mind, gives a summary of both Amalarius
and Durandus, Vol. H, pp. 76ff.
 THE DIVINE OFFICE 61

The liturgical provisions for so many services, with their variations

throughout the year, soon became very great. After the eleventh century -.. ¢) +
all the material was gathered into Office Books called Breviaries. The
Benedictine Breviary finally gained recognition as the monastic Use;
and the Roman Breviary became popular among the secular clergy. A DA
| ga

The purely devotional idea which underlay such a series of daily

services merged with the later ideas of “merit” and “good works.” The
monks, clergy, and all “religious” were supposed to win a store of merit
for themselves and also for the Church by deeds not demanded by God,
yet pleasing to Him. Such deeds were called “works of supererogation.”
Thus the obligations steadily became heavier and the services more
complicated. The days in the calendar differed as to rank or degree.
This determined the manner of recitation. Homilies, legends, and lives
of the saints practically supplanted Scripture in certain of the Hours.
The Office was a colossal system of daily devotions for monks and
clergy which paralleled the people's Service of the Mass. Every priest
was obliged to celebrate the latter on Sundays and festivals, and daily
if possible. The faithful also were obliged to attend Mass at least on
Sundays and other “days of obligation.” But in addition to this, every-
one in orders, from sub-deacon to pope, was bound to spend an average
of nearly two hours every day in reciting the Canonical Hours which
composed the Office. It thus became a chief duty of the clergy to see
that the daily sacrifice was offered in the Mass and that the “prayer
wheel” of the Church was kept revolving in the daily Office.”
A third type of liturgical material is represented by the Occasional
Services. Some of these services, such as Baptism, Marriage, Burial, etc.,
were provided in the Rituale or Manual of the parish priest. Others—
Confirmation, Dedication of Churches, Ordination, etc.—which could be
performed only by a bishop, were included in the Pontificale.
Other books known as “Primers” provided vernacular prayers and
other simple devotions which people commonly said while the priest
was reading the Latin Service. These Primers also generally contained
the “Little Hours of the Blessed Virgin,” a series of devotions, interces-
sions, etc., somewhat on the plan of the Canonical Hours for the clergy.

MEpDiEVAL Music
Music throughout the medieval centuries was priestly and choral. The
11 For fuller discussion of the Divine Office see Chapter XXII, pp. 364f.
62 IN THE MEDIEVAL CHURCH

eighth century witnessed a great development of liturgical hymns for

the Office in the East; in the West, Gregorian music (plain song) spread
everywhere. It was cultivated particularly in music schools connected
with monastic communities.
Plain song, unlike modern music, was without harmony or parts.
The melodies were free in form without bars or measures. Instead of
our moder major and minor scales there were eight modes—the so-
called “Church Modes’—which in some respects gave greater variety
than we know today. The objectives of this music were liturgical rather
than artistic. The supreme purpose was to clothe the text in dignified
melodic form. All parts of the Liturgy, whether intoned by the priest
or sung by the choir, were set to these melodies.
The ninth century marks the beginning of musical notation as we
understand it today. The first marking was a single red line (F) drawn
across the page to assist the singer in reading the neumes, a system of
musical shorthand placed above the text. Later a yellow line (C) was
added, and still later two additional lines. Thus the four-line staff was
produced which continued in universal use for seven centuries and is
still employed in plain song. Modern music uses a five-line staff.
The liturgical chants were finally classified into collections known as
the Graduale and the Troperium. The Graduale contained the music
sung by the choir during the Mass—including particularly the variable
Introits, Graduals with Alleluia, Offertories, and Communios. The
Troperium contained parts interpolated (“farsed”) between the regular
texts of the Kyrie, Gloria in Excelsis, Sanctus, Agnus Dei, etc. It also
contained Sequences and Proses. In cathedral and monastic communi-
ties these melodies by the thousand were continually transcribed in the
Office Books of the Church. The Psalms were chanted antiphonally in
the Hour Services to a fixed body of chant-forms known as the Gregorian
Tones. Hymn melodies of freer form were also sung to Latin texts.
Church music had a wonderful development paralleling that of archi-
tecture. It was slower in maturing and was perhaps more truly a child
of the Church than was architecture. It also remained longer under her
care. The entire Gregorian system was influenced by the earlier Greek
modes and Greek recitative. But once within the Church it developed
its own spirit and forms. Melody and a worshipful spirit were its gifts
to the Church and to the world.
After the twelfth century, the time in which architecture was ap-
proaching its great expansion and culmination, music began its modern
 LITURGICAL MUSIC 63

development. The influence exerted by the Troubadours and the Minne-

singers was due largely to the active co-operation of the wealthy classes
in France and Germany. The Church, however, led in the new develop-
ment of harmony and counterpoint, and this, after architecture had
passed its proudest moment, blossomed forth into the loveliness of the
Netherlands school of the fifteenth century and culminated in the
spiritual beauty of the Palestrina school in Rome.
The world is familiar with the great monuments of medieval architec-
ture. It knows little of the vast store of liturgical music of the fifteenth
and sixteenth centuries or of the intellectual vigor and force which char-
acterized these compositions. Their quantity and technical mastery are
amazing. Counterpoint was carried on through single and double, aug-
mented and diminished, direct, inverted and retrograde, until it obscured
the rhythm and the words and almost broke under its own weight.
Edward Dickinson is well within the truth when he says: “The world
has never witnessed a more absorbed devotion to a single artistic idea,
neither has there existed since the golden age of Greek sculpture another
art form so lofty in expression and so perfect in workmanship as the
polyphonic church chorus in the years of its maturity.”}2
The best of this music was characterized by melodic beauty and
liturgical objectivity. It never compromised with the world nor sought
to establish itself outside the Church. Its worth and distinctive qualities,
however, gained for it a permanent place within the Church, where it
is zealously cultivated in many centers today.
After an unchallenged sway of a thousand years, this unisonous plain
song provided the basis for a development which progressed through
organum and descant to contrapuntal polyphony. The latter included
many voice parts developed according to established rules. This music,
purely vocal, was carried to its early perfection in a series of masses
and motets by composers of the Netherlands school, Josquin de Pres,
Orlando di Lasso, and their contemporaries. Palestrina (1526-94),
Allegri, and other composers of the Roman school in the sixteenth cen-
tury brought contrapuntal music to its culmination in compositions of
high technical interest and spiritual effectiveness. The Venetian school
led to a freer treatment of the old church modes and the introduction
of instrumental accompaniment. Vienna, Munich, Paris, and the Royal
Chapel in England were other important centers of development. In-
strumental music, which included the psaltery, harp, and other stringed
2 Music in the History of the Western Church, yp. 183.
64 IN THE MEDIEVAL CHURCH

instruments, trumpets, and the organ, was increasingly found through-

out the West. The organ, however, was prohibited in Rome.

THE Goop AND THE EVIL

As we survey the medieval centuries we find much in them that was
good, true, and beautiful. The Word of God and the Christian faith
were preserved, though mixed with much that was false and evil. Com-
munion with God, the ideas of devotion and reverence, and the spirit
of selfless sacrifice were kept alive. The best of the age was in the Church
—the greatest personalities and intelligences. Great theologians, archi-
tects, artists, and administrators built up a complex civilization which
maintained the honor and dignity of Christianity and exercised a mighty
sway over all peoples. The Crusades, the spread of the monastic orders,
great missionary activity, the vigor of intellectual speculation, the erec-
tion of the great cathedrals, and the development of the Christian
Liturgy all testify to vigor and capacity. Fine examples of contrapuntal
music, religious painting, and Latin hymnody give ample evidence of
refinement and power of expression. The thirteenth century and the
later period just before the Reformation were interesting and vigorous
times. The thirteenth century, particularly, with its abstract scholasti-
cism and its popular romanticism, stamped its own character indelibly
upon all future times. The revival of learning quickened intellectual
forces. The Copernican discoveries, the finding of America, and a new
way to India extended all horizons. The invention of printing supplied
new elements of power.
Notwithstanding its spectacular and emotional features medieval wor-
ship was not a shallow or vain thing. It rested solidly upon theological
principles and reflected a deep understanding of human nature. Logic
and sympathy combined to build up a vast system with definite but
varied requirements for the several groups within the Church. Heavy
duties were exacted of the clergy and other “religious; a few definite
obligations were laid upon the laity; all shared in the sum total of the
Church's devotional activities and the rewards they secured. From the
humblest to the highest each felt that he had a place in a vast “system
of grace” and that by the co-operation of all something far greater could
be achieved than by individual effort alone.
The medieval system of worship was impressive in its unity and
universality. The one Liturgy and the one liturgical language crossed
all frontiers. In every village church as well as in the great cathedrals,
 MEDIEVAL ERRORS 65

among the peoples of every land and language, the same services and
ceremonies were daily observed. This testified to the unquestioned author-
ity of the Church, the key to our understanding of medieval thought
and life in general. Any fair and well-informed view of this expanse of
history—longer in point of time than the centuries since the Reformation
—must recognize its vigorous achievements.
Our admiration for these achievements must not blind us to the faults
of the medieval Church. Intermingled with good and great things were
grievous errors and abuses. Some of these were serious and funda-
mental. The Church had become something more than the “Communion
of Saints.” It was a powerful, visible organization animated by sacer-
dotal, hierarchical, and imperialistic principles. Decrees of councils and
popes were regarded as of equal authority with Scripture itself. The
external features of worship, like the details of the Gothic cathedrals of
the time, were overweighted with ornament. The whole fabric of wor-
ship was weakened by impurity in doctrine and practice.
The Word of God with its clear and simple plan of salvation was
obscured by the lack of vernacular Scriptures and services and the
decline of preaching and instruction. Tradition, legends, and stories of
saints supplanted the Scriptures themselves among the illiterate masses.
Allegory and symbolism carried the thought of the sophisticated to
absurd lengths. The idea of salvation by works ruled all minds. The
peace and assurance which came with the later emphasis upon the doc-
trine of justification by faith were little known. The Mass was a propi-
tiatory sacrifice instead of a true sacrament and gift of grace. Its cele-
bration was a good work which merited favor. The doctrine of transub-
stantiation led to the withdrawal of the cup from communicants and to
other unscriptural and superstitious practices. Mariolatry and hagiolatry
clouded the honor and worship due God alone, while the teaching con-
cerning purgatory robbed souls of the certainty of salvation. The wor-
ship of images and the granting of indulgences were additional abuses.
The individual conscience was overridden by the exaggerated au-
thority of the Church. The priesthood of believers was submerged under
the terrifying power of priests, bishops, and popes, who multiplied exac-
tions, imposed obligations, and wrested wealth from the people. All
services were in a foreign tongue. Morality and spirituality were rarely
attained among the people and were often lacking in the clergy. The
calendar was crowded with feasts in honor of the saints, the traffic in
whose relics enormously increased after the Crusades. Among later
66 IN THE MEDIEVAL CHURCH

feasts must also be mentioned Corpus Christi and other general festi-
vals. A multitude of popular devotions, such as the Reserved Sacrament,
Benediction and Exposition, the Sacred Heart, the Holy Name, the
Rosary, the Stations of the Cross, the cult of the Blessed Virgin Mary,
etc., with their proper appointments, obscured the original design of
early Roman worship with its restrained objectives and severe beauty.
Celibacy of the clergy and monasticism withdrew thousands of the
finest spirits from family and social life. The religious orders, with their
compact organization, attained great wealth and power. They taught
the people in a rude way and dispensed the charity of the Church. Gifts
and bequests, exemptions and privileges, enriched them. They sheltered
the arts, which knew practically no field outside the Church's walls.
Great works of transcription and illumination were begun in the writ-
ing rooms of monasteries and marvelous embroideries in the sewing
rooms of nunneries, only to be finished by later generations. The crown
and the nobility poured great gifts into the Church’s treasury, thinking
to atone for oppression, injustice, and deeds of violence. Toilers and
workers had their guilds and craft organizations, but they were not yet
commercialized. Most of them were religious as well as craft organiza-
tions, each having its own particular patron saint. The craftsmen freely
gave their best efforts to the Church, satisfied with slender wages and
the other returns which appreciation, pride in their work, guild and
civic prestige, and the approval of the Church afforded.
The two Sacraments instituted by our Lord had long since been
increased to seven (Confirmation, Ordination, Penance, Marriage, and
Extreme Unction having been added), and elaborate services were built
about them all. Faith in what Christ had done was obscured by the
necessity of doing all that the Church required. Tradition crowded
Scripture to the wall. The people came to the Communion, that is,
actually to receive it, less and less frequently. Once a year, probably,
was the usual practice.
Though receiving rudimentary education in the monasteries, the
clergy as a whole were ignorant. Only the few attained any breadth of
learning. Before the days of printing, illiteracy prevailed generally
among the masses who were oppressed politically, socially, and ecclesi-
astically. All active participation in worship had been withdrawn from
them, and superstition and legend supplied the lack of fundamental
truth.
The cathedral! or church building was school, library, museum, music
 OUR DEBT TO THE MEDIEVAL CENTURIES 67

hall, and meeting-place as well as church. Allegorical and symbolical

ideas filled every part of the edifice. The foundations were said to be
faith, which was not seen; the four walls were the Evangelists; the roof
was charity, which covers a multitude of sins; the towers were the
preachers and the prelates; the door was Christ; the pillars were the
bishops and the doctors. The statuary, carvings, and stained glass de-
picted scenes from biblical history, the parables and the miracles, or
legendary attributes of birds and animals.
One important fact remains to be stated. As we study these medieval
centuries, we must remember that they form part of the history of our
Church. The Lutheran Church is not a creation of the sixteenth century.
It is a reformation and purification of the historic Church. We are
Lutherans, but first of all-and more important—we are Christians. We
owe many of our finest possessions in matters of faith, worship, and life
to the protecting care and creative enrichment of the medieval cen-
turies. The things which were good in them and the things which were
bad belonged to our own spiritual fathers. We cannot disown them if
we would, for we must trace the history of our own faith and of our
own Church back through these medieval centuries to the early Church,
and through that to the apostolic age, and beyond that to our Lord
Himself, the Founder and Head of the Church Universal.
We must look upon these centuries as our reformers looked upon
them. The radical] reformers saw nothing but evil in them. They thought
to ignore them and to build a new Christianity upon the basis of Scrip-
ture and apostolic precedent. The conservative reformers saw the good
in them as well as the evil. They recognized the fact that no age has
been entirely without the presence of the Holy Spirit, and that fifteen
hundred years of Christian experience and expression could not be
ignored. What was needed was reformation, not re-creation. The prob-
lem was to uproot the evil, to save the good, and to find true principles
upon which to establish a new and healthier development. This they
accomplished. We honor them today because they did not break with
the Church Universal but purified its form of worship, quickened its
spirit of devotion, and brought new offerings of their own for the serv-
ices of the sanctuary.
 CHAPTER III

REFORM AND DEVELOPMENT IN GERMANY

Lo orcicar reform was part of the program of the Reformation in all

lands. Discussion and clarification of doctrine were the first step. The
reform of worship was reached only as the movement worked outward
from its inner center and as the leaders and the people themselves be-
came convinced of its necessity.

EARLY EFFORTS
As early as 1516 Luther in preaching on the Third Commandment
stressed the necessity of “hearing the Word of God” as over against the
idea of “hearing Mass.”! In 1520 he advocated Communion in both kinds
“for the sake of the completeness of the sign”; objected to the Verba
being said secretly; and indicated a distinction between sacramental and
sacrificial elements in the Service which has ever since been recognized
as important in theoretical discussions. Declaring that man cannot “begin
and lay the first stone” he says that God “must first come and give man a
promise. This Word of God is the beginning, the foundation, the rock
upon which afterward all works, words and thoughts of man must
build.” A few months later, in his Babylonian Captivity, he vigorously
attacked the withholding of the cup, the doctrine of transubstantiation,
and the conception of the Mass as a good work and a sacrifice.*
In these writings, as in his later activities, Luther protested against
unevangelical features but never sought to abolish the historic order and
substitute a new service built upon evangelical principles. He reverenced
the forms which faith had builded and which enshrined the Lord’s Insti-
tution. He recognized the fact that the whole devotional and ceremonial
system of the Church was deeply impressed upon popular imagination.
He was convinced that purification and not destruction was needed. The
programs of Carlstadt, the Anabaptists, and other radicals with their dif-
ferent spirit strengthened him in this conviction.‘
1 Luthers Werke, Weimar Ausgabe, Bd. I, p. 443.
3A Treatise on the New Testament, that is the Holy Mass. Works of Martin Luther, Vol. I,
pp. 294ff.
2 Works of Martin Luther, Vol. II, pp. 170f.
‘For summary of these activities and of the entire development, see article, ‘“‘Luther on the
Principles and Order of Christian Worship,” by Edward T. Hom in the Lutheran Church Review,
Vol. 10, pp. 217-56.

68
 EARLY LITURGICAL REFORMS 69

These radical procedures impelled Luther to leave the Wartburg

secretly in March, 1522, and preach eight sermons in the parish church
at Wittenberg. He counseled moderation and a conservative reform of
worship. He insisted that ministers omit the parts of the Mass which
referred to the Sacrament as a propitiatory sacrifice. But the Service itself,
with vestments, he restored, together with the singing of the Latin chants.
In Whitsuntide, 1523, in fulfillment of a promise made to the congre-
gation at Leisnig5, Luther published an eight-page pamphlet, Von
Ordnung Gottesdiensts in der Gemeine.* This went through at least
eight editions in the first year. In it Luther’ objected to the silencing of
God's Word, the introduction of unscriptural material, and the concep-
tion of the Service as a meritorious work. He criticized the multiplicity
of saints’ days, legends, etc., and emphasized the importance of the ser-
mon as a particular form of the Word of God. “One thing is needful, viz.,
that Mary should sit at Christ’s feet and hear His word daily .. . There
is one eternal Word; all else must pass away, no matter how much con-
cern it may cost Martha.” He did not as yet make the sermon a regular
part of the Mass but provided separate daily preaching services.
These early efforts were educational. They stated principles rather
than proposed forms. Luther did not undertake a reconstruction of the
Mass until the end of 1523 when the logic of events drove him to prepare
his Latin Service. He and the conservative reformers in general hesitated
to embark upon extensive practical reforms until thorough discussion of
principles had cleared the air. They appreciated the fact that the Mass
was everywhere regarded as a supreme form of devotion perfected by
centuries of thought and enhanced by all the resources of art. Luther,
particularly, dreaded the possibility that a new type of service might be
regarded as the symbol of a party or of a personal following. A strain of
mysticism also led him to feel that if Christians were sufficiently spiritual,
they could “worship in spirit”; and that forms and ceremonies were
chiefly of value for the young, the unlearned, and imperfect Christians.
These facts, together with his preoccupation with other matters, explain
why Luther waited nearly six years before attempting a serious liturgical
reconstruction.
In the meantime others had entered the field. In 1522 Prior Kantz of
NGrdlingen in southern Germany prepared a revision of the Mass. Carl-
stadt attempted radical changes in Wittenberg. New orders of worship

8 Enders, Dr. Martin Luthers Briefwechsel, Vol. IV, p. 70.

$ Luthers Werke, Weimar Ausgabe, Bd. 12, pp. 31-37. English translation with notes in Works
of Martin Luther, Vol. VI, pp. 51-64.
70 REFORM AND DEVELOPMENT IN GERMANY

appeared in Basel. Many priests omitted objectionable parts of the

Canon, substituted evangelical prayers, and read the Words of Institu-
tion in the vernacular. Confusion and uncertainty reigned everywhere.
Demands upon Luther to outline a program became insistent. The most
importunate among the pastors was Nicholas Haussmann in Zwickau, to
whom Luther addressed his first important liturgical work.
It would have been easy to prepare a simple Order to be used instead
of the historic Mass, as Zwingli and others did. Luther, however, chose
to reform the Mass and not to substitute a new service for it. He real-
ized that if the good were destroyed with the bad, much of the devo-
tional, artistic, and spiritual inheritance of the Church would be lost,
also that substitution of a new order would leave the most expressive
and significant feature of the medieval system undisturbed. So while
conscious of the difficulties, he determined to take the historic Mass,
regarded by all as a perfect and finished product, and make it express
the thought of the New Testament and primitive Christianity. He deter-
mined to make it the servant of the Gospel instead of the master in the
Church. Laying aside his unfinished translation of the Old Testament,
he labored on the Liturgy for two months and then issued his Formula
Missae et Communionis in December, 1523.’

The fundamental character of the radical opposition must be understood.

It involved more than an assertion of taste or objections to incidental or unim-
portant details. It was rooted in convictions concerning the nature of worship
and the sacraments according to which objective (sacramental) values were
denied or minimized and subjective (sacrificial) values magnified.
Zwingli in his Fidei Ratio, dated Zurich, July 8, 1530, and laid before
the emperor at Augsburg a few days later, says: “I believe, yea I know, that
all the sacraments are so far from conferring grace that they do not even con-
vey or distribute it . . . a channel or vehicle is not necessary to the Spirit.”
Lutheran influences modified this view somewhat among the Zwinglians in
Germany. Calvin's position was not so extreme, but he failed to appreciate the
highest objective sacramental values in worship or the Eucharist. For both of
these reformers the sermon became the principal feature. Even this was
thought of chiefly as a personal, subjective utterance in the nature of testimony
and exhortation. The Sacrament was a memorial and a thanksgiving but noth-
ing more.”
™Text in D. Martin Luthers Werke, Vol. XII, pp. 197-220. English translation with notes in
Works of Martin Luther, Vol. VI, pp. 67-118.
5H. E. Jacobs, Book of Concord, Vol. 2, pp. 168ff. Also Samuel Macauley Jackson and Wil-
liam John Hinke, The Latin Works of Huldreich Zwingli, Vol. 2, pp. 46ff.
"For discussion of Luther’s psychology with extensive quotations see Leonhard Fendt, Der
lutherische Gottesdienst des 16. Jahrhunderts.
 LUTHER'S GREATEST LITURGICAL WRITING 7]

THE FORMULA MISSAE

In this pamphlet, after stating his purpose to “purify that which is
now in use,’ Luther sketches the historical development of the Mass and
mentions the portions which are good and cannot be censured. Then he
turns to the objectionable parts and denounces the “mangled and abom-
inable Canon,”?!°® the “sacerdotal monopoly of the Mass,” and states, “We
will prove all things and hold fast that which is good.”
In discussing the Order of the Service, he approves the Introits for the
Lord's Day, and the festivals of Easter, Pentecost, and Christmas. He
does not object to other festivals based upon Scripture but proposes that
festivals of saints not so mentioned be abolished. He approves the Kyrie;
the Gloria in Excelsis; the Collect (“provided it be godly, as those for
Sundays usually are”); the Epistle; the Gradual (though suggesting that
those which exceed two verses might well “be sung at home”); the Gos-
pel (with the usual ceremonies); the Nicene Creed; the sermon (at this
point, or, if preferred, before the Introit); the Preface; Words of Institu-
tion (recited aloud); the Sanctus and Hosanna (a location which later
became a characteristic feature of the Swedish Liturgy); the Elevation
(“on account of the weak”); the Lord’s Prayer; the Pax and response;
Administration; Agnus Dei, or Communion hymn sung by the choir; Col-
lect, the Benedicamus, and the Aaronic Benediction.
Then follow sixteen paragraphs on such matters as Christian liberty,
vestments (permitted if pomp and luxury be absent), participation of
the people, examination for the Communion, Communion under both
kinds, vernacular hymns, and Matins and Vespers.
The Formula Missae was Luther's greatest liturgical writing. It was
his objective criticism of a historic and vital institution. He was not con-
cerned, as he was later in his German Service, with introducing a new
liturgical language or with paraphrasing portions of the historic Order
in German verse for immediate use by congregations of limited capacity
and unaccustomed to active participation in the service. Luther was not
a special student of the Liturgy, as was Cranmer. He took the local Use,
probably his Augustinian Missal, and prepared his reconstruction with-
out going further afield. His Formula was intended as a local program
and not a general Order for the whole Church. It proved to be, however,
his greatest contribution to general liturgical reform.
If we would understand some of Luther's sharpest criticisms, we must
19The name ‘“‘Canon” means a rule. The complete term is canon actionts, “‘the rule of proce-
dure,” according: to which the Thanksgiving, Consecration, Oblation, and Intercession are to be
conducted.
72 REFORM AND DEVELOPMENT IN GERMANY

study the missals of his time. The Augustinian Missal contained not only the
usual Offertory and Canon, but features peculiar to local or monastic Uses.
Fendt, op. cit., p. 375, quotes some of the effusive Introits, Graduals, and
Prefaces for saints’ days found in the Augustinian Missal of 1501. Many of
these objectionable features were later corrected by Tridentine reform.
Apart from this, however, the Offertory and Canon in all missals of that
time and of today reveal the principal ground for Luther’s attitude. Luther
himself translated the Canon of the Mass into German and quoted it in a
pamphlet, Vom Greuel der Stillmesse, of the year 1525.”
The Canon follows the Sanctus and extends to the Lord’s Prayer. The text
is invariable and contains ten paragraphs. It must be said secretly by the priest
without the variation of a syllable. It contains intercessions for the living, a
commemoration of apostles and martyrs, prayers for acceptance and consecra-
tion of the Offering about to be made, recital of the Words of Institution, the
Oblation or Offering, and Invocation (in place of the ancient epiclesis) , inter-
cessions for the dead, and the Lord’s Prayer. The latter has a brief introduc-
tion and an expansion of the last petition (Embolismus). This is followed by
the Fraction, the ceremonial breaking of the host into three parts to symbolize
the suffering and death of Christ; and the commixture, the placing of a small
portion of the Host in the chalice to symbolize the reunion of our Lord’s body
and spirit at the resurrection. Elaborate ceremonial—genuflections, osculations,
the use of lights, incense, etc.—accompanies the reading of the text by the
priest.”

The critical nature of the Formula is shown in its rejection of medieval

corruptions, together with all ideas of obligation, sacrifice, and good
works. Also in the fact that, while seeking to preserve the historic order
and much material of the Mass, the principle of freedom is stressed. It
also distinguishes sharply between essential and nonessential features.
Vestments, lights, incense may be used or not; but the Offertory and the
Canon must be discarded without compromise.
While critical, the Formula is conservative. It breathes the spirit of
the Gospel as opposed to Roman and also to radical extremes. It counsels
moderation and patience. Its conservatism is not that of timidity, but of
courageous conviction. The Service is kept in Latin except for the sermon
and a few hymns. The reasons for this are to be found in Luther’s appre-
ciation of much of the liturgical material in its Latin form, in his recog-
nition of its cultural value for schools and colleges, and in his desire to
retain the fine music traditionally associated with it.
The Formula is also constructive. This is evident in its presentation of
Text in Luthers Werke, Weimar Ausgabe, Bd. 18, pp. 22ff. English translation in Works of
Martin Luther (Philadelphia), Vol. VI, pp. 121-32.
122The complete text of the Ordinary and the Canon of the Mass is given pp. 586ff in the
Appendix.
 EARLY VERNACULAR SERVICES 73

principles; in its suggestions concerning a vernacular sermon and ver-

nacular hymns, and in its effort to approach worship from the congrega-
tional rather than from the priestly side. With respect to method, a
pedagogical point of view is to be noted. Its first thought is to express
faith; its final purpose is, perhaps too restrictedly, to create more faith.
The Formula is but an outline. If filled in with the proper Introits,
Collects, Epistles, Graduals, Gospels, etc., for the Church Year, and with
the Psalms, Antiphons, Responsories, and similar material referred to
approvingly in its pages, it would make a book almost as large as the
Common Service Book and strikingly like it in content and arrangement.12

THe First VERNACULAR SERVICES

Though Luther repeatedly expressed a desire for services in German,
he was not the first to provide them. Before he published his German
Mass in 1526, vernacular forms had appeared in twenty or more widely
scattered districts. Many of these simply omitted the Canon and kept the
greater part of the service in Latin. The sermon, the Words of Institu-
tion, and occasionally the Lessons were the only parts in German.

The Orders of Kantz, the Strassburg Masses, and the reformed Services in
Nuremberg, Zurich, and Basel were quite free in form and of considerable
interest. The Evangelical Mass of Kaspar Kantz, prior of the convent at Nord-
lingen, 1522, probably had little more than literary significance. Among other
features it contained, in German, a confession of sins, an absolution, an exhor-
tation and sermon, the Preface and a brief prayer of consecration leading to
the Words of Institution—“O most gracious Father, merciful eternal God, grant
(hilf) that this bread and wine may become and be for us the true Bread, the
Innocent Body of Thy beloved Son, our Lord Jesus Christ, Who in the
night...”
"In 1523 Thomas Miinzer introduced a German Service in Alstadt which
had many excellent qualities. It was built upon five series of propers from the
Roman Missal (Advent, Christmas, Passiontide, Easter, and Pentecost). It
preserved practically the eatire historic outline. The Gloria in Excelsis was
given in prose translation. This Service was widely used in Brunswick and
after being slightly modified became known as the “Erfurt Kirchenampt.” In
1525 Duke Albrecht of Prussia approved for his duchy a service which adhered
closely to the Order of the Formula Missae. The greater part of the service,
however, was in German.
The first complete German Mass was held in St. John’s Chapel of the
Miinster in Strassburg on Tuesday, F ebruary 16, 1524. It was read by Theo-
hald Schwartz (Nigri). The influence of Luther is apparent, although there
13 or critical study of the Formula see particularly the Introduction and notes by Paul Zeller
Strodach in the Works of Martin Luther, Vol. VI, pp. 67-81; 101-17.
 74 REFORM AND DEVELOPMENT IN GERMANY

are important independent provisions. The Confession of Sins and the Collects
are new evangelical prayers, congregational in character. In the Confession
there is a phrase or two which appears twenty-eight years later in the Book of
Common Prayer. The historic Order is followed until after the Creed (all in
German). After this there is a brief exhortation to the communicants and an
Invocation for the sanctification of the congregation. The Invocation of the
Holy Spirit and the General Prayer are significant substitutes for the Offertory
and the Canon. The Nunc Dimittis is substituted for the Postcommunion.
In Nuremberg one group sought the translation of the entire Service into
German, while another endeavored to retain the Latin forms as fully as pos-
sible. Volprecht, the Augustinian prior, and Ddéber, chaplain of the convent
at the hospital, representing the first group, formulated services somewhat
similar to those of Kantz and the Strassburgers. The beautiful exhortation to
communicants taken from these services spread throughout Germany and is
embedded in an abbreviated form in our Order for Public Confession. German
hymns were substituted for the Introit and the Gradual; and paraphrases and
translations of the Creed, Sanctus, and Agnus Dei were used. These German
services, however, were only introduced in limited circles.
The Nuremberg spirit was more generally expressed by the type of reform
which kept the Latin services after the general plan of the Formula Missae,
but with German Lessons (lectio continua) and a German exhortation to the
communicants, as in Déber. The administration was in both kinds. A Sunday
preaching service was held in connection with Matins. This service was read
after the first Mass and was in Latin except the Lessons. After the use of the
Prone and the sermon, the second Mass was held. The city council was loath
to sanction the introduction of German services. Only Osiander contended for
these, desiring to restrict the Latin services to the schools. But even he was
satisfied to continue the Latin in the Church for a time, “until we are furnished
with more music.” This type of service, Latin except for German Lessons,
hymns, and sermon, remained essentially the Nuremberg use for centuries.
Fendt credits all of these attempts at vernacular services to the spirit of
Luther working through many minds in different places. He discusses them all
under the suggestive heading, “The Echo.”14
Even Smend, overzealous in stressing the independence of others from
Luther, acknowledges the all-determining influence of Luther’s Babylonian
Captivity. The situation paralleled that of German translations of the Bible,
fully twenty of which had been printed before Luther’s German New Testa-
ment appeared in 1522. In both instances Luther’s work was so superior and
his personal influence so great that his Service and his Bible, like his hymns
and his Catechism, finally determined in a broad way the future development
of the Lutheran Church and of a large part of Protestantism.15
This survey indicates how general was the movement in the direction
14 Der lutherische Gottesdienst des 16. Jahrhunderts, pp. 82-178.
1% The most extended discussion of these attempts to introduce vernacular services is to be
found in the scholarly works of Julius Smend, Die evangelischen deutschen Messen bis zu Luthers
deutscher Messe and Der evangelische Gottesdienst. ...
 THE GERMAN MASS 75

of vernacular worship, and yet how strong was the conviction that this
must be done with the greatest care lest the wheat be destroyed with the
tares and the precious inheritance of the past be sacrificed for a less noble
and adequate substitute. This general attitude and development was the
direct outworking of the spirit of Luther and his Wittenberg associates.
The Reformed groups in Zurich and Geneva were of a different spirit.

LUTHER'S GERMAN Mass

While opposing the idea that services must be entirely in the vernacu-
lar and dreading absolute uniformity in principle, Luther was practically
forced to prepare a German Service. In approaching this task he had an
appreciation of the difficulties involved which few, if any others, shared.
For him the music as well as the text must have “eine rechte deutsche
art.”
The times and the tides of popular feeling would not wait for a
gradual solution of the problem. Luther was impressed by the growing
confusion, but he also was unable to approve what others had attempted.
This was not because of wounded vanity, as Smend intimates, but more
probably, as Edward T. Horn suggests, because he feared that radical
action might go too fast and too far. He distrusted the spirit which pro-
duced hasty and immature forms. His taste and sense of fitness could not
approve inartistic and impossible phrases, harsh, wooden versions of fine
Latin texts, or sentimental terms of endearment and (as particularly in
Miinzer) intimations of pantheistic mysticism. The Strassburg masses
also, in their overemphasis upon instruction and their undervaluation
of the Church Year and the historic scheme of Lessons, seemed to be
seeking novelty at the expense of stability.1®~
Yielding to the situation, Luther called Bugenhagen and Jonas to his
aid and began the preparation of a German Service. This was introduced
in the parish church in Wittenberg, October 29, 1525. The next Sunday
Luther said to the congregation: “Since so many from all countries be-
seech me with letters, and writings, and even bring worldly force to bear
upon me, we can no longer excuse ourselves and protest, but must believe
that it is God’s wish.” Beginning with Christmas this Service was used,
at least in parts, in the parish church on Sunday mornings “on account
of the uneducated lay folk.” The Latin Service (Luther Formula
Missae) was used on weekdays as before.

16 See Dr. Horn’s article, “Remarks on Some of our Liturgical Classics,” Memoirs of the
Lutheran Liturgical Association, Vol. 6, pp. 17-22.
76 REFORM AND DEVELOPMENT IN GERMANY

The German Mass!" begins with a preface in which Luther recognizes

the value of a German Service “on account of the simple and the young
who are to be and must be exercised daily and educated in the Scriptures
and God’s Word.” Concerning the Latin Order Luther says: “I do not
wish to have this abrogated or changed; but as we have hitherto observed
it among us, so we shall be free to use the same where and when we
please or occasion requires.”
The pedagogical point of view is further emphasized in the discussion
concerning worship. After this follows a chapter on Sunday for the laity.
“We allow Mass vestments, Altar, and lights to remain, until they are no
longer serviceable or it pleases us to change. Whoever wishes to do other-
wise we allow it to be done.”
The Service begins with a hymn or a German Psalm in the First
(Gregorian ) Tone. This is a substitute for the Latin Introit. Then follows
the Kyrie (three-fold). The Gloria in Excelsis is not mentioned. Rietschel
surmises that Luther took it for granted as belonging to the Kyrie. The
Collect is intoned in the key of F, facing the altar. The Epistle is intoned
in the Eighth Tone, facing the people. A German hymn takes the place
of the Gradual. The Gospel is intoned in the Fifth Tone. Luther provides
a German translation of the Nicene Creed, “Wir Glauben all an einen
Gott,’ to be sung by the congregation. Then follows a sermon on the
Gospel, a paraphrase of the Lord's Prayer, and an exhortation to
communicants.
The Communion Office follows. All the usual prayers of the Mass are
omitted. The Words of Institution are sung aloud by the minister to a
melody which Luther provides. He suggests that the bread be adminis-
tered immediately after the consecration “before one blesses the cup,”
with the Sanctus or another hymn and the Agnus Dei sung in German
during the administration of the cup. The Elevation was retained (until
1542, when dropped by Bugenhagen ).
This German Service, even more than Luther’s Latin Service, is a
treatise rather than a formula. Its outstanding features are the use of
German throughout and its emphasis upon congregational hymns. Every
part of the Service is in the vernacular except the Kyrie. Certain ele-
ments, formerly sung in Latin—Introit, Gradual, Creed, Sanctus—are
‘ranslated into German verse and sung as congregational hymns. The
Preface is omitted and the Lord’s Prayer is placed before the Verba and
17 Deutsche Messe und Ordnung Gottesdiensts. Text with critical notes in D. Martin Luthers
Werke, Weimar Ausgabe, Bd. I, pp. 44-113. English translation with notes in Works of Martin
Luther, Vol. VI, pp. 153-89.
 REGRETTABLE FEATURES 77

expanded into a paraphrase. The latier feature is all the more remarkable
in view of Luther's vehement opposition to any but the precise words of
Scripture in connection with the Verba. The collects and prayers are
fixed forms and not left to the inspiration of the pastor. The pedagogical
spirit is evident throughout.
It is clear that in Luther's own mind this Service possessed limited
rather than universal significance. When the Elector desired to introduce
the German Mass everywhere by authority, Luther objected.18 Luther
never abandoned the type of service outlined in his Formula Missae. The
German Service was largely for the uneducated laity, a simplification of
the historic Order adapted to the needs and abilities of a part of the
people. Luther's mature ideas on worship are reflected in the later Orders
for Wittenberg, 1533 (prepared chiefly by Bugenhagen), and Saxony,
1539 (chie by-fly
Jonas). The German Service sought to promote congre-
gational participation and to retain as much as possible of the historic
Service for use in the villages and where there were no capable choirs.
It took advantage of a popular movement and turned to churchly account
the recently awakened enthusiasm for German hymns.
The Lutheran Church as a whole approved certain features of
Luther’s German Mass, particularly the principle of a vernacular service,
the historic outline of worship, congregational hymns, and active con-
gregational participation in the Service. With occasional exceptions,
chiefly in south and southwest Germany, however, the Church finally
rejected many features. Among these were the omission of the Gloria in
Excelsis, the substitution of an Exhortation to communicants for the
noble and ancient Preface, the paraphrasing of the Lord's Prayer (which
opened the way to grave abuses in the period of Rationalism), the im-
practical division of the Verba, the twofold administration of the ele-
ments, and the retention of the Elevation. The transfer of the Lord’s
Prayer to a place before the Verba unfortunately gained wide acceptance,
though some Orders of the first rank never adopted it. It created per-
manent confusion in all subsequent Lutheran Orders and its wisdom on
other accounts is questionable. The introduction of rhymed paraphrases
of the Creed, Sanctus, Te Deum, etc., was a regrettable feature, all too
frequently adopted, which deprived congregations of the full and historic
texts and gave them a poor type of hymn as a substitute.
It was unfortunate that certain districts fastened upon their churches
by legal enactment the type of service outlined in the Deutsche Messe.

1% KE, L. Enders, Dr. Martin Luthers Briefwechsel, Vol. V, p. 257.

78 REFORM AND DEVELOPMENT IN GERMANY

In doing this they failed to appreciate Luther's own view of the German
Mass as intended only for the uneducated laity. By making its general
features binding, they perpetuated an abnormal and temporary situation
and restricted future development. These districts dropped to the level
of the simplest and easiest forms of vernacular worship and stayed there.
They were not following their leader—though they thought they were—
for they ignored the limitations which he recognized and did not study
his preferences as exemplified in the use at Wittenberg and throughout
Saxony during Luther's lifetime. This latter provided a fuller type of
worship than is generally recognized, in some details richer than the
services provided in the Common Service Book.

SCOPE AND SIGNIFICANCE OF LUTHER'S LITURGICAL REFORM

Luther's other liturgical reforms included an Order of Baptism (Tauf-
biichlein ) 1523, extensively revised in 1526; an Order for Marriage, 1529,
an Order for Ordination, 1535; the Litany, in Latin and German, 1529;
numerous collects and prayers with introductory versicles; thirty-eight
hymns and various hymnbook prefaces. His great work of Bible transla-
tion also cannot be considered entirely apart from its significance and
use in public worship.
Luther's appreciation of historic continuity and of classic and accepted
forms of expression led him to retain as much of the historic order and
content of the services as possible, together with music. vestments, lights,
and the usual ceremonies not contrary to the spirit of the Gospel. This
spirit of the Gospel was made active and powerful in and through the
old forms which were purified and simplified. The ancient balance of the
Word and Sacrament was restored.
Believing with all his soul in the “given-ness” of the Gospel, Luther
attached an almost sacramental authority to the uttered word which pro-
claimed God’s will and mercy. At the same time veneration for the Sacra-
ment as the seal of forgiveness and a means of grace in which “Christ
and His saints come unto thee,” kept him in accord with the historic
Church in concluding the chief Service of every Lord’s Day and festival
with the Lord’s Supper. The custom which became general in Lutheran
churches two centuries later of reducing the Sunday morning service to a
preaching service with infrequent celebrations of the Holy Communion,
as in the Zwinglian and Calvinistic churches, must not be laid at Luther’s
door. He would be stirred to indignation by the infrequent observance
of the Holy Sacrament in many Lutheran churches today.
 SIGNIFICANCE OF LUTHER’S ORDERS 79

All this was more than mere conservatism. It was keen value-judg-
ment. It fearlessly cut out errors and impurities and with equal earnest-
ness sought to preserve the true, the good, and the beautiful. In addition,
it distinguished sharply between essentials and nonessentials, permitting
great liberty with respect to the latter. This point is important. The prin-
ciple of discrimination pervades the entire Lutheran system of doctrine
and life, often in sharp contrast with the greater traditionalism of
Romanism and Anglicanism on the one side and the scriptural literalness
and indiscriminating subjectivism of extreme Protestant groups on the
other.
Luther's constructive efforts also definitely promoted vernacular serv-
ices and active congregational participation in worship. The sermon was
given great importance, the chalice was restored to the laity, and fre-
quency of communion greatly increased. New forces were released which
enriched the services of the Church with an enormous body of hymns,
chorales, and choir music of high devotional and artistic importance. A
new era in Christian worship was inaugurated, an era which as it ex-
panded enriched all European lands and all Protestant communions for a
century or more and which still, after long periods of decline and neglect,
gives inspiration to students and leaders in this field.
Luther's emphasis shifted sharply from appreciation of the total action
of the whole Church to a conception of individual experience in the
reception of the Sacrament. His most radical action, and the most ques-
tionable, was his omission from the heart of the Communion Service of
all prayers of commemoration and thanksgiving and the limiting of litur-
gical material at this point to the Lord's Prayer and the Words of Institu-
tion. No other Christian liturgy had ever done this. In later years none
but Lutherans—and not all of them—followed Luther in this drastic
procedure.
The influence of Luther's liturgical work was far greater than he antic-
ipated and greater than many historians realize. His exegetical and doc-
trinal studies—preaching, teaching, writing, his books and discussions—
formed his mightiest contribution to the inner spiritual development of
Protestantism. In their immediate influence, however, they were limited
to the learned classes. Luther brought the meaning and power of the
Reformation home to the common man by his translation of the Bible,
his catechisms, his hymns, and his reconstruction of the Liturgy. His
principles of worship became all-powerful and his suggested forms
guided other students and reformers on their way. His Orders were mere
80 REFORM AND DEVELOPMENT IN GERMANY

outlines. He did not, like Cranmer, provide a complete book with full
appointments for the liturgical year. He enunciated principles
and indi-
cated approved material within the traditional use of the Church. His
outlines had to be filled in from the old liturgical books.
Nevertheless, Luther’s two liturgical pamphlets established the foun-
dation upon which Lutheran Services throughout Germany, Austria,
Denmark, Sweden, the Baltic lands, the Slovak districts, etc., were
reconstructed. On the basis of extensive study, the entire liturgical system
of the Church was purified and simplified. Not only was the historic
Liturgy retained with its chief outlines and most of its Propers, but a
new spirit was breathed into the ancient forms and new and important
features were developed. The Lutheran program also strongly influenced
later liturgical reforms in England.}®
Luther's Orders were private, unofficial works which established prin-
ciples rather than elaborated forms. The actual reform of the Church in
organization, life, and worship was carried out under the authority of the
rulers of the different states and free cities by means of official “Church
Orders” (Kirchenordnungen). These will be discussed in the following
chapter.
OTHER PROTESTANT REFORMS
The liturgical reforms of Zwingli and Calvin cannot be discussed at
length. In a word it may be said that they were radical, particularly those
of Zwingli. While agreeing with the Lutheran program in certain
respects, such as the restoration of congregational worship, the use of
the vernacular, the rejection of propitiatory sacrificial ideas and priestly
domination, etc., they were in sharp disagreement in other respects.
The corruptions and abuses of the time led the Reformed leaders to
break with the historic Church and all historic development and to
attempt a revival of certain aspects of primitive Christianity. They ran
counter, however, to primitive practice in subordinating Eucharistic wor-
ship to a new type of service which consisted chiefly of preaching, exhor-
tation, Psalm-singing, and prayer. Discarding the objective together with
its historic expressions, they made of worship a subjective exercise which
stressed fellowship, prayer, exhortation, and instruction, and which cen-

% Dr. Edward T. Hom, with characteristic crispness, thus describes Luther’s work: Luther “‘was
a practical liturgist—as was Cranmer in his own age, and Cosin in a later. He put his hand to the
very central sanctuary of the Roman Mass, and cut the Canon out of it; he put the Gospels into
the vernacular; he passed every prayer in review; he criticized the feast days; and he put an end
to the awkward transference of Epiphany Sundays to the end of the Christian Year, supplying an
appropriate finial to the whole year.” (“The Significance of Liturgical Reform,’? Memoirs Lutheran
Liturgical Association, Vol. I, p. 36.)
 CALVIN AND ZWINGLI 8]

tered chiefly in preaching and other personal activities (prayers, etc.) by

the minister.
Zwingli, essentially a humanist, published his De Canone Missae
Epicheiresis (Attack upon the Canon of the Mass) in 1523. This retained
quite a few features of the Liturgy in Latin with lessons and sermon in
the vernacular. Four original prayers were substituted for the Canon.
His Action, oder, Bruch des Nachtmals (Use of the Lord’s Supper) of
1523 is more radical. This became the real pattern for his followers. The
Service became a preaching service with Scripture readings and lengthy
prayers. The regular Sunday morning service seems modeled upon the
Choir Office rather than upon the Eucharistic Service. The Lord’s Supper
was restricted to four. times.a year and was thought of as a mere memorial
feast. The altar became a table; and the elements were received sitting.
All music was forbidden.
Calvin’s reforms were less revolutionary but still radical in a broad
sense. Expelled from Geneva in 1530, Calvin took charge of the French
Reformed congregation in Strassburg. Here he found a revision of a
rather full German Mass of 1524 in use. He adopted this in modified form
for his congregation. Upon his return to Geneva he established there in
1542 a form of service built upon a combination of the Strassburg Rite
with the forms used by Farel in Geneva. This Order was called La forme
de prieres et chantz ecclesiastiques avec la maniere dadministrer les
sacramens (the Form of Prayers and Manner of Administering the Sacra-
ments). It was richer in content than the Zwinglian Rite, being based
upon the Eucharistic Service rather than the Choir Office. Its indebted-
ness to the German Service of Strassburg is very great. As Calvin was
unable to read German, the aid of a friend was required to enable him
to translate this and to prepare his final French form.
The demand for extreme simplicity by the Genevan magistrates led
Calvin to abbreviate the Strassburg Order considerably. He personally
did not seek to dethrone the Eucharist from its historic place as the cul-
mination of the Lord’s Day worship. To the end of his life he desired a
weekly communion. The civil magistracy overruled him, however, and
imposed a quarterly communion upon the city of Geneva. This eventually
became the practice of most Calvinistic churches in Scotland, France,
south Germany, and Holland. The English congregation in Geneva,
under the leadership of John Knox, administered the Communion
monthly. This practice was enjoined in the later Scottish liturgies, though
the custom of quarterly communion finally became general in Scotland.
 REFORM AND DEVELOPMENT IN GERMANY
82

tic Order
The usual Sunday morning Service according to the Calvinis
sen-
thus became practically a preaching service with opening Scripture
tences, a confession, metrical Psalms, collect, lesson, sermon, and inter-
cessions. The variable parts of the Service were reduced to a minimum.
Music was restricted to the singing of metrical Psalms. In the quarterly
communion service the Sacrament was received standing, the people
coming forward to the holy table. After the administration the Nunc
Dimittis was sung.°
In summation it may be said that the practices and general spirit pro-
moted by Zwingli, and to a lesser degree by Calvin and Knox, eventually
destroyed the historic liturgical system of the Church for their followers.
Not only the liturgy itself, with its texts, ceremonies, and vestments, but
the Church Year, church music, and the accepted appointments of
church architecture were abrogated and displaced by substitute forms.
In Switzerland, Scotland, and England extreme opposition to all historic
worship manifested itself. Beautiful buildings were demolished, choirs
disrupted, organs wrecked, music destroyed. stained glass smashed, and
vestments and ornaments profaned. The procedure of the Church of
England was quite different. This is discussed in a later chapter.

CuurcH Music
Luther was a son of the Church and a man of culture. His apprecia-
tion of historic expressions and his recognition of the fact that the litur-
gical and musical system of the Church was deeply engraved upon
popular imagination kept him well within the limits of selection, trans-
lation and adaptation. His own original compositions were limited to a
small but important number of collects and hymns. His command of
language and idiomatic expression was remarkable. In all that he did,
however, conviction rather than taste was the ruling principle. He
attempted few substitutes for the historic forms his age inherited. He
sought above all things to purify the Liturgy of doctrinal error; to sim-
plify and strengthen its structure; to breathe into it a new spirit; and to
make worship congregational and choral rather than priestly in character.
For his Latin Service Luther expected the traditional music to be
used. For his German Service he himself spent weeks, with the aid of the
musicians Johann Walther and Conrad Rupff, in arranging musical set-
tings for the German text.
art
» For further account of Zwingli’s services, ; the Strassbur
: i
g Rite, and a
Calvin’s reforms,Ss,
pp. 81-120. :
see par -
ticularly William D. Maxwell, An Outline of Christian Worship,
 CLASSIC LUTHERAN CANTIONALES 83

The Church Orders frequently gave a mere outline of the services.

Complete texts with music, particularly for the parts to be sung by the
choir and congregation, were provided in so-called Cantionales prepared
by Spangenberg (1545), Lucas Lossius (1553), Eler (1588), Keuchenthal
(1572), Ludecus (1589), and others.
These are notable works of great compass and worth which combine
features of the medieval Gradual, Psalter, and Antiphonary. They supply
the text as well as the music of the Propers for the Church Year ( Introits,
Collects, Epistles, Graduals, Gospels, Antiphons, Responsories, etc.)
approved by the Reformers but only indicated in a general way in most
of the Church Orders. These Lutheran choir books with their ample
liturgical and musical provisions contrast sharply with the single com-
parable work of the period produced by the Church of England, the
small and musically emasculated Booké of Common Praier Noted of 140
pages by John Merbecke, 1550. This provided only the simplest plain
chant setting for the responses of the Liturgy, Archbishop Cranmer’s
instructions forbidding the musician to set more than a single note of
music to a syllable of text. This arbitrary and inartistic procedure robbed
even the few ancient melodies which were included of all character and
beauty, and the work made no pretense whatever of providing choral
elements such as Introits, Graduals, Antiphons, or Responsories, as these
had vanished completely from the Book of Common Prayer itself.
Spangenberg’s book (Cantiones Ecclesiasticae), a magnificent folio
volume of 750 pages with Latin and German texts, was directly inspired
by Luther, who urged its preparation. Melanchthon wrote the preface
to the Psalmodia of Lossius which was an octavo volume of more than
800 pages and which ran through many editions. All of these works
incorporated melodies of the old Rite, where pure Latin texts were to be
found, and adapted hundreds of the ancient Introits, Graduals, Anti-
phons, Responsories, and Canticles to the new vernacular. Taken
together, and with the musical features incorporated in the Church
Orders, they testifv impressively to the German love of music and the
endeavor of Lutheran churchmen to promote it. They also make it evi-
dent that the Lutheran Church in Germany in the sixteenth century
regarded itself as the legitimate heir to the liturgical and musical culture
of the medieval centuries and the conserver of all that was good and
pure and beautiful in the great tradition of faith, worship, and lite of
Western Christendom.
In addition to his interest in hymnody, both Latin and German, and
84 REFORM AND DEVELOPMENT IN GERMANY

his knowledge of the ancient plain song and the music of the Liturgy,
Luther was familiar with the vast literature of complicated, artistically
interesting music found in motets and other polyphonic compositions. He
thoroughly enjoyed music of this character and encouraged its composi-
tion and the perpetuation of choir schools and trained choirs. He ap-
pealed to men of means and to the civil authorities to support such
schools and institutions. He urged the Elector John not to permit choral
groups to perish, for: “Kings, princes, and lords must support music.” 7}

Luther regarded music as one of the greatest gifts of God. It was an essen-
tial part of his own personal piety and of his churchly program. In this respect
he stands in sharp contrast to the other reformers.
Zwingli was an admirable musician, far surpassing Luther in his attain-
ments. He not only sang, but played the lute, harp, viol, flute, clarinet, and
horn. Yet he prohibited instrumental and vocal music in the Church. Calvin
inaugurated a movement of great importance when he introduced Psalm-
singing among his followers. But because his literalistic views of Scripture
permitted nothing but metrical versions of the Psalms in worship, church
music received from him a very limited development. Cranmer endowed the
Church of England with a superb liturgy. He did nothing, however, to en-
courage Church music, though fortunately after the first shock of the Reforma-
tion this was kept alive in cathedrals and chapels by Jocal churchmen and
musicians and eventually regained much of its vigor.
Luther, on the contrary, regarded music as having inspiring, creative power
and desired to see it, with all the arts, “in the service of Him who has given
and created them.”22

Thus, while the Reformation dealt with fundamental and central

things first—doctrine and life—the broad movement soon released forces
which reformed and developed many fields. Luther's pioneering, creative
work opened a new era in Christian hymnody. In a sense which often
involved loss as well as gain, the Lutheran hymn book came to_be the
people's prayer book. The collection of vernacular hymns, breathing
robust faith and gratitude combined with humility, was given a recog-
nized place in the principal service of the congregation, and formed one
of the greatest contributions of Lutheranism to the common stock of
worship in all communions.
Luther not only taught the German nation to sing in church but led
the way in a significant development of German culture and expression.

21 DeWette, Dr. Martin Luthers Briefe, III, p. 102.

#2 Preface to Walther’s Hymn Book (Geystliche Gesangk Buchleyn),
1524. (Works of Martin
Luther, Vol. VI, p. 284.) On this subject see also the author’s “Luther and Congre
gational Song”
in the Papers of the Hymn Society of America, N. Y., 1946.
 CIIORALE MELODIES PRODUCED 85

His work eventually made possible congregational participation and wort-

shipin every land and established hymn-singing by the people as a chat-
acteristic and important feature of Protestantism. His efforts and encour-
agement led to such general cultivation of church music in the first two
centuries after the Reformation that musical leadership was transferred
from Italy to Germany. Heinrich Schiitz was the pioneer in a develop-
ment which finally culminated in the mighty works of Johann Sebastian
Bach. Hundreds of chorale melodies were produced by Criiger, Hassler,
Nicolai, Franck, Teschner, Albert, Neumark, and many others. Their
strength, dignity, and beauty made them ideal forms for unisonous con-
gregational singing. They also served, together with older plain song
melodies, as thematic material for choral motets, cantatas, and organ
compositions. The German chorale thus gained an importance historically
and musically never realized by the Calvinistic Psalm tunes or later
English hymn tunes. Oswald Spengler finds Roman Catholicism’s great-
est contribution to art in the field of painting and Protestantism’s in the
field cf choral music. “We may say that the Catholic faith is to the
Protestant as an altar piece is to an .oratorio.?3 Walther, Eccard,
Schroeter, Calvisius, and Ahle in the sixteenth century; Praetorius and
Keiser in the seventeenth century, and Bach, Telemann, Graun, and
Hiller in the eighteenth were among the many composers who enriched
this field of artistic choral composition.?4
® The Decline of the West, Vol. I, p. 187.
4 For full discussion of these liturgical and musical features see particularly Ludwig Schoeber-
ein, Schatz de liturgischen Chor-und Gemeindegesangs . . .; R. Liliencron, Liturgisch-musikalische
geschichte der evangelischen Gottesdienste von 1523 bis 1700; Hans Preuss, Martin Luther der
Kignstler; The Choral Service Book and The Psalter and Canticles ed. by Harry G. Archer and
Luther D. Reed; and an interesting work by a Roman Catholic scholar, Theobald Schrems, Die
Geschichte des Gregorianischen Gesanges in den protestantischen Gottesdiensten.
 ABBREVIATIONS

CHURCH ORDERS, CANTIONALES, OFFICE BOOKS

Aust.—Austria, 1571 Min. of Pa.—Ministerium of Pennsylvania.

B.—Bamberg Missal, 1499 1855
Bav.—Bavaria, 1879 N.—Nuremberg Missal, 1484
Bk. Com. Pr.—Book of Common Prayer, Naum.—Naumburg, 1537
1549, 1552, 1661, 1928, etc. Nbg.—Nuremberg, 1525, 1691
Brand.—Brandenburg, 1540 Nord.—N6rdlingen, 1538
Br. Nbg.—Brandenburg-Nuremberg, 1533 Nbg. Off. Sac.—-Nuremberg Officium
Bruns.—Brunswick, 1528 Sacrum, 1664
Br. Liin.—Brunswick-Liineburg, Olden.—Oldenburg, 1573
see Liineburg Osnb.—Osnabriick, 1548, 1652
Br. Wolf.—Brunswick-Wolfenbiittel,
Pf. Neub.—Pfalz-Neuburg, 1543
see Wolfenbiittel
Pf. Zwb.—Pfalz-Zweibriicken, 1557
C.—Constance Missal, 1505
Calen.—Calenberg, 1542, 1569 Pom.—Pomerania, 1535, 1542, 1568,
1568, 1690
Cas.—Cassel, 1539, 1657
Ch. Bk.—Church Book, 1868, 1878 Prus.—Prussia, 1525, 1544
Cob.—Coburg, 1626 Rh. Pf.—Rhein-Pfalz, 1557
Col. Ref.—Cologne Reformation, 1543 Rom. Brev.—Roman Breviary
Com. Ser.—Common Service, 1888 (Breviarium Romanum)
Com. Ser. Bk.—Common Service Book, Rom. Grad.—Roman Gradual
1918 (Graduale Romanum)
Deut. Mes.—Deutsche Messe, 1526 S.—Sarum Missal
Elis.—Herzogin Elisabeth (Br. Liin.), Sax. Cob.—Saxe-Coburg, 1626
1542 Sax.—Saxony, 1585, 1896, 1906
Erf.—Erfurt (Deutsches Kirchenampt), Sax., Dk. Hen.—Saxony (Duke Henry),
1525 1589, 1540, 1555
For. Mis.—Formula Missae, 1523
Sch. Hol.—Schleswig-Holstein,
Hamb.—Hamburg, 1529, 1537
1542, 1546
Hes. Cas., see Cassel, 1657
Schoeb.—Schoeberlein, Schatz, 1865
Hild.—Hildesheim, 1544
Sch. Hall.—Schwabisch-Hall, 1526, 1543
Kassel, see Cassel
Loss.—Lossius, Psalmodia Sacra, 1553 Spang.—Spangenberg, 1545
Lieg.—Liegnitz, 1534, 1594 Strass.—Strassburg, 1525, 1598
Lud.—Ludecus, 1589 Swed.—Sweden, 1531, 1541
Liin.—Liineburg, 1544, 1564, 1569 Vt. Diet.—Veit Dietrich, 1543
Mk. Bran.—Mark Brandenburg, 1540 Wald.—Waldeck, 1556, 1565
Meckl.—Mecklenburg, 1540, 1552, 1868 Witt.—Wittenberg, 1533, 1559
Meckl. Cant.—Mecklenburg Cantionale, Wolfb.—Wolfenbiittel, 1543
1868 Wiirt.—Wiirttemberg, 1536, 1553
 CHAPTER IV

THE LUTHERAN CHURCH ORDERS

iF ENGLAND and Sweden the entire nation accepted the Reformation.

The bishops and the clergy co-operated with the crown in reorganizing
the Church and in preparing and enforcing the use of the new service
books. In Germany the problem was more complicated. There were
many independent states and cities. Some accepted the Reformation
while others did not, and the bishops for the most part remained with
the old organization.
Luther himself was opposed to centralization of authority and rigid
uniformity, but something had to be done to meet the disorganization
of church life and the school system. There was no oversight or control.
Priests and monks, cut loose from the old organization, had no definite
relation to each other, to the Church as a whole, or to the state. After
the Diet of Spires in 1526, by which time it was evident that the bishops
would not institute reforms, a territorial form of church government was
constituted. In accordance with this the Protestant princes and the civil
authorities in the free cities determined to reorganize the Church in their
territories and put into effect the principles and spirit of the Reformation.

PREPARATION
Luther exhorted the Elector of Saxony to institute a formal visitation
of the churches in his domain. For this visitation the territory was divided
into four parts. Melanchthon spent a month in Thuringia interviewing
priests. Others were sent elsewhere. Melanchthon later prepared the
Visitation Articles which Luther and Bugenhagen approved and which
were issued in 1528, Luther prepared a preface to these instructions. As
a result churches and schools were reorganized, competent priests in-
stalled, supervisors appointed, and Luther's Catechism introduced. Simi-
lar surveys were conducted in other territories.
Commissions of eminent theologians, with the occasional addition of
jurists and educators, were now appointed by the rulers. These commis-
sioners prepared Church Orders which usually included lengthy state-
ments of doctrine, regulations concerning church administration, organ-
ization of the schools, care of the poor, preservation of church property.
and detailed directions for worship. Discussion of the latter subject was
87
88 THE LUTHERAN CHURCH ORDERS

usually confined to a section called the “Agenda” which was often issued
separately.
It is noteworthy that the most eminent reformers were as greatly con-
cerned about the reform of worship as they were about the restatement
of doctrine and the correction of abuses. The men who wrote_the Con-
fessions helped prepare the Church Orders. The closest associates of
Luther were actively engaged in this work—Melanchthon, Bugenhagen,
Jonas, Brenz, Osiander, Spalatin, Cruciger, Myconius, Bucer, Aurifaber,
and many others. Bugenhagen reorganized the Church in Brunswick,
Hamburg, Liibeck, and Pomerania, prepared the Liturgy for the Church
of Denmark, and had a large part in the preparation of the Wittenberg
Order of 1583.
Between 1523 and 1555 no fewer than 185 Church Orders appeared.
Though differing greatly in minor details, they were pervaded by an
inner unity of purpose and plan. This was due to the far-reaching influ-
ence of Luther and also to the fact that the most important of the Orders
were prepared by theologians who had a common understanding as to
general principles of procedure. Since most of the reformers helped to
prepare several Orders each (Bugenhagen seven, Brenz five, Jonas four,
etc.), it is possible to group the Orders in families and trace the influence
which the most important ones exerted upon others.

CLASSIFICATION
Certain Orders, such as Brandenburg-Nuremberg (1533), lay particu-
lar emphasis upon doctrine and the details of the services, especially the
Holy Communion. Bugenhagen’s Orders make detailed provision for the
church schools and community chests and pay particular attention to
Matins and Vespers. The generally accepted classification of all the
Orders, however, recognizes three groups or types: the central Saxo-
Lutheran, the ultra-conservative, and the mediating or radical. The first
group, by far the largest and most important, represents chiefly the
Orders of central and northern Germany. It includes Luther’s two Orders
and the Orders of Bugenhagen (Brunswick, 1528; Hamburg, 1529,
Liibeck, 1531; Pomerania, 1535; Denmark, 1537; Schleswig-Holstein,
1542, and Hildesheim, 1544). In this group are also the following: Wit-
tenberg, 1533 (partly by Jonas, but introducing Bugenhagen’s influence
anew in the Saxon group); Duke Henry of Saxony, 1539 (by Jonas),
Mecklenburg, 1540 and 1552 (by Aurifaber, Riebling, and Melanchthon):
Hannover, 1536 (by Urbanus Rhegius); Brandenburg-Nuremberg, 1533
 TYPES OF ORDERS 89

(by Brenz and Osiander); and the important Swedish Mass of 1531 (by
Olavus Petri). These Orders may be thought of as those “of greatest
weight.”
The ultra-conservative group, limited to three or four Orders, retained
as many as possible of the pre-Reformation forms and ceremonies. Repre-
sentative of this group were Brandenburg, 1540; Pfalz-Neuburg, 1543;
Austria, 1571 (prepared by Chytraus); and possibly Riga, 1530.
The third group, called radical or mediating, included Orders in south
and west Germany where Zwinglian and Calvinistic influences were
strong. The most important of these were Brenz’s Orders for Wiirttem-
berg, 1553 and 1559. Others were Bucer’s Orders for Strassburg; the
Orders for Baden, 1556: Worms, 1560: Rhein-Pfalz, 1557, etc. The
Wiirttemberg Orders are characterized by liturgical poverty. Brenz’s
Order for Schwabisch-Hall, 1526, though in this same territory, is of a
more positive and fuller type.
The Orders of Hesse (1532), Cassel (1539), Marburg (1574), and
Nassau (1576), show Reformed influence but possess strong individuality.
Another unique and important Order is Abp. Hermann’s Reformation of
Cologne (1543), prepared chiefly by Bucer and Melanchthon. This strongly
influenced later liturgical developments in England. Gasquet and Bishop
(Edward VI and the Book of Common Prayer, pp. 224ff), regard the First
Prayer Book of 1549 as a Lutheran Liturgy
The Orders are related to one another through political and ecclesiastical
connections; through the influence of active personalities (often difficult to
determine because of the large number of collaborators); or through the use
of identical liturgical material. This latter relationship reveals itself in the
precise order of parts of the service or the use of identical addresses, exhorta-
tions, collects, prayers, versicles, etc. Richter, op. cit. II: 509ff., mentions the
most important liturgical connections and Horn has indicated them more
graphically by a diagram in his “Lutheran Sources of the Common Service”
in The Lutheran Quarterly, 1891, pp. 239-68, which is repeated in The Lu-
theran Cyclopedia, p. 4.
With this as a basis and adding items from similar diagrams in Fendt,
op. cit., pp. 860f, and from Althaus’ discussion of Collect borrowings we
attempt a grouping of selected Orders according to liturgical relationships.
The importance and influence of certain Orders are at once apparent. Par-
ticularly significant are Luther's F ormula Missae and his German Mass, the
Orders of Bugenhagen, Duke Henry (1539), Brandenburg-Nuremberg (1533),
Mecklenberg (1552), and the Reformation of Cologne (1543).
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 STUDY OF ORIGINAL ORDERS 9]

TYPICAL ORDERS
Luther's Orders have already been discussed (pp. 71ff). The Swedish
liturgies will be considered in a separate chapter (pp. 110ff). A brief
description of several typical Church Orders may help the reader to
understand the preparation, contents, and influence of the Orders them-
selves and also the general character of Lutheran worship in different
parts of Germany in the Reformation period.
It must be remembered that the directions for worship in the Orders
were outlines which left the texts largely to be supplied by the ministers
and the choirmasters from the ancient office books. The following sum-
mary is based upon a study of the original Orders themselves, of the
critical comments by Riehter, Sehling, and Brightman, and of the recon-
structions by Fendt of texts and other details briefly indicated in the
Orders themselves.

—— “oe

This is the firstof a series of Church Orders prepared by Johan Bugen-

hagen, Luther's pastor and colleague in the University of Wittenberg,
for cities and territories in north Germany and for the Kingdom of Den-
mark. These were alike in providing practically complete vernacular
services with the Latin portions restricted to the texts sung by the choir.
They all reveal the strong influence of Luther's German Mass of 1526,
and thus provide a simpler type of service than was known in Witten-
berg, Nuremberg, and many other German cities where services were
regularly held in Latin as well as German.
The Brunswick Order was authorized by the city council and the
church authorities in September, 1528. Bugenhagen, himself a Pomera-
nian or Plattdeutscher, prepared the order in Low German. A High Ger-
man translation appeared in Nuremberg in 1531 and a revised edition in
1563. The latter contained an appendix which included the Augsburg
Confession, the Apology, and the Schmalkald Articles. Because of its
early date and the prominence of its author, the Brunswick Order exerted
considerable influence.
The High German edition is an octavo volume of 370 pages, devoted
to the discussion of Church Order itself, Baptism, the school system
(Latin and German schools), the duties of superintendents (bishops),
pastors, and organists, marriage, care of the sick, the Mass in German,
the common chest for the care of the poor, etc.
Bugenhagen contrasts the Evangelical Mass with the Roman Mass
92 THE LUTHERAN CHURCH ORDERS

and claims that the essentials of the traditional service must be retained_
and that novelties should not be introduced without necessity. He objects
to the great variety of masses for saints’ days and other occasions and
urges the use of the one Sunday Mass in the German language, so that
the people may truly “hear Mass.” The traditional vestments are ap-
proved, though not commanded by Christ, but as not contrary to His
command. The Order reveals a vigorous reformatory spirit but checks
disorder and individualism with the assertion that the new provisions for
worship are an order and must be accepted and observed as faithfully
as was the old.
As illustrating the brevity of the actual directions for the services in many
Orders and as showing in this particular Order the peculiar form of German
which prevailed in a large part of northern Germany before Luther's Bible
translation established a modern literary (High) German, we give in its
entirety the Ordeninge der Misse of the Brunswick Order. The fuller recon-
struction of the service in English follows Fendt’s text rather closely and
shows what the clergy and choirmasters of the time were expected to do in
filling in these outlines from their intimate knowledge of the liturgical and
musical materiai in the Missal, Gradual, Breviary, Antiphonary and other
service books of the medieval Church.
“Int erste singet me eynen duedeschen Psalm. Dar na kyrie eleyson, unde
dat Gloria in exelsis, welk me ock to tiden mach na laten. Dar up leset de
prester eynne dudesche Collecta, unde dat volk antwerdet Amen. Denne keret
sick de prester tom volke unde lest de Epistele also. So scrifft sunte Pawel to
den Romern im teynden Capitele, Leuen brodere etc. edder anders, wo sick
dar wol schickende wert, Dar up singen de kynde eyn Haleluia sine caudis
cum versu. Dur na eynnen duedeschen sanck uth der scrifft. Wor neyne
schoelere synt dar darff me des Haleluia nicht. Up de dre hoge feste wert me
na dem Haleluia singen latinische Sequentien unde duedesch dar tusschen,
alse nagescreuen schal werden.
“Denne keret sick de prester wedder umme tom volke, unde lest dat
Euangelion also, So scrifft sunte Joannes am sosten Capitele. De Here Jesus,
ginck, sprack etc. Item, Id is geschehn etc. Dar up singet de prester na dem
altare gewendet, Ick loue an eynen Got, so singet dat volk vort an dat gantze
Symbolum Nicenum uth, unde dar to. Wy geloeuen al an eynen Got etc. Id
were wol gut dat de prester vor der predige, stunde dar me de’ Collecta,
Epistele unde Euangelion ouer de gantze kerke wol hoeren konde, doch late
wy dat geschehn wo me dat maken wil. Ouers de Communicatio mit allem
togehoere na der predige schal geschehn im Chore.
“Dar nae geschut de woenlike predige des Euangelij, Wen de uthe is, so
vorkundiget me noetlike saken, Dar na vormanet me up dem predickstole to
beden vor de ouericheit etc., alse Paulus beuelet. 1. Timo. 2., welke vorman-
inge edder Exhortatio schal na gescreuen werden, Wende predicante affstiget,
so singet me eynen duedeschen Psalm edder led, de wile gan de Communican-
 THE BRUNSWICK ORDER 93

ten int Chor, de frawen unde de iunckfrawen an de luchter side besundergen,

unde de mans unde knechte an de rechte side besundergen, unde de pres-
ter bereydet broet unde wyn unde wes dor to noet is. Na dem lede keret
he sick um unde deyt eynne Exhortatio uam sacramente, welke nagescreuen
schal werden.
“Dar na keret he sick tom altare, unde in den groten festen de sunderge
prefatien hebben, unde sus wen he wil up etlike sundage mit der prefatie
Trinitatis (de wedder de Arrhianer, alse ock dat Symbolum Nicenum gemaket
is) schal he anheuen latinisch de prefatie Dominus vobiscum, unde singen se
bet an dat ende, dar up singe dat Choer eyn latinisch Sanctus. Sus mach wol
totiden sulke Prefatie unde Sanctus nabliuen, wente de Exhortatie uam sacra-
mente is de rechte Prefatie, dat is, eyne vohr rede. Wor neyne scholere synt
dar mach sulk prefatie unde Sanctus wol stedes nabliuen, me wolde denne sus
se gerne singen.
“Dar na edder (wen me de prefatie unde Sanctus nicht singet) balde na
der Exhortatie, schal dat beuehl Christi uam sacramente unde dancksegginge,
bet in dat ende der missen stedes also gehoelden werden, Dar hoerst nicht vele
wunders in wy moeten dar up syn beuehl sehn.
De prester hefft also an slicht to singen dat bet van Christo beualen.
Vader unse de du bust im hemmele, . . . erlose uns van dem boesen.
Dat volck antwordet Amen.
Balde nympt he dat broet in de hand, unde bringet up den beuehl
Christi also.
Unse Here Jesus Christus, . . . Solk doht to myner gedechtnisse.
“Balde gen hen to de Communicanten, de mans und knechte vohr, de
frawen unde iunckfrawen na, unde nemen den licham des Heren, unde eyn
iewelick geyt wedder up syne stede, De wile singet dat volk Jesus Christus
unse Heyland etc. edder Got sy gelauet unde gebenedyet etc., wen ouers
de Communicanten synt togegangen so schal de sanck up hoeren, unde de
prester neme den kelk, un de drege den beuehl Christi vortan vohr, also.
Des geliken nam he ock den kelk, . . . Sulk doth, so vake gy drinken
to myner gedechtnisse.
“Balde entfangen de Communicanten den kelk des Heren, unde gaen
wedder up oere steden, sitten up den knehn edder staen, bet to ler letsten
segeninge, de wile singet me wat ouerich is vam lede, edder me heuet mehr
an wen vele Communicanten synt. Wen se ouers alle communiceret hebben
unde synt up oeren steden, so singen se unde volk to Christo im hemmele dat
duedesche Agnus Dei, dremael also.
“Christe du lam Gades, de du drechst de suend der werlt, erbern dick
unser. Giff us dynen frede. Amen. Lat uns beden.
“Wy danken dy almechtige Here Got, dat du uns dorch disse heylsame
gaue hest erquicket unde bidden dyne bermherticheit, dat du uns sulks gedyen
latest to sterkem Jouen iegen dy, unde to berniger leue manck uns allen. Dorch
unsen Heren Jesum Christum. Amen.
“Denne keret he sich um unde gifft den Communicanten unde dem volke
vorloeff, mit disser segeninge, bescreuen Numeri. 6.
94 THE LUTHERAN CHURCH ORDERS

“De Here segene dy unde behoede dy. De Here erluchte syn ange-
sichte ouer dy unde sy dy gnedich. De Here heue syn angesichte up dy, und
geye dy frede, Amen.”
A reconstruction of this service in English follows:
In place of the Introit, the choir sings Psalm 34 or another Psalm, which
is followed by the Kyrie. The minister intones Gloria in excelsis Deo and the
choir chants the et in terra (this was often omitted). The minister: Let us
pray, followed by the Collect for the Day, facing the altar.
The minister faces the people and reads the Epistle; the choir boys
(kinder) sing the Gradual (Ein Hallelujah sine caudis, aber cum versu) as,
for example, on Whitsunday: Emitte Spiritum tuum, etc. Provision is also made
for the singing on the great festivals (Christmas, Easter, Whitsunday) of the
traditional sequences, the choir singing the first strophe in Latin and the con-
gregation responding with a German translation, and thus to the end.
The minister meanwhile faces the altar. Turning to the people he reads the
Gospel. Facing the altar again, he intones: “Ich glaube an einen Gott’; the
congregation responds: “Wir glauben all an einen Gott,” and continues to the
end of the Nicene Creed.
The minister's sermon on the Gospel is followed by announcements and an
exhortation to prayer for the state (die Obrigkeit) with the use of a fixed
formulary. Then follows a German hymn or Psalm; the communicants enter
the choir (chancel), the men and boys on the right and the women and girls
on the left. The minister prepares the bread and the wine, faces the people
and gives them an Exhortation according to a fixed form.
Then follows the historic Preface in Latin, with Proper Prefaces for fes-
tivals and the Trinity Preface for ordinary Sundays. The choir sings the
Sanctus in Latin and the minister chants the Lord’s Prayer in German with
the Amen sung by the congregation. Taking the bread in his hands, the min-
ister uses the Words of Institution and communicates the people. Meanwhile
the congregation sings a German hymn. The minister then consecrates the
wine and gives the cup to the communicants while the congregation sings the
remaining stanzas of the hymn. The communicants who return to their seats
kneel or remain standing until the final Blessing. All sing the Agnus Dei in
German and the minister offers Luther's Thanksgiving Collect and gives the
Old Testament Benediction. .
If no communicants present themselves, the minister nevertheless wears
the customary vestments and the service concludes with the Preface, Sanctus,
Lord’s Prayer, and Benediction. The only changes are the omission of the
Words of Institution and the Administration, and the substitution of a Collect
of the Sunday for the Thanksgiving Collect.
Bugenhagen’s Orders for Hamburg and Liibeck differ from the Brunswick
Order only in minor details.
BRANDENBURG-NUREMBERG,
1533. (Richter, I: 176ff; Fendt, 216ff; Brightman,
I: xxxviii ff.)
Following the example of Electoral Saxony, a visitation of the churches
 THE BRANDENBURG-NUREMBERG ORDER 95

in the territory of the Margrave George the Pious of Brandenburg and

in the prosperous and art-loving city of Nuremberg was conducted as
early as 1528. The margrave, who had been born one year later than
Luther, had succeeded to his title in 1527. He was an intelligent and
zealous supporter of the Reformation, and his influence extended to
Bohemia and throughout the territories which later constituted the King-
dom of Prussia.
The first of a series of articles adopted at a preliminary conference at
Schwabach had declared: “The Church has been born of the Word of
God; and God’s Word must not be judged according to the Church, but
the Church must be judged by the Word of God.” This sounded the key-
note of the Church Order which finally appeared in 1533 and which laid
special emphasis upon pure doctrine, in the first place, and then upon
correct rite and ceremonial as illustrating the pure doctrine.
Andreas Osiander, pastor of St. Sebaldus’ Church in Nuremberg and
Johann Brenz, pastor in Schwabisch-Hall, were the principal authors.
Osiander himself records how he sketched the first material. This was
enlarged and improved by other theologians of the district and was then
sent to Wittenberg for the criticism of the theologians there. Following
this, Brenz spent six weeks in Osiander'’s home, unifying the literary form
of the book.
The Order appeared in many different editions and probably was
more influential in Lutheran circles than any other document of the
period, excepting the Saxon Visitation Articles. Its collection of twenty-
six collects was incorporated and expanded in many other Orders, and
its whole content and spirit strongly influenced Brandenburg (1540),
Brandenburg-Liineburg (1542), Mecklenburg (1540 and 1552), Cassel
(1539), Cologne (1543), Austria (1571), and other important Orders.
(Cf. diagram, p. 90.) Archbishop Cranmer, political emissary of King
Henry VIII in negotiations with the German princes, lived more than a
year in Osiander’s home. He was familiar with the details of this Lutheran
Order which materially influenced the Reformation of Cologne, 1543, an
Order which Cranmer himself used extensively in his preparation of the
first Book of Common Prayer, 1549.
The Brandenburg-Nuremberg Order took high ground in regarding
liturgical worship with its accompanying details of music and ceremonial
as all-important, not because of human considerations of piety or art, but
because of our Lord’s promise to be present with believers whenever
they associated themselves together. Its framers, to use a modern phrase,
96 THE LUTHERAN CHURCH ORDERS

had a keen “awareness of the presence of God in worship.” Everything

in word and ceremony must be worthy of this presence, and character-
ized not only by formal correctness but by exceptional dignity, reverence,
and sincerity.
The doctrinal sections of the Order express Lutheran convictions un-
equivocally in lengthy discussions of Church Order, Christian doctrine,
the Old and the New Testaments, the Law and the Gospel, suffering,
prayer, Baptism, and the Lord’s Supper. The liturgical provisions show
high appreciation of traditional but purified forms and ceremonies and
of the musical inheritance of the historic Church. Perhaps chiefly because
of the music, Latin services were retained in Nuremberg for many years
side by side with services in German. The traditional vestments were
retained until the beginning of the nineteenth century.
The Order includes material from the Saxon Visitation Articles,
Luther's Order of Baptism with additional exhortations and admonitions,
instructions and forms for Penance, Communion of the Sick, Marriage,
Burial, etc. Minor ceremonies, such as the blessing of candles, palms,
fire, salt, water, etc., and processions with the cross and with the host
are declared abrogated. A calendar of festivals and holy days is
appointed.
The Order of the Mass is partly in Latin and partly in German. It shows
the influence of both the Formula Missae and the Deutsche Messe of Luther.
Both the Latin and the German masses may be intoned by the minister. When
there are no communicants (on weekdays) a special office is to be used. This
consists of two or three Psalms (instead of the last Psalm, especially on Sun-
days, the Quicunque vult may be sung), the Epistle, a hymn, the Gradual, the
Te Deum or a hymn, three collects, the Benedicamus and the final Blessing.
The Latin service, with propers for Ascension Day by way of example, is
as follows:
The minister recites the Confiteor, or whatever his devotion suggests, at
the altar. He then quietly reads the Introit for the Day (Viri Galilaei, etc.)
while the same is sung by a choir of boys and men.
The minister reads the Kyrie and the following Gloria in Excelsis, while
these are sung by the choir. Then follows the usual Salutation and Oremus
(either in Latin or in German) and a German collect or collects; the Epistle
in German (lectio continua and not the historic Pericopes); the Gradual sung
in Latin by the choir; and the Gospel (lectio continua).
Following the Creed, sung in Latin, the sermon and then an exhortation
to communicants are spoken in German from the altar. This is followed by the
Words of Institution in German; the Sanctus and the Lord’s Prayer in Latin,
the latter introduced by the traditional Praeceptis salutaribus moniti et divina
institutiona formati audemus dicere. The Pax then leads into the Distribution.
 JOACHIM AND THE REFORMATION 97

The latter is accompanied by the words: “Nimm hin und iss, das ist der Leib
Christi der fiir dich gegeben ist”; “nimm hin und trinck, das ist das Blut des
Neuen Testaments das fiir deine Siinde vergossen ist.” The officiant admin-
isters the bread and the deacon the cup. Meanwhile the choir sings the Agnus
Dei in Latin. If there are many communicants, the choir may also sing a Latin
responsory, or some other appropriate text.
Following the administration, there is a Thanksgiving collect in German,
somewhat fuller than Luther’s collect, which indeed may be used instead. The
Benedicamus and the Old Testament Benediction conclude the service. Alter-
nate forms of benediction are indicated, among them, “Der Segen Gottes des
Vaters und des Sohnes und des Heiligen Geistes sei mit euch und bleibe allzeit
mit uns allen. Amen.”
The German service begins with a German hymn, or the Introit in German,
sung while the minister says the Confiteor or some other devotion. The min-
ister reads the Kyrie and the Gloria in Latin while the congregation sings the
same in German. Then follow the Salutation; a German collect; a chapter
from an Epistle as above; the minister reads the Gradual in Latin, if the choir
boys do not sing it; a chapter from the Gospels or the Acts; the minister says
the Credo in Latin while the congregation says it in German; the Exhortation;
the Words of Institution; the Sanctus; the Lord’s Prayer; the Pax; the Dis-
tribution as above during which the congregation sings a German hymn; the
Post Communion as above. (On the Nuremberg services see also Max Herold,
“Alt Niirnberg und seinen Gottesdiensten,” and article by Edward T. Hor,
“The Reformation in Niirnberg” in The Lutheran Church Review X: 123-45.)
Mark BRANDENBURG, 1540. (Richter, II: 122ff; Sehling, III: 67; Fendt,
273ff; Brightman, I: xli.)

Joachim I, elector of Brandenburg, was personally hostile to the

Reformation, but did not oppose it vigorously. When he died in 1535, his
domains were divided between his two sons. Johann, the younger, intro-
duced the Reformation in his territories in 1538. Joachim, the elder son,
known as Joachim II, succeeded to the dignity of elector and received the
larger domain. He was a cousin of Margrave George the Pious, but in
character and conduct of different mold.
Joachim appreciated the popular strength of the Reformation and the
fact that it was welcomed by the nobles and the towns within his realm.
He also did not disdain the material advantages which might accrue to
him and to his state by a secularization of the bishoprics and monasteries.
His personal inclinations sought the retention of the fullest form and
ceremonial in the worship of the Church. Personal as well as princely
pride led him to strive for an ecclesiastical organization that would be
independent of the papacy and at the same time not too subservient to
Wittenberg. At one time he said, “Just as little as I am willing to be
98 THE LUTHERAN CHURCH ORDERS

bound by the Roman Church, just so little am I willing to be bound by

the Wittenberg Church. I do not say, ‘I believe in the Holy Roman or
the Wittenberg but the Catholic Church, and my Church here in Berlin
and Cologne (a. Spree) is just as true a Christian Church as the Church
of Wittenberg.’” In all these matters we may note a certain resemblance
to his more famous contemporary, King Henry VIII of England.
Luther shrewdly estimated this “problem child” of the Reformation
and said that he was “a man who contends for the pure Gospel but who
has many extravagances.” When Buchholzer, the electors chaplain, in-
formed Luther December 4, 1539, of his prince’s concern for the reten-
tion of the alb and chasuble, with processions, etc., Luther wrote:

“As to the matter that worries you . . . this is my advice: If your lord, the
Margrave and Elector, will allow the Gospel to be preached purely, clearly,
and without admixture—and the two sacraments of Baptism and the Blood of
Jesus Christ to be administered and given, and will let the invocation of the
saints fall away, so that they are not patrons, mediators, and intercessors, and
the sacrament be not carried about, and will let the daily masses for the dead
fall, and not have the water, salt, and herbs consecrated, and will sing pure
responsories and songs in Latin or German during the march or procession;
then in God’s Name, go along in the procession, and carry a silver or golden
cross, and a chasuble or an alb of velvet, silk, or linen. And if one chasuble
or alb is not enough for your lord the elector, put on three of them, as Aaron
the High Priest put on three, one over the other . . . and if his Electoral Grace
is not satisfied with one circuit or procession, in which you go about and ring
and sing, go around seven times, as Joshua and the children of Israel went
around Jericho shouting and blowing with trumpets .... For such matters, if
free from abuses, take from and give to the Gospel nothing: only they must
not be thought necessary to salvation, and the conscience dare not be bound
to them .... And if the pope would let these matters be free, and the Gospel
be preached, and commanded me to hang my breeches about my neck, I'd do
his pleasure.” 1

Joachim appointed a commission which included Stratner, Buchholzer,

and Matthias von Jagow, bishop of Brandenburg, who favored the Refor-
mation. A letter of Luther also mentions Georg Witzel, a friend of
Melanchthon. This commission prepared a very conservative Church
Order, the draft of which had been approved by Luther, Melanchthon,
and Jonas, and which the nobles and the towns accepted March 1, 1540.
The preface was by the Elector Joachim himself. The doctrinal sections
are largely taken from the Brandenburg-Nuremberg Order of 1533 and
the Saxon Order of Duke Henry, 1539. The Agenda contains an unusually eee...

1Enders, Martin Luther’s Briefwechsel, Vol. XII, pp. 316f.

 THE MARK BRANDENBURG ORDER 99

rich provision with respect to ceremonial and external usages. The Order
concludes with a formal approval by Bishop von Jagow “until further
Christian agreement can be secured.”
This Order, in spite of its positively Lutheran dogmatic section, is
frequently called “catholicizing,” a criticism which is undoubtedly ex-
treme. The Order contends that just as man is not spirit only but body,
so in worship we need not only the Word but external forms and cere-
monies, which latter are justified on the ground of necessity, dignity, the
honoring of the sacraments, and as an aid in bringing the Word to the
common people. It professes to keep all the old ceremonies that do not
actually conflict with the Gospel. It places an unusually high value upon
Confession. It appoints the- Holy Communion for every day in the cities
and once a week in the towns and villages.

The Order of the Mass is as follows:

The minister and his assistants go to the altar in customary vestments and
the traditional lights are used. The Confiteor is recited; the choir sings the
proper Introit and the Kyrie, followed by the Gloria in Excelsis. After the Salu-
tation and the Oremus, there follow the Collect for the Day (in Latin) and
the Epistle in German. The Epistle concludes with the statement, “This is the
Epistle which you, my beloved, have heard sung in Latin.” Then follow the
German hymn; and a Latin Gradual, “mit Sequenz oder Traktus,” sung by the
choir in Latin. Following another Salutation, the minister reads the Gospel in
German with a reference to its having been chanted in Latin. Then follows the
Nicene Creed sung by the choir in Latin or in village churches by the congre-
gation in a German versification (Wir glauben all).
The choir sings the customary Offertorium but all reference to the Offer-
tory as such is omitted. Then follow the Preface and the Sanctus in Latin.
While the Sanctus is being sung, the minister quietly offers four German pray-
ers, for the emperor and civil rulers, for the clergy, for unity, and for forgive-
ness of sins, the latter the collect from the Brandenburg-Nuremberg Order.
Then follows the Consecration in German with the use of a form similar to that
of the Brandenburg-Nuremberg Order, but with inclination and elevation.
This is followed by a Latin respond by the choir or a German hymn; the
Lord’s Prayer and the Pax intoned by the minister. While the minister prays
the choir sings the Agnus Dei in Latin. Following these communion prayers
the exhortation to communicants from the Brandenburg-Nuremberg Order is
given. The choir sings a Latin verse and the communicants approach the altar.
The minister gives the bread, the deacon the cup, according to the form found
in most Orders. Following the Administration the congregation sings a German
hymn and the Thanksgiving collect, in German, followed by several prayers
from the Missal said quietly by the minister in Latin.
When there are no communicants, as on weekdays, the Order of the Mass
is to be used up to the sermon, after which the German Litany was recited or
100 THE LUTHERAN CHURCH ORDERS

a metrical version of the Lord’s Prayer followed by collects and the Blessing.
The Litany was appointed in towns on Wednesdays or Fridays and in villages
on every other Sunday.
A sick person, unable to be present at the Mass, may be communicated in
church at another hour if notice has been previously given; or if he be quite
ill, the minister, wearing a surplice and preceded by the sacristan with lantern
and bell, shall take the sacrament-to him directly from the altar at the con-
clusion of the congregational service and communicate him at home, after
receiving his confession.
The burial of the dead included a procession to the grave with cross and
lights, while Luther’s paraphrase of the Media vita and his De profundis are
sung. The office in church includes Luther’s Nunc dimittis, one or more les-
sons, with responds or German hymns between them; the Benedictus with its
antiphon, a collect, a Latin respond, the Epistle, I Thess. 4:13-18, and the
Gospel, St. John 11:21-28.

Saxony (Duke Henry) 1539 (Richter I: 307ff; Sehling I: 264ff; Fendt, 2708;
——
Brightman, I: xxxix ff).
In Albertine Saxony Duke George opposed the Lutheran Reforma-
tion. In Ernestine Saxony the Elector John vigorously supported it. Duke
George died in 1539. His brother Henry succeeded him and, notwith-
standing the opposition of the bishops, he immediately instituted a
visitation. The Articles for this were prepared by the faculty at Witten-
berg. Justus Jonas, professor of canon law in the university, and George
Spalatin, friend of Luther and intimate counselor of three Saxon elec-
tors, were among the commissioners.
The Church Order which was introduced by ducal authorization at
the time of the visitation was most likely prepared chiefly by Jonas. The
Order appeared September 19, 1539, in provisional form (zum Anfang).
The next year, 1540, an enlarged edition appeared under the title:
Agenda, das ist Kirchenordnung fiir die diener der kirchen in herzog
Heinrich zu Sachsen fiirstenthum gestellet. Sehling’s text includes the
material in both editions. The Order was printed by Hans Luft in Wit-
tenberg. The approval and co-operation of the Wittenberg faculty gave
this Order immediate recognition and influence far beyond the Saxon
boundaries.
The preface calls the Evangelical service “the true, apostolic, Chris-
tian service,’ and exalts the ministry as the custodians of spiritual and
heavenly treasures and as the leaders of the people’s devotions before
God. The Order begins with Luther’s revised Order of Baptism (1526),
to which three exhortations are added. It further includes a discussion
of Penance with a form of absolution; an order for the Visitation and
 THE SAXON ORDER OF 1589 101

Communion of the Sick; an Order of Divine Service; Luther’s German

Litany, which is prescribed in towns on Wednesdays or Fridays in Ember
weeks and in villages on alternate Sundays; an Order of Marriage
(Luther’s form with slight changes), and an Order of Burial. A table of
holy days, a collection of fifty-six collects, and extensive musical settings
are given in the 1540 edition.
The Order of Divine Service begins with the singing of the Introit for the
Day or Festival by the choir of boys and men. Then follow the Kyrie (nine-
fold); the minister intones Gloria in Excelsis and the choir responds Et in terra,
etc.; the minister intones a German or Latin collect; he then intones the Epistle
and the Gospel in German, facing the people; the choir singing a Sequence or
a German Psalm (omitted in 1540) between the Lessons; the congregation
sings “Wir glauben all” or the choir sings the Latin Credo (1540). Then
follows the sermon on the Gospel for the Day.
Following the sermon the minister (presumably at the altar) gives a para-
phrase of the Lord’s Prayer and an exhortation to communicants after which
he intones the Words of Institution in German. The congregation sings “Jesus
Christus unser Heiland” or “Gott sei gelobet;” during the Administration. Col-
lects and the Benediction conclude the service. On feast days, however, the
minister intones the Latin Prefaces, using the traditional plain song melodies
(fully given 1540). These conclude with the Sanctus. The Lord’s Prayer and
the Words of Institution are in German. The Agnus Dei is sung in Latin or
the hymn “Jesus Christus unser Heiland” or Psalm 111 is sung in German
during the Distribution. The service is concluded with collects and the Old
Testament Benediction.
In villages the Service is a simple one with hymns, collects, the Epistle and
the Gospel, the Creed, sermon, paraphrase of the Lord’s Prayer, and Exhorta-
tion, Verba, Sanctus, collects and Benediction—all in German.
In cities where there are Latin schools the Order of Vespers is as follows:
The boys chant one to three Psalms, using the antiphon of the Sunday or fes-
tival; a Latin responsory or hymn; a New Testament lesson intoned by one of
the boys (a deacon, 1580); the Magnificat with an appropriate antiphon, col-
lects and the Benedicamus. Confessions were heard after the Saturday Vespers
and catechetical instruction was given after the Sunday Vespers.
At Sunday Matins the boys sang one to three Psalms with antiphon; these
were followed by an Old Testament lesson; the Benedictus with an antiphon
or the Te Deum sung in German by the congregation. The service concluded
with collects.

REFORMATION OF COLOGNE, 1543 (Richter, II: 30ff; Fendt, p. 293; Brightman.

~— J: xlvff. )

Hermann von Wied, archbishop-elector of the important diocese of

Cologne, numbering 22 deaneries and 875 parishes, at first supported the
papacy in its conflict with Lutheranism. He attended the Diet of Augs
102 THE LUTHERAN CHURCH ORDERS

burg and was sufficiently impressed to advocate concessions to the

Lutherans. In the years immediately following his efforts to secure
moderate reform in his diocese were supported by his clergy. When he
determined to institute real reforms he met strong opposition.
In 1542, notwithstanding the protests of the Chapter of Cologne and
of the university, Hermann invited Martin Bucer_of Strassburg and
Caspar Hedio of the same city to set up aprogram of reform and pre-
pare a Church Order. Early the next year Hermann implored Melanch-
thon to aid in this undertaking. The latter was at first quite willing, writ-
ing to the archbishop that “our aid ought not to be denied good princes.”
Later he sought to withdraw from the project, stating that the university
needed him, that he was taking important matters through the press,
and that “you would be moved with pity if you could see the constancy
of our labors. This is the tenth letter I am writing today, and it is the
shortest of all.”
Luther encouraged Melanchthon to go to the aid of the archbishop
and he journeyed to Bonn in the beginning of May, accompanied by
Justus Jonas, junior. Bucer had completed the first draft of a large por-
tion of the doctrinal and liturgical sections of the Order. Melanchthon
revised this work and with the aid of Hedio and Becker added several
doctrinal articles, as did Bucer also. By the express wish of the arch-
bishop, the Order of Brandenburg-Nuremberg (1533) was used as the
basis. The Orders of Cassel (1539), Duke Henry (1539), and Schwabisch-
Hall (1543), were also used.
Luther saw Bucers hand in the treatment of the doctrine of the
Lord’s Supper, which he denounced without having read the .entire
Order, Bucer’s verbosity is also evident in the didactic and hortatory
character of large portions of the liturgical sections of the book.? Bucer
was attacked as a radical by the Cologne clergy and was defended by
Melanchthon. The archbishop and a select group of his advisors partici-
pated in the final reading of the manuscript. The Order was adopted by
the lay estates in July and published sometime before October, 1543.
Hermann had reached his decision too late and the reforms he planned
were not inaugurated. His ultra-conservative Chapter protested violently
in a document under the title Antididagma put forth in 1544. The em-
peror, Charles V, whom Hermann had helped to elect, interposed and
2 Corpus Reformatorum, v: 56.
* Melanchthon called Bucer “copiosus” and Luther referred to his “Klappermaul.” (M. Decker.
Hermann von Wied, p. 109.)
 HERMANN’S ORDER 103

prevented the introduction of the Order in the diocese. April 16, 1546,
Hermann was excommunicated by Pope Paul III and he died, deprived
of his bishopric, in 1552. While never introduced in the diocese of
Cologne, Hermann’s Order was nevertheless used in Hesse, Nassau-
Saarbriicken, and in parts of Alsace, and its material influence upon the
First Prayer Book of King Edward VI, 1549, is generally recognized.
The German edition of Hermann’s Einfaltigs bedencken, printed in
Bonn, is a handsome folio volume of 310 pages in black and red Gothic
letter. This was followed by a Latin edition with modifications (Simplex
ac pia deliberatio ) in 1545, and by two English editions, further modified
in 1547 and 1548 (“A Simple and Religious Consultation,” etc. ).4
Hermann’s Order provides an Office of Preparation the day before Com-
munion. This includes a German Psalm, a lesson, an exhortatiou (one form
provided from the Cassel Order and another from the Brandenburg-Nurem-
berg Order); silent prayer, concluding with a collect.
The Order of the Holy Comrnunion is as follows: The Minister reads a
confession before the altar “in the name of the whole Church.” In the German
Order this confession is preceded by the versicle, Psalm 32:6, 7. The confes-
sion is followed by one of the Comfortable Words and the Absolution. The
form of the confession, one of the earliest in any of the German Church
Orders, is as follows: “Allmachtiger, ewiger Gott und Vater, wir bekennen und
verjehen, dass wir leider in Siinden empfangen and geboren sind und daher
voll Unwissens und Unglaubens deines gottlichen Worts, und immer geneigt
zu allem Argen und trig zu allem Guten, iibertreten deine heiligen Gebote
ohne Unterlass, dadurch wir in den ewigen Tod fallen und uns selber immer
mehr und mehr verderben. Das ist uns aber leid und begehren deiner Gnade
und Hilfe, erbarme dich tiber uns .. . Amen.”
The choir begins the service proper with the Introit in Latin; the Kyrie
and Gloria in Latin (Das Volk soll aber Kyrie und Gloria auch deutsch singen
lernen); a German Collect (intoned or clearly spoken). The Collect is to be
concluded “according to common usage.” The Epistle and the Gospel are read
facing the people with a Latin Gradual and sequence and a German hymn
between. Then follows the sermon and after that the General Prayer for ai]
estates of men and the needs of the Church, two forms being given from the
Cassel Order. The congregation sings the Creed (Wir glauben all’) during
which the offerings are received. After an admonition to those unprepared to
communicate, the communicants approach the altar, the men on one side,
the women on the other.
Then follow the Salutation with its Response and the Preface with a
lengthy form of the Vere dignum which concludes with the Sanctus and Bene-

‘On the Cologne Reformation, see Konrad Varrentrapp, Hermann von Wied und sein Reforma-
tions Versuch in Kéln; Henry Eyster Jacobs, The Lutheran Movement in England, and his article
in the Lutherun Church Review, Vol. XI, pp. 301-44; and Bishop Dowden, Workmanship of the
Prayer Book and Further Studies.
104 THE LUTHERAN CHURCH ORDERS

dictus sung alternately in Latin by the choir and in German by the people.
The minister intones the Words of Institution followed by an Amen by the
congregation and the Lord’s Prayer with congregational Amen. After the Pax
the Sacrament is administered first to the men and then to the women while
the choir sings the Agnus Dei in Latin and then the German “Gott sei gelobet”
and “Jesus Christus unser Heiland.” The formula of distribution is “Take and
eat to thy salvation the Body of the Lord which was given for thee,” and
“Take and drink to thy salvation the Blood of the Lord which was shed for
thee.” The service concludes with the Salutation with Response and the
Thanksgiving Collect (either that of the Brandenburg-Nuremberg Order or
Luther’s Collect) and the Benediction, four different forms of which are
provided.
In the villages where there are no capable choirs, the Service is to be said
or sung in German. There is to be no reservation or exposition of the Sacrament.
It should be noted that the extended form of the Preface in the Cologne
Order indicates more than a Gallican tendency. It in all probability reveals
familiarity with the ancient Greek liturgies.
Brightman, The English Rite, gives interesting details of the Cologne Order
for Baptism, Confirmation, Marriage, Communion of the Sick, and Burial.

SIGNIFICANCE OF THE CHURCH ORDERS

Study of these typical Orders will convince the reader that there was
substantial agreement among them as to content and order of parts and
similar agreement between the Orders themselves and the age-long
liturgical tradition of the Church. The Lutheran Reformation was_not a
radical revolt. It was a conservative reform. There was no thought of
withdrawing from the historic Church or of establishing new forms of
worship. In liturgical and musical fields all effort was concentrated upon
simplifying and purifying existing forms, upon conserving that which
was significant, pure, and beautiful, and upon developing latent powers
and gifts in the composition of new prayers, hymns, and choral music to
enrich the historic services of the Church.
In the preparation of the Orders great care was taken to secure pure
texts. Only a limited number of rubrical directions was included. It was
taken for granted that the ministers of the time knew the ceremonial and
the other liturgical traditions of the Church and that whatever historic
usages were retained would be properly performed. The principle of
freedom in nonessentials was carefully guarded. Rigid uniformity was
not sought, while a decent regard for tradition was everywhere
encouraged.
Luther characteristically expressed his general attitude and that of his
followers in his tract of 1525, Wider die himmlischen Propheten. “We
 TAKING THE MIDDLE PATH 105

take the middle path. We are neither popish nor Carlstadtish, but free
and Christian. We elevate the Sacrament or we do not, as, when, if, so
long as we please, as God has given us the liberty to do. Just as we are
free to remain unmarried or married, to eat meat or not, to wear a
chasuble or not, to be cowled and tonsured or not. Here we are masters.
There is no law, commandment, doctrine, or prohibition.” He states that
in the monastery at Wittenberg the Mass is held with the utmost sim-
plicity without chasuble or elevation, while in the parish church tradi-
tional usages were observed in alb, chasuble, etc. He further says, “The
pope and Dr. Carlstadt are of one family in their teaching. Both teach,
the one to do, the other to omit. We teach neither and do both.”5
This broad program of discrimination and simplification eventually
resulted in the dropping of many usages that were either unnecessary or
of doubtful value. Because, however, of a free rather than a legalistic
approach to the whole subject, a fuller ceremonial persisted in Germany
than in England for quite some time. In conservative districts like
Saxony, Nuremberg, and Mecklenburg, vestments, lights, colors, plain
song, ministerial intonations, etc., survived the disintegrating influences
of war and individualistic conceptions of worship well into the eighteenth
and even the beginning of the nineteenth century. By this time Ration-
alism had effectively destroyed liturgical life and feeling throughout
Germany and Scandinavia as well as England.®
The Church Orders had an importance for their own time and beyond
that time. Prepared by representative leaders of the Church and issued
by the civil authorities, they had the force of law. They checked discord,
made possible the permanent organization and development of the
Church, and created a new educational system. Their principles and
forms determined subsequent developments in the field of worship. Their
liturgical provisions were fundamentally in such substantial agreement
that a “consensus” of them made three and a half centuries later, with
necessary adaptations to modern conditions, established the complete
and typical form of the Lutheran Liturgy in the Common Service of the
Church in America.
Thus the Lutherans, in Germany and Scandinavia particularly, found
in worship a new and significant possession in which all might share and
© .uthers Werke, Weimar Ausgabe, Bd. 18, pp. 37-214.
®See particularly Paul Graff, Geschichte der Auflosung der alten gottesdienstlichen Formen tn
deer evangelischen Kirche Deutschlands, bis zum Eintritt der Aufklarung und des Rationalismus.
Also article by P. G. Bronisch: “fA Lutheran Service from the Second Half of the Seventeenth
Century,” Lutheran Church Review, Voi. 18, p. 107-10. Trs. by Edward T. Hom. Also Max
Herold, Alt-Nurnberg in seinen Cottesdiensten.
106 THE LUTHERAN CHURCH ORDERS

rejoice.? Fendt says: “Nowhere does the pulse (Blutwelle) of the Refor-
mation beat so warmly as in its worship. Worship is the body in which
Luther’s spirit entered into the life of the people.” When we understand
worship as including within its framework not only the Liturgy but
extensive readings from Scripture, effective preaching, and a great devel-
opment of congregational song and artistic choral music, we know that
this is not an overstatement.
No new rite had been prepared for the people. The Old Roman. Rite
had béen simplified and purified. The historic Liturgy of the Church had
become evangelical and had been made their own. It was not merely
that the people had been given a voice and that they were now able to
sing the service and newly composed hymns in their own language.
There was a new content, a new spirit in worship. Worship had found
its soul and that soul was the Word of God. God himself spoke; He was
present in His Word. Worship comprehended the Word and the Sacra-
ment. These gifts of God which strengthened faith and made men really
Christian were centralized in worship. Worship therefore became the
means by which divine grace and power were mediated. This idea gave
it strong sacramental character. Its sacrificial elements—hymns, prayers—
were in the nature of reverent and thankful response to these divine
gifts of grace. All propitiatory sacrificial ideas were rejected. The matter
of ceremonies, lights, vestments, forms, became a secondary considera-
tion. There was no Puritan idea that spirituality could be attained only
by austerity and plainness. All emphasis was laid upon the essential
spirit and purpose which could be expressed simply or richly so far as
form was concerned. Because of this there was no attempt to secure
absolute uniformity.®
For exhaustive study of the Church Orders reference must be made par-
ticularly to the works of Richter, Sehling, and Fendt. Ludwig Richter, Die
evangelischen Kirchenordnungen des sechszehnten Jahrhunderts . . . , two vol-
umes in one, was prepared as source material for his work on ecclesiastical
law. His arrangement of material is purely chronological, but indexes show the
relationship of Orders (II:509). Many important features of the Orders are
omitted or abbreviated. Emil Sehling, Die evangelischen Kirchenordnungen
des XVI. Jahrhunderts, 5 Vols., is an exhaustive work complete so far as it
goes, but interrupted by the first world war. The Orders discussed are
arranged territorially and are given entire with important introductions. Leon-
hard Fendt, Der lutherische Gottesdienst des 16. Jahrhunderts, presents a com-
7For discussion of the Lutheran Liturgy in Sweden see Chapter V (pp. 110).
§ For fuller discussion of this see Leonhard Fendt, Der lutherische Gottesdienst des 16. Jahr-
hunderts, pp. 196, 245, etc., and, more extensively, Theodor Kliefoth, Liturgische Abhandlungen.
Bd. VII.
 A SIXTEENTH-CENTURY SUMMARY 107

prehensive view of the theological and philosophical principles which under-

lay the appearance of the Church Orders. He stresses the point that the con-
tents of the Lutheran Orders are not to be judged primarily by fidelity to
traditional forms or by freedom from them, but by their own significant worth
as expressions of pure Christian faith and devotion. His discussion includes not
only the Lutheran Orders but similar work in this field by other reformers to
the end of the century. Significant Orders are discussed in detail with valuable
summary of their preparation, content, and essential features. Paul Althaus,
Zur Einftiihrung in die Quellengeschichte der Kirchlichen Kollekten in den
Lutherischen Agenden des 16. Jahrhunderts, establishes the relationship of
many Orders through the use of common collects.
In addition to the authorities just mentioned attention should be called to
three articles by Paul Schmieder in the Lutheran Church Review, 1918, Vol.
XXXII, pp. 361; 1918, Vol. XXXVII, pp. 195ff., pp. 450f; also to summary
accounts by Edward T. Horn in Outlines of Liturgics, pp. 119-32; and in the
articles on “Agenda, Consensus of” and “Liturgy” in The Lutheran Cyclopedia.

A CREATIVE CENTURY AND ITs SIGNIFICANCE

The sixteenth century practically brought to a close the long and
unbroken development which worship, the Liturgy, and the Church
Year received at the hands of the Christian Church. This development
began in the early centuries during which the great outlines were fash-
ioned. It continued throughout the medieval centuries by way of enrich-
ment and over-elaboration and all too frequently in the direction of doc-
trinal impurity. It continued, in the liturgical churches, throughout the
Reformation century. Even the Roman Church attained a higher degree
of liturgical uniformity through the official Missal and Breviary author-
ized by the Council of Trent.
In the Lutheran and the Anglican churches this development included
not only purification and simplification, but expansions of spirit and
activity which secured congregational participation and led to creative
efforts in the matter of the sermon, congregational hymnody, and artistic
choral music. These features, of great significance and worth, justify us
in ‘including the sixteenth century in the cycle of creative liturgical
development. Some of these constructive activities carried over into the
following century or later. Generally speaking, however, as far as
Lutheranism is concerned, the period of sustained liturgical develop-
ment closed with the end of the sixteenth century. The next two cen-
turiés Witnessed a great decline in church life and worship. The nine-
teenth century was marked by a slow but real recovery, and the present
century, in this country, is witnessing a heightened appreciation of the
Lutheran inheritance in the liturgical field and an earnest endeavor to
108 THE LUTHERAN CHURCH ORDERS

develop the fabric of corporate worship constructively upon the historic

foundations.
The Lutheran Church in America is in close spiritual kinship with the
historic Lutheran Churches of Europe. There is, however, no organic
connection. The Church in America is increasingly conscious of the fact
that it is in America and that it shares with all others this country’s youth-
ful energy, undeveloped resources, and freedom of opportunity. It thank-
fully and loyally accepts the leading positions which Luther as prophet
and reformer proclaimed and which the Church in Europe has, for the
most part, maintained. It freely recognizes, however, the limitations
which Luther and his associates could not overcome, and the mistakes
which the judgment of history inevitably records with respect to every
Crisis.
Separated by wide distances from Europe and from the sixteenth cen-
tury, we, in America today, recognize the conditions in Germany at the
time of the Reformation which made it necessary for the Protestant
rulers to step in and assume an authority which the Church itself should
never have relinquished. The territorial system of church government
thus inaugurated brought with it inevitable control by the civil authori-
ties in crises and a multiplicity of Church Orders and Agenda. As a result,
Lutheranism in Europe, while strongly represented in all parts of Ger-
many, Sweden, Finland, Denmark, Norway, Hungary, Slovakia, Russia,
and other countries, has not had continental vision or grasp in organiza-
tion, worship, and practical activities. Its inner unity has been real, par-
ticularly in the sphere of doctrinal formulation and theological scholar-
ship. In these fields it has shown an impressive solidarity and has made
its influence felt. In the sphere of worship and practical church life, how-
ever, it has been provincial.®
One indeed may conjecture what the Lutheran Church in Europe
might have been and what it might have accomplished if Luther had
retained even a normal appreciation of the positive values in organiza-
tion, authority and uniformity; if he had done more than proclaim prin-
ciples and prepare outlines of worship; if, like Archbishop Cranmer and
his associates in England, he had provided a complete service book for
use in German-speaking Protestant lands. His Bible translation, his Cate-
chism, his Litany, and his hymns were used everywhere, and his outlines
of worship were very influential. He, however, gave the Church no com-
®* Some idea of the confusion in modern German church life may be gained from the article,
‘Church Services in German Lutheranism,” by H. H. Kramm, in the Church Quarterly Review,
London, July-September, 1942, pp. 192-219.
 A FULL CENTURY LOST 109

plete book of worship, and to the end of his life he remained opposed to
uniformity and all centralization of authority.
The Lutheran Church in this country today knows that it has lost a
full century in potential development, and incalculable resources in
human souls and material wealth, by the perpetuation in America of
Kuropean provincialism with its lack of church consciousness and effect-
ive co-operation. It believes that proper organization and authority and
reasonable uniformity in worship promote church consciousness and
loyalty and Christian benevolence and endeavor. The elimination of lin-
guistic and nationalistic barriers, the consolidation of synods and gen-
eral bodies, the preparation and wide use of the Common Service, and
efforts toward practical co-operation in ever widening fields—all testify
to the strength and sincerity of this conviction.
The Church in America has the opportunity and the responsibility of
fully restoring to its people and of presenting to the English-speaking
world, the rich inheritance bequeathed to it by the fathers of the early
centuries and the reformers of the sixteenth century. It will seek to cul-
tivate and develop this inheritance in a vital and fruitful way and in
fresher air than Europe today provides. This heritage comprises many
things. Not the least of these is corporate worship with all that this
includes in liturgy, architecture, music, and art.
 CHAPTER V

THE LITURGY IN SWEDEN

Drrurcicat reform in Sweden paralleled developments in Germany.

The Swedish Reformation was part of a movement which involved the
entire nation and resulted in the establishment of the modern Swedish
State. Gustav Vasa headed a revolt against the Danish king in 1521 and
two years later was proclaimed king. The bishops allied themselves with
the national movement, the historic episcopate was retained, and the
succession of the archbishops of Upsala from 1164 to the present was
uninterrupted.
Theological trends during the period of the Reformation were defi-
nitely Lutheran. Zwinglianism was practically unknown in Sweden and
Calvinism exerted only a sporadic influence. These factors combined to
produce liturgical reforms of a conservative Lutheran type. The text of
the Liturgy was freed from Romanizing taint. Evangelical preaching was
promoted. The ancient churchly appointments—altars, altar-pieces, vest-
ments, and usages—were generally retained along with the historic
episcopate.
O.Lavus Petri AND His LirurcicaAL REFORMS
The great Swedish reformer was Olavus Petri. He had been a student
at Wittenberg from 1516 to 1518. Though only a deacon after returning
to Sweden, his preaching attracted attention and he soon became the
recognized spiritual leader of the reformatory movement. Archdeacon
Laurentius Andreae of Strengnas was an influential adviser of the king
in ecclesiastical matters. Laurentius Petri, younger brother of Olavus,
and also a student at Wittenberg for a time, was consecrated the first
Lutheran archbishop of Upsala in 1531. He held the liturgical develop-
ment within conservative lines throughout his long administration of
forty-two years.
Olavus Petri published his Swedish New Testament in 1526; a little
hymn book (lost): and a Manual. The latter work, which appeared in
1529, was the first Protestant handbook for the clergy in all Europe, with
forms for Baptism, Marriage, Visitation and Communion of the Sick,
Burial, etc. His Swedish Mass appeared in Stockholm in 1531, five_years
ee ee ee

after Luther's German Mass. It was one of the most complete early ver-
110
 THE ORDER IN PETRIS SERVICE 111

nacular liturgies in any Lutheran land. While in general of the type of

Luther's Formula Missae, Conrad Bergendoff has revealed its definite
indebtedness to Déber’s Evangelische Messe. This latter was a transla-
tion of a Latin Service used in the Hospital Chapel in Nuremberg as
early as 1524, published in German in 1525, and included in a hymn-
book issued by Sliiter in Rostock in 1531. It undoubtedly influenced Petri
in his preparation of the Swedish Mass of the same year.
Petris service, like Luther’s, retained the traditional order of the
medieval Mass, which, in Sweden as throughout Europe, represented a
fusion of Gallican and Roman elements.! Most of the parts in the service
are in Swedish. Since it seemed intended to be said instead of sung and
since there is no reference to a sermon, Brilioth suggests that it was
designed not as a substitute for High Mass, but for the Low Mass at
which the people made their Communion. For quite some time, both
Latin and Swedish services were used in Sweden as in Germany.?
In his introduction, Petri criticizes the use of the Latin language and
the Roman Canon, though in terms less vehement than those employed
by Luther. He justifies a vernacular Mass by the history of the early
Church and by the variety of liturgical use in other parts of the universal
Church. The Service itself began with a call to Confession by the min-
ister and a poignant form of Confession recited by the congregation, fol-
lowed by a Prayer for Forgiveness and Grace by the minister. The con-
gregational character of the service is indicated by the plural form: “For-
give us all our sins and give us grace.” These features, all by Petri him-
self, constitute one of the first attempts in Lutheran services to provide a CEPI AC
General Confession in the vernacular by the congregation in place of the
Caw ASL ET S/ d

Latin Confiteor of the priestat the altar. Luther had made no such
attempt. The brief forms suggested in Strassburg and Nuremberg were
probably intended for the officiant rather than for the congregation and
were none too satisfactory. It was years before an adequate vernacular
congregational form developed and gained general acceptance in Ger-
many. Petri’s Confession (in the first person singular), is still found, with
unimportant changes, in Swedish services today.
The Confession is followed bv an Introit (which may be an entire
Psalm), the Kyrie, Gloria in Excelsis, Salutation, Collect, Epistle, Grad-
ual, and Gospel. The Apostles’ Creed is given in the text, with the his-
toric form of the article on the Church: “T believe in the Holy Catholic
1 The principal extant medieval missals in Sweden are: Upsala (1484), Strengnas (1487), The
Finnish diocese of Abo (1488), and Lund (1514).
2 Eucharistic Faith and Practice, Evangelical and Catholic, p. 243.
112 THE LITURGY IN SWEDEN

Church.” Permission is given to use the Nicene Creed as an alternate.

The celebrant is given freedom in selection of collects and lessons, and
preference is expressed for a consecutive reading of lections from the
Epistles and the Gospels. A selection of seventeen collects, translated
from the Missal, is supplied. These were to be used “sometimes the one,
sometimes the other, until more shall be set forth.” The Gradual may be
a hymn on the Ten Commandments. There is no mention of a sermon,
which, in Sweden as elsewhere, often preceded Mass.
A fuller series of propers (five Epistles and nine Gospels) appeared
in the edition of 1535. The Liturgy of 1557 permitted the use of Latin
Introits and Graduals, and supplied additional translations of collects for
the Church Year from the medieval Missals. The collects from the Third
Sunday after Trinity are one Sunday ahead of the Roman Missal, an
arrangement which agrees with the plan of the Common Service of the
Lutheran Church in America.

THE SweEpisH Mass oF 1581

In the Petri Mass of 1531 everything relating to the Roman Offertory
and the Canon was excluded. The Sursum Corda was followed immed-
iately by a lengthy and, in part, original Vere Dignum of strongly peni-
tential character and probably based, as Brilioth suggests, on the Latin
Paschal Preface. Petri also followed the unfortunate order of Luther's
Formula Missae in placing the Sanctus after the Verba instead of at the
end of the Preface, an order which—it has been argued—emphasizes the
Lutheran doctrine that the presence of Christ is effected by the consecra-
tion and reception, linked together as an indivisible whole. The Words
of Institution are accompanied by the Elevation. Following the Sanctus
are the Lord’s Prayer, the Pax, and the Agnus Dei. The Lord’s Prayer is
said by all, which is still the Swedish use. Then, following the Nuremberg
pattern, a lengthy Exhortation to communicants is introduced, “if the
priest think it necessary and the time permit.” Possibly, as Yelverton sug-
gests, Petri had some misgivings as to the appropriateness of the Exhor-
tation at this point.
A Psalm or the Nunc Dimittis (as at Nuremberg) are indicated as a
Communion hymn. The Salutation and a fixed post-communion collect,
the Benedicamus, and the Aaronic Benediction followed by the New
Testament Invocation conclude the Service. The Benediction is intro-
duced by a phrase which has ever since that time remained in Swedish
’ These collects are the ancient Collect for Whitsunday, for the mass Pro Pace, Pro Statu
Ecclesiae, and for Sundays after Trinity (1-5, 6, 8, 9, 10, 18, 14, and 17) and one De Sanctis.
 PRINCIPLES OF REFORM 113

services: “Bow your hearts (not heads) and receive the Blessing.”
The features which distinguished the first Swedish Mass from the
majority of the Church Orders in Germany (location of the Sanctus, the
Exhortation, etc.) were greatly prized by Swedish churchmen a genera-
tion or two ago. Recent Swedish liturgical scholars, however, do not
defend them, but agree that the real significance of the Swedish Mass is
not to be found in these peculiarities, but in the fact that it so early and
so thoroughly grounded the Swedish reform’ of worship upon the same
historical and theological principles which determined the preparation of
the important orders in Germany, many of which appeared considerably
later. The recent Liturgy of the Church of Sweden (1942) restores the
Sanctus to its historic location immediately after the Preface.

The Swedish liturgy is the historic order of worship of the Western Church
purified and simplified and in the vernacular. Its further agreement with the
general Lutheran program of liturgical reform is indicated by its omission of
the entire Offertory and Canon, its rejection of everything pertaining to propi-
tiatory sacrifice and its emphasis upon eucharistic sacrifice of prayer, praise,
and thanksgiving; its insertion of homiletical features such as the Invitation
to Confession and the Exhortation to communicants; and by its provision for
congregational responses and hymnody.
The Swedish service, like Luther’s German service, was not intended to
displace the Latin High Mass. It took the place of the Latin Low Mass at
which the people received the sacrament at a side altar. For decades the Latin
and the Swedish services continued side by side. Eventually the vernacular
supplanted the Latin, though in the process it added some of the liturgical and
ceremonial features of the latter. The revisions by Laurentius Petri resultea
in practically a Swedish High Mass.
The explanation of the difference in the collects in the different com-
munions lies in the fact that Upsala, Abo, Strengnas, etc., in Sweden, like
Bamberg, Mainz, and other German dioceses were remote from Rome. Their
medieval missals frequently retained the earlier Latin order and texts after
changes had been made in Rome itself. The medieval Swedish missals differed
from the later Roman missals in the text of the Confiteor, mentioning only God
the Father, the Blessed Virgin, and St. Dominic. Petris Mass reverted to the
older Gregorian order of collects even though another order had been intro-
duced in the Upsala Missal of 1513.4 An extended study of the medieval mis-
sals of Sweden is given in Gustaf Lindberg, Die schwedischen Missalien des
Mittelalters, Vol. I, Upsala, 1923.

The following extracts from Olavus Petri’s Service of 1531 may be of

interest:

4Dr. Bergendoff believes that Laurentius Petri in the main followed the order of the Strengnas
collects and that the variations in the Upsala order may stem from an old English source.
114 THE LITURGY IN SWEDEN

Confession
I, poor sinful man, who am both conceived and born in sin, and ever after-
wards have led a sinful life all my days, heartily confess before thee, almighty
and eternal God, my dear heavenly Father, that I have not loved thee above
all things nor my neighbor as myself; I have (alas!) sinned against thee and
thy holy commandments in manifold ways both in thoughts, words and deeds,
and know that for that cause I am worthy of hell and everlasting damnation,
if thou shouldest judge me, as thy stern justice requires and my sins have
deserved. But now hast thou’ promised, dear heavenly Father, that thou wilt
deal graciously and pitifully with all poor sinners who will turn themselves
and with a steadfast faith fly to thine incomprehensible mercy; with them thou
wilt overlook whatsoever they have offended against thee, and nevermore
impute to them their sins; in this I miserable sinner put my faith, and pray
thee trustfully that thou wilt after thy same promise vouchsafe to be merciful
and gracious to me and forgive me all my sins, to the praise and honour of
thy holy name.
Absolution
The almightiest eternal God of his great incomprehensible mercy forgive
us all our sins and give us grace that we may amend our sinful life and attain
with him eternal life. Amen.
The Preface and the Canon
Verily it is meet right and blessed that we should in all places give thanks
and praise to thee, holy Lord, almighty Father, everlasting God, for all thy
benefits, and especially for that one that thou didst unto us, when we all by
reason of sins were in so bad a case that nought but damnation and eternal
death awaited us, and no creature in heaven or earth could help us, then thou
didst send forth thine only-begotten son Jesus Christ, who was of the same
divine nature as thyself, didst suffer him to become a man for our sake, didst
lay our sins upon him, and didst suffer him to undergo death instead of our
all dying eternally, and as he hath overcome death and risen again into life,
and now dieth nevermore, so likewise shall all they who put their trust therein
overcome sins and death and through him attain to everlasting life, and for
our admonition that we should bear in mind and never forget such his benefit,
in the night that he was betrayed celebrated a supper, in which he took the
bread in his holy hands, gave thanks to his heavenly Father, blessed it, brake
it, and gave to his disciples, and said: Take ye and eat, this is my body which
is given for you, do this in remembrance of me.
Likewise also he took the cup in his holy hands, gave thanks to his heav-
enly Father, blessed it and gave to his disciples and said: Take and drink ye
all of this, this is the cup of the new testament in my blood, which for you
and for many is shed for the remission of sins; as oft as ye do this, do this in
remembrance of me.
Post-Communion Collect and Benediction
O Lord almighty God, who hast suffered us to be partakers of thy sacra-
ment, we beseech thee that thou wilt likewise suffer us to partake of thine
 ADDITIONAL COLLECTS INTRODUCED ilo

eternal honour and glory together with thee and all thine elect saints, through
our Lord Jesus Christ, thy son, who liveth and reigneth with thee and the holy
Spirit in one Godhead from everlasting to everlasting. Amen.
Bow your hearts to God and receive the blessing.
The Lord bless us and keep us, make his countenance to shine upon us
and be gracious unto us, the Lord turn his countenance toward us, and give
us an eternal peace; In the name of Father and Son and the holy Spirit.
Amen.5
LAURENTIUS PETRI AND His CyurcH ORDER
Archbishop Laurentius Petri, the younger brother of Olavus, was the
head of the Swedish Church for a full generation, 1541-71. Bishop Words-
worth refers to Laurentius as “the Cranmer of Sweden as Olavus was its
Luther.”* The archbishop’s conservative yet conciliatory attitude is dis-
closed in his Dialogue Concerning the Changes in the Mass, which he
wrote in 1542. Laurentius had a part in all the revisions, five in number,
of the Mass of Olavus, which were carried through before Laurentius
published his own Church Order in 1571. One of these revisions, that of
1541, was fairly important and in this George Norman, the king's ordi-
nary, was also influential. This revision permitted Latin at various places
in the Service including the Preparation, and sung Introits, Graduals,
and Apostles’ Creed. The Epistle and Gospel “which belong to the Day”
were also allowed. The revision of 1548, the year of the Order of Com-
munion published in England, reintroduced the Nicene Creed, placed
a Swedish hymn after the Agnus Dei, and introduced a Latin Com-
munio and four additional thanksgiving collects. The revision of 1557
supplied collects for the Sundays in the Church Year which practically
restored the ancient system which Olavus Petri had disregarded. The
1541 Order also combined the Confession and the Kyrie.
During the reign of Erik, Gustav's son, Calvinism became aggressive
in Sweden. Seeking to buttress the Lutheran position, Laurentius Petri
published (1567) a tract Concerning Church Ordinances and Cere-
monies. His great work, however, was his Church Order of 1571. This
was the result of thirty years’ study and experience and, according to
Brilioth, was the summation of “the positive results of the whole Swedish
reformation.”
An extended Preface introduced this Church Order. The Service itself
was normally supposed to be sung and not said. A hymn is permitted
instead of the Introit (as in Luther's German Mass); Latin Graduals are
permitted on festivals and the Tract during Lent “in towns where there
5 Eric E, Yelverton, he Mass in Sweden, pp. 38, 39, 42.
6 National Church of Sweden, p. 218.
116 THE LITURGY IN SWEDEN

are schools.” The Collect de tempore and the Gospel for the Day are
assumed; a Swedish Confession and Absolution is given after the sermon
instead of after the Introit “if desired”; a general intercession in which
the Litany might be included is provided before the Preface. The “cus-
tomary vestments’ are ordered. “Elevation, mass vestments, altars, altar
cloths, lights, and whatsoever of these ceremonies there are, such as have
been adopted here in the kingdom since God’s pure word hath been
preached, may we freely retain as optional matters, albeit such things
in other countries have been set aside through the same freedom.” In
case there were no communicants, the officiant is instructed simply to
use hymns, the sermon, and the Litany. The work also contains an im-
portant section on Church discipline and pastoral care.
In concluding his study of this Church Order of 1571, Yelverton says,
“Laurentius Petri’s work was a different kind from that of Olavus Petri.
It extended for thirty years, and is marked by greater patience and delib-
eration.” He restored the ancient system of pericopes; introduced the
sermon in the Mass proper, and revived the Latin language in certain
parts, particularly parts for which there was traditional music. “He
attempted to combine the Medieval tradition with the evangelical prin-
ciples of Lutheranism” or, as Quensel says, “to pour the new wine of the
Reformation into the old bottles of the Middle Ages.” Many years later
his Church Order of 1571 was reverted to as the basis of a new Manual.?
The first stages of liturgical reform in Sweden reversed the order of
the corresponding procedure in Germany. Luther began with his revision
of the Latin service and followed this after three vears with a simplified
vernacular service. Olavus Petri inaugurated the Swedish reform with a
simple vernacular service and Laurentius Petri followed this forty years
later with a much more developed service which included certain Latin
features and in other respects also quite closely resembled Luther’s
Formula Missae of 1523.
THE RED Book oF Kinc Joun III
An interesting episode in Swedish liturgical history was the revision
of the services in the so-called “Red Book” of 1576. (The title refers to
the binding of the earliest copies.) This was chiefly the work of King
John III, an earnest student of patristics and of the Liturgy. Petrus Fecht,
a former pupil of Melanchthon and later the king’s secretary, collaborated
with the king. Fecht’s ideal was a return to primitive Catholicism, and
both he and the king desired to enhance the appeal and power of
7 Yelverton, op. cit., p. 64.
 OPPOSITION TO THE RED BOOK 117

eucharistic worship which they felt was being weakened everywhere by

Calvinism.
The Liturgy of 1576 contained Latin and Swedish texts in parallel
columns, with Latin rubrics and marginal notes, chiefly quotations from
the fathers. The framework is that of the Petri Service of 1531, but the
text is much altered in places to bring it into closer agreement with
medieval forms and spirit. The opening Preparation, which included the
priest's private devotions, the vesting prayers (all the medieval vest-
ments), and the Confession, was greatly expanded. The use of Latin
Introits and Graduals is permitted. Two collects are given, the first being
Petris of 1531, and the second the one for the Twenty-second Sunday
after Trinity. The ancient svstem of pericopes is restored. Both the
Apostles’ and the Nicene Creeds are given in full. The Offertory chant
is restored, to be sung “sometimes” while the elements are brought to the
altar. The Lavabo is also re-introduced. The Intercession is followed by
the Preface. A version of the medieval Te Igitur follows. This leads into
a prayer which contains a passage recalling the ancient prayers of con-
secration— which Supper, we, according to His command and ordinance
desire to celebrate, bless with His Word (the) bread and wine, the gifts,
which are set before (thee) that they in a right use may become Thy
Son's (true) body and blood.”
Eight Proper Prefaces are given. Strangely enough, the unfortunate
dislocation of the Sanctus from its historic location is retained as in Petri’s
Mass of 1531. While the Sanctus is sung, the celebrant reads a prayer
which is an ingemous reconstruction of the final paragraphs of the Roman
Canon with the opening words of each section reproduced. There is no
reference to propitiatory sacrifice or to the memorial of the departed. A
brief sentence from the Liturgy of St. Chrysostom is incorporated in the
text. In the Administration, the priests communion follows instead of
preceding that of the people, a feature peculiar to Swedish rites in gen-
eral. The Benediction is said facing the altar.
The Red Book met vigorous opposition and was rejected by the
Swedish Church at the Upsala Mote of 1593. Yelverton regards it sym-
pathetically as “an organized attempt to return to the better things of
Medievalism, which has no parallel in English liturgical history.” He
says of its rejection, “so there passed on to the bookshelf a liturgical mas-
terpiece. whose beauty would henceforth be lost to all but a few anti-
quarians treading the by-ways of liturgiology.”®
8 Yhid., p. 73-74.
118 THE LITURGY IN SWEDEN

Quensel regards its spirit and trend as definitely “un-Lutheran’—

“whether it be the bowings, the consignations, the lavabo, or the silent
repetition of the intercessions in the Canon of the Action, all these things
must have alienated the sympathies of the people who were daily grow-
ing more and more attached to the grand, simple, manly, ardent spirit
of Luther.”
Brilioth gives a careful analysis of King John’s Liturgy and of the
Nova Ordinantia Ecclesiastica, an extended document which prepared
the way for it in 1575. He believes the latter “nowhere exceeds the limits
of what is permissible according to Lutheran tradition, although its spirit
is very different from that of the orthodox tradition of German theology.”
The king earnestly desired to lift the Church out of confusion and dis-
order, but “at a time when there was no adequate clerical education, and
no real university in the country, and the treasures and valuables of the
Church had to a large extent been pillaged and wasted, his refined and
intellectual piety was like an exotic plant, lacking roots in the native
soil.” His good intentions were frustrated by the compulsory measures by
which he sought to enforce the use of the Red Book, and by the latter's
too close correspondence with Roman forms, a defect which might have
been avoided by a return to pre-Roman tradition and a use of primitive
materials in the creation of an evangelical liturgy.® Dr. Bergendoff
believes that “neither the Red Book nor Charles IX’s revision [which fol-
lowed it] had any great influence in Sweden, except as indices of the
strength of the Church to resist them.”
When the Church Assembly rejected the Liturgy of King John in 1593,
it re-established the Church Order of 1571 and the Manual of 1529.
Charles IX, King John’s successor, however, was a Calvinist and eager
to introduce his own ideas. Thinking to take advantage of the general
opposition to the medieval tone of the repudiated Red Book, King
Charles, with the aid of his chaplain Micronius, proposed a revision of
the Liturgy—even less successful—in quite the opposite direction.
King Charles’ suggested Communion Office of 1600 had several un-
usual features: the Verba were repeated five times—four times in suc-
cession in the introductory Exhortation and once again in the Preface.
They were treated purely as the record of a historical event. The com-
munion address included the Ten Commandments with a running com-
mentary and again gave no hint of an objective presence of Christ in
the Sacrament.
* Eucharistic Faith and Practice, p. 254-59.
 CHARLES WITHDRAWS PROPOSALS 119

When the clergy declined to accept this Office, Charles published a

new proposal in 1602 which Yelverton characterizes as “a glaring example
of liturgical impropriety,” and which Brilioth more complacently regards
as “an almost unique compromise between Lutheran and Reformed
usage.”
In this revised service the title “Mass” is abandoned in favor of “the
Lord's Supper”; the word “altar” is retained, but the word “priest” gives
way to “preacher.” The Introit is placed before the Preparation and Con-
fession. Olavus Petri’ss Exhortation is used, but “His worthy body and
blood in bread and in wine” becomes “the sacrament of His worthy body
and blood with bread and wine”; the Collect for the Day is omitted. The
Confession is followed by a lengthy prayer. The single lesson contains
the account of the Institution from I Corinthians 11. There is no litur-
gical Gospel, and no real recognition of the liturgical year. There are sev-
eral changes in the Preface and the Canon. The Exhortation before the
Communion is omitted and in the words of administration the medieval
and primitive reference to the “body” as well as the soul is restored.
This Office met with no approval and Charles withdrew his proposals.
The net result of the matter seemed to be that the clergy were led by its
emptiness and un-Lutheran character to new appreciations of the earlier
liturgies and of the type of worship established by the Reformation, a
type which royal proposals in opposite directions had also previously
threatened.
LATER DEVELOPMENTS
We have seen that worship in the sixteenth century was influenced
in turn by strong personalities—Olavus Petri, Laurentius Petri, King John,
and King Charles. Since the beginning of the seventeenth century, how-
ever, church committees and not individuals have been responsible for
liturgical revision and development, both of which have been rather
limited.
The revision of 1614 incorporated the Mass Book in the Manual and
substituted the title “Church Service” for the word “Mass,” though the
term “Hdgmdssa” (High Mass) is still in general use. The entire Collect,
Epistle, and Gospel system was restored. The medieval Prone, which
attached vernacular devotions and instructions to the sermon, was
revived. As early as 1530 Olavus Petri had given directions for prayers
before and after a sermon in his Postilla. This preaching service evidently
preceded the Mass—or followed—until in 1541 the sermon was incor-
porated in the Mass. As now revised the Prone consisted of a hymn, the
120 THE LITURGY IN SWEDEN

Lord’s Prayer, a Confession and Absolution, a general Intercession, and

a hymn. In the Apostles’ Creed the word “universal” was changed to
“Christian” in the article on the Church, an alteration in line with Ger-
man precedent which remained in force for two hundred years. Direc-
tions are given for the officiant in case there are no communicants.*°
The Liturgy of 1811 provides a striking introduction which survives
in greatly abbreviated form in modern Swedish services. The opening
section of this so-called “Allocution” is a combination of the Sanctus and
the Te Deum: “Holy, Holy, Holy, Lord God Almighty! The heavens and
the earth are full of Thy glory! We praise Thee: We worship Thee,’ etc.
This rhetorical form, so different in spirit from the traditional invocation,
“In the name of the Father .. .” is in keeping with other products of the
rationalistic era, though we may recall the statement of Duchesne that
Gallican masses in the sixth century frequently began with the use of the
Trisagion.11 The Allocution is followed by a prayer of great dignity
addressed to God, and introducing the Confession. The Liturgy of 1811
also placed the Exhortation before the Preface and omitted the Nicene
Creed as an alternative to the Apostles’ Creed. The liturgical Gospel was
lost, the Gospel itself being read in the pulpit as a text. The Preface and
the Sanctus were considerably altered. Altogether, this Liturgy marked
a low point in Swedish liturgical history, though Bishop Rodhe claims
that it is superior to contemporary German services and in some respects
an improvement over the 1614 Swedish service.
An unfortunate action in 1861 permitted the holding of communion
services in the evening or at other times apart from the chief Sunday
service with the omission of the first half of the traditional liturgy by
passing immediately from the Confession to the Sursum Corda. This
innovation marked a Reformed influence by way of Germany which
robbed the Sacrament of its central place in the Church’s worship.
Though only permissive and not normal, it is a defect which the Swedish
Church has not yet removed.
In the 1894 revision the Allocution was modified in the direction of
an Introit, the Laudamus being dropped. The form of Confession also
was shortened and the Gloria in Excelsis was appointed for high fes-

1° Dr. Bergendoff remarks that: “The history of the Swedish Mass is closely connected with
the problem of communicants. Swedish congregations soon expressed dissatisfaction with the pov-
erty of the service when there was no Communion. Gradually throughout the seventeenth century
elements from the Mass were added to the Non-Communion Service, until] the normal service
became practically the full Mass without the canon. Even today in the Augustana Manual there is
a Service and a Service with Communion, though originally the Mass was a Communion service.”
11 Christian Worship, 4th Eng. ed., p. 171.
 SIGNIFICANCE OF THE SWEDISH LITURGY 12]

tivals.12 A commendable feature was the restoration of the word “uni-

versal” (allmdnnelig) in the Apostles’ Creed. There is a reference to the
departed in the Church notices. The Exhortation, which had had four
different locations in previous services, is finally dropped.
The revision of 1917 restored the Nicene Creed, included Introit anti-
phons for the high festivals, slightly altered certain prayers, and added
in an appendix the musical notation of the sung parts of the service. The
new Liturgy authorized by the king in 1942 and later approved by the
Church Assembly retains the opening “Holy, Holy, Holy,” as an Introit
but appoints special Introits for the major Festivals. Three alternative
forms of Confession and a positive Absolution are given. Proper Prefaces
are introduced and these conclude with the Sanctus. This agrees with the
historic and universal order and marks the abandonment of a peculiar
Swedish use which obtained since 1531 when Olavus Petri’s Mass placed
the Sanctus after the Verba instead of at the end of the Preface. A note-
worthy feature is the inclusion of a brief Eucharistic Prayer with an
Epiclesis.
SIGNIFICANCE OF THE SWEDISH LITURGY
The Swedish Liturgy has been discussed at length because of its im-
portance as one of the earliest Lutheran liturgies, and one with an un-
broken use, and also because the facts of its history are little known to
English readers.
Its doctrinal and formal affinities with the German Lutheran Church
Orders are evident. Its mature development established it definitely as
of the Formula Missae rather than of the Deutsche Messe type. From
the beginning it provided adequate vernacular translations of the great
liturgical texts (the Gloria in Excelsis, Creed, Sanctus, etc.) and only
later, and then only in the case of the Gloria, fell into the unhappy
Deutsche Messe expedient of substituting weak hymn versions for these
texts. In other respects also its development has shown a certain freedom
from that close adherence to Luther's experimental vernacular forms
which has limited so many German liturgies.
The reactionary proposals of King John swung further to the right
than did the equivalent German Orders of Mark Brandenburg, Pfalz-
Neuburg or Austria. The compromise service of King Charles betrays a
stronger feeling for Calvinism than one is able to sense in the simpler
forms of Wiirttemberg or Baden. Eventually the liturgical compass settled
43In modcm Swedish use, however, Decius’ hymn, “All glory be to Thee” still usurps the
place of the Gioria in Excelsis, except in the Augustana Liturgy which properly gives the Gloria text
in full.
122 THE LITURGY IN SWEDEN

definitely in the direction of positive Lutheranism, though later revisions,

particularly the one of 1811, strongly emphasized inherent penitential
features.
While close spiritual relationship with the German Lutheran liturgies
is evident, Swedish liturgical development in several respects found
closer parallels in England than in Germany. The Swedish Reformation
like the English was a national movement rather than a grouping of
provincial and local efforts. There was one nation, one national Church,
and one national use for all the Swedish people, while in Germany there
were many states (Saxony, Bavaria, Prussia, etc.) and many state
Churches (some Lutheran, some Roman, some Reformed) and many
Orders of worship. The Swedish Liturgy, like the Book of Common
Prayer, was a separate publication, and not combined with cumbersome
doctrinal and administrative materials in bulky Church Orders. In
Sweden as in England, the bishops supported the national movement,
broke with Rome, and continued the episcopal system under the new
order. This assured a stable ecclesiastical organization, and the retention
of many of the ancient church usages—vestments, lights, a pure cere-
monial, etc.
These facts enabled the Swedish Liturgy, again like the English Book
of Common Prayer, to withstand the inroads of Pietism and Rationalism
more successfully than did most of the German services. There was more
to build upon in Sweden than in Germany when the liturgical movement
of the nineteenth century under the leadership of Kliefoth, Loehe,
Schoeberlein, and others swept across to Sweden and enlisted the ener-
gies of members of the Lund school and others in that country. The
introduction of a Eucharistic Prayer—brief though it is—in the Com-
munion Office of the recent (1942) Liturgy testifies to the initiative and
scholarship of the leaders of the Swedish Church today.
Similarity to the contemporary Oxford Movement in England breaks
at one point—the importance attached to the eucharistic revival and
the necessity of more frequent personal reception of the Sacrament.
Strong emphasis upon this carried the Anglican movement to great and
sustained achievements in a revival of public worship and church life in
general. Failure to emphasize the central significance of the Sacrament
and to improve the deplorably low percentage of communicants in the
Swedish Church has given the current liturgical movement in Sweden a
more or less academic character, remote from popular understanding and
experience.
 SWEDISH BEGINNINGS IN AMERICA 123

Gustaf Aulén, bishop of Strengnas, however, regards this “liturgical renais-

sance’ as “a period of renewal and transformation in respect to Liturgy and
Church Music, the like of which our Church has not experienced since the
time of the Reformation.” He and Bishop Brilioth are powerful leaders in a
movement which emphasizes evangelical preaching and eucharistic worship.
The Brotherhood of the Apostolic Confession, organized at Malmo in 1919,
is an association devoted to the churchly revival and the deepening of the
spiritual life. Another society with similar aims is Pro Ecclesia.
Important books and articles by Dr. Gunnar Rosendal, Lindberg, Bishop
Eduard Rodhe, and others have awakened the Church and aroused great
interest, particularly among theological students and the younger clergy. The
Sigtuna Foundation, a remarkable work established in 1915 by Manfred
Bjorkquist, then a lay leader in the Young Church Movement and now bishop
of Stockholm, has provided a center for conferences and discussions of these
and other matters. Beginning at Upsala University with the active co-operation
of such outstanding leaders as Sdderblom, Aulén, Billing and Eklund, and
with the later aid of students from Lund University, the Foundation has
developed in the town of Sigtuna, between Stockholm and Upsala, a great
institution which includes a folk high school, a humanistic gymnasium, a
library, chapel, hospice, etc., and which over a period of years has inspired
many workers “to bring the Church to the people” and “to revive the imma-
nent catholicity of the Swedish Church.”
Among other encouraging results of this national and churchly movement
is a gratifying increase in the number of students preparing for the ministry,
these having more than doubled at Upsala and more than trebled at Lund
during the past thirty years.
A word should be said concerning the importance of the Swedish
Church and the Swedish Liturgy in the general development of the
Lutheran Church in America. The Swedish settlements along the Dela-
ware were well established a generation before German immigrants
began to arrive in Pennsylvania. Old Swedes in Wilmington and Gloria
Dei in Philadelphia are two of the four church buildings along the
Atlantic seaboard which were dedicated before 1700 and are still stand-
ing and in use. The first Lutheran clergyman ordained in America, Justus
Falckner, a German, was ordained according to the Swedish Rite in
Gloria Dei Church, Philadelphia, in 1703.
Swedish solidarity expressed in the single state and the one estab-
lished Church of Sweden finds its counterpart in America in the Augus-
tana Synod, the single ecclesiastical organization which includes all
Swedish Lutherans. Lutherans of German descent in the United States
have established and still maintain many different synods and general
bodies; they support different theological seminaries, and they use dif-
ferent service books and hymnals. The American Lutherans of Swedish
124 THE LITURGY IN SWEDEN

descent give their fellow Lutherans an impressive demonstration of unity

in having but one general body, one theological seminary (at Rock
Island, Illinois), and one service book and hymnal.
It is greatly to be regretted that the growth of the free-church move-
ment in Sweden and the failure of the established Church to hold many
of its most spiritual and earnest members in the homeland should have
led American Lutherans of Swedish descent to reject or ignore important
features of their birthright. An important contribution which they could
well make to American Lutheran liturgical development would be an
heightened appreciation and use of institutions and practices preserved
by the Church of Sweden and lightly esteemed by its descendants in
this country—the historic episcopate, the use of historic vestments and
pure ceremonial, and the feeling for ordered and beautiful liturgical
worship.
With respect to the Liturgy proper, the Common Service provides
English Lutherans in America, of all backgrounds and bodies, with a
liturgy fuller and richer and in closer agreement with the type of service
found in the cities of Germany and Sweden for half a century after the
Reformation than is provided in any other Lutheran liturgy in Europe
or America today. The essential content and order of almost the entire
Swedish Liturgy is found in the Common Service. The features peculiar
to the text of the Swedish Liturgy—with possibly three exceptions—
would not improve the Common Service if they could be grafted upon
it. One exception is the unique Swedish Benediction at the conclusion
of the Service. This impressive combination of the Aaronic and the New
Testament forms, adopted by Muhlenberg in his first American Lutheran
Liturgy of 1748, would be a fine addition to the Common Service today.
The Swedish Confession at the beginning of the service, while unfor-
tunately placed after instead of before the Introit, might claim considera-
tion as the earliest (1531) important Lutheran form produced in the
Reformation era, though it is not better than the Confession now in the
Common Service, which comes from a later German source (Meck. 1552).
The inclusion of a Eucharistic Prayer in the recent Liturgy of the
Church of Sweden (1942)—though perhaps this particular form is inade-
quate—is a third feature which might well be considered in a future
revision of the Common Service.
It is also to be hoped that the American Lutherans of Swedish descent
will preserve their fine musical inheritance in the continued use of the
intonations and other melodic forms used by their clergy in chanting the
 A SHIFT OF EMPHASIS 125

service. Easy adaptations would make this possible in connection with

the use of the Common Service itself.
Dr. Gustaf Lizell, dean of Upsala Cathedral, writing in Ekklesia,13 em-
phasizes the essentially conservative spirit which has kept the Swedish
Church and its worship close to ancient tradition. Discussing the current
liturgical movement in the Church of Sweden, he distinguishes four tenden-
cies. The first is represented by a group which in general is satisfied with the
present Liturgy but desires stylistic changes, new forms for Confession and
Baptism, development of Matins and Vespers, etc., all in line with proposals
originally made by the late Archbishop Séderblom. A much smaller group,
with little popular support, under the leadership of Professor Emmanuel
Linderholm (Upsala) and in general sympathy with the work of Professor
Rudolf Otto of Marburg, proposes new and experimental forms which include
antitrinitarian formularies and many departures from historic uses. The third
group, more liberal than the first and less radical than the second, would use
the traditional Liturgy and the proposals of 1926 as a starting point for new
developments, especially richer de tempore provisions, alternate texts to satisfy
different points of view, additional lessons within the framework of the historic
Church Year, the reintroduction of ancient symbolism, etc. A fourth group,
smaller in numbers and influence, desires freer liturgical forms throughout.
Dr. Bergendoff points out that the emphasis has shifted somewhat since
Dean Lizell wrote the above (1935), and that the first and the third groups
appear to have coalesced into a moderate reform group, while another group
has more definitely assumed form as a High Church, almost Romanizing,
arty.
P Recent efforts for revision date from 1917 and the appointment by the
Crown of a Commission on revision in 1925. The Commission presented pro-
posals in 1926. Convocation in 1932 adopted new forms for Baptism and an
order for the combination of Morming Service and Communion, which the
government approved and issued the next year. Archbishop Eidem was
appointed to continue the revision and in 1938 he submitted further proposals.
Upon recommendation by Convocation the Crown authorized Bishop Tor
Andrae, with the assistance of Bishops Aulén and Brilioth, to review and
rework the proposals of Archbishop Eidem. In 1942 the new Liturgy was
approved by the Crown and the Church Assembly.
A significant feature of the current developments is the greatly increased
interest in church music, especially in plain song and other strict church forms.
Excellent church choirs are being organized and diocesan and national choral
associations foster their development throughout the entire Church and
country.
Bishop Eduard Rodhe’s Svenkst gudstjaénstliv is probably the best work on
the history of the Swedish services. English readers, however, will depend
largely upon two Anglican and two Lutheran guides for their introduction to
Swedish liturgical history and life. Eric E. Yelverton in his The Mass in Sweden
18 Band II, Die Kirche in Schweden, pp. 91-100.
126 THE LITURGY IN SWEDEN

(London: Henry Bradshaw Society, 1920), has given an excellent study of

historical development with excerpts from the liturgies of different periods.
His The Swedish Rite (New York: Macmillan, 1921), supplies a good transla-
tion of the Handbok fér Svenska kyrkan of 1917. John Wordsworth, late
bishop of Salisbury, has endeavored to interpret the Swedish Church as seen
through Church of England eyes in his The National Church of Sweden (Lon-
don: A. R. Mowbray & Co., 1911). Bishop Yngve Brilioth of the Swedish
Church has embedded a valuable and discriminating study of Swedish litur-
gical development in his larger work on Eucharistic Faith and Practice, Evan-
gelical and Catholic (London: S. P. C. K., 1939) Chap. VII. Dr. Conrad Ber-
gendoff, president of Augustana College and Theological Seminary, Rock
Island, Illinois, in his Olavus Petri and the Ecclesiastical Transformation in
Sweden (New York: Macmillan, 1928), has brought new facts to light and has
supplied an excellent bibliography, particularly of Swedish and German
authorities. Recent liturgical trends and the Sigtuna Foundation are discussed
in separate chapters in Ekklesia, Band II (Gotha; Leopold Klotz, 1935).
O. V. Anderson, The Church Manual of Olavus Petri (Rock Island: Augus-
tana Book Concern), is useful. The Hymnal and Order of Service of the Evan-
gelical Lutheran Augustana Synod, Rock Island, 1927, contains an English
translation of the Liturgy as used in Sweden, with significant changes. Among
magazine articles, the following may be mentioned: G. Aulén, “Liturgy and
Church Music in the Church of Sweden,” American Church Monthly, Septem-
ber, 1934; Clifford A. Nelson, “The Renewal of the Church,” The Lutheran
Companion, January 20, 1938; M. Lindquist, “Sigtuna, a Modern Spiritual
Center,” The American Scandinavian Review, Vol. XXII, No. 1. See also
article by Prof. N. Forsander, “The Swedish Liturgies” in the Memoirs of the
Lutheran Liturgical Association, Vol. I], pp. 15-27; and “The Music of the
Augustana Service” in The Augustana Quarterly, April, 1944, pp. 127-45.

Limitations of space prevent consideration of liturgical developments in

the national Lutheran Churches of Denmark, Norway, Finland, Russia, France,
Czechoslovakia, Hungary, and other European countries.
 CHAPTER VI

ANGLICAN AND LUTHERAN LITURGIES

A QUARTER of a century after Luther’s pioneering activities, the Church

of England embarked upon a program of liturgical reforms similar
in many respects to the Lutheran, and yet quite different. The medieval
Office Books of the Church were revised, simplified, and combined with
new material in a single service book in the language of the people called
the Book of Common Prayer. This work is probably the most important
and enduring monument of the English Reformation. It has been for
centuries a factor second only to episcopacy itself in unifying and per-
petuating the Church of England and the Anglican Communion. Every-
thing considered, it is probably the most influential single book of cor-
porate devotion in the English language.
The Anglican Communion, which was greatly extended during the
last century, now consists of the mother, Church of England, and daugh-
ter churches in Ireland, Wales, Scotland, the United States, the Dominion
of Canada, Australasia, and New Zealand, together with the provinces
of India, Burma, Ceylon, etc. The first five of these independent churches
have their own prayer books, which differ from each other in details.
The Anglican Churches in China and Japan combine features of the
English and the American books in their vernacular uses. The Prayer
Book, in whole or in part, is in use throughout the world in no less than
118 different languages.!
Archbishop Cranmer was the leading spirit of the commission which
prepared the Book of Common Prayer. Bishops Ridley, Holbeach,
Thirlby, and Goodrich, and Drs. May, Haynes, Robertson, and Redman
are supposed to have collaborated, but the archbishop was the master-
craftsman of the group. He had great gifts, and his work in this field has
placed him in the company of Shakespeare, Bacon, Milton, the transla-
tors of the Authorized Version, and the other great writers who made the
hundred years after 1550 the great century in English literature.
The genius of the English people themselves and their appreciation
of dignity, order, and beauty of literary expression are revealed in the
Prayer Book. Within the Anglican Communion it is an instrument and
1 For full account of these translations see William Muss-Arnold, The Book of Common Prayer
Among the Nations of the World, I.ondon, 1914.

127
128 ANGLICAN AND LUTHERAN LITURGIES

symbol of unity and strength, universally used and beloved. Enshrining,

as it does, jeweled quotations from the Scriptures in the golden settings
of its text, its devotional quality and the lyrical beauty of its prose endear
it to devout worshipers in many other communions.

RECIPROCAL INFLUENCES
Relations between the Book of Common Prayer and the Lutheran
Liturgy have been close and consequential. Lutheran influence upon the
first Prayer Book was very important. It had to do with essential matters
of content and arrangement which have persisted in subsequent revisions
and translations. The English Litany followed Luther's revision, through
Hermann of Cologne, very closely, incorporating at least fourteen peti-
tions or extensive phrases from this source. The construction of the new
Order for Matins from material in pre-Reformation Matins and Lauds,
and of Evensong from similar material in Vespers and Compline, had
been anticipated by Luther's suggestions, by the Church Orders of
Bugenhagen, and quite definitely by the Calenberg and Gottingen Order
of 1542. In the Communion service the first Prayer Book's prescription
of entire Psalms to be used as Introits instead of the historic texts of the
Roman use may be traced to Luther's expressed preference (Formula
Missae), though his suggestion was not generally followed by Lutheran
Orders. Expressions in the Exhortations, the Confession and Absolution,
the Prayer for the whole State of Christ’s Church, the beginning of the
Prayer of Consecration and the second half of the Benediction are from
Hermann’s Reformation of Cologne. The introduction of the Ten Com-
mandments in the second Book may have been influenced by Pullain’s
service for the foreign congregation at Glastonbury, 1551, but this had
been anticipated by the Orders for Frankfort (1530), Bremen (1534),
etc. The Comfortable Words are unquestionable from the German text
of Hermann’s Reformation of Cologne, 1543.2 The recital of the Institu-
tion is a harmony of four New Testament accounts quite as in Branden-
burg-Nuremberg, 1533. The Orders for Baptism, Confirmation, Marriage,
and Burial reveal extensive indebtedness to Lutheran sources. Baptism
and Marriage conform closely in general structure and numerous details
to the suggestions made by Luther, with certain features in Baptism
drawn from Bucer. Expressions in the Confirmation service and the use
of the old sequence “in the midst of life” in the Burial service are
2 Archbishop Cranmer’s copy of the Latin edition of this work contains his own autograph and
is preserved in the Chichester Cathedral library.
 RECIPROCAL INFLUENCES 129

examples of a general following of Lutheran precedents fully established

in German and Scandinavian Church Orders before 1549.8
Prayer Book influence upon the Lutheran Liturgy was much later.
Lutherans in London in the eighteenth century used the Orders for Bap-
tism and Marriage in the Prayer Book for their English services. These
same English Orders were incorporated in the German manuscript litur-
gies used in America by Lutheran ministers of Muhlenberg’s day.
Lutherans in Nova Scotia in 1864, “feeling the necessity of having a
Liturgy of our Church suitable for a British congregation,” prepared an
abbreviated edition of the Anglican Prayer Book for their own use.‘
Later English Lutherans in the United States, drawing upon their in-
heritance of English literature and culture, incorporated in their Com-
mon Service the Authorized Version of the Scriptures and the Prayer
Book translation of collects and other liturgical texts (Gloria in Excelsis,
Creed, Te Deum, etc.). Influences less easily discernible were equally
important. Original English Lutheran material in addresses, collects,
prayers, etc., has been cast in forms of liturgical expression fixed for all
English-speaking people in the Prayer Books of the sixteenth century.
English Lutheranism in America, while firmly rooted doctrinally in
Lutheran backgrounds in Europe, has also been materially influenced in
other respects by British church life, non-conformist as well as Anglican.
In its development of the Sunday school, and in matters of church
organization and finance, it has profited greatly by the experience of the
English Free Churches. Its popular appreciation of liturgical worship,
its forms of church architecture and churchly appointments in general,
its hymnody and its church music have felt the powerful influence of
forces and forms originating within the established Church of England.
IMPORTANT DIFFERENCES
While Anglican and Lutheran liturgies are in close agreement in basic
principle and content, important differences show that they are expres-
sions of two different types of organized Christianity.
Lutheran liturgical reform was clear-cut and definite where matters
8 For details of Lutheran influence see particularly: H. E. Jacobs, The Lutheran Movement in
England; Gasquet and Bishop, Edward VI and the Book of Common Prayer; Bishop John Dowden’s
two books, Workmanship of the Prayer Book and Further Studies in the Prayer Book, and his
article, “Foreign Influences on the First Book” in the Prayer Book Dictionary; F. E. Brightman,
The English Rite (Introduction); the article, ‘““Prayer, Book of Common,” by Canon F. E. Warren
in the Encyclopedia Britannica, 11th ed.; Clarke and Harris, Liturgy and Worship; and Mes-
senger, The Reformation, the Mass and the Priesthood.
4This curious volume also includes the Augsburg Confession and a selection of forty-eight
hymns from the General Synod Hymn Book. It was published at Halifax under the title, The Book
of Common Prayer and Administration of the Sacraments . .. according to the use of the Lutheran
Church of Nova Scotia.
130 ANGLICAN AND LUTHERAN LITURGIES

of doctrine were concerned; the language of the Prayer Book is fre-

quently capable of various interpretations. The Church Orders contained
lengthy doctrinal discussions; the Prayer Book is definitely .a -service
book and nothing else. Outlines of services were given in the Church
Orders and were to be filled in with the texts of Lessons, Introits, Col-
lects, etc., from the old Office Books and with new material provided in
the Orders themselves. The text of the Prayer Book was complete in
itself. The Church Orders contained few rubrical directions; they were
of local or provincial authority; it was left largely to individual discre-
tion whether traditional vestments and ceremonies should be retained,
simplified, or abandoned. The Prayer Book was a national use; its rubrical
directions concerning vestments and ceremonies were specific; there was
a Parliamentary law of uniformity which enforced its observance in all
details and all churches. In Germany particularly, and to a less degree
in Sweden, the Lutherans retained parts of the Service in Latin, par-
ticularly Introits, Graduals, Responsories, Canticles, and similar choral]
elements. This practice continued in some places for centuries. The
Anglicans after a brief period of experimentation dropp edlan-
the Latin
guage completely.
Lutheran unity has always been sought in the sphere of faith rather
than in matters of order or externals. The Prayer Book was a more com-
plete and practical liturgy than that in any of the Church Orders. All
parts of the service were in English, and there was no need to refer to
any other book for texts or directions. Thus, paradoxically, the Lutherans
who emphasized faith produced a series of Church Orders, and the
Anglicans who emphasized order produced a great Prayer Book.-- The
Lutheran Orders were administered in a spirit of evangelical freedom,
while the use of the Prayer Book was enforced by governmental
authority.
The achievement of the Prayer Book in rendering the entire series of
Latin Collects for Sundays and Festivals and the Gloria in Excelsis,
Creed, Sanctus, Te Deum, and other great liturgical texts into English
of singular nobility, restraint and beauty, cannot be praised too highly.
As indicated above, the Lutheran Orders retained many of these texts
in Latin with their traditional music. For their vernacular services they
provided a few collects in German translation for each season and
reduced the canticles, etc., to rhymed German paraphrases devoid of
literary merit. On the other hand, the Lutheran Orders retained im-
 {MPORTANT DIFFERENCES 131

portant choral elements of the historic Liturgy which were entirely lost
to the English Church.
Luther and his followers purified and simplified the local Roman
services, incorporating new prayers and hymns of evangelical character.
Beyond this they did not go. Cranmer, with broader liturgical interest
and information, and more eclectic spirit, freely incorporated in the
English liturgy features from the Lutheran Orders and material from
Greek and Mozarabic sources. He also accepted numerous suggestions
originally proposed by Cardinal Quignon in his Reformed Breviary of
1535. Luther and his followers rejected as doctrinally impure the entire
Canon of the Mass, retaining only the Verba and the Lord’s Prayer.
Cranmer and his associates composed a new and lengthy prayer of con-
secration, evangelical in character, but closely modeled upon features
of the Roman Canon.
English liturgical reform supplied the people fully with the Holy
Scriptures in the vernacular. Compared with the Lutheran reform, how-
ever, it was less consciously directed by appreciation of the significance
of the Word of God as the animating principle of worship. Instead we
find a sacrificial conception of worship stressed in the Prayer Book. Its
Morning and Evening Prayer are reminiscent of monastic ideals in their
strong emphasis upon daily service and the use of the entire Psalter as
an offering of prayer and praise to God. In the Holy Communion the
emphasis is upon the offering of the consecrated elements to God, and
the presenting of “ourselves, our bodies and souls a reasonable service”
rather than upon the sacramental gift of the body and blood of our Lord,
and the divine assurance of forgiveness and peace. It may not be incor-
rect to make the observation that the didactic element finds a large place
in Lutheran services while the devotional is stressed in the Prayer Book,
particularly in the lengthy Eucharistic Prayer, in the use of a large num-
ber of collects, in Morning Prayer and Evening Prayer, etc.
There is one other important difference in the midst of general agree-
ment. Both Churches preserve fully the historic structure of the Western
Liturgy and the Church Year. They frequently agree in differing from
the present Roman arrangement of Collects, Epistles, and Gospels. There
is a difference, however, in the measure in which the two communions
in their normal Sunday services share in the historic liturgical provisions
of the universal Church.
The normal Lutheran services are richer in content and more def-
nitely in harmony with liturgical tradition than are the corresponding
services of the Anglican Communion, because of two significant facts.
 132 ANGLICAN AND LUTHERAN LITURGIES

First, the Lutheran Church has a fuller series of liturgical propers. In

retaining the Introit and the Gradual for each Sunday the Lutheran
Liturgy is not only more complete but it contains basic liturgical texts
for the development of appropriate choral compositions for the musical
enrichment of its services. In the second place, the normal Lutheran
service, without the Holy Communion, is the so-called ante-communion,
the first part of the ancient Mass of the Day. The normal service, with
sermon, of the Anglican congregations is Morning Prayer. Comparatively
few attend the early services of Holy Communion which many parishes
provide. Morning Prayer, while providing in the course of the year a
rich series of lessons from Scripture, does not include the historic Epistles
and Gospels which are the significant propers which give the Day its
distinctive character. The Lutheran Liturgy is the better furmished_to
establish for worshipers ‘the mood of each season and the meaning. of
each Sunday or festival. In a normal Sunday service, the Lutheran still
’ “goes to Mass” while the Anglican attends Matins. Even if Holy Com-
munionis not administered, the Lutheran has the full propers of the
really significant congregational service of the Day. The Anglican enjoys
a beautifully constructed service of praise and prayer, fashioned from
material in two of the monastic Hour Services. The Collect of the Day
is the only variable feature from the Mass of the Day which is included
in this service.
THE ENGLISH REFORMATION
The Reformation in England was definitely related to earlier reforms on
the Continent. Thomas Bilney, Robert Barnes, Hugh Latimer, Miles Cover-
dale, Nicholas Ridley, and other young scholars at the University of Cam-
bridge eagerly discussed evangelical developments. They frequented a house
. contemptuously called “Germany” and were ridiculed by their fellow-students
as “Lutherans.” Twenty books or pamphlets by or concerning Luther, and
works by Melanchthon, Bugenhagen, Bucer and others were included in an
“Index of Prohibited Books” as early as 1529. Tyndale leaned heavily upon
Luther, as did Cranmer in his catechism, and Coverdale in his English Bible.
By the middle of the century there was a definitely “Lutheran movement” in
England. The end of the century saw no less than sixty-five English Lutheran
books in print.
Political maneuvers and ecclesiastical developments were mingled. King
Henry VIII broke with the papacy and established himself as head of the
English Church in 1534. This had national support, but neither the king nor
his people were prepared to renounce Roman doctrine.
One of the ambassadors sent by King Henry to Germany to arrange a
political alliance with Protestant princes was Thomas Cranmer. He spent the
year 1532 in Regensburg and Nuremberg. In the latter place he met many
 THE FIRST PRAYER BOOK 133

influential German reformers—Camerarius, Osiander, Brenz, and probably

Bucer. He himself lived at the home of Andreas Osiander, pastor of the his-
toric Church of St. Lawrence; and after a few months he married Osiander’s
niece. During this very summer of 1532, Osiander and Brenz were at work
in Osiander’s home preparing the important Brandenburg-Nuremberg Church
Order, which, after approval by the Wittenberg faculty, was published the
following year. Cranmer’s familiarity with the principles and results of litur-
gical reform in Germany strongly influenced his later procedure in England.
King Henry's efforts failed. Cranmer was recalled and was made arch-
bishop of Canterbury. With the aid of Fox and others he published the
Bishops’ Book in 1537. This owed much in plan and content to Luther’s Cate-
chisms, the Augsburg Confession, and the Apology. In 1544 Cranmer issued
his English Litany, a work based directly upon the Reformation of Cologne,
15438, which in turn was derived from Luther’s Litany of 1529. In 1543 it was
decreed that a chapter should be read from the English Bible after the Te
Deum in Matins and after the Magnificat in Vespers. Four years later the
Gospel and Epistle were ordered read in English at High Mass, and the Gloria
in Excelsis, the Creed, and the Agnus Dei were to be sung in English, though
the rest of the service was in Latin.
King Henry died January 28, 1547, eleven months after the death of
Luther. The boy king, Edward VI, ascended the English throne. His uncle,
the Duke of Somerset, was an ardent Protestant, and became “Protector.”
Archbishop Cranmer was now free to inaugurate further reforms. An experi-
mental measure provided an English Service to supplement the Latin Mass.
This contained an Exhortation to communicants, a Confession, Absolution, and
the Comfortable Words, all based upon earlier German forms, particularly
those of Cologne, Cassel, Volprecht of Nuremberg, and the Order of Schwib-
isch Hall. Though only a partial and temporary form, this Order of March,
1548, became the nucleus of the full English Communion Service in the Prayer
Book authorized for use the following year.
THE First PRAYER BOOK
The first Prayer Book was introduced in the churches on Whitsunday, 1549.
Fundamentally it was a revision of the diocesan Use of Salisbury (Sarum),
which in the centuries preceding the Reformation had been adopted in whole
or in part by other dioceses such as Wells, Exeter, Lichfield, Lincoln, etc., and
by various collegiate churches and other large foundations.
The Book was definitely anti-Roman in its position on transubstantiation
and the idea of propitiatory sacrifice, and in its forbidding a celebration with-
out Communicants. In some places its language was equivocal. There were so
miany-evidences of Lutheran influence in the work that some scholars regard
this first Book as a Lutheran liturgy. Several medieval features, however, were
retained which would be unacceptable to most Lutherans today. Among these
were the mixed chalice, the commemoration of the blessed Virgin, prayers for
the dead, and reservation for the sick.
Dr. Hénry E. Jacobs uncovered a new field of historical research and fully
demonstrated the strength of Lutheran influence upon the first Book of Com-
134 ANGLICAN AND LUTHERAN LITURGIES

mon Prayer in his book The Lutheran Movement in England. The Benedictine,
Francis A. Gasquet, and the equally eminent liturgical scholar Edmund Bishop,
declared that after contrasting the new Anglican Service “on the one hand
with the ancient Missale and on the other with the Lutheran liturgies, there
can be no hesitation in classing it with the latter, not with the former.”
(Edward VI and the Book of Common Prayer, 3rd ed., London, 1891, p. 224.)
Dr. Edward T, Horn always regarded the first Prayer Book as a Lutheran
book. It would seem that, quite apart from the revelations of Dr. Jacobs and
the frank admissions of Bishop Dowden, a comparison of the service of Holy
Communion in the Prayer Book of 1549 with the Roman Mass on the one hand
and a group of Lutheran Orders on the other as given by the eminent Anglican
scholar F. E. Brightman in The English Rite (Vol. I: pp. xeviii-ciii, and
throughout his Introduction), justifies this claim.
It must never be forgotten that the Lutheran Orders in Germany and
Sweden were the first complete vernacular services in Europe, and that many
of them were regularly in use a decade or two before the first Prayer Book was
prepared in England. The fact that there was no space given in the Prayer
Book to doctrinal discussions similar to those which bulked so large in the
Lutheran Orders does not prove that “there is no Lutheranism in the Prayer
Book.” For the Lutheran point of view is evident in the retention and simpli-
fication of certain parts of the Service, the rejection of other medieval features
(e.g., the Offertory, the invocation of saints, the benediction of things, etc.) ;
and in the general tone of the book. Definite Lutheran influence is, of course,
also evident in the actual texts of parts of the Holy Communion, the Litany,
Baptism, Confirmation, Marriage and Burial, etc., as well as in the retention
or introduction of various other liturgical practices.
The Act of Uniformity which authorized the use of the Prayer Book in
all the churches of the realm instead of unifying the Church divided it into
two parties which have continued to the present day. The Book of 1549 was
too radical to suit the moderates and too conservative to suit the extremists.
The radicals were greatly encouraged in their opposition by foreign reformers.
Calvin, Peter Martyr the Italian, Pollanus, and John a Lasco all urged exten-
sive changes. Bucer of Strassburg, who could not speak English, was invited to
give a formal criticism of the Book. This he did in twenty-eight chapters in his
Censura, delivered to the Bishop of Ely a month before Bucer’s death.
THE SECOND PRAYER BOOK AND PuRITAN INFLUENCE
The entire country was in confusion following the death of King Henry.
The nobles who had come into power were not religious reformers. Many of
them encouraged the extremists, and in many places themselves confiscated
the treasures of the Church as ruthlessly as did the later Puritans. Archbishop
Cranmer yielded to radical pressure and prepared a second Book, which con-
tained drastic changes and many features definitely Calvinistic in tone.
The second Book was approved by Parliament on April 14, 1552. In this,
a group of introductory Sentences led to an Exhortation, Confession, and
Absolution which gave a strong penitential character to Morning and Evening
Prayer. In the Communion Office the Kyrie was expanded and made a response
 THE SECOND PRAYER BOOK 135

to the sections of an inserted Decalogue. The Introit and the Agnus Dei dis-
appeared entirely and the Gloria in Excelsis was transferred to the end of the
service. The Eucharistic Prayer was divided into five parts, separated by
exhortations. Thanksgivings and commemorations were omitted, together with
the sign of the cross, the mixed chalice, and the invocation of the Word and
the Holy Ghost in the consecration. Vestments approved in 1549 were for-
bidden (alb, chasuble, cope), and priests were permitted only surplices and
bishops rochets. The new text restricted consecration to persons and not to the
elements, and encouraged the idea that the “presence of Christ was not in the
sacrament, but only in the heart of the believer.”
The second Book represented the widest swing from conservative and his-
torical positions. Nevertheless, it did not satisfy the extreme Protestant group.
It greatly offended the conservatives, whose strength was largely in the west
of England. This Book had a brief life of eight months.
King Edward VI died in 1553. The accession of Queen Mary, an ardent
Roman Catholic, swept aside all evangelical efforts, and reintroduced the
entire series of medieval Latin services. Cranmer’s stand against this reac-
tionary program led to his martyrdom along with Latimer, Ridley, Hooper,
and three hundred others. The scholars whom the archbishop had brought to
England fled back to the Continent, and many active English Protestants went
with them to Frankfurt or Strassburg. The English exiles in Frankfurt soon
split into two factions. The radical group finally settled in Switzerland, where
its leader, John Knox, became closely associated with Calvin.
After more than five years of terror and bloodshed, Queen Mary’s reign
ended, and Queen Elizabeth came to the throne in 1558. She succeeded,
though with great difficulty, in carrying out a program of moderate reform,
based upon a policy of comprehensiveness. Parliament, by a majority of only
three votes, re-established the second Edwardian Book with important modifi-
cations in the spirit of the first Book. Permission was given to restore the tradi-
tional altar and chancel, and to use the vestments and ornaments which had
been authorized in the second year of King Edward's reign. A few prayers
were added, and minor changes made in the Litany. Church music was again
encouraged.
The power of the Puritan party, however, was increasing. The Marian
exiles who now returned from Geneva became the leaders of the English
middle classes, whose thinking was largely colored by Calvinistic ideas. They
fought the established Church and the Prayer Book on every front. They
objected to the sign of the cross in Baptism, kneeling at the Communion, the
use of all vestments, even the black gown, the use of the wedding ring and
all prescribed ceremonial, as well as organs in the Church. The Queen’s strong
hand enforced conformity and held the opposition in check during her long
reign, and the Prayer Book remained unaltered for nearly half a century.
Puritan opposition broke out with new violence when King James I came
to the throne in 1608. A petition signed by more than one thousand ministers
urged changes in the Prayer Book. The king called a conference at Hampton
Court in January, 1604. A number of minor changes were agreed upon, sev-
136 ANGLICAN AND LUTHERAN LITURGIES

eral prayers were introduced, and all lessons from the Apocrypha were omit-
ted. In this form the fourth Book of Common Prayer appeared in 1604.
The Puritan power increased, and finally prevailed. The Puritans had just
grievances against the tyranny of the crown and the intolerance of the bishops.
Their bitterness, however, led them to oppose indiscriminately all established
order in Church and State. The Long Parliament, convened in 1640, drove
King Charles into exile, abolished episcopacy, imprisoned many bishops,
executed Archbishop Laud, and in 1645 outlawed the Prayer Book. The
“Directory for the Public Worship of God,” which was substituted for it, was
largely an abridgment of a scheme prepared for the Genevan exiles. The use
of the Prayer Book “in any public place of worship or in any private place
or family” was forbidden under a penalty of a year’s imprisonment. The sup-
pression of the Prayer Book carried with it nonobservance of the Church
Year. These radical changes were accompanied by acts of violence and the
destruction of church property on a scale which had no parallel in Lutheran
reform on the Continent.
After nearly sixteen years of this revolutionary regime, the Restoration in
1660 brought Charles II to the throne, the bishops to their sees, and the
Prayer Book to the churches. The Savoy Conference, April to July 1661, con-
sidered a long list of Puritan demands, which included the elimination of all
responsive reading, the combination of collects into longer prayer forms, the
facing of the people by the minister at all times, etc. About the only important
concession made, however, was the use of the Authorized Version for the
Epistles and Gospels. Bishop John Cosin of Durham was the principal author
of new prayers and thanksgivings, and Bishop Sanderson of Lincoln wrote a
preface to this fifth Prayer Book which was authorized May 19, 1662. The
whole tendency of this Book was away from the Puritan position, and two
thousand ministers of that party relinquished their parishes rather than accept
it. This led to the withdrawal from the Established Church of many noncon-
formists who now became “Dissenters” and organized free churches in many
communities.
LATER DEVELOPMENTS
The English Book of Common Prayer remained practically unchanged for
the next 250 years. Meanwhile variant forms of the Book were issued by dif-
rerent branches of the Anglican Communion in Scotland, Ireland, the United
States, South Africa, Canada, etc. The very considerable differences between
the texts of these books give the Anglican Liturgy almost as great diversity of
form as the Lutheran Liturgy displays.
The Scottish bishops with the aid of Archbishop Laud modified the
English Prayer Book in the direction of Puritan desires. Their Book of 1637
was not accepted. It, however, laid the foundation for liturgical interest and
scholarship in Scotland which later proved significant. It was reprinted in the
eighteenth century by the Non-jurors, a group of eight bishops and four hun-
dred ministers who refused to take the oath of allegiance to William of Orange
and who, after being ejected, maintained a separate organization for a cen-
tury, ordained new bishops and clergy, and issued a complete Prayer Book of
 LATER DEVELOPMENTS 137

their own in 1734. This reverted in its Communion Office to features of the
First Prayer Book of 1549. It also incorporated material drawn from the early
Greek liturgies. The Scottish Book was thoroughly revised in 1928 with the
addition of new Collects and prayers, and the Office of Compline. This book
has been an important and influential member of the Anglican family of
liturgies. Its Consecration Prayer definitely influenced the American Prayer
Book of 1789 and subsequent revisions, and also was incorporated in the pro-
posed Book of the Church of England of 1928.
The Church of Ireland accepted the revised English Book of 1662, which
it slightly altered in later editions. A final revision of considerable scope was
made in 1727. The Church in South Africa issued its revised Prayer Book in
1930. A conservative revision of the Canadian Book appeared in 1921. The
Book of Common Prayer of the Church of England in India has some interest-
ing and unusual features.
The intensive studies which precipitated decades of discussion and finally
resulted in revisions of the Prayer Book in practically all areas of the Anglican
communion began a third of a century or more ago. Various desires, each
expressive of a particular group within the Church, motivated the movement.
One of these sought to bring formal worship into closer touch with modern
life by altering archaic expressions, and by adding new prayers and offices. A
second sought brevity and flexibility by permitting omissions and alternate
forms. A third purpose was represented by the Anglo-Catholic party which
was united and increasing in strength. This group desired to rid the Book of
distinctively Protestant features, to make changes sanctioning sacrificial con-
ceptions of the Sacrament, and to restore medieval practices. Tacitly each
party agreed to accept points in the programs of the other parties in order to
secure its own desires.5
The greatest interest attached to the proposals of the English bishops in
1927. Because of the relationship between the Established Church and the
State it is necessary for alterations in the Prayer Book to be authorized by
Parliament. After securing approval of revisions by the Church Assembly, the
bishops requested Parliament to authorize a new Book which would include
a bodyof general rubrics permitting flexibility (abbreviated services, the omis-
sion of portions of the Psalter, etc.), and which added new services, thanks-
givings, collects, etc., inserted as alternate forms the Memorial (Anamnesis)
and the Epiclesis in the Prayer of Consecration, and permitted reservation of
the consecrated bread and wine to be taken to the sick on the day of Com-
munion. Parliament, which consists of members of many communions and of
no church connection, and which in its legislative functions represents the
entire country, followed the debate on the Book with closest attention. Senti-
ment throughout the country was opposed to reservation as likely to lead to
adoration, and to any extension of episcopal power in the determining of rules.
8 For discussion of the Oxford Movement and its influence upon English liturgical development,
see Chapter VII, pp. 154{f. For convenient collection of all collects appearing in the current Prayer
Books of the Anglican Communion (England, Scotland, Ireland, Canada, South Africa and the
United States of America), see John Wallace Suter, Jr., The Book of English Collects (N. Y..,
Harper and Bros., 1940).
138 ANGLICAN AND LUTHERAN LITURGIES

The Epiclesis was also viewed with suspicion. The proposed Book finally
passed the House of Lords, but was rejected by Commons by a vote of 238
to 205. Revised proposals met the same fate in 1928 by a vote of 266 to 220.
While these proposals failed of legal authorization, many Anglican bishops
now tacitly permit the use of material from the so-called “Deposited Book” by
indicating that they will not initiate proceedings against ministers who, with
the consent of their church councils, substitute forms from this Book for the
text of the Prayer Book of 1662.
The first American Book of Common Prayer dates from 1789. The English
Prayer Book was used in Jamestown in the colony of Virginia as early as 1607,
and later in Pennsylvania and New York. The Independents and Congrega-
tionalists fought its introduction in New England. At the time of the Declara-
tion of Independence there were only a few scattered congregations of the
Church of England in that whole area. There were no bishops in the entire
country, and there had been no general convention. The Scottish bishops
finally consecrated Samuel Seabury as bishop of Connecticut in 1785. The
first General Convention met in Philadelphia that same year, but without
representatives from the New England states. A proposed book based upon
the English Prayer Book, but with alterations, was rejected by the congrega-
tions in all states represented. Bishop Seabury postponed final action. Two
years later, the English archbishops consecrated William White bishop of
Pennsylvania and Samuel Provost bishop of New York, and in 1789 a General
Convention approved an American Prayer Book. This, in the Communion
Office particularly, closely followed the first Prayer Book of 1549 and the
Scotch Book, the influence of the non-juring tradition being important. Prayers
for the president and for Congress were substituted for the English forms, and
there were other alterations. The American Book was unchanged until 1892,
when a conservative revision was authorized. In 1928 a much more thorough
revision was made in the interest of simplification on the one hand and enrich-
ment on the other. This book contains many features of the English Deposited
Book. There are additional canticles, new collects and thanksgivings, three
new proper prefaces, definite intercessions for the departed, etc. English litur-
gical scholars regard the American Book as an improvement upon their own.
 CHAPTER VII

DECLINE AND RECOVERY

Tix spiritual and intellectual vigor which produced the confessions

and liturgies of the Reformation period suffered an immediate decline.
Disintegrating forces of many kinds brought church life throughout
Europe to low ebb in the seventeenth and eighteenth centuries. These
adversely affected the Liturgy, the observance of the Church Year, fre-
quency of the celebration of Holy Communion, standards of hymnody,
and many other features connected with public worship. The first of
these destructive factors was the Thirty Years’ War, 1618-48.

Tue Tuity YEARS War

The bitter theological debates of the sixteenth century between
Romanists and Protestants and later between Lutherans and Calvinists
finally emerged in the national and political arena in a series of wars in
which political quarrels were interwoven with religious issues. The Coun-
ter-Reformation, under Jesuit leadership in Cologne and Vienna, strength-
ened and disciplined the inner forces of Roman Catholicism. The Haps-
burg rulers crushed the Protestant nobles in Bohemia and Hungary and
closed their churches and schools. All non-Catholics were required to
renounce their faith or leave the country.
The time seemed ripe for a concerted drive upon Protestantism in
general. King Maximilian of Bavaria became the head of a Catholic
League which sought to restore Roman Catholic power in Europe
through the military leadership of the able General Tilly. When the
Spaniards joined Austria and Bavaria and occupied the German Palat-
inate, Richelieu, though persecuting the Huguenots at home, threw the
power of France against the Hapsburgs, whose ambitions he feared.
France was thus allied with the Protestant princes of Germany and with
the Swedes. The latter were aroused when Wallenstein invaded northern
Germany, subdued every Baltic city except Stralsund, and proclaimed
himself duke of Mecklenburg and admiral of the Baltic. Gustavus
Adolphus, a wise ruler of men, master of eight languages, a great general
and statesman, yielded to the plea of the German princes. With an army
superior in moral character and discipline to the forces of the Imperialists
189
140 DECLINE AND RECOVERY

he entered Germany, and by a series of brilliant victories swept on to

occupy Munich in the heart of Bavaria.
The magnitude, length, and bitterness of this struggle stagger the
imagination. Though the conflict swept at times into Austria, Italy, Spain,
and Belgium, the real battleground was Germany. Here Frenchmen,
Spaniards, Austrians, Germans, and Swedes contended for the mastery.
A series of marches, counter-marches, invasions, occupations, evacuations,
reoccupations, sieges, reliefs, and other military maneuvers converted
whole districts into deserts. Famine and disease took a terrible toll, while
complicated diplomacy sought for solutions acceptable to a dozen nations.
The Church suffered irreparable losses. Protestant pastors who were
not slain were driven into poverty and exile. Those permitted to stay
ministered to their people in barns or in the forests. Ordered church life
was disrupted, churches were closed, wrecked, or defiled. Liturgical
books, music, and sacred vessels were destroyed, together with vernacu-
lar translations of the Scriptures. Yet even here roses blossomed in the
desert. The hymns of Johann Heermann and Martin Rinkart have per-
manently enriched all later worship, and Paul Gerhardt learned in young
manhood from the distress about him how to sing of patient trust and
triumphant faith.
The war ended in compromise, though actually it was a victory for
Protestantism. Though driven out of eastern Europe, the Protestants
retained possession of all lands in western Europe which had been
Protestant in the year 1624. The religious settlement was practically per-
manent despite the pope's rage. Germany's material wealth, however,
had been destroyed and France became dominant on the Continent. The
Church in Germany was reduced to pitiful poverty, not only in material
possessions, but in the loss of spiritual effectiveness and the traditions of
liturgical and musical culture.
Dr. A. W. Ward gives a sober judgment of the material and moral effects
of the conflagration and characterizes them as “perhaps the most appalling
demonstrations of the consequences of war to be found in history. The mighty
impulses which the great movements of the Renaissance and the Reformation
had imparted to the aspirations and efforts of contemporary German life were
quenched. . . . The mainspring of the national life was broken.”! One-third
of all the cultivated land in northern Germany was reduced to barrenness.
Wolves and other wild beasts took the place of the horses and cattle which
had been consumed or destroyed. Cities, rich in all that the Middle Ages and
the Reformation had bequeathed to the modern world, were reduced to ashes.
1 Cambridge Modern History, Vol. IV, p. 417.
 ORTHODOXY AND ITS PROGRAM 141

In Wirttemberg less than one-fifth of the inhabitants survived. Germany’s

total population of 16,000,000 was reduced to less than 6,000,000 by armed
conflict, murder, famine, disease, and emigration.
Friedrich Schiller, historian as well as poet and philosopher, brilliantly
described this “desolating war of thirty years, which, from the interior of
Bohemia to the mouth of Scheldt, and from the banks of Po to the coasts of
the Baltic, devastated whole countries, destroyed harvests, and reduced towns
and villages to ashes; which opened a grave for many thousand combatants,
and for half a century smothered the glimmering sparks of civilization in Ger-
many, and threw back the improving manners of the country into their pristine
barbarity and wildemess.”2
Rapine and murder accompanied the sack of cities. The horrors connected
with the fall of Magdeburg in 1631 were revolting even to the Catholics. Tilly
reported to the emperor that nothing equal to this massacre had happened
since the capture of Jerusalem. Wallenstein’s army of 60,000, consisting largely
of mercenaries without home or national sympathies, plundered and burned
their way through Saxony until checked at Liitzen. When the Bavarian army
of 30,000 was finally defeated in 1648, it was estimated that no less than
130,000 hangers-on had accompanied them, living off the land and the people.
The war lasted longer than the average expectancy of life in those times.
When peace was signed the agony was not over. Generations of youth, familiar
only with violence and brutality, had grown to maturity without either secular
or religious education. The population sank into ignorance and superstition
from which some of the highest among them were not free. The bishop of
Wiirzburg is charged by responsible historians with having put to death 9,000
“witches” and “wizards” within a period of two years.

ORTHODOXY AND ITs LEGALISTIC PROGRAM

Efforts were promptly made to restore orderly church life. Many
Church Orders were reissued, but with modifications and additions. The
people, demoralized by war and its effects, were not as responsive to the
Gospel as they had been in the days of the Reformation. The effort to
lead the Church out of disaster produced a new scholasticism among the
clergy. Throughout this time of “orthodoxy” great emphasis was laid on
rigid formulation and precise definition of belief, the objective efficacy of
the Sacraments, and a legalistic conception of worship. The practical
development of Christian life and character was pushed into the back-
ground. Clerical scholasticism and governmental bureaucracy reduced
church life and worship to mechanical levels.
2 Wistory of the Thirty Years’ War, ir. by A. J. W. Morrison (New York: Alden, 18585), pp. 9, 1%.
8 Archbishop Richard C. Trench in his Gustavus Adolphus in Germany gives a concise but
admirable account of the war. The best extended discussion is to be found in the 1,000 pages
devoted to “The Thirty Years’ War” in the fourth volume of The Cambridge Modern History. The
recent work by C. V. Wedgwood, The Thirty Years’ War (Yale Univ. Press, 1989, 544 pp. with
maps), is well written but cynical. There are good summary statements in Williston Walker, A
History of the Christian Church, and Charles M. Jacobs, The Story of the Church.
142 DECLINE AND RECOVERY

Practical difficulties arose from the destruction not only of the Church
Orders, but of the missals, breviaries, graduals, and other pre-Reformation
books which had been kept in the churches before the war. Many of the
Church Orders, though prescribing the Introit, Collect, Gradual, etc.,
had not included the complete texts of these propers. The clergy and the
choirmasters were expected to find them in the older liturgical books. In
addition to the loss of these books the new generation was untrained in
liturgical and musical tradition and understanding.
So far as the people were concerned, attendance at the seryices and
the Holy Communion was insisted upon. Fines were imposed for non-
attendance. Civil offenders were sentenced by the courts to come to
Confession and receive the Sacrament. The Church became more and
more a department of the civil government. With the hardening and
narrowing of its intellectual life went externalization of worship and
neglect of the spiritual quality in everyday life and conduct. Thus, while
the earlier forms of worship were partially restored, the spirit which
had characterized faith and worship in the sixteenth century was not
recaptured.
One must not overlook constructive achievements. The leaders in
Church and State faced a colossal task. Their work checked the sway of
ignorance and lawlessness. In the field of theology the reconstituted uni-
versities enabled great dogmaticians like Chemnitz, Hutter, and John
Gerhard to send men into the ministry with a clear conception of religious
truth. In point of mastery of Biblical and historical material and in the
power of organization and logical presentation the dogmatic treatises of
these theologians compare favorably with the systematic works of Thomas
Aquinas and John Calvin. We must also remember mystics like Jacob
Bohme and the healthier piety of John Amdt. The hymns of Paul
Gerhardt effectively promoted real spirituality in wide circles. But gen-
erally speaking, theology had become scholastic again. It pursued its
objective in a heightened spirit of controversy. The people were drilled
in the Catechism and driven to church, but the influence of religion upon
the moral and spiritual life became less and less potent.

PIETISM
The necessary reaction came in the movement known as Pietism.
While some of its origins are obscure, the first man to give it direction
was Philip Jacob Spener, an Alsatian born thirteen years before the end
of the Thirty Years War. In 1666 he became senior pastor at Frankfurt.
 PIETISM 148

His sermons assailed as Pharisaical the current emphasis upon doctrinal

definition and mechanical subscription to orthodox confessions without
personal spirituality and morality. In 1675 he published his Pia Desideria
(Earnest Desires) with six major proposals for reform. He inaugurated
private devotional assemblies in his house twice a week (collegia pietatis )
with common discussions of Scripture and life. He also developed a new
type of catechization and instituted strict ecclesiastical discipline while
stressing gentleness and love.
These private assemblies or conventicles, composed largely of laymen,
led to an undervaluation of the regular church services, of the sacra-
ments, and of the clergy. Some of Spener’s adherents definitely broke
with the Church and emigrated to Pennsylvania. After accepting a call
to Dresden as chaplain to the Elector, Spener himself ran into further
difficulties. He chided his prince for intemperance and criticized the
universities of Leipzig and Wittenberg for their training of theological
students. Reactions soon made him uncomfortable and forced him to
remove to Berlin. Finally the Elector Frederick III enabled him to
develop a course of theological instruction along his own lines in the
University at Halle which was opened in 1694.
One of Spener’s pupils was August Hermann Francke. He had been
expelled from Leipzig because of a controversy with the old orthodoxy,
but in 1698 was called to the Halle faculty. This university soon became
a powerful center of the movement which was dividing Lutheranism
into two camps. A flood of pamphlet literature discussed the issues.
Francke exerted a great influence as a professor in the university which
presently attracted a thousand students of theology. He was aided by
Thomasius, an able professor of law and exponent of religious toleration.
In the field of practical religion and missions Francke’s establishment
of an orphans’ asylum with associated schools, a publishing house, a hos-
pital, etc., was equally significant. Halle sent the first Lutheran mission-
aries to India—Ziegenbalg and Pliitschau, and later Christian Friedrich
Schwartz. Henry Melchior Muhlenberg, the patriarch of the Lutheran
Church in America, was greatly influenced by this institution and its
spirit. When Francke died in 1727, there were 2,200 children under
instruction in his schools, and his institutions have continued to the
present day.
Pietism met a real need in its insistence upon “vital godliness.” It was
not a separatist movement such as Moravianism became after 1727 under
the guidance of Zinzendorf, the godson of Spener. As a movement within
144 DECLINE AND RECOVERY

the Established Church it awakened the latter from coldness and insti-
tutionalism. The clergy were made to recognize the importance of per-
sonal character and conviction as a prerequisite for official service. They
were also won to a new type of Biblical interpretation and to more prac-
tical and effective preaching. Bible reading, personal devotion, and
prayer were widely promoted. The privilege and responsibility of lay
activity were stressed, and the entire Church was given a new concep-
tion of missionary endeavor.
The movement became particularly strong in Wiirttemberg where the
effort to infuse the pietistic spirit into scientific theology reached pro-
nounced success in the work of Johann Albrecht Bengel and his New
Testament studies. Contemporary influences in England, Holland, and
Switzerland were important. In its promotion of higher morality among
clergy and laity, its encouragement of Biblical study and distribution, its
improved methods of education, and the development of streams of
practical benevolence, Pietism bequeathed vital and permanent influ-
ences to the whole Christian world. Though often intensely subjective
and even sentimental, many hymns of Schmolck, Bogatsky, Tersteegen,
and Zinzendorf have won a permanent place in Protestant worship.
There is another side to the shield. In opposing the institutionalism of
the established Church, Pietism produced an unbalanced type of Chris-
tianity which overemphasized personal experience and relatively minor
details of life and conduct. By its violent opposition to dancing, card-
playing, the theater, etc., it encouraged a new type of asceticism and
justification by works which led to self-complacency and severe criticism
of the “unawakened.” The masses of the people were given up as lost.
The movement radiated gloom and austerity and narrowed and hardened
the Christian spirit. Its methods encouraged all manner of individual
and subjective expressions. Sectarians and fanatics flourished on its con-
genial soil. While some of its best features have become the permanent
possession of contemporary Lutheranism, Pietism’s worst features con-
tinue to plague the Church.
So far as ordered public worship was concerned, Pietism’s influence
was definitely unfavorable. Beginning with the attempt to supplement
the regular services and usages of the Church, it soon supplanted these
by meetings in private homes which included religious discussions and
administration of the Sacrament. As its spirit entered into the Established
Church, the services of the latter became more and more subjective and
emotional. The struggle for personal consciousness of conversion and
 PIETISM AND THE LITURGY 145

regeneration led to an undervaluation of the objective Means of Grace.

The historical and the formal in liturgical worship gave way to expres-
sions of individual ideas and emotions. The Liturgy and the Church Year
were too objective and constraining. The formal common prayer of the
Church gradually disappeared under a flood of extempore utterances by
ministers and laymen. Hymns based upon objective facts of redemption
were discarded for others expressive of immediate, personal experience.
New and emotional tunes displaced the more vigorous chorales. Operatic
arias and sentimental solos supplanted the impersonal polyphonic chorus
music of the choir. Orthodoxy, though cold and intellectual, had respected
objectivity and preserved formal dignity and reverence. Pietism with its
intensely personal limitations neither understood nor long used what
remained of the restrained and polished forms of the Church’s historic
liturgical system.
Hans Schubert’s judgment may be noted. He says: “German Pietism is
certainly to be regarded as an overflow of the Calvinistic spirit into the terri-
tory of Lutheranism.” The movement which Spener started “towards piety,
towards a living religion amongst the people, had the effect of a deliverance
and a popular reformation which supplemented and completed the work of
Luther on the side of active life... . It religiously fertilized the whole of
Middle and North Germany, and by doing charitable works and beginning
the task of foreign missions, showed its love in a broad way and opened up
a whole world of duties. Rejected, however, by the leaders of Lutheranism,
and brought into the warmest conflict with a dictatorial orthodoxy, it repro-
duced and developed those slumbering and thinly disguised propensities which
so lowered the Gospel, a form of duty consisting in avoidance of the world, a
subjective exercise of the feelings—the reverse side of the picture being a
contempt of learning—an unhealthy practice of probing and schematizing
inward experiences, an indifference to the great associations of Church and
confession, a fanatical cultus of communal life in select circles. In Wiirttemberg
alone, where confessional opposition was not nearly so strong, it made a sound
alliance with Church and theology.” 4

RATIONALISM
One reason for the brief rule of Pietism was its lack of intellectual
strength. This left the field vacant for a movement generally known as
Rationalism and in Germany as the “Enlightenment.” The establishment
4HWuns Schubert, Outlines of Church History, pp. 292ff. For good summary discussions see
Williston Walker, History of the Christian Church and C. M. Jacobs, The Story of the Church.
For the effect of Pietism upon public worship see Heinrich Alt, Der christliche Cultus; Kliefoth,
Liturgische Abhandlungen, and particularly the microscopic studies of Paul Graff, Geschichte der
Auflésung der alien gottesdienstlichen Formen in der evangelischen Kirche Deutschlands. An inter-
esting account by Dr. C. W. Schaeffer of ‘‘Muhlenberg’s Defence of Pietism,” written in 1741, the
year hefore he left for America, may be found in the Lutheran Church Review, Vol. XII, July,
1893, pp. 349-75.
146 DECLINE AND RECOVERY

of periodical magazines which discussed literary, philosophical, and

theological subjects promoted exchange of thought between scholars in
different European countries. Influences of this sort, particularly from
England and France, furthered this movement in Germany.
Broadly speaking, Rationalism was a child of the Renaissance, even
though it developed late. Its dignification of human nature and its em-
phasis upon the supremacy of the mind and the freedom of the will
marked it as an expression of humanism. Leibnitz and Wolff prepared
the way for it in the field of philosophy. Descartes with his critical exam-
ination of all knowledge and Bacon with his inductive method laid the
foundations for a scientific era. The knowledge of God and the pursuit
of virtue which did not require divine revelation but could be attained
by rational reflection were regarded as the essentials of religion. Chris-
tianity was regarded as superior to other religions because of its greater
reasonableness. The Church was thought of as without divine authority.
Thus Rationalism sought to derive religious essentials from reason
instead of from some other source. It definitely opposed supernaturalism
and the idea of a positive revelation from God. Authority was the primary
question at issue. Supernaturalism found it in revelation, while rational-
ism found it in reason. Both stressed the intellectual approach as over
against Pietism. Kant endeavored to prove that the two systems were not
mutually exclusive.
Some features of the movement were constructive. De Wette intro-
duced the historical method in the study of Biblical theology and
Mosheim, an objective and critical method in church history. The teach-
ing and preaching of the Church, however, were soon affected unfavor-
ably. An ideal of happiness was substituted for the divine plan of re-
demption. Practical interests rather than orthodox doctrines or high
spirituality were stressed in the pulpit. The stream of hymnody which
had continued to flow through the Pietistic era now dried up completely.
Toleration and the practice of virtue in ordinary life and civil service
were cherished ideals. Scriptural inspiration was minimized, the miracles
explained by natural causes, original sin repudiated or defined as a
limitation of nature. The moral aspects of the life of our Lord were
emphasized and theories of satisfaction and forgiveness rejected. In the
matter of justification, Rationalism moved toward Catholicism; on the
doctrine of the sacraments it approximated the Reformed. In the theo-
logical field its logical development was Unitarianism; in the political
field, the French Revolution.
 RATIONALISM 147

Within the sphere of worship, Rationalism was wholly destructive.

Pietism had rejected or neglected many of the ancient forms but had not
denied their content. Rationalism rejected content and form alike. The
Church Year with its annual festivals and seasons had no meaning for
those who disbelieved the resurrection and other historically recorded
facts. The altered views of the Word and sacraments made the Liturgy
and the great hymns of the Church unintelligible. The Service was
mutilated beyond recognition. The church building became a mere
place of assembly, and the pulpit a lecture platform from which the
minister gave moral instructions. The Sacrament was reduced to an
empty form and was observed in Reformed fashion four times a year.
Influences from Geneva allied themselves with the spirit of the age.
Lengthy, verbose moralizings replaced the ancient collects and prayers.
Hymns were modernized to meet current ideology. Sturdy and churchly
music was displaced by frivolous compositions which encouraged the
exhibition of personal skill.
Permission was granted pastors by the consistory in Hannover and
elsewhere to make “alterations and improvements’ in the Service after
careful consideration and “consultation with the more cultured members
of their congregations.” Soon a flood of private agendas and liturgical
forms appeared and supplanted the historic services. Among these were
collections by Adler, Seiler, Koester, Gutbier, Sintenis, Zollikofer, Busch,
and others. They ranged in character from empty sentimentality to
moralizing soliloquy and verbosity.
Christian F. Sintenis, whose sermons display the wordy weakness of the
period, issued such an agenda in 1808. In his Order for Public Confession we
find the following exhortation:
“Let us do as the Apostles did and not come to the altar to receive a sacra-
ment, but to bring our sacrament (!) thither,” viz., “the obligation to hold fast
His teachings, which bring us so much happiness, and always and everywhere
to show public spirit, as He did.”
His exhortation to communicants is as follows: “At this table, consecrated
to the Lord, let all eat and drink with profoundest emotion! Let this bread and
wine typify to you the death of Jesus on the cross; .... may you be deeply
moved by the surpassing greatness and beauty of soul of which this Divine
One gave evidence, when for your salvation He permitted His Body to be
broken and His Blood to be shed, and died upon the cross! Come to Him
then, as it is natural for good people to do (!) with ardent gratitude... .”
His reconstruction of the Lord’s Prayer is as follows: “Most High Father;
Let it be our supreme purpose to glorify Thee; Let truth thrive among us; Let
virtue already dwell here as it does in heaven; Reward our industry with
148 DECLINE AND RECOVERY

bread; And our forgiving disposition with grace; From severe conflicts preserve
us; And finally let all evil cease.”
A form of distribution of this time was the following: “Eat this bread; may
the spirit of devotion rest upon you with all its blessings. Drink a little wine;
moral power does not reside in this wine, but in you, in the teachings of God,
and in God.”
In an Order for Baptism in the agenda of von J. F. Schlez, published as
late as 1834, the Baptism is followed by a lengthy address from which the
following is an extract:
“Water, an element required by the whole of nature, has thus been the
emblem of thy Christian consecration, dear child. May the religion of Jesus
become the element of thy entire moral lifel Water is the common property
of the rich and the poor, the high and the low. Thus also the religion of Jesus
is intended for all; and to thee, dear child, as we hope to God, it will come
to purer quality and in larger measure than to countless others. Water, the
best means for cleansing the body, is the most fitting emblem of soul-purity.
May thy heart remain pure and thy life unspotted, thou still innocent angel!
Water contains great and refreshing potencies for our bodies. Still greater
healing powers for the soul are contained in the genuine Christian belief. May
the religion of Jesus prove to thee, dear child, a never-failing source of moral
health! Water is related to heaven and earth, rises from the latter to the
former, and falls down from the former upon the latter. May thy whole life,
dear child, be directed toward the higher, heavenly things! Mayest thou often
lift thy heart toward heaven and bring down for thyself the heavenly into the
earthly!5
Rationalism was a possible system of philosophy but an impossible
religion. Its weakness was not its intellectuality but its lack of historical
foundations and its spiritual emptiness. It had nothing in common with
the fundamental teachings of St. Paul, Augustine, or the most eminent
of the Reformers. Its constructive value lay largely in driving its oppo-
nents to a critical examination of problems of historicity and authority.
All conservative thinkers, Lutheran, Calvinistic, and Roman, engaged
in a common warfare against it. Claus Harms rallied the supernaturalists
by his new Ninety-five Theses. Schleiermacher, though opening up an
enlarged view of man’s social obligations, insisted upon religion as an
absolute and necessary dependence upon God. Romanticism, with its
awakening of the historical sense and its appeal to a lofty emotionalism,
strengthened the opposition. In England the movement took the form
of Deism. Here it was overthrown by the combined efforts of Wesley-
anism, the Evangelical forces led by Wilberforce, and the later Trac-
tarian Movement in the Established Church.
6 For further discussion see article: ‘‘The Liturgical Deterioration of the Seventeenth and
Eighteenth Centuries” by J. F. Ohl, Memoirs of the Lutheran Liturgical Association, Vol. IV,
pp. 67-78.
 RECOVERY OF A HERITAGE 149

Considerable space has been given to the destructive influences of the

Thirty Years’ War, bureaucratic Orthodoxy, subjective Pietism, and
earth-bound Rationalism. The cumulative effects of more than two cen-
turies of such internal disintegration, with which were allied unfavorable
influences from the Reformed tradition, are not generally appreciated.
The Lutheran Church was transplanted to America during this time of
spiritual and liturgical poverty in Europe. The revival of faith and
Church life here, as in Europe, has had to make its way against power-
ful odds. Had these destructive forces not been so strong, so universal,
or so long continued, the Church would be further along today in the
recovery of its ancient heritage in worship, church music, and liturgical
art of every kind.

MOVEMENTS TOWARD RECOVERY IN GERMANY

At the beginning of the nineteenth century public worship and church
life in general were at low ebb throughout Europe. In Germany condi-
tions in some respects were not as bad as in England, in others they were
worse. Nuremberg, parts of Saxony, Mecklenburg, and a few other places
still retained much of the historic Service with the ancient vestments and
customs and with much of the old music sung to Latin texts. The spirit
of worship, however, had departed, and the churches were empty.°®
In most districts the rich responsive forms had long given place to
a bare Order conducted by the minister alone. The whole purpose and
direction of public worship had been changed. Instead of common devo-
tions lifted Godward, the Service was directed manward in the hope of
appealing to the minds and emotions of the hearers. Man’s ability to
achieve moral perfection was exalted above the grace of God. The sacra-
ments and the sacramental idea in worship were minimized and, since
the Liturgy with its responsive features had collapsed, the congregation
had little to do but to listen to the sermon and the prayers. Many of the
prayers were lengthy and homiletical in character. Hymns, sometimes a
series of them, reflecting the spirit of the time, served to introduce the
sermon. The historic prayers of the Church gave way to new forms
breathing the spirit of the age. All of this represented not so much a loss
of ancient forms as the destruction of the essential content and spirit of
worship. There was no Presence to adore, no divine Person with whom
to commune, no divine gift to receive. Faith in the Redeemer and the
divine plan of salvation had given way to reason. Man by his own efforts
°See particularly Max Herold, Alt-Nérnberg in seinen Gottesdiensten; Paul Graff, Geschichte
der Auflosung der aiten gettesdienstlichen Formen in der evangelischen Kirche Deutschlands.
150 DECLINE AND RECOVERY

attempted to realize ethical standards of conduct and to solve the prob-

lems of life. The Church was spiritually cold, if not dead. Its ideals
were little more than those of ancient paganism in its best estate.
The clarion call of Claus Harms, archdeacon of St. Michael’s Church
in Kiel, awakened the Church. Harms had been won back to faith from
a skeptical position after studying Schleiermacher’s Reden tiber die
Religion, 1799. He brooded over Rationalism and Indifferentism, and as
the date for celebrating the three hundredth anniversary of the Refor-
mation approached in 1817 he conceived the idea of reissuing Luther's
Ninety-Five Theses and of publishing with them ninety-five theses of
his own. Thus by reminding German Christians of Luther's fight against
the errors of the papacy at Rome, he sought to arouse them to the dan-
gers of the “papacy of reason” which ruled the Church of his time.
Harms’s theses which were sent forth “to the honor of God and the welfare
of the Church, and in grateful memory of Luther,” were fundamental, search-
ing, and powerful. They swept across the country like a whirlwind awakening
support in some quarters and arousing opposition in others. An idea of their
general tenor may be gathered from the following extracts.
Thesis 1: When our Master and Lord Jesus Christ says: “Repent,” He
wills that men shall be conformed to His doctrine, but He does not conform
the doctrine to men, as is now done, in accordance with the altered time-spirit
(Zeitgeist), II Tim. 4:8.
Thesis 27: According to the old faith, God created man; according to the
new faith, man creates God, and when he has finished Him he says Ahal
Thesis 32: The so-called religion of reason is without reason or without
religion or without both.
Thesis 43: When reason touches religion it casts the pearls away, and plays
with the shells, the empty words.
Thesis 71: Reason runs mad in the Lutheran Church, tears Christ from the
altar, throws God’s Word down from the pulpit, casts mud into the baptismal
water, mixes all kinds of people in sponsorship, erases the inscription from
the confessional, hisses the priests out and all the people after them... .
Thesis 78: If at the Colloquy at Marburg, 1529, the Body and Blood of
Christ was in the bread and wine, it is still so in 1817.7

A return to the historic type of worship was started by the Prussian

king, Frederick William III, in his Agenda of 1822. More than a century
before, his predecessor Frederick I had proposed that the Liturgy of the
Church of England be used by both the Lutheran and Reformed
Churches throughout his kingdom, a proposal which was not adopted.
7 Translated by William A. Lambert in article “Theses” in The Lutheran Cyclopedia. See also
Lutheran Church Review, Vol. XXXV, 1916, pp. 357-72.
 THE PRUSSIAN AGENDA 151

King Frederick William began his study of liturgical conditions as early

as 1798 when he appointed two commissions, one for the Lutheran and
another for the Reformed Church. With the general strengthening of the
sense of authority in State and Church which followed the Napoleonic
wars, the King resumed his efforts to end liturgical confusion and the
arbitrary individualism of pastors and to improve the bare and inartistic
services which prevailed. Eylert was commissioned to prepare a new
agenda, but his efforts failed to meet the king’s approval. The king said:
“You have fallen into the error of all who have written new liturgies and
agenda. You have forsaken the historic ground. . . . All the liturgies
which have appeared in our time seem to have been shot out of a
pistol... . If anything is to come out of this matter at all we must return
to Father Luther.” ®
The king studied diligently the agenda of the sixteenth century. His
advisers were men like Borowsky and Baron Bunsen. He himself now
led in the effort to reconstruct Christian worship upon historic founda-
tions and to recover an understanding of the Liturgy. His Service for the
Court Church at Potsdam and the Garrison Church in Berlin, first pub-
lished in 1816, was revised, and in 1822 introduced in the Dom Kirche
in Berlin. It met with criticism and opposition by Schleiermacher and
others; but during the next fifteen years it was widely introduced
throughout the provinces of Prussia. Its connection with the historic
Liturgy of the Church was through the Lutheran Orders of the sixteenth
century. Briefly, it contained the following elements: Hymn, Invocation,
Versicle, Confession of Sins, Declaration of Grace, Gloria Patri (by the
choir), Kyrie (choir), Gloria in Excelsis, Salutation and Collect, Epistle,
Gospel, Apostles’ Creed, Preface, Sanctus, General Prayer, Lord's Prayer,
Benediction. The sermon followed the Creed or the Lord’s Prayer.
When Communion was held in connection with the regular Service,
the Order included: Exhortation, Words of Institution, Pax, a prayer
leading up to the Distribution, during which the choir sang the Agnus
Dei. This was followed by the Postcommunion, Collects, and the
Benediction.
This agenda met criticism chiefly because it was a part of the move-
ment to unite the Lutheran and the Reformed Churches throughout
Prussia. There were other individual features also, such as the formula
of Distribution, which were unsatisfactory. When we view it against the
liturgical deficiencies of its period, however, we must recognize it as a
8G. Rietschel, Lehrbuch der Liturgik, Bd. I, p. 448.
152 DECLINE AND RECOVERY

great step forward and as a strong impulse to the entire movement of

liturgical study and reform which now set in.°
Outside of Prussia we first note new developments in Bavaria in 1823.
Privately prepared services on historic models were issued by Edelmann,
Boeckh, and other Munich clergy in 1836. An even earlier writing by
Kapp was influential. The most important work, however, was the
Agende fiir christliche Gemeinden of Wilhelm Loehe, 1844.
Loehe was one of the most forceful Lutheran preachers and leaders
of the century. After studies at Erlangen and Berlin he became pastor
at Neuendettelsau. His personality was dynamic; yet he was a beloved
pastor. Men and women of all classes came to hear him preach and to
seek his spiritual counsel. His literary activity was considerable; his work
Drei Biicher von der Kirche was particularly important.
Loehe’s labors raised the obscure village of Neuendettelsau into world
prominence. He founded there a deaconess motherhouse with athliated
homes, hospitals, and educational institutions. Impressed with the need
for Lutheran pastors in the mid-west American states, he also conducted
a theological seminary and trained missionaries for this work. The Iowa
Synod was the direct result of the labors of these missionaries, some of
whom had also aided in the establishment of the Missouri Synod. In the
midst of all these practical activities Loehe’s deeply spiritual nature was
evident. His Agenda, the fruit of much scholarly research as well as
spiritual insight, inspired many others. It was brought to America by
his students and greatly influenced the liturgical studies of Drs. Krauth,
Schmucker, Henry E. Jacobs, and others who prepared the Church Book
of the General Council and the later Common Service.
The ablest leader in north Germany was Theodor Kliefoth of Meck-
lenburg (1810-1895). His Theorie des Kultus der evangelischen Kirche,
1844; Die urspriingliche Gottesdienstordnung in den deutschen Kirchen
evangelischen Bekenntnisses ... ., 1847; and Liturgische Abhandlungen,
1854-61, were works of great erudition. The last-named, in eight volumes,
discussed the history of Christian worship with particular reference to the
Lutheran Church and gave extended comment on the Occasional Serv-
ices. With the aid of Otto Kade, the musician, Kliefoth brought out the
liturgically rich and sumptuously printed Cantionale of the Duchy of
Mecklenburg in four folio volumes (1884-87 ).1°
® See article, “Agenda Controversy” by Edward T. Horn in The Lutheran Cyclopedia, p. 5.
10 Kliefoth’s work, particularly his establishment of critical standards by which to test and date
the different manuscripts of historical texts, definitely influenced the distinguished English scholar,
Edmund Bishop, in his investigation of medieval manuscripts in connection with his studies in the
history of the Roman missal. (Morison, English Prayer Books, pp. 84ff.)
 LITURGICAL AND MUSICAL REVIVAL 153

Revised liturgies and hymnals appeared in the State Churches of

Saxony, Hannover, Wirttemberg, Baden, Brunswick, and other districts.
The Eisenach Conference of the German State Churches gave attention
to details of worship and published a series of Lessons, regulations con-
cerning church building, etc. Most of the new liturgies were restorations,
with revision, of the sixteenth century Orders in their respective lands.
Similar activities were carried out in the Lutheran Church in Austria,
Bohemia, Poland, Russia as well as in Denmark, Norway, and Sweden.

This Lutheran liturgical movement in Germany was furthered by an

extensive literature. Heinrich Alt, J. W. F. Héfling, H. A. Kostlin, H. A. Daniel,
Edward D. Koch, Theodosius Harnack, Philip Wackernagel, J. W. Lyra,
Rochus W. von Liliencron wrote exhaustively upon the Liturgy, the Church
Year, and the hymns of the Latin and the German Churches. In the field of
church music there was a real revival. Ludwig Schoeberleir, professor in
Heidelberg and later in Gottingen, issued, with the aid of Fr. Riegel, a most
important work in three large volumes—Schatz des liturgischen Chor- und
Gemeindegesangs, 1865-72. This explored the musical as well as the liturgical
treasures of the Church of the sixteenth century and adapted them to modern
use. He also established the liturgical monthly Siona later edited by Max
Herold of Nuremberg. Another liturgieal-musical periodical of influence was
the Monatschrift fiir Gottesdienst und kirchliche Kunst founded by Professors
Friedrich Spitta and Julius Smend of the University of Strassburg. Kraussold
had published a Musicalische Altaragende as early as 1853. In the field of
hymnology, in addition to the great collections by Daniel and the special
studies of Fischer, Nelle, etc., Zahn published his monumental work in six
volumes, Die Melodien der deutschen evangelischen Kirchenlieder. This dis-
cussed nearly 8,000 chorale melodies and gave their variant forms. Another
important work was the four-volume Encyklopddie der evangelischen Kirchen-
musik by S. Kiimmerle.
Meanwhile Felix Mendelssohn had discovered the forgotten works of
Johann Sebastian Bach and had brought forth the mighty St. Matthew's
Passion in 1828, on the one hundredth anniversary of its first performance.
The compositions of the sixteenth and seventeenth century composers were
studied again, and interest in choral music was greatly increased. Bach socie-
ties and Kirchengesangvereine were founded everywhere. The latter were
organized into provincial church music societies in all the German-speaking
lands, including Switzerland, Austria, Russia, etc., as well as throughout Ger-
many itself. Annual conferences lasting several days were given to the study
of the best forms of church music and the works of important composers and
choirs. Standards were advanced, works of artistic merit and churchly char-
acter promoted, and the entire church life quickened by this liturgical and
musical revival.
This summary account should include some reference to the work of the
last few decades in this field. The beginning of the nineteenth century saw
J54 DECLINE AND RECOVERY

the appearance of the fine two-volume Lehrbuch der Liturgik by Professor

Georg Rietschel of the University of Leipzig. This work organized the
material brought to light by earlier scholars, and is still outstanding, though
limited by the viewpoint from which it was written, viz., that of the State
Churches of Europe. Professor Emil Sehling of Erlangen published five vol-
umes of Die evangelischen Kirchenordnungen des XVI. Jahrhunderts (more
accurate and complete than Richter’s) before the first world war interrupted
the work. Professor Paul Drews explored the important field of German Col-
lect literature (carried much farther by the researches of Professor Paul
Althaus of Erlangen) and advanced theories concerning the early history of
the Canon of the Mass which Roman scholars accept as important. Dr. Hans
Lietzmann published his critically edited reprints of classical liturgical texts,
sixteenth century Orders, etc. The ecumenically-minded works of Professor
Friedrich Heiler (Prayer, The Spirit of Worship, etc.) and the special studies
of Leonhard Fendt (Der Lutherische Gottesdienst des 16 Jahrhunderts, etc.)
were also important.

LITURGICAL REVIVAL IN ENGLAND

The so-called Oxford Movement in England was part of the general
nineteenth century revival of church life and worship. This revival, like
the Reformation in the sixteenth century, entered England several
decades after its beginnings in Germany. The Lutheran Church in
America is deeply indebted to developments in both countries. The
revival in Germany has influenced us directly through our common faith.
The revival in England has influenced us through our common language,
literature, and art.
Conditions in England at the beginning of the nineteenth century
were little if any better than in Germany. The Established Church had
not lost its Prayer Book, except during the sixteen years’ reign of the
Commonwealth. It had never known anything comparable to the beg-
garly forms, privately prepared, which had flooded the Church in Ger-
many. Its Prayer Book services, however, were frequently abbreviated
and more often slovenly performed. Exceptions to this were to be found
chiefly in the cathedral foundations which generally maintained some
sort of liturgical and musical tradition even in an age of religious indif-
ference and neglect.
It is easy to recount the evils of the time. In general the ideology of
the French Revolution and of English Deism had broken down the old
church tradition. The historic parliamentary structure of the nation had
been altered by the liberal program of political reform. The relation of
Church and State had profoundly changed. The spirit of secular politics
had entered the sphere of the Established Church, and reforming poli-
 CONDITIONS IN ENGLAND 155

ticians were undertaking to legislate for the Establishment. Churchmen

themselves were divided in council. The Evangelicals lacked intellectual
power. The High Churchmen maintained some traditions, but rather
from a sense of duty than from a sense of vocation. The liberals were
indifferent to creed and liturgy alike, and were willing to recognize non-
conformity on the one hand and to accept the rule of the state on the
other.

There were many abuses beyond the mutilation of the services, the deplor-
able condition of church buildings, and the small percentage of communicants.
Bishops received enormous salaries while curates lived in poverty. The rev-
enues of the archbishop of Canterbury were in excess of $150,000 a year; the
bishop of Durham received $100,000. Influential clergy frequently held as
many as a dozen benefices at one time. The Black Book published in 1820 by
the Church Reform party showed that of twenty-seven bishoprics eleven were
held by members of noble families, and fourteen by men connected in one
way or another with royal or noble houses. Youths of favored families were
provided with church livings up to $50,000 a year. They delegated their
duties to curates at two or three pounds a week. In 1811 it was stated that
there were 3,611 non-resident incumbents. Pluralism—the holding of several
offices, including several parishes, at one time—was prevalent. The parish
clergy took over civil duties to eke out an existence. Thus emerged the figure
of the “squarson,” a combination of squire and parson whose secular duties
during the week considerably overbalanced his spiritual activities on Sunday.
Mr. Gladstone, speaking in Parliament on the Public Worship Regulation
Act in July, 1874, said: “I wish that every man in this House was as old as
I am—for the purpose of knowing what was the condition of the Church of
England forty to fifty years ago. At that time it was the scandal of Christen-
dom. Its congregations were the most cold, dead, and irreverent; its music
was offensive to anyone with a respect for the House of God, its clergy, with
exceptions somewhat numerous, chiefly, though not exclusively, belonging to
what was then called the Evangelical School—its clergy with that exception
were in numbers I should not like to mention worldly-minded men, not con-
forming by their practice to the standard of their high office, seeking to
accumulate preferments with a reckless indifference, and careless of the cure
of the souls of the people committed to their charge, and upon the whole
declining in moral] influence. This is the state of things from which we have
escaped.”11
In spite of all this there was a spiritual vitality beneath the surface. The
activities of the Wesleys, George Whitefield, and others after the middle of
the eighteenth century had profoundly stirred Christian forces in Britain
and softened the full effect of the French Revolution upon English society.
Though John Wesley had asserted in 1787, four years before his death, that
“when the Methodists leave the Church of England, God will leave them,”

14 Quoted in N. P. Williams and Charles Harris, Northern Catholicism, p. 1.

156 DECLINE AND RECOVERY

he had laid foundations for a new church body by allowing laymen to admin-
ister the Sacrament and by his own ordinations. The hostility of the Estab-
lished Church finally made the new organization inevitable.
The earnestness of the non-conformists was matched by an Evangelical
group within the Established Church—John Newton, William Wilberforce,
Henry Thornton Scott, and others. This common revival of Christian spirit
and endeavor set notable reforms in motion a generation before the Oxford
Movement was inaugurated. The Sunday school experiment had been launched
by Robert Raikes at Gloucester in 1780. The slave trade had been abolished
in 1807 and slavery itself in 1831. The Church Missionary Society was founded
in 1799 and the British and Foreign Bible Society in 1804. Prison reforms
were inaugurated. The Christian point of view was asserting itself again in
Britain.
Within the Established Church a crisis was reached when Earl Grey’s
Reform ministry introduced a bill in Parliament in 1833 suppressing ten
bishoprics and two archbishoprics in England. The challenge was met
by John Keble, a gifted and deeply spiritual country parson who was
also professor of poetry at Oxford. His book of devotional verse, The
Christian Year, had been published in 1827 and went through 158 print-
ings in the next four decades. In a sermon July 14, 1833, in the Univer-
sity pulpit at Oxford, Keble denounced the “national apostacy” of the
English State in withholding support from the Established Church and
encroaching upon the Church’s own field of administration and dis-
cipline. The instant response testified to the substantial body of Chris-
tian thought in the country. Seven thousand clergy, and later 23,000
heads of families, addressed the archbishop of Canterbury professing
their loyalty to the doctrine and discipline of the Church. Richard Hur-
rell Froude, William Palmer, John Henry Newman, and Edward B.
Pusey, professor of history at Oxford, stepped to the side of Keble and
became leaders in a movement which stirred the Church and the country
to the depths. At Newman’s suggestion a series of “Tracts for the Times”
was issued, and his own vigorous yet deeply spiritual preaching kindled
many minds.
These early leaders of the so-called Oxford Movement did more than
arouse the Church to recognition of abuses and the necessity for action.
They exalted the divine nature of the Church, the sacramental Means of
Grace, and the importance of historic continuity and church tradition as
over against the Zeitgeist which dominated Protestantism at the time.
Their doctrinal and historical studies led the Movement into higher
appreciation of the episcopal office and recognition of unique values in
corporate worship. There was a great revival of church life. Ancient
 THE OXFORD MOVEMENT 157

church buildings were restored, new edifices were erected, particularly

in the cities and industrial centers, daily services and frequent com-
munions encouraged, and earnest efforts made to relieve the spiritual
destitution of slum districts, and to care for the aged and neglected.
Keble’s Christian Year brought Anglican piety into immediate contact with
the broad movement of Romanticism. Even closer connections, through Words-
worth and others, awakened immediate interest in the medieval backgrounds
of the Liturgy and in church architecture. The Cambridge-Camden Society,
founded 1839, became the Ecclesiological Society in 1845, and for nearly
twenty-five years more, with the aid of John Mason Neaie, and many others,
promoted studies in historic types of church buildings and furnishings, cere-
monial, etc. There was a great revival of Gothic architecture and of stained
glass, embroidery, and other ecclesiastical arts and crafts.
Hymnology received its greatest impulse since the days of the Reforma-
tion. Some of the finest hymns and translations of any age in the Church’s
history were produced. Hymns Ancient and Modern opened a new era in
hymnbook making. Church music in all its forms—plain song, choral music,
hymn tunes, etc.—received extensive cultivation and enrichment. In the field
of painting William Dyce and Holman Hunt were strongly influenced by the
Movement, as were Christina Rossetti and Charlotte Yonge in the field of
literature. Among architects the names of John N. Pearson, Sir Charles Barry,
A. W.N. Pugin, Sir Gilbert Scott, G. F. Bodley, John Bentley, J. D. Sedding,
and Sir Giles Gilbert Scott are particularly to be remembered. Incredible
wealth and endeavor went into the restoration of churches and cathedrals; the
installation of beautifully appointed altars; church furniture, organs, etc.; the
establishment of choirs and choir schools upon solid foundations; and the
publication of an extensive literature.
A few of the most important published works of the period should be
mentioned. William Palmer’s Origines Liturgicae of 1832 led the way. Charles
Wheatly’s A Rational Illustration of the Book of Common Prayer and Matthew
Hole’s four-volume work, Practical Discourses on the Liturgy, followed in 1837.
After these came Philip Freeman’s The Principles of Divine Service, Dean
E. M. Goulburn’s The Collects of the Day, and Edward Burbidge's Liturgies
and Offices of the Church, to mention but a few. John Mason Neale’s transla-
tions of Eastern liturgies and ot Greek and Latin hymns were important. Later
followed critical editions of the ancient Sacramentaries by H. A. Wilson and
C. A. Feltoe; the scholarly works of F. E. Brightman (Liturgies Eastern and
Western, The English Rite, etc.); Bishop W. H. Frere’s authoritative New
History of the Book of Common Prayer; Bishop John Dowden’s interesting
studies; J. Wickham Legg’s The Sarum Missal; and The Prayer Book Diction-
ary, by G. Harford, Morley Stevenson, and J. W. Tyrer, Julian’s Dictionary of
Hymnology; and the recent Liturgy and Worship by W. K. Lowther Clarke
and Charles Harris.
Many of these achievements were at least under way by October 9,
1845, when Newman, wearied with controversy and hoping to find
 158 DECLINE AND RECOVERY

spiritual peace under an authority and catholicity which he felt the

Anglican Church could not supply, knelt before the Passionist Father
Dominic and made his obedience to Rome—that Rome which during
his travels in Italy in 1832 he had characterized as “polytheistic, disgust-
ing, idolatrous.” Ward, Oakley, and Faber preceded him and Manning
and others followed him into the Roman Communion. Thus the Church
of England, which in the preceding century had lost some of its finest
spirits to Non-conformity, was now further depleted by the defection of
a large and spiritually minded group to Rome.
\-* -<,,&t}
ae
The early leaders of the Oxford Movement—the Tractarians—were
reformers concerned with fundamentals. The later leaders—the Ritualists
—were generally men of lesser mold and perhaps may be thought of as
RST decorators. Keble and his early associates were not interested in ritual-
| ’ istic practices. One has but to visit Keble’s parish church at Hursley to
see how simple are its appointments even at the present day. Newman
did not have even a cross upon his altar, and he celebrated the Holy
Communion standing at the north end of the communion table. After
1872, the progress of the Movement was embittered by ritualistic con-
troversies with resulting suits, imprisonments, etc. Such matters as vest-
ments, lights and incense, the mixed chalice, eastward position, and
similar details were projected into the foreground and the unity of the
.- one ee

f .
‘ i 4 . e

Oy Catholics.
THY LIE \ While extremists have gone to indefensible lengths, the Oxford Move-
ment as a whole restored to the Anglican Church the general type and
spirit of worship which the Lutheran and the Anglican Churches had
known in the sixteenth century. Churchly standards and taste were ele-
vated by a program whose influence eventually reached to all other
Christian groups in the English-speaking world. Thus the distinguished
Congregationalist, Principal Fairbairn of Mansfield College, says: “Its
ideal of worship has modified the practice of all the churches, even of
those most hostile to its ideal of Religion. The religious spirit of England
is, in all its sections and varieties, sweeter today than it was forty years
ago, more open to the ministries of art and the graciousness of order,
possessed by a larger sense of ‘the community of the saints,’ the kinship
and continuity of the Christian society in all ages. Even Scotland has
been touched with a strange softness, Presbyterian worship has grown
 AN AWAKENED CHURCH 159

less bald, organs and liturgies have found a home in the land and
church of Knox.”??
Thus in their own very different ways the early Wesleyan and Evan-
gelical revival and the later Oxford revival quickened Christianity in
Britain and throughout the English-speaking world. Between them these
several movements lifted the Church to new levels of thought and action.
Religion was vitalized, not only emotionally and experientially, but also
intellectually and institutionally. The Lutheran Church in America, with
theological foundations solidly in continental Europe, has been aided
greatly in its devotional and practical life by the comprehensive and sus-
tained liturgical movement within the established Church of England in
the nineteenth century.
133A, M. Fairbairn, Catholicism Roman and Anglican, p. 73.
The literature of the Oxford Movement is extensive. A few other works may be mentioned:
Dean Church, The Oxford Movement, Twelve Years, 1833-1845; Brilioth, The Anglican Revivat;
Williams and Harris, Northern Catholicism.
 CHAPTER VIII

EARLY AMERICAN LITURGIES

TDi earliest Lutherans in America were Hollanders and Swedes. Some

of the former came to North America with the early settlers in 1623 and
1625. A clergyman was sent from Holland to New Amsterdam in 1659
to minister to the Lutherans there. He met with such opposition from
the Dutch Reformed that he was compelled to return after two years.
‘Religious tolerance came with the English control in 1664. The Lutherans
_along the Hudson from Long Island to Albany, however, received only
indifferent pastoral care until Justus Falckner, the first Lutheran minister
ordained in America, 1703, began his ministry among them.
Swedish settlements in Delaware and Pennsylvania date from 1638.
Campanius built the first Lutheran church in America on Tinicum Island,
nine miles southwest of Philadelphia, in 1646. When the Swedish
Lutherans dedicated their Gloria Dei Church in Philadelphia in 1700,
it was the largest and finest church building in the city. About this same
date there was a German congregation at New Hanover (Falckners
Swamp). Other congregations were organized at Germantown (1728),
Trappe (1730), and elsewhere.
In 1734, one year after the founding of Georgia, fifty Lutheran
families settled the town of Ebenezer near Savannah. They were part of
the 20,000 or more Lutherans who had been expelled from Salzburg in
Austria by the Roman archbishop of that province. The English people
provided transportation as part of General Oglethorpe’s plan for the
establishment of his new colony.

PIONEER CONDITIONS
The Lutheran communities in the New World were scattered over a
wide and sparsely settled territory. Their numbers were greatly increased
by the German immigration of the first half of the eighteenth century.
Conditions at that time in Wiirttemberg, the Rhineland, and the valley
of the Neckar were deplorable. Incessant wars ravaged the country. The
inhabitants listened eagerly to William Penn who, on his three visits to
the Palatinate, spoke fluently in their own language concerning his colony
and held out the promise of civil and religious liberty. Queen Anne’s
liberal policy aided thousands who decided to seek a new home. Most
160
 PIONEER CONDITIONS 161

of these immigrants finally reached America by way of Rotterdam and

London. In the year 1709 no less than 13,500 Palatines arrived in London
alone.!
Conditions were still primitive in Pennsylvania, the center of this
immigration. Lancaster, founded in 1728, had less than one thousand
population in 1742. Lebanon was laid out in 1740 and the sons of Wil-
liam Penn surveyed Reading in 1748. Philadelphia at this time was a
substantially built, poorly paved trading town of less than 15,000. In
1752 the entire colony had less than 200,000 souls of whom at least 90,000
were Germans. These included Reformed as well as Lutheran and many
sectarian groups—Mennonites, Schwenkfelders, Moravians, etc. The
Lutherans had built a few churches but were without general organiza-
tion or oversight. There was dissension in the congregations and the
people were constantly imposed upon by irregulars who claimed to be
ordained ministers. The presence on the field of Count Zinzendorf added
to the confusion.
To meet these conditions the three congregations at Philadelphia,
New Hanover, and Trappe united in sending a commission to the Lu-
theran Church authorities in London and Halle asking that a pastor be
sent to America to take charge of the situation. In response Henry
Melchior Muhlenberg, a graduate of Gottingen University, thirty-one
years of age, was sent out by Dr. Francke of Halle and Dr. Ziegenhagen
of London to labor among the scattered Lutherans in Pennsylvania and
the other colonies.

Muhlenberg, after a visit in London, arrived in Charleston September 23,

1742. He spent a week with the Salzburgers and then left for Philadelphia,
where he arrived November 25. His authority was promptly recognized by the
German-speaking churches and the Swedish pastors co-operated with him to
the fullest extent. His advent marked a new era. He spent most of his life in
Philadelphia and at Trappe. His travels, however, extended from northern
New York to Georgia and his correspondence and influence reached through-
out the colonies and to Nova Scotia. He married the daughter of Conrad
Weiser, the colonial Indian agent, and his three sons became distinguished
leaders in public life. He was a man of spiritual power and apostolic zeal,
indefatigable energy, and unusual gifts of administration. Six years after his
arrival he organized the Ministerium of Pennsylvania, the first Lutheran Synod
in America. For this he had no models in Germany. The Synod, however,
became a model for similar organizations in the new world. In character and
1The generosity of the English people and the difficulties encountered in caring for the wholly
unexpected number of immigrants are described by Walter Allen Knittle, Early Eighteenth Cen-
tury Palatine Emigration, pp. 65 ff.
162 EARLY AMERICAN LITURGIES

achievements Muhlenberg well deserves the title, Patriarch of the Lutheran

Church in America.
‘The name Muhlenberg is one of the most highly honored in the early his-
tory of our nation. By the beginning of the Revolutionary War the German
population constituted one-third of the total in the colonies. Muhlenberg and
his sons were personal acquaintances of Washington, Franklin, and other
leaders. Their influence in holding the German elements in Pennsylvania, New
York, New Jersey, Maryland, and Virginia loyal to the colonies and their later
programs of ratification of the Constitution were most important. Muhlenberg
himself was honored with the degree of Doctor of Divinity by the University
of Pennsylvania. John Peter Gabriel, while pastor of the Lutheran Church at
Woodstock, Va., was the close friend of George Washington, Patrick Henry,
and Richard Henry Lee. He answered the call to arms, recruited a regiment,
and later became one of Washington’s ablest and most trusted generals.
Frederick Augustus responded to the call of the German element to repre-
sent it and became a member of the Continental Congress and eventually
the first Speaker of the national House of Representatives. Henry Ernst
remained in the ministry. He was pastor of Trinity Church, Lancaster, the
first president of Franklin College, and one of the most eminent of early
American botanists.
The important and scholarly work in three volumes, The Journals of Henry
Melchior Muhlenberg, edited and translated by Theodore G. Tappert and
John W. Doberstein (Philadelphia: Muhlenberg Press, 1942-), gives the fullest
information concerning the life, work, and times of the patriarch. The original
manuscripts upon which their work is based are mostly in the archives of the
Ministerium of Pennsylvania in the library of the Lutheran Theological Semi-
nary, Mt. Airy, Philadelphia. A few are in the archives of the Francke Institu-
tions at Halle, and photo-film copies of most of these are in the Library of
Congress at Washington. More limited accounts are given in William J. Mann,
Life and Times of Henry Melchior Muhlenberg (Phila., 2d edition, 1911), and
William Keller Frick, Henry Melchior Muhlenberg (Phila., 1902). The Nach-
richten edited by Drs. Mann and B. M. Schmucker and W. Germann (Phila.,
2 volumes, 1886-95), give material from Muhlenberg’s reports to the authori-
ties at Halle.

First AMERICAN LUTHERAN LITURGY

When we remember Muhlenberg’s association with the Pietists at
Halle and the fact that he labored in America under primitive conditiens
with groups on the frontiers of c.vilization, it is astonishing that he should
have concerned himself greatly about the preparation of a liturgy, His
sense of historical and devotional values, however, his appreciation of
church order, and his statesmanlike insight led him almost at once into
this field.
His diaries, correspondence, and catechetical methods_all_ indicate
Pietistic strains and influences. His substantial personal endowment of
 THE MUHLENBERG LITURGY 163

intellect and character, however, lifted him to levels of appreciation and

achievement far above the average. The influence of his early home
environment was also a steadying factor. His native Hanover, and Saxony
where he had lived, were still very conservative, and their church life
for the most part preserved the traditional character of early Luther-
anism. Halle was less than twenty miles from Leipzig. While Muhlenberg
was a schoolmaster in Halle and for almost a decade after he came to
America, Johann Sebastian Bach in Leipzig continued to exemplify the
Lutheran Church Year and to proclaim with unexampled force and
beauty the typical Lutheran doctrines of sin and yrace and personal
communion with Christ in a golden flood of cantatas, Passions, and com-
positions for the organ.
_ While planning for the organization of the Ministerium of Pennsyl-
vania, Muhlenberg with the aid of his assistants Brunnholz and Hand-
schuh, prepared the Liturgy which was adopted by the Ministerium at
its first convention in 1748. Much later he aided in the selection of hymns
for the Hymnal of 1786 and wrote the preface for this book. He con-
stantly expressed the hope that the day would come when all Lutheran
congregations in America would be united and use the same liturgy and
hymnal. The organization of the United Lutheran Church by the union
of the synods which had developed upon the foundations he had laid
and the adoption of the Common Service Book were, in part at least, the
realization of Muhlenberg’s ideals.
This first American Lutheran Liturgy is important not only because
of its early date but because of its character and influence. Muhlenberg’s
manuscript Journal under the date of April 28 (p. 306), has the follow-
ing entry:
April 28. We consulted together in Providence with regard to a suitable
liturgy [Agenda] which we could introduce for use in our congregations. True,
we had been using a small formulary heretofore, but had nothing definite and
harmonious in all its parts, since we had thought it best to wait for the
arrival of more laborers and also until we had acquired a better knowledge of
conditions in this country. To adopt the Swedish liturgy did not appear either
suitable or necessary since most of our congregations came from the districts
on the Rhine and the Main and considered the singing of collects to be papis-
tical. Nor yet could we select a liturgy with regard to every individual’s accus-
tomed use, since almost every country town and village has its own. We there- |
fore took the liturgy of the Savoy Church in London as the basis, cut out’
parts and added to it according to what seemed to us to be profitable and
edifying in these circumstances. This we adopted tentatively until we had a
better understanding of the matter in order that the same ceremonies, forms,
164 EARLY AMERICAN LITURGIES

and words might be used in all our congregations. But, notwithstanding this,
Pastors Wagner, Stéver, and other contrary-minded men took occasion to
instigate some simple-hearted people against us under the pretext that we
ought to introduce the liturgy of Wiirttemberg or of Zweibriicken, and they
also tried to make the people believe that we intended to lead them awav
from Lutheran doctrine and church order, etc., etc. For example: We thought
of using at the distribution of the consecrated bread and wine the words of
the Lord Jesus: “Take and eat, this is the body of Jesus Christ,” etc.; “Take
and drink, this cup is the new testament in the blood of Jesus Christ,” etc.
At the Baptism of children we intended to ask the sponsors or godparents:
“Do you in the name of this child renounce ... P” On these points our
opponents tried to stir up agitation even before we had finished our work.
We consequently made the changes at once and put in the words which the
troubled consciences wanted, saying, “This is the true body,” etc., “This is
the true blood,” etc., and in the forms of Baptism, “Peter, Paul, or Mary, dost
thou renounce ... P” etc.?

Sunday, August 14, 1748, the pastors and delegates from nine con-
gregations in the colony assisted at the dedication of St. Michael's
Church, Philadelphia, and the ordination of the catechist, J. N. Kurtz.
The next day, August 15, the Synod was organized by six pastors, twenty-
four lay delegates, and a further group of laymen from Philadelphia. The
pastors, in addition to Muhlenberg and the Swedish provost Sandin,
included Brunnholz, Handschuh, Hartwig, and Kurtz. The lay delegates,
including one Swedish layman, represented congregations in Philadel-
phia, Germantown, Providence, New Hanover, Upper Milford, Lan-
caster, Tulpehocken, and Saccum.
Among other matters this first convention of the Ministerium ratified
the Liturgy which had been prepared and already introduced in some
congregations. It resolved to use it and no other forms in every congre-
gation, though the fear was expressed by one delegate that “during the
cold winter days the service might be somewhat too long.”
This first American Lutheran Liturgy was the only one authorized for
nearly forty years. It was never printed, but was circulated in possibly
forty manuscript copies. It was to be strictly adhered to in the interest
of good order and uniformity. Every candidate for ordination and every
minister received into the Synod promised to introduce no formulary or
ceremonies in public worship and the administration of the Sacraments
other than those prescribed by the Collegium Pastorum. Thus the first
Synod in America at its first meeting pledged its pastors and congrega-
2? Theodore G. Tappert and John W. Doberstein, The Journals of Henry Melchtor Muhlenberg,
(Phila., Muhlenberg Press, 1942). Vol. I, p. 193.
 SOURCES AND CONTENT 165

tions to a form of the historic Lutheran Liturgy, as its first constitution

thirty years later accepted the Church’s historic Confessions.

SOURCES AND CONTENT

Muhlenberg recorded in his diary, and in a letter to the Halle authori-
ties, that in preparing this Liturgy the printed Church Order of the
German Lutheran congregation (St. Mary’s) in fhe Savoy district in the
Strand, London, had been used as a basis “because we had no other one
at hand.” This congregation had been established in 1692 and had
adopted a liturgy prepared by translation and adaptation from the
Liturgy of the Lutheran churches in Holland, the so-called Antwerp
Agenda of 1567.
Dr. Beale M. Schmucker, after an exhaustive study of the Muhlenberg
Liturgy and comparison with the Service of the Savoy congregation in
London, was positive that “the London Agenda is to a very small extent
the original source of the Pennsylvania Liturgy.” He believed that while
this London Agenda was “the only printed one at hand,” Muhlenberg
and Brunnholz reproduced from memory much of the material in the
liturgies with which they had been familiar in Europe, specifically Ltine-
burg, 1643; Calenberg, 1569; Brandenburg, 1789; Saxony, 1712.
These Agenda were all typical Lutheran Orders of the purest type
which had been changed but little since the Reformation. Melanchthon,
' Bugenhagen, Jonas, Myconius, Spalatin, Chemnitz, and John Arndt had
assisted in their preparation or later revision. They all provided two
forms of the Communion Service, one a complete form for use in cities
and wherever there was a capable choir, the other a simpler service for
use in towns and villages.
Dr. Schmucker’s comparative study of these Agenda shows that they
are practically the same in outline and content and that the Muhlenberg
Liturgy is in almost complete agreement with them. The only changes
noted are the Confession of Sins, the place for announcements and the
collection of alms, the Votum, the Invitation to the Communion, and the
use of the Invocation following the Benediction.
The Muhlenberg Liturgy in parts was little more than an outline. It
lacked complete texts of the Collects, Epistles, and Gospels. The pastors
were directed to use these propria as given in the Marburg Hymnal
which, in various European editions, was widely used by the Germans
throughout the colonies. Christopher Sauer printed an American edition
in Germantown in 1762. The Hymnal contained the historic Gospels and
166 EARLY AMERICAN LITURGIES

Epistles of the Church Year and the series of Collects published by Veit
Dietrich in his Nuremberg Agend-biichlein, 1548.
The Liturgy in general represented the historic, conservative type
of service found in the Saxon, north German, and Scandinavian Lutheran
Churches. It contained five chapters: Chapter I, The Order of Public
Worship; II, Baptism; III, Marriage; IV, Confession and the Lord’s Sup-
per; V, Burial. The order of the regular Services and the Holy Com-
union was as follows:

A hymn of Invocation of the Holy Spirit.

Confession of Sins—Exhortation, Confession, Kyrie. The text of the Con-
fession is taken in part from the Calenberg Order. A public Confession
at this place in the Service, however, is not found in any of the four
Agenda nor in the London Service. Saxony and Calenberg give such
a confession after the sermon before the General Prayer.
There is precedent for a public Confession at this place in the early
Nuremberg and Strassburg Services, Sweden, 1531, Mecklenburg, 1552
(revised by Melanchthon), Wittenberg, 1559, etc. Brunnholz may
also have been familiar with the Confession in this place in the
Schleswig-Holstein Order of 1542 and later editions. It is also possible
that Muhlenberg was familiar with the Confession at the beginning
of Morning Prayer in the English Prayer Book and that this led him to
introduce it at this point.
Gloria in Excelsis, in metrical form.
Collect—Salutation and Response with Collect for the Day from the Mar-.
burg Book.
Epistle for the Day (from the Marburg Hymn Book).
Hymn. The insertion of the principal hymn at this place was a Reforma-
tion substitute for the Gradual.
Gospel for the Day.
Nicene Creed. In Luther’s metrical version, Wir Glauben All An Einem
Gott.
Hymn.
Sermon. The Gospel which formed the text for the sermon was reada
second time, the people standing.
The General Prayer, with special intercessions. “Nothing else shall be read
than the appointed Church-Prayer, or the Litany instead of it, by way
of change; and nothing but necessity shall occasion its omission.”
The prayer concluded with the Lord’s Prayer.
Announcements.
Votum: “The peace of God which passeth all understanding,” etc.
Hymn.
Salutation, Responses, and closing Collect.
Benediction followed by the Invocation: “In the Name of the Father,” etc.
The Holy Communion was definitely appointed for Christmas, Easter, and
 AN INTERESTING COMPARISON 167

Pentecost. When the Sacrament was administered the Order was as follows:
Preface—Salutation and Response; Sursum Corda; abbreviated Sanctus.
Exhortation: Luther’s form from the Deutsche Messe, 1526, beginning
with a paraphrase of the Lord’s Prayer.
The Lord’s Prayer.
Words of Institution.
Invitation to Communion (a form taken from the London Liturgy).
Distribution.
Versicle and Thanksgiving Collect (Luther’s).
Old Testament Benediction followed by: “In the Name of the Father,” etc.
The unusual use at this place of the Invocation, Dr. Schmucker regards
as “without warrant either of use or of fitness.” It is a characteristic fea-
ture, however, of the Swedish Liturgy and Muhlenberg undoubtedly
introduced it from this source.
Dr. B. M. Schmucker collated two manuscript copies of the first American
Liturgy. One of these was made by Jacob Van Buskirk in 1763, and has the
sections numbered with titles and rubrics in full. The other copy was made by
Peter Muhlenberg in 1769. Dr. Schmucker’s analysis of this Liturgy with
comparative study of the London Service and the four German Church Orders,
which he suggests as principal sources of the Muhlenberg Liturgy, are given
in two articles in The Lutheran Church Review under the heading, “The First
Pennsylvania Liturgy” (Vol. I, Jan., 1882, pp. 16-27 and July, 1882, pp. 161-
72). An English translation of the Liturgy by Dr. C. W. Schaeffer is given
in Henry E. Jacobs, A History of the Evangelical Lutheran Church in the
United States, pp. 2698.

In addition to the German texts for the Service and the Holy Com-
munion, english fom for Baptism and Marriage were included in the
manuscript copies of this first American Liturgy. These were taken from
the Book of Common Prayer.
Comparison with the Common Service shows how close is the agree-
ment in parts and arrangement between the present Liturgy and the one
of 1748. The chief differences are the use in the Muhlenberg Service of
the Collects of Veit Dietrich, the omission of the Introit, the combining
of the Kyrie with the Confession, the use of a metrical Gloria in Excelsis
and a metrical Creed, a shortened form of the Sanctus, and the use of
the Invocation following the Benediction.
This first American Liturgy, therefore, was the historic Lutheran Order

Our appraisal of it must take account of the conditions under which it

was prepared. The Church got its start in this country during a period
of low vitality in Europe. It was established here by ministers and lay-
men who knew only subnormal conditions in the homeland. The circum-
stances of the people limited public worship to the simplest essentials.
168 EARLY AMERICAN LITURGIES

The strongest Lutheran settlements were made in soil thoroughly uncon-

genial to liturgical worship—among the Quakers and pietistic sectarians
of Pennsylvania and the Dutch Reformed of New York. The steadfast-
ness of Muhlenberg and his associates in preparing and upholding a very
creditable liturgy under such circumstances is remarkable.
It would have been a blessing if this Liturgy could have remained in
use. Later departures from it introduced confusion and weakness. The
first definite program of Anglicization was colored by Calvinistic and
other nonliturgical influences from the dominant English-speaking
sroups on the territory. The privations and poverty of pioneer days and
the influences of these relatively stronger communions fastened mixed
and impure practices upon Lutheran congregations. The already weak
liturgical tradition was further diluted. The Church was confused in
practice as well as doctrine, and the abnormal came to be thought of as
the normal. The Church Book of the General Council, the Common
Service, and the Common Service Book marked successive steps in the
effort to return to the historic Lutheran Liturgy as represented quite
fully by the Muhlenberg Service and more completely by the Church
Orders of the sixteenth century.

OTHER EARLY LITURGIES

Liturgical development is always closely connected with doctrinal
development. The four decades after the adoption by the Ministerium
of its first Liturgy witnessed great changes in theological thinking
in the
Old World and the expansion of religious bodies in the New. The
deteriorating influences of Rationalism described in a previous chapter
were repeated, after an interval, in America. The leaders were conscious
of something they could not check. Helmuth, then a man of forty, voiced
his concern in a letter to Muhlenberg. The latter replied that conditions
must drive the faithful to prayer, but that truth would ultimately pre-
vail. As doctrinal definiteness declined, the expression of Lutheran
principles in worship was clouded. The thought of possible union with
other religious bodies also gained ground—with the Episcopalians in
New York and with the Reformed in Pennsylvania. All this was reflected
in the Liturgy which the Ministerium at its thirty-fifth convention in
1782 resolved to print.
The only addition proposed was the Confirmation formula from the
* Original in the archives of the Ministerium at Mt. Airy, Philadelphia, dated September 29.
1785.
 OTHER EARLY LITURGIES 169

Wurttemberg Church Order. It was also decided to publish a new hymn-

book to supplant the Marburg book. In addition to Dr. Muhlenberg,
Kunze, Helmuth, and Dr. Muhlenberg’s son were appointed a commit-
tee. It was resolved not to omit any of the old standard hymns, especially
those of Luther and Gerhardt. The Gospels and Epistles for Apostles’
Days, etc., and the Catechism, however, were to be omitted. Dr. Helmuth
was to prepare a series of new prayers. In 1785 the Rev. Mr. Schmidt
was added to the committee which was authorized to “make some
changes in the Agende.”*
The Liturgy and Hymnbook which appeared from the press in 1786
contained fifty-eight pages. The rubrics directing the minister to face the
altar or the people respectively were omitted, as were the Gloria in
Excelsis, the Collect for the Day, and the Creed. One of Dr. Helmuth’s
prayers was substituted for the Collect, with permission also for a prayer
by the minister “aus dem Herzen.” A lengthy General Prayer was sub-
stituted for the earlier form. There were minute directions for instruction
and Confirmation, with highly emotional emphasis. There also were
many changes in the content and character of the Hymnal. The omission
of the Catechism, the Gospels, Epistles, and Collects was evidently
regretted by many and an Appendix printed by Billmeyer in German-
town in 1790 included this material.
The next Liturgy, a German Liturgie oder Kirchen Agende, published
in Baltimore in 1818, marked a further decline. A committee appointed
in 1817 had failed to function, but the Agenda was finally prepared by
a few interested pastors and authorized by the Synod. In this scarcely a
trace of responsive service remained. There was a Confession of Sins
with a prayer ending with the Kyrie as a substitute for the Absolution.
This led immediately to the Salutation, the reading of “the Gospel,
Epistle, or any other suitable selection from the Scriptures,” a hymn,
sermon, General Prayer, closing verse, and Benediction. An alternate
form of service, though very sketchy, seems to have been built on the
Matin Order, with use of the opening Versicles, part of the Venite, etc.
There were three different forms for the Administration of the Lord’s
Supper, including the objectionable one, “Jesus says, take, eat, etc.” Can-
didates for ordination were not required to subscribe to the Lutheran
Confessions.
his Agenda was accompanied by a hymnal prepared for joint use
* Documentary History of the Evangelical Lutheran Ministerium of Pennsylvania and Adjacent
States, pp. 183, 196, 200, 205. The title of the book which appeared in 1786 was Kirchen-Agende
der ecungelisch-lutherischen vereinigten Gemeinen in Nord-Amerika.
170 EARLY AMERICAN LITURGIES

by the Lutheran and the Reformed congregations with the hope_of

“breaking down the partition wall between the Lutherans~and- the
Reformed which is only based on prejudice.” The incapacity of the
editors was revealed not only in the omission of the classic hymns of the
Church and the insertion of weak and frivolous hymns, but also in fre-
quent errors in crediting authorship, etc. Only one of Luthers hymns
was included and eleven of Gerhardt, while Gellert, leading writer of
the Rationalistic period, was represented by forty. It should be grate-
fully noted that sixteen years later a committee of the General Synod—
J. G. Schmucker, F. Heyer, A. Lochmann—brought out a hymnal pub-
lished at Gettysburg, 1834, which restored many of the fine old hymns
and was a vast improvement upon the book of 1818.
In 1835 an English Liturgy, in the preparation of which the Minis-
terium had no part whatever, was recommended for use by the Minis-
terium of Pennsylvania. It was prepared by Dr. F. H. Quitman, appended
to the New York Synod Hymnbook of 1814, and later enlarged. By this
time the Liturgy was thought of simply as a minor feature of the Hymnal.
Rationalistic tendencies were evident throughout the book. The Minis-
terium turned to it presumably as a help for its English work. Both the
Liturgy and the Hymnal were a sorry deterioration from proper Lutheran
standards and represent the low point in an unhistorical and un-Lutheran
type of worship in this country. The General Synod in 1837 also
appended this English Liturgy of the New York Synod to its own
hymnbook.
In 1839 the Ministerium of Pennsylvania and the Ministerium of New
York co-operated in the appoiatment of a joint committee to revise the
Liturgy “in an approved and more complete form.” This German Service
was adopted in 1842, and the General Synod the following year also
recommended it “as suitable for adoption among our German churches.”
This Liturgy differed very little from the one of 1818, the responsive
elements being almost negligible.
In 1843 the General Synod appointed a committee to prepare an
English Liturgy to be based on the German Liturgy of the Ministerium
of Pennsylvania. Two years later the committee proposed to add some
features of a historical nature. Drs. Charles Philip Krauth, Benjamin
Kurtz, Ezra Keller, J. G. Morris, W. M. Reynolds, and C. A. Smith car-
ried out this work which appeared in print in 1847. The next year the
Ministerium expressed satisfaction with this translation of its Liturgy
into English; but the Liturgy itself, whether in German or in English,
 THE TURN OF THE TIDE 17)

was most unsatisfactory. No responsive features were included, and there

was no evidence of familiarity with the pure, restrained liturgical
material of the Lutheran Church of the sixteenth century. Cheap senti-
ment and bombastic phrases in the manner of the Rationalistic era
abounded. These appeared in the forms for Baptism as well as those for
the Communion.
In 1855 came the first promise of improvement. By this time develop-
ments in Germany were being reflected in America, and there was evi-
dence of a growth in confessional and churchly consciousness. In 1850
the Ministerium of Pennsylvania resolved to seek the co-operation of the
synods of New York, Ohio, and the General Synod in the preparation of
a revised Agenda. Dr. Demme took the lead in this matter. A definite
effort was made to return to confessional clarity and a responsive type of
service. With reference to the latter the committee said, “If we succeed
ee
in restoring this right to the congregations so that they become accus-
tomed to exercising it regularly, we will have contributed essentially
toward a true revival of well ordered services in the House of God, and
in doing so we will have acted in the spirit of the fathers of our Church,
who never approved of keeping the congregation in silence.” In the
Service which this committee prepared, the principal parts of the old
Lutheran Liturgy were restored, generally in proper order. A form of
Invocation, addressed to the Lord Jesus Christ, was given before the
Verba. Definite reference was made to the Lutheran Confessions, and
the text of the Augsburg Confession was included.
In spite of the merits of this Liturgy it was far from satisfactory. The
Confiteor and the Kyrie were combined; the Sursum Corda was introduced
at the very beginning of the Service; the Introit was read by the minister
after the Gloria in Excelsis and before the Collect; and the Communion Office
was separated from the preaching service and placed among the Occasional
Services. The material described as “Introits and Collects” was not, generally
speaking, historical. The Epistle was an optional feature which might be read
after the Gospel, and after this the minister if he desired might read the Creed.
An extempore prayer followed the sermon. Alternate forms, unhistorical and
in poor taste, were given equal importance with the regular order.
With all its imperfections this Liturgy of 1855 was a distinct advance. One
important fact is to be noted—there was a definite effort to secure co-operation
among several synods and general bodies in the hope of promoting unity in
the Church and of creating a greater degree of uniformity in worship. This
breadth of purpose was an American feature which contrasted sharply with
the local or provincial character of Lutheran liturgies in Germany, both in the
sixteenth and the nineteenth centuries.
172 EARLY AMERICAN LITURGIES

The Ministerium of Pennsylvania took steps at once to translate this

German Liturgy of 1855 into English. A committee consisting of Drs.
C. F. Schaeffer, C. W. Schaeffer, C. F. Welden, G. F. Krotel, and B. M.
Schmucker was appointed. Since these men possessed high literary cul-
ture and were students of the Liturgy, their work soon became much
more than mere translation. The influence of recent liturgical reform in
Germany and England was definitely felt. The Rev. A. T. Geissenhainer,
F. W. Conrad and J. Kohler were subsequently added to the committee.
Various features of the German Liturgy of 1855 were omitted; other
features were introduced, all—as the preface states—“for the purpose of
securing a stricter conformity to the general usage of the ancient and
purest liturgies of the Lutheran Church.” A selection of Introits, chiefly
from the Bavarian Agenda, was included; the Nicene Creed was intro-
duced “for occasional use”; and the General Prayer was placed after the
Sermon. A condensation of Loehe’s Preface to his Liturgy of 1844 was
included. Dr. Schmucker and Mr. Geissenhainer were largely respon-
sible for the final form. The book was published by Lindsay and Blaki-
ston in Philadelphia in 1860.5
Two years later the Ministerium authorized its committee to consider
a new English hymnbook. The aid of the Rev. F. M. Bird, a member of
the New York Ministerium, was secured, and Drs. Charles Porterfield
Krauth and Joseph A. Seiss were added to the committee which now
attacked its task with vigor. In 1866 the Ministerium withdrew from the
General Synod and further official action was postponed, though the
committee industriously continued its work. As a result the General
Council at its organization meeting in 1867 was able to “accept and
authorize the publication of the English Church Book prepared by the
Ministerium of Pennsylvania.” ¢
Leadership in liturgical and hymnological matters had now been
definitely assumed by the English part of the Church. The historic
Service of the Lutheran Church, at least in its essential features, had
been restored. This was a return in principle and form to the general
type of the Muhlenberg Liturgy of 1748 and the more fully developed
classic liturgies of the sixteenth century. Doctrinal reform and liturgical
reform, as always, were moving together and in the same direction.
een
a

© An interesting feature of the proof copy of this Liturgy of 1860 was the inclusion of a
prayer for the sanctification of believers by the Holy Spirit, inserted before the Lord’s Prayer in
the Communion Office.
°For fuller discussion of these early liturgies see article “History of the Liturgical Develop-
ment of the Ministerium of Pennsylvania,” by Dr. A. Spaeth in the Lutheran Church Review.
Vol. 17, pp. 98-119.
 OTHER LITURGICAL DEVELOPMENTS 173

OTHER SYNoDS AND GENERAL BopIEs

The main stream of liturgical development under the leadership of
the Ministerium of Pennsylvania has been sketched. Brief reference
should be made to the course of events in other parts of the Church.
The Ministerium of New York, organized less than thirty years after the
Ministerium of Pennsylvania, at first probably used the Muhlenberg
Liturgy in manuscript and later the printed form of 1786. This Synod,
however, was affected by the English movement earlier than was the
Ministerium of Pennsylvania. Dr. J. C. Kunze published a Hymn and
Prayer Book in 1795, which contained an English translation of the Lit-
urgy of 1786 and a considerable number (144) of very unsatisfactory
translations of hymns from the German. Later books by Strebeck (1797)
and Williston (1806) have different selections of hymns and an altered
Liturgy. In 1814, as we have seen, the devastating effects of Rationalism
became evident in the Liturgy prepared by Dr. Frederick H. Quitman,
president, and Augustus Wackerhagen, secretary of the New York Min-
isterium, and authorized by the Synod. Some of its forms were highly
objectionable, and its entire tone reflected the low doctrinal and litur-
gical spirit of the time. The Hymnal was, if possible, even worse
than the Liturgy. The enlarged Liturgy published in 1833 was no
improvement.
The Joint Synod of Ohio, nine years after its organization in 1818,
undertook the preparation of an English Liturgy. This Liturgy, published
at Lancaster, Ohio, in 1830, contained two forms of worship, including
an order for the Lord’s Supper. In general it approximated the contem-
porary developments in the Ministerium of Pennsylvania. The Synod of
Ohio continued its liturgical efforts by co-operating with the Pennsy]l-
vania and New York synods in the preparation of the Liturgy of 1842
and in the later studies of 1862. A revised German Agenda was pub-
lished in 1884; and after a recommendation that the Synod “adopt the
Common Service and co-operate with the other Lutheran bodies in pre-
paring a good hymnal” had been defeated, a revised English Liturgy
appeared in 1894. In 1909 the German and the English liturgies of the
Synod were unified. In addition the Communion Office was restored to
its historic place as the conclusion of the regular Sunday Service, instead
of a distinct form among the Occasional Services. In general these forms
developed by the Ohio Synod gave evidence of the same general im-
provement in liturgical character as those which marked the develop-
ments in the Ministerium of Pennsylvania. The Ohio Liturgy contains a
174 EARLY AMERICAN LITURGIES

prayer of consecration in which the Verba and the Lords Prayer are
imbedded. Since 1902 an Evening Service, substantially the same as the
Vespers of the Common Service, has been included.
The General Synod, organized in 1820 at Hagerstown, Maryland,
never displayed | constructive ability in liturgical and hymnglogical mat-
ters. It was satisfied to recognize the leadership of the Ministerium of
Pennsylvania in these fields. In 1825 it appointed a committee to prepare
an English Liturgy and Hymnbook upon the basis of the German Liturgy
of Pennsylvania and the New York Hymnbook. Nothing, however, was
accomplished until 1832, when a Liturgy “prepared by the Rev. Mr. G.
Lintner” and “perused by the book committee and sanctioned by them”
was offered to the Synod. In accordance with the general developments
of the time, there was no provision for responsive worship. In 1835 and
1837 committees were appointed to amend forms in the Liturgy (1832)
then in use and to prepare prayers to be appended to the Hymnbook.
This committee reported progress in 1839, and in 1841 was instructed
to continue its work. In 1847 a Liturgy appeared, which, however, was
not regarded as satisfactory. The committee, despairing of meeting the
apparently “irreconcilable differences,’ begged to be excused. It was
continued, however, and in 1856 produced the so-called “Pocket edition
of the General Synod’s English Liturgy.” This edition reintroduced the
Apostles’ Creed (including the phrase, “The holy Catholic Church”).
In 1862 the Rev. B. M. Schmucker presented the English Liturgy of
the Ministerium of Pennsylvania (1860) to the convention of the Gen-
eral Synod at Lancaster, Pa. This was referred to a special committee
which failed to approve it. In 1868 Drs. L. E. Albert, T. Stork, and J. G.
Butler were appointed to revise the Liturgy. When the General Synod
met the following year at Washington, D.C., the report of this committee
was adopted and gave the Synod its so-called “Washington Service.”
This was in most respects dependent upon the “provisional Liturgy”
which Dr. Schmucker had proposed, though there were numerous
changes. This Liturgy of 1869 may be regarded as “the first approxima-
tion of anything resembling a historical Order of Service since the organ-
ization of the General Synod.” The next step was taken when the Gen-
eral Synod co-operated with the General Council and the United Synod
in the South in the preparation of the Common Service.7
Before the Civil War the Lutheran synods in the South depended
‘See a summary characterization of all these developments in the article “Liturgical Develop-
ment within the Evangelical Lutheran Church in the United States,”? Lutheran Church Review,
Vol. 86, pp. 469-500.
 DEVELOPMENTS IN THE MIDDLE WES? 175

largely upon developments in the North, particularly within the Gen-

eral Synod. The Tennessee Synod was an exception. In 1840 it published
its own Liturgy. This was used until the Synod adopted the Church
Book of the General Council in 1872. The withdrawal of the Southern
synods from the General Synod and the formation of a new General
Synod South in 1863 were accompanied by renewed activity in liturgical
matters. A Book of Worship which was influenced by the provisional
service of the Pennsylvania Ministerium was published in 1867. This
book also incorporated some features from the Danish Liturgy. It was
used throughout the Synod until the Common Service appeared in 1888,
in the preparation of which Service the Southern body co-operated.
The Augustana Synod in its earlier history in this country used the
Liturgy of the Church of Sweden of 1811. Some parts of this Liturgy
were so unsatisfactory that the services were frequently altered by indi-
vidual pastors. The Synod in 1870 adopted various changes, and in 1895
a complete Liturgy, modeled upon the revised Liturgy of the Church
of Sweden (1894), was adopted. In 1898 a revised edition of the Swedish
Church Book and an English translation of the Liturgy were adopted,
and this work was brought to completion in 1905. These forms followed
developments in Sweden and represented a return to the historic
Lutheran service, particularly the Swedish Liturgy of Olavus Petri of
1531. In 1924 the English Liturgy of the Common Service was included
in the Service Book and Hymnal of the Augustana Synod as an alternate
form. In 1986 a Commission on Liturgical Theory and Practice was
established which gives authoritative pronouncements.*
The Synodical Conference (Missouri Synod ) in its early years adopted
no single liturgy. Its pastors generally used either the Saxon Agenda or
Loehe’s Agenda, the latter having been specially prepared for the use
of German Lutheran congregations in the middle West. In 1856 a
revision of the Saxon Agenda was approved and published. Dr. Friedrich
Lochner published Der Hauptgottesdienst in 1895. This was a worthy
plea for a fuller and better form of liturgical service similar to the Com-
mon Service. The Missouri Agenda was later revised along these general
lines. In 1899 the English Synod of the Synodical Conference adopted
the Common Service and in 1906 issued a separate musical setting of it.

2A. D. Mattson, Polity of the Augustana Synod, Augustana Book Concern, 1941, pp. 121-40.
® This, so far as melodies, adaptation to text, and even ornamental details of printing are con-
cemed, was borrowed from Archer and Reed, Choral Service Book, 1901], without permission or
credit,
176 EARLY AMERICAN LITURGIES

The current situation is discussed by Dr. Theodore Graebner in The

Problem of Lutheran Union and Other Essays.'°
The decade of 1860-70 witnessed important developments in the
country and in the Church. The nation was torn by a great Civil War,
and the body of the Church likewise was rent asunder. Political condi-
tions caused the Southern Lutherans to withdraw from the General
Synod to form the United Synod in the South. Doctrinal differences led
the Ministerium of Pennsylvania also to withdraw and assume leader-
ship in a movement which in 1868 resulted in the organization of the
General Council, a union of synods definitely committed to historic con-
fessional and liturgical principles. As part of this general movement the
Ministerium established the Philadelphia Seminary in 1864 and Muhlen-
berg College in 1867.

CuurcH Book OF THE GENERAL COUNCIL

Before the break with the General Synod, Dr. William J. Mann in his
president's report to the Ministerium of Pennsylvania at Allentown in
1862 called attention to the need of “an improved English Hymn Book
. . more fully in harmony with the spirit of our Church.” The Synod
referred this subject to its standing liturgical committee which had pre-
pared the English Liturgy of 1860.
The English hymnbooks in general use at the time were the General
Synod’s Hymnal of 1828, with an appendix of 1852, and the New York Hymn-
book of 1814, with an appendix of 1834. The first of these was thoroughly
impregnated with Calvinistic and Arminian material of highly subjective char-
acter. It was arranged in accordance with a dogmatic scheme which practically
ignored the Church Year. The New York book, while of higher literary and
intellectual quality, had a strong infusion of Rationalistic thought. Its emphasis
upon the ethical rather than the devotional was in agreement with the point
of view and the practice of New England Unitarianism. To meet the needs of
a more evangelical and yet objective type of hymnal, Dr. Joseph A. Seiss,
aided by Dr. W. A. Passavant of Pittsburgh and Dr. McCron of Baltimore,
published a hymnal with music called The Evangelical Psalmist in 1860. This
hymnal contained nearly one thousand hymns, approximately 250 of which
came from the pens of Watts and Charles Wesley.1!
In 1863 the committee of the Ministerium recommended the prepa-
ration of a new hymnal as part of a new Church Book to include “such

20 St. Louis, 1935. Chap. 3, “Our Liturgical Chaos,” pp. 135-66.

11 For more extended characterization of these early hymnals as well as for important details
connected with the preparation of the Church Book see a published address by Dr. Henry E.
Jacobs on ““The Making of the Church Book.”
 PREPARATION OF THE CHURCH BOOK 177

portions of our liturgy as are necessary for the regular Sunday services,
Luther's Catechism, and the Augsburg Confession.” Ten years before a
similar plan had been presented to the Virginia Synod by Drs. Charles
Porterfield Krauth and Beale M. Schmucker. After Dr. Schmucker had
become a member of the Ministerium of Pennsylvania and the recog-
nized leader of its liturgical committee, his plan was accepted by the
Ministerium. The Rev. Frederick Mayer Bird was invited to co-operate
in the preparation of the hymnal.12
To understand the liturgical portion of this book we must realize the
strong reaction of leaders within the Ministeriuin of Pennsylvania against
the unhistorical and un-Lutheran type of service which had reached its
extreme form in the New York Liturgy of 1818. We must also remember
the intense interest of Drs. Charles P. Krauth and Beale M. Schmucker
in liturgical study. This had begun as early as 1847 while these future
leaders were members of the Virginia Synod. Dr. Seiss at this time lived
at Martinsburg, Virginia [which subsequently became Martinsburg, West
Virginia], and later his home was at Cumberland, Maryland. He, too,
was genuinely interested in the liturgical revival of the Lutheran Church
in Germany and in the possibility of accomplishing something of a simi-
lar nature for the Church in America. When these men became members
of the Ministerium of Pennsylvania, they threw the weight of their
scholarship and general influence into the effort to give the Church a
liturgy and a hymnal superior to anything it had known.
The first great improvement, as already noted, was the Liturgy of
1860. The addition of Drs. Krauth and Seiss to the committee in 1865
aided materially in the final preparation of the Church Book. The plan
of the book was approved by the General Council at its first convention
in 1867, and the book itself was printed in time for the second conven-
tion in 1868.

The intense interest of representative leaders of the Ministerium in this

project is noteworthy. A call was extended to all ministers “using or expecting
to use the English Liturgy” to assemble in Philadelphia to discuss the question.
Meetings of this group were held January 30 and 31, and February 1, 1865,
and February 18 and 14, 1866. Dr. Charles P. Krauth was chosen chairman,
and, in association with Drs. Seiss and Krotel, published a pamphlet embodying
the discussions of these five days and proposing fifty-eight emendations of the
Liturgy which it petitioned the Ministerium to incorporate in the next edition.
Important items included preparation of an Introit for each Sunday and fes-
12 The course of Mr. Bird’s studies is reflected in a series of three articles on Lutheran hymn-
ology which he. contributed in 1865 to the Evangelical Review. These contain material of great
interest to the student of American hymnody.
178 EARLY AMERICAN LITURGIES

tival of the Church Year * ‘upon the basis of the ancient Introits”; the sentence,
“the Holy Catholic Church” instead of “the Holy Christian Church” in the
Creed; the substitution of a series of collects for the festivals and Sundays;
the addition of collects for “particular necessities and circumstances”; prepara-
tion of additional forms of the General Prayer; the insertion of a form of
blessing after the reception of the elements; the omission of the Nunc Dimittis,
etc.
Dr. Krauth’s influence on the floor of the Council having effected cer-
tain changes in the interest of historical order, the new book compro-
mised by including in its first edition alternate forms to meet the desires
of some pastors and congregations. These, however, were withdrawn
from later editions. The edition of 1870 included a considerable number
of additional translations of the historic Introits and Collects. In order
to meet the needs of its German congregations the General Council
instructed a committee consisting of Drs. Spaeth, S. “Fritschel, and
Schmucker to prepare the Kirchenbuch, which was published in 1877.
This for the first_time restored the full Matin and Vesper Orders to the
Lutheran Church in this country. In 1883 a committee consisting of Drs.
Schmucker, Spaeth, Mohldenke, Jacobs, and Fritschel, prepared a series
of Occasional Services (Orders for Ministerial Acts) which the General
Council adopted and inserted in the Church Book.
The Church Book of the General Council was unquestionably the best
Liturgy and Hymnal which the Lutheran Church in America had yet
produced. In nearly every particular the Liturgy marked a return to the
type of service represented by the Muhlenberg Liturgy of 1748. In
various details, however (proper Introits, Collects, etc.), it was much
more fully elaborated, being based upon a broader study of the Lutheran
liturgies of the sixteenth century. In this respect it anticipated the prin-
ciple more specifically carried out in the preparation of the Common
Service twenty years later.
In preparing the Hymnal the committee availed itself of very recent
developments in England, where, as a by-product of the Oxford Move-
ment, a new era in English hymnology had opened. Bishop Heber, John
Keble, Christopher Wordsworth, William Walsham How, Anne Steele,
Charlotte Elliott, and many others had written original hymns of merit.
John Mason Neale, Edward Caswall, John Chandler, John Henry New-
man, Richard Chenevix Trench, and others unlocked the storehouses of
Greek and Latin hymnody and provided the English-speaking world
with many noble translations. Catherine Winkworth, Jane Borthwick,
Frances Elizabeth Cox, Mrs. Charles, Mrs. Bevan, Richard Massie, and
 A SIGNIFICANT WORK 179

others explored the treasures of German Lutheran hymnody and sup-

plied the Church with admirable English translations of many of the
finest German Lutheran hymns. Many of these English hymns and trans-
lations appeared in England in the first edition of Hymns Ancient and
Modern in 1861. All of this recent work was available to the committee
in its preparation of the Church Book and material from this source
immeasurably enriched the latter collection.
In addition to this the committee made every effort to secure the
utmost accuracy in texts. Mr. Bird’s own fine hymnological library and
the collection of Mr. David Creamer of Baltimore were constantly drawn
upon. Dr. Schmucker and Mr. Bird, with the aid of their associates,
finally prepared a proof copy which was published by the Ministerium
in 1865. This was circulated widely and sent to every living author repre-
sented in the collection. The services of Daniel Sedgwick of London, a
recognized specialist, were also secured for textual revision. Constructive
criticism by Drs. Krauth and Seiss, recently added to the committee, was
an important factor, Dr. Seiss’s influence particularly reducing the num-
ber of hymns by Charles Wesley. The merit of the hymnal as finally
published is indicated in the objective statement of Dr. Louis Fitzgerald
Benson, the eminent American hymnologist, who in his scholarly work
The English Hymn says: “English-speaking Lutheranism had at last
expressed itself in a hymnal worthy of its own traditions, and on a plane
where no other American denomination could hope to meet it. Beside
this Lutheran Hymnal of 1868 the Protestant Episcopal Hymnal of 1872
seems like an amateur performance.13
Frederick Mayer Bird (1838-1908) was a grandson of Dr. Philip Mayer,
pastor of St. John’s Church, Philadelphia. He was a graduate of the University
of Pennsylvania and of Union Theological Seminary and served as chaplain
in the U. S. Army 1862-63. In 1868 he left the Lutheran Church and entered
the ministry of the Episcopal Church. Later (1881-86) he became a professor
in Lehigh University, and after that (1893-98) editor of Lippincott's Maga-
zine. He contributed articles to Julian’s Dictionary of Hymnology and to vari-
ous encyclopedias. His hymnological library of 3,000 volumes is now at Union
Seminary.
Joseph Augustus Seiss (1823-1904) was outstanding among Lutheran
leaders. His principal pastorates were in Baltimore and Philadelphia. He was
a founder and later a president of the General Council; president of the
Board of Directors of the Philadelphia Seminary 1865 to his death; editor of
The Lutheran, 1869-79, and an eloquent preacher and prolific author. His con-
tribution to the making of the Church Book was considerable. His manuscript
%Youis Fitzgerald Benson, The English Hymn, p. 561.
 /
ho EARLY AMERICAN LITURGIES

autobiography (Krauth Memorial Library, Mt. Airy) claims credit for secur-
ing the separation of the Kyrie from the Confiteor and the preparation of a
complete series of Introits and Collects for each Sunday and festival. He
translated and published these in The Lutheran and Missionary, of which he
was editor. He also translated several of the General Prayers and composed
all the additional prayers for festivals in the so-called “Pulpit Edition” of the
Church Book.
Dr. Henry E. Jacobs, who was appointed a member of the Church Book
Committee following the death of Dr. C. F. Schaeffer in 1879, has recorded
his impressions of the men who collaborated in the preparation of the several
editions of the Church Book. In a letter to Mr. Horn he states that there were
many collaborators; that Dr. Schmucker painstakingly gathered most of the
material; that Dr. Krauth was the “happy translator” of some of it; that the
services of the Rev. A. T. Geissenhainer were important; and that Dr. Seiss,
though much of his work was not “based on mastery of principles,” had a
great deal to do with final shaping of the material and editing it for the press.
In his as yet unpublished memoirs, Dr. Jacobs writes: “The foundation
work for the Church Book was laid in the Ministerium of Pennsylvania before
Dr. Seiss entered it. How much was accomplished may be learned from an
examination of the English Liturgy of the Ministerium of Pennsylvania pub-
lished in 1860. Dr. Beale M. Schmucker, as one of the few English pastors in
the Ministerium, at once gained prominence in the efforts to provide an
English Liturgy with his entrance into the Ministerium in 1853. He became
secretary of the committee and diligently collected the literary apparatus... .
Dr. Seiss’s strength never lay in that study of sources and mastery of the
literature of the subject that belonged to Dr. Schmucker. The one was guided
more by his personal tastes; the other by close adherence to rule and the
weight of historical testimony. Dr. Seiss’s strength lay in putting into the very
best English such material as was finally decided upon, and in this department
he spared himself no pains, writing and re-writing, amending, condensing,
polishing, until he was satisfied.” (Chap. XXXV.)
 CHAPTER IX

THE COMMON SERVICE

Henay Melchior Muhlenberg clearly had in mind a “Common Service”

tor use by all Lutheran congregations in the country. In a letter of
November 5, 1783, four years before his death, he wrote, “It would be
a most delightful and advantageous thing if all the Evangelical Lutheran
congregations in North America were united with one another, if they
all used the same order of Service.” During the century after Muhlen-
berg’s death the expansion of the Church led to a multiplication of synods
and liturgies. His ideal, however, remained a cherished hope.!

Fist STEps
The first echo of Muhlenberg’s thought is to be noted forty years later
in the preliminary correspondence connected with the founding of the
General Synod, specifically in letters addressed to leaders in the Minis-
terium of Pennsylvania by Gottlieb Schober, a minister of the Evangelical
Lutheran Synod of North Carolina. In 1870 the venerable Dr. John
Bachman, for fifty-six years pastor of St. Johns Church, Charleston,
S. C., eminent alike as a leader in the Church and in the world of science,
and then in his eightieth year, revived this idea of “one Church, one
Book” in a letter which he sent to the General Synod (later the United
~ee ee

Synod in the South), meeting in Winchester, Va. Following is an extract:

“We cannot fail in the course of time to become one of the largest denom-
inations, in point of membership, on this continent .... We have, however,
too many Synods and the shades of difference that are formed in our doctrines
have prevented such a union as ought to exist in the Church of the Reformation.
“I have ventured to suggest to our Synod the appointment of delegates
to meet those of other Synods in consultation, for the purpose of promoting a
greater uniformity in our Books of Worship, than at present exists . . . . If this
object could be accomplished, our Church would, in our opinion, be more
respected at home and abroad, and would accomplish a far greater amount
of good.”
1Some of the material in this chapter first appeared in an article by the author, “Historical
Sketch of the Common Service,” The Lutheran Church Review, Vol. XXXVI, Oct., 1917, pp. SQ1-
19. See also Luther D. Reed, “The Common Service in the Life of the Church,” The Lutheran
Church Quarterly, Vol. XII, Jan., 19389, pp. 3-25, an address commemorating the Fiftieth Anni-
versary of the Common Service delivered at the convention of the United Lutheran Church in
Baltimore, Maryland, October 10, 1938.
2Minutes of the Sixth Convention of the Evangelical Lutheran General Synod in N. A., 1870, p. 8.

181
182 THE COMMON SERVICE

The Synod expressed its approval of the idea, but declined to act
because such a proposal would “not be likely to meet with a favorable
response from other Lutheran Bodies.” In 1876, however, this Synod, in
session at Staunton, Va., in considering a report on the revision of its
own Liturgy, adopted a resolution offered by the Rev. Junius B. Remen-
snyder, then of Savannah, Ga., which prepared the way for conference
with other bodies on this subject.
Resolved, That, with the view to promote uniformity in worship and
strengthen the bonds of unity throughout all our churches, the committee
on the Revision of the Book of Worship be instructed to confer with the
Evangelical Lutheran General Synod in the United States, and with the
Evangelical Lutheran General Council in America, in regard to the feasibility
of adopting but one Book containing the same hymns and the same Order of
Services and liturgic forms to be used in the public worship of God in all the
English-speaking Evangelical Lutheran Churches of the United States.
In 1878 the Synod instructed its delegates to the General Council and
to the General Synod North “to inquire whether these Bodies will be
willing to appoint a committee to co-operate with a similar committee
appointed by this Synod for the purpose of preparing a Service Book.”
The General Council, at Zanesville, Ohio, 1879, “consented to co-
operate provided that the Rule which shall decide all questions arising
in its preparation shall be: The common consent of the pure Lutheran
liturgies of the sixteenth century, and when there is not an entire agree-
ment among them the consent of the largest number of greatest weight.”
The Church Book Committee was also authorized to propose any changes
in the Church Book or the Kirchenbuch which might be deemed neces-
sary to conform more perfectly to this rule.
In 1881 the General Synod adopted the following committee report:
“As this Synod has but recently adopted its own Book of Worship, and
is in doubt as to the acceptability of any basis which it might suggest
for a Common “Service Book,”
“Resolved, That a committee be appointed to confer with the Gen-
eral Synod South and with any other committee appointed for this pur-
pose in order to ascertain whether an agreement upon any common basis
is practicable.”
Farlier in this same year the Rev. Edward T. Horn had published an
article in the Lutheran Quarterly Review entitled “Feasibility of a Serv-
ice for all English-speaking Lutherans.” Taking the rule proposed by the
General Council as a text, the article contended that there is a normal
Lutheran service common to the best liturgies of the sixteenth century
 GENESIS OF THE COMMON SERVICE 183

and that the time was propitious for its restoration. This article informed
the Church and helped crystallize sentiment. Incidentally it probably
first employed the term.“Common Service.”
In 1882 the General Synod South accepted the rule and authorized
“the prosecution of this important work with all the speed compatible
with the care and research which its thoroughness and accuracy will
require.” It is interesting to note that the term “Common Service Book”
is used in these early negotiations, thus foreshadowing the final choice of
a title by the joint committee. The Synod also accepted important sug-
gestions made by the Rev. Edward T. Horn involving changes in its own
Liturgy which would bring it more into harmony with the proposed rule.
These included the use of the Vesper Service, insertion of the entire
series of Introits and Collects, the Proper Prefaces, etc.
In May, 1883, the General Synod North considered the petition of
fifty-five ministers, expressing a desire for a “Liturgy more in harmony
with the historic Books of Worship and enunciating more clearly the
doctrines of the Church.” In view of the negotiations with other bodies,
it declined to revise its own Liturgy, but advised its publishing.commit-
tee to keep on hand only a limited number of copies of the latter and
suggested “to the ministers possessing a liturgic spirit and gifted with a
style of writing characterized by scholarly excellence the propriety of a
thorough study of the whole liturgical subject and the outlining of well
matured forms,” etc. What was more to the point, the Synod at this same
session adopted the following with reference to the common project
reported by a committee of which Dr. J. B. Remensnyder, then of New
York City, was chairman: “Resolved, That we hail as one of the most
auspicious outlooks of our Church in America the prospects of securing
a “Common Service for all English-speaking Lutherans.” Believing such
a Service to be feasible upon the generic and well-defined basis of ‘the
common consent of the pure Lutheran liturgies of the sixteenth century,
we hereby declare our readiness to labor to this end.”
The men who were later to engage in the preparation of the Service
had in the meantime been deeply occupied with preliminary studies, and
many articles in the Church periodicals testify to their interest and
scholarly research.

THE Jornr ComMirrer AND Irs Work

Actual work began April 17-22, 1884, when Drs. Schmucker, E. J.
Wolf, S. A. Repass, and the Rev. T. W. Dosh, George U. Wenner, and
184 THE COMMON SERVICE

Edward T. Horn met in the latter’s study in Charleston, S. C. Dr.

Schmucker was chosen chairman and Mr. Horn secretary, and with Mr.
Wenner these three constituted the subcommittee which prepared the
first draft of the Service as reported to the joint committee in the spring
of the following year. This same subcommittee later worked out the
countless details.
The first conference in Charleston continued five days. The rule proposed
by the General Council was adopted as the basis for the work. The following
principles were also adopted:
1. It is the understanding of the whole Joint Committee that the result of
our labors must be referred to the Bodies we represent.
2. We dare make no Service binding upon the Congregation, and no part
of a Service should be used any longer than it serves to edification.
3. We agree to furnish the full Lutheran Service with all its provisions for
all who wish to use it.
The “constituent parts and order of the full normal Lutheran Service” were
fully discussed and unanimously agreed upon. The only difference of opinion
arose in connection with the relative position of the Lord’s Prayer and the
Words of Institution in the Communion Service. The protocol of the confer-
ence was printed in pamphlet form and Mr. Horn, the secretary, prepared a
draft of the Services, a manuscript of twenty-four pages which was later for-
warded to Dr. Schmucker and Mr. Wenner for their criticism and suggestions.
The first meeting of “The Joint Committee on a Common Service
Book” was held in Philadelphia in the Library of the Theological Semi-
nary, May 12-14, 1885. The following were present: From the General
Synod, the Rev. G. U. Wenner, F. W. Conrad, A. C. Wedekind, M. Valen-
tine, and possibly E. J. Wolf. From the General Council, the Rev. B. M.
Schmucker, J. A. Seiss, Samuel Laird, John Kohler, H. E. Jacobs, A.
Spaeth. From the General Synod South, the Rev. S. A. Repass and
Edward T. Horn.
Dr. Schmucker was called to the chair and Mr. Horn was elected
secretary. The committee received and considered the report of the sub-
committee's work, unanimously adopted the three general principles and
the order and outline of the Service substantially as offered, and added
the following general principle: “If at any time or place the use of the
full Service is not desired, it is in entire conformity with good Lutheran
usage that a simpler Service may be provided and used, in which only
the principal parts o: the Service in their order are contained.” The mat-
ter was then referred to the three general bodies, each of which approved
the procedure.
 PERSONALITIES AND PRINCIPLES 185

Dr. Henry E. Jacobs in his memoirs, written in 1906 but still in manu-
script, comments interestingly upon this meeting which he says was “the first
real effort at co-operation since the break at Fort Wayne twenty years before.”
Considerable anxiety was felt “as to the possibility of harmonious action in a
committee composed of men so widely different.” He describes Dr. Wenner
as “a man of cultivated tastes, gentlemanly bearing, and high appreciation of
German church life, but testy, petulant, captious.” Dr. Conrad was not per-
sonally familiar with the authorities, but his sympathies were undoubtedly
with the preparation of a full liturgical Service. Dr. Valentine was “an intense
partisan” who “had no sympathy with the movement” and who was likely to
follow “an obstructionist policy.” Dr. Wedekind “was a blunt, outspoken Ger-
man, of moderate attainments but liturgical sympathies.”
Dr. Wolf's sympathies “were for a free Service” but he “grew in depth of
conviction, grasp of principles, and liturgical scholarship as the work pro-
gressed,” and “he did not flinch when he saw that the observance of the rule
adopted was carrying his committee toward the General Council.” Dr. Repass,
one of the Southern representatives, only recorded his presence and left. Of
the General Council’s committee, Dr. C. W. Schaeffer “had a very cultivated
liturgical taste. His translation of Bogatsky’s Golden Treasury, his volume of
Family Prayers and his work as a translator of German hymns gave him influ-
ence wherever the language of devotion was under consideration. Drs. Laird,
Kohler and Welden seemed deeply interested but had very little to say in the
discussions. Drs. Schmucker, Spaeth, Horn, and Wenner were the liturgical
experts, followed by Dr. Seiss and C. W. Schaeffer, as well as by Dr. Wolf.”
Dr. Jacobs records the skillful manner in which Dr. Schmucker led the
discussions. In enumerating the parts of the Service “he referred to the Col-
lects not as such, but to ‘prayer before the reading of the Epistle and Gospel,
etc. By carefully avoiding the technical liturgical terms, he suggested to the
General Synod men a manner of meeting opposition that was entirely feasible
and at the same time endorsed their order as in its main features in harmony
with the best traditions of the Church. ... The Church Book of the General
Council was never referred to or even mentioned. . . . There was no dissent
to the position that the Service proper began with the Introit, or “Psalmody’ as
Dr. Schmucker first called it, and if the rule were rigidly enforced the Con-
fiteor and the Declaration of Grace would have to be omitted. But all were
equally desirous that these be retained, and good sixteenth century authority
for this was found. . . . There was some slight discussion on the position of
the Kyrie.” Dr. Jacobs’ account concludes with the remark that “the meetings
of the Committee were held in an atmosphere heavily laden with smoke. Dr.
Valentine and I were the only members of the Committee who did not par-
ticipate in this custom so inconsistent with sixteenth-century Lutherans. I
was proof against the effect from association with other committees where the
practice prevailed, but Dr. Valentine was generally disabled by the time
evening arrived.”
The Order of Service, without details, but with several preliminary pages
containing a statement of principles and historical notes, was printed in a six-
186 THE COMMON SERVICE

teen-page pamphlet, and presented to the General Synod at Harrisburg, Pa.,

in 1885. The minutes of the General Synod record an extended additional
report by the Synod’s committee which was in effect an argument for historical
liturgical forms in general and for the Common Service in particular, and
urged the adoption of the work of the joint committee in the belief that “after
sO many anxious years of waiting and effort the time has come, when, forget-
ting the prejudices of the past, we should make a determined and faithful
effort to demonstrate to the world the substantial unity of our church.” The.
report was unanimously adopted by the Synod and the committee instructed
to complete details and to publish the Service when finally adopted by the
other bodies.
The General Council, meeting in Philadelphia in October of the same year,
received the report of its Church Book Committee, which stated that “for the
General Council the acceptance of the Common English Service proposed
presents no serious difficulties. Our Church Books were prepared under the
operation of the same Rule which controlled in this. The result in most cases
must necessarily be substantially the same. Indeed, no changes of any serious
or noticeable character would be made in our Church Book except such as
have already been approved by the Council in its action on the German
Kirchenbuch.” The report further suggested that each body in its own edition
of the Service might “allow some concessions to its own usages in minor, un-
essential matters.” The Council thereupon adopted the Common Service and
instructed the committee to continue its work. At the same convention it
provisionally adopted the first of its revised Orders, the Orders for Infant and
Adult Baptism. These were adopted on the basis of a German text presented
by the committee. An English translation was to be prepared later and to be
considered for the Church Book.
Dr. Schmucker, writing to Mr. Horn, October 23, 1885, reported this
“hearty and unanimous” action by the General Council and said, “I must con-
gratulate the Committee of your Synod and especially yourself on this pros-
perous progress of your proposal. I had not the least hope of such achievement
when it was proposed and only entered into the preliminary work under the
rule of my official life to do in any case what is the right thing without regard
to the result. But no one can more highly estimate the importance of the
result. If the coming generations of Lutherans have put in their mouths and
hearts the pure, strong, moving words of our Church’s Service, from week to
week and year to year, they will be brought up in the pure teaching of the
Church, and the Church of the future will be a genuine Lutheran Church.”
After referring to the adoption by the Council of the Orders for Baptism and
expressing the hope that Mr. Horn might meet with the Council’s committee
to assist it in correcting the English translation, Dr. Schmucker suggested a
meeting with Mr. Hom and Mr. Wenner for continuance of the work on the
Common Service. He said, “it can only be wrought out by a small subcommit-
tee. If we three can spend a week or two in my study, where all the books are,
we can do very much. We cannot work without the books and they are
nowhere else.”
 THE JOINT COMMITTEE 187

The General Synod South, which had separated from the Northern Church
in 1863 because of war conditions, met in its last convention in Roanoke, Va.,
June 23, 1886, and in accordance with its own previous action and with that
of the Evangelical Lutheran Diet, organized June 26 “The United Synod of
the Evangelical Lutheran Church in the South.” Dr. Schmucker and Mr.
Wenner were present as delegates from the General Council and the General
Synod respectively. Dr. Schmucker expressed his gratification at the prospect
of securing a Common Service Book and presented a communication from Dr.
A. Spaeth, president of the General Council, voicing his congratulations and
his prayers for the progress of the work. Mr. Horn’s report to the Synod, which
asked the Synod’s approval of this work “so wonderfully blessed of God,” was
adopted by a resolution which specifically thanked Mr. Horn for his important
part in the undertaking.
The three bodies having adopted the general plan and the outline of
the Service, the subcommittee began the laborious work of determining
details. Dr. Schmucker, Mr. Wenner, and Mr. Horn met in June, 1886,
at Roanoke, Va., and in August and September at Pottstown, Pa. The
text of the Service as far as the Preface in the Holy Communion was
agreed upon. November 2-5 the small group again met at Pottstown,
revised their work, and began the study of the Introits and Collects.
Mr. Horn, as secretary, now prepared a manuscript text of the Service
which was submitted to the liturgical committee of each body. The Gen-
eral Synod’s committee met December 7-10, 1886, and proposed a list of
forty-five emendations in the text. Most of these were very minor matters
dealing with rubrics, etc. Others were more important. The Church Book
Committee of the General Council met January 18, 1887, and passed
upon the manuscript and the changes proposed by the General Synod’s
committee. Their report contained thirty items. Perhaps more than half
of the emendations proposed by the General Synod were accepted.
Others, e.g., alternate forms in the Confiteor, the permissive use of other
prayers instead of the Collect for the Day, omission of the Proper
Prefaces, omission of nearly all the minor responsive connections in
Matins and Vespers, etc., were rejected. The suggestion was made that
if agreement could not be reached, each body might be allowed to pub-
lish some of its preferred forms in its own edition. The United Synod’s
committee approved the manuscript.
A second meeting of the joint committee was called tu consider the
points of difference. The committee met March 22 and 23, 1887, in Phila-
delphia. It had before it the manuscript of 125 pages which had been
prepared by Mr. Horn and the formal arguments presented in the reports
of the three separate committees. Agreement was reached on practically
188 THE COMMON SERVICE

every point at issue except the relative position of the Lord's Prayer and
the Verba, a question which had been debated for two full years. Dr.
Schmucker was unable to be present because of illness, but with his
letter of regret he sent a carefully prepared argument for placing the
Lord’s Prayer before the Verba, with citation of authorities. The argu-
ment for the reverse position was presented in a series of thirteen points
by Mr. Wenner. Mr. Horn, for the committee of the Southern body,
expressed willingness to accept either arrangement if thereby agreement
could be reached, but reported that, if this were impossible, under a
strict application of the rule, his committee would vote for the position
desired by the General Council, which also was the arrangement in all
previous Lutheran liturgies in America. The following resolution was
finally adopted with Mr. Wenner recording his vote in the negative.
“Resolved, that we acknowledge that the authorities adduced for the
placing of the Verba before the Lord’s Prayer are of great worth; but the
authorities for the opposite arrangement seem to us of greater weight.”
Mr. E. T. Horn, in his minutes of the joint committee, gives the lengthy
statements of Dr. Schmucker and Mr. Wenner in full. Dr. Schmucker cited
twelve Church Orders which follow Luther’s Formula Missae in placing the
Verba before the Lord’s Prayer; and sixty or more Church Orders (sixteenth
and seventeenth centuries) which follow Luther's German Mass in placing the
Lord’s Prayer before the Verba (the German Mass has only a paraphrase of
the Lord’s Prayer; the Church Orders give the simple Prayer, not in para-
phrase). He argued that the Prayer should precede the Verba and be a prayer
by the minister alone and not a prayer of the people in their approach to the
Lord's Supper because: 1. The great majority of the Agenda have this order:
2. A number of the Agenda which at first had the Verba to precede, later
changed the order to conform to the general practice. 3. Because the authors
and revisers of the Agenda evidently regarded the use of the Lord’s Prayer
here as an act of benediction though not of consecration (as in Baptism, Con-
firmation, Ordination). 4. The Lord’s Prayer in this place represents the
Eucharistic blessing by Christ of the elements, the words of which are not
given in the Scriptures. 5. The use of any prayer after the consecratory Words
of Institution separates consecration and distribution, which Christ did not
do. 6. If any Prayer of Humble Access be used, it should precede the
Consecration.
Mr. Wenner's statement contended that the Verba should be placed before
the Lord’s Prayer because: 1. This has been the practice of the Universal
Church from the most ancient times. The common consent of the sixteenth
century reformers, unsupported by Scriptural authority, should not weigh
against the universal practice of the Christian Church. 2. The Church has
always placed the Prayer after the Verba because it is properly a prayer of
the people which teaches the fatherhood of God and the brotherhood of Chris-
 A QUESTION OF ORDER 189

tians. 3. If the Lord’s Prayer be piaced before the Verba, the congregation
receives the impression that the Prayer is a part of the consecratory service.
4. There is no common consent of the Reformation liturgies on this subject.
o. Many of the sixty Orders which place the Lord’s Prayer first were edited
by one man (as in the case of Bugenhagen), or belong to one school and were
in the nature of reprints. 6. Some of the more important of these Orders (e.g.,
Coburg) used the Prayer as a conclusion of the Exhortation. 7. The Lord’s
Prayer should not be used as an act of Benediction, but only as the Lord Him-
self intended it to be used (Luke, Chap. 11). 8. It is not a proper substitute
for the unrecorded Eucharistic Blessing of Christ. 9. If no prayer is admis-
sible between the Consecration and the Distribution, the Agnus Dei would
have to be omitted, and to carry this to a logical conclusion, the elements
would have to be re-consecrated for each individual communicant. 10. Most
Orders that placed the Lord’s Prayer first blindly followed Luther, though he
gave it in the form of a paraphrase, related to the idea of a General Prayer or
an Exhortation to the communicants. 11. Nineteenth century liturgical scholars
are practically unanimous in protesting against Luther’s innovation at this
point. 12. John Gerhard’s testimony also opposes it. 18. The Swedish and the
Bavarian Churches, among others today, follow the ancient usage.
To Mr. Wenner’s list may be added the fact that the historic order of the
Verba first is the order of I Tim. 4:5: “For every creature of God is good....
for it is sanctified by the Word of God and prayer,” and also the order of
Lutheran worship in general, which gives first place to the sacramental and
second place to the sacrificial The arguments for the historic order are
stronger than those for the reverse order. The question was whether the rule
of “common consent” could properly be disregarded at such a crucial and con-
troversial point. The framers of the Common Service felt that it could not.
The rule, which was the essential factor in securing common agreement and
in making the Common Service possible, in this one instance at least, has
compelled us to accept a palpable error of many otherwise good Lutheran
Orders of the sixteenth century.
The manuscript as amended at this meeting was referred to the com-
mittees severally and the subcommittee of three was empowered upon
receiving their reports to prepare the book for publication. Mr. Wenner,
writing April 20, 1887, reported for the General Synod’s committee sug-
gesting twelve emendations, the only serious point being insistence upon
a different position of the Lord’s Prayer in the Communion Office, but
stating that “if we can agree to disagree just as they did in the sixteenth
century, we may be able to go on with the work.” The result was that
different forms of the Service were incorporated in the separate service
books of each body.
After a final meeting of the subcommittee in New York, June 30-July 8,
1887, Dr. Schmucker accompanied Mr. Horn to Catasauqua, where the
whole work was reviewed, the rubrics revised, and details of arrange-
190 THE COMMON SERVICE

ment determined. The manuscript was then circulated among the mem-
bers of the committee.? The General Synod at Omaha, Neb., June 2,
1887, finally passed upon the entire project, as did the General Council
in Greenville, Pa., September 10, and the United Synod at Savannah, Ga.,
November 26 of the same year.

THE SERVICE IN THREE DIFFERENT EDITIONS

The edition published by the United Synod appeared in Holy Week,
1888; that of the General Synod in Whitsuntide, 1888. Dr. Schmucker
read the proof of the Southern edition and reported to the General Coun-
cil that “the text of the Common Service as settled for the use of the
General Council and United Synod South agrees in all respects.” He
again reported to the General Council at Minneapolis, September 14,
1888, the exact agreement between this edition of the United Synod and
the form adopted for the Council and explained that the delay in the
appearance of the Council's edition was due to the effort to include the
Ministerial Acts adopted by the Council. He had also made an analysis
of the difference between the General Synod edition on the one hand
and the United Synod and proposed General Council edition on the
other.* Upon the adjournment of the Council, Dr. Schmucker began
preparation of the copy for the new and enlarged edition of the Church
Book which was to contain the Common Service. October 15, 1888, he
ran, with his completed manuscript in his handbag, to take a train from
Pottstown to Philadelphia, and in consequence of overexertion died of
the train.
The appearance of the General Council edition was greatly delayed
and the copy for the printer which Dr. Schmucker carried with him on
the day of his death “was never published in the form in which he had
left it. The committee (General Council Church Book Committee) was
paralyzed for a time by his death. When it was at last reorganized, it
devoted its attention to the remaining Orders for Ministerial Acts, in
order to include them also in the new book. The disability of Dr. Spaeth
and his absence in Europe during the winter of 1891-92 deprived it of
a most important member.’> The revised Church Book issued from the
press in 1892. In preparing its text the Church Book Committee “was
’ This manuscript of approximately 180 pages, with copious marginal notes, as well as other
manuscripts, reports, correspondence, and the minutes of the Joint Committee, is preserved in the
Library of the Philadelphia Seminary at Mt. Airy.
‘Cf. The Lutheran, Aug. 9, 1888, p. 9.
© Dr. Henry E. Jacobs, “The Making of the Church Book,”’ The Lutheran Church Review, Vol.
XXXI, Oct., 1912, p. 61S.
 VARIATA EDITIONS 191

persuaded in a few instances by several of its older members not to

make changes in the text of 1868 until it was certain that the Common
Service would actually have wide use in the other bodies. It was inti-
mated that the publication of the Order by the General Synod and
United Synod was no guarantee of its actual use by the congregations of
these two bodies, and that, until then, the General Council could be
satisfied with what it had, particularly as the differences in the text were
small.”6
Thus the ideal of a “Common Service Book for all English-speaking
Lutherans,” held aloft by the joint committee in the beginning of the
work, was partially realized. The Common Service as such appeared in
three editions with decided variations in text. It was incorporated in the
several books of the three bodies, each of which retained its separate
Ministerial Acts, Hymnal, and other material as before. But even this
was a solid achievement upon which later the completed ideal was to
be realized. The differences in text, though regrettable, were probably
less numerous and important than the differences to be found among the
English, Scotch, and American Books of Common Prayer. They did not
materially affect the real character of the Service as a whole.
The variations from the standard text in the two other editions are about
ninety in number. Some are “permissive uses,” e.g., differences in Tables of
Festivals and Lessons, and in rubrics. Important variations are additional forms
for the Declaration of Grace, rubrics permitting the substitution of another
collect for the Collect for the Day, different texts in the Exhortation, Verba,
and Thanksgiving Collect, different relative position of the Lord’s Prayer and
Verba, omission of certain propria, addition of six Responsories, twenty-one
Psalms, eight Canticles, and one General Prayer, etc. All the variations have
been noted and discussed in an article by Luther D. Reed entitled “The
Standard Manuscript of the Common Service and Variata Editions,” The
Lutheran Church Review, Vol. XX, July, 1901, pp. 459-78.
Because of these discrepancies in the several editions, however, the
joint committee was called together for its third meeting in Philadelphia,
November 30, 1888. The entire work was reviewed and the edition of the
United Synod of the South was formally recognized and adopted as the
correct exhibit of the standard text, with the exception of certain minor
parts which were expressly agreed upon as without joint sanction. The
secretary was authorized to prepare three copies with annotations and
records of official action. This was subsequently done and the copies
placed in the custody of the three bodies.
6 Ibid. p. 615.
 192 THE COMMON SERVICE

THREE Honored NAMES

The Church should ever hold in high honor the three personalities
whose eminent services made the Common Service possible. There were
but two meetings of the joint committee before the Service was pub-
lished. While this larger committee was responsible to the Church, dis-
cussed principles, and determined many details presented from a single
manuscript copy, the actual selection and arrangement of the material
and the critical attention to details which gave it final character were
still in the hands of this small group.
All of them were American born. They knew the history of the Church
in Europe, but were free from provincial preferences or prejudices often
found in those coming from any one of the Lutheran states in the Old
World. They knew the American Church and American conditions and
possibilities. They moved freely and confidently among the Latin and
‘MGerman originals with which they had to work, but they were also mas-
ters of English expression.
Dr. Beale Melanchthon Schmucker (1827-88) with his solid learning,
wide liturgical reading, and indefatigable industry in gathering material
from original authorities, had contributed more than any one else to the
preparation of the Church Book. He was fifty-seven years of age when
this subcommittee began its work in 1884. He brought to this new task
a mastery of principles and a maturity of judgment that carried great
weight. The strength of his life’s work had gone into the Church Book
and he was not so actively or constructively engaged in the collection
of the new material except as a critic, and yet more than a critic.
Dr. Schmucker came of a distinguished ministerial line. His father,
Dr. Samuel Simon Schmucker, was a graduate of the University of Penn-
sylvania and of Princeton Theological Seminary. For many years he was
president of the Lutheran Theological Seminary at Gettysburg. Dr.
Beale M. Schmucker was a graduate of Pennsylvania College and of
Gettysburg Seminary and was ordained by the Virginia Synod in 1849. He
served pastorates in Martinsburg, W. Va., Allentown, Easton, Reading,
and Pottstown, Pa. A keen parliamentarian, he exerted great influence in
the Ministerium of Pennsylvania and the General Council, particularly
in the fields of education, missions, and Christian worship. The Preface
to the Common Service stands today as he wrote it, an admirable example
of his scholarship and his literary ability.
Dr. Schmucker’s Preface was highly appreciated by Dr. Horn. In a pen-
ciled manuscript now in the library of the Philadelphia Seminary, Dr. Horn
wrote as follows:
 HONORED NAMES 193

This Preface “is grave, and bears the tone of the old service books. It
appeals first to the feeling that ‘a historical Church’ should not ‘be without a
historical Liturgy.’ It then tells that in the sixteenth century a great number
of Orders of Worship appeared, alike, it is true, in their principal features, yet
varying from one another in minor particulars. The third paragraph connects
the desire for a restoration of the services, which had been gradually changed
and lost, with the revival of our Church life which has distinguished this cen-
tury. The fourth paragraph disclaims any intention to imply that ‘the Church
had its rea] beginning and its full completion in the sixteenth century. Nor is
it meant, the Preface continues, ‘by this Order to restrain or to limit the
development of Christian worship in any forms that are consistent with the
teachings of God’s word.’ ”
In addition to his work on the English Church Book of the General Coun-
cil and the Common Service, Dr. Schmucker was a constructive factor in the
preparation of the Kirchenbuch, 1877. He contributed articles on liturgical
and hymnological subjects to the church periodicals. He collaborated with
Dr. William J. Mann and the Rev. W. Germann in the preparation of an
annotated edition of the Hallesche Nachrichten, and prepared a number of
historical and biographical sketches. The Ministerial Acts of the Church Buvok
were based upon his exhaustive studies, and the Burial Service which he had
completed two weeks before was used for the first time at his funeral. His
young colleague in the subcommittee on the Common Service later wrote of
the “earnest, thorough labor that stretched over twelve years,” and of the
extensive correspondence which this involved. Referring to Dr. Schmucker’s
letters, Dr. Horn says: “They awakened my old wonder at the readiness with
which he (Dr. Schmucker) gave into our hands the notes of life-long studies
and made ours what no one of the Committee could have got with equal
devotion. And I remembered that his fairness and unselfishness in the Com-
mittee and out of it revealed a beauty in his character that we had overlooked
before in our regard for the scholar and admiration of the Churchman.”
(Edward T. Horn, “The Lutheran Sources of the Common Service,” Lutheran
Quarterly Review, Vol. XXI, April, 1891, p. 268.)
Dr. George Unangst Wenner (1844-1934) was born in Bethlehem,
Pa., in the heart of the Ministerium of Pennsylvania. He was a graduate
of Yale University and of Union Theological Seminary. He brought to
the work of this committee a keen mind, familiarity with the sources,
and a highly developed critical spirit. His liturgical preferences may be
said to have been of the Deutsche Messe rather than of the Formula
Missae type. His position as a leader of the General Synod, his earnest
and able advocacy of the Common Service, and his refutation of hostile
criticism by scholarly articles in the church periodicals secured and
held the support of the General Synod for the enterprise in the face of
bitter opposition.
Dr. Wenner was chairman of the Liturgical] Committee of the General
194 THE COMMON SERVICE

Synod for more than twenty years. His efforts also contributed greatly
to the establishment of the Deaconess’ work in that body. He was recog-
nized as a pioneer in the field of weekday religious education in the
United States. Though a conservative Lutheran, he was active in inter-
church affairs, being secretary of the Evangelical Alliance, and a founder
of the Federal Council of the Churches of Christ in America. He was
genial, devout, sympathetic, and scholarly, and his pastorate of Christ
Church, New York City, for sixty-six years established a record for length
of service.
Dr. Wenner was always quite unpredictable as to mood or speech. Living
to more than ninety years of age, his later years witnessed a reaction from
some of the positions which he had previously defended. He registered his
opposition to the adoption of the Common Service Book then in preparation,
objecting particularly to the Confiteor and the Introit, the insertion of definite
rubrics, the relative positions of the Lord’s Prayer and the Words of Institu-
tion, the use of the Nunc Dimittis after the Communion, etc. At his death
he left manuscripts containing fragmentary studies for a book on Liturgics.
Some of these notes are interesting, if not convincing. Of the Confiteor he
says: “Behind the Lutheran minister stands the shadow of a Roman priest.”
Of the Introit, which he had helped secure in complete series for the Com-
mon Service, he now writes: “For lovers of art and musical content, it would
be a pity to lose it .... but, as the Scotchman said of a liturgical service in
a cathedral: ‘It is all very fine, but a dreadful thing to have on the Sabbath.’ ”
In addition to numerous articles Dr. Wenner was the author of Religious
Education and the Public School, 1907; The Lutherans of New York, 1918;
Sixty Years in One Pulpit, 1928.
Dr. Edward Traill Horn (1850-1915) was the youngest of the three,
being but thirty-four years of age when he began this work. He was a
graduate of Pennsylvania College and of the Philadelphia Seminary
(1872). After making a careful study of the Church Book and the prin-
ciples and material underlying it, he published in 1876 his little book
on The Christian Year. The same year he became Dr. Bachman’s suc-
cessor as pastor of St. John’s Church, Charleston, §. C., and was soon
recognized as a Jeader in the Southern Church. His liturgical studies
were exhaustive and thorough, as manuscripts and other remains pre-
served in the archives at Mt. Airy, as well as many solid articles in the
Lutheran Quarterly, The Lutheran Church Review, and other church
periodicals clearly show.’ As secretary of the subcommittee the first and
final preparation of material was in his hands. He held the balance of
7 These archives contain many manuscript studies and notes of all kinds by Drs. Horn and
Schmucker and also considerable material by Drs. Krauth and Seiss—comparative studies, first
drafts with marginal notes, correspondence, notes on the Introits and the Collects, etc.
 SIGNIFICANCE OF THE COMMON SERVICE 195

power in the committee and used it with rare judgment and effective-
ness. His initiative and energy pushed the project to completion and
his taste and judgment determined many of its important details. His
ability and leadership were promptly recognized by his brethren and at
thirty-eight years of age he received the degree of Doctor of Divinity
from both Roanoke and Newberry Colleges in 1888, the year the Com-
mon Service appeared from the press. In 1897 he became pastor of
Trinity Church, Reading, Pa. In 1911 he was called to the Philadelphia
Seminary (Mt. Airy) as professor of Ethics and Missions. His grasp of
liturgical principles, history, and forms was fortified by a scholarship
which encompassed the full round of theology. His powers of clear and
concise literary expression were unequalled.
Dr. Horn helped prepare the way for common action by an article on
“Feasibility of a Service for all English-speaking Lutherans” in the Lutheran
Quarterly, Vol. XI, April, 1881, p. 163-78. This article, which was repub-
lished separately as a sixteen-page pamphlet, discusses the situation in the
Church at the time, with comparative study of the services in use in different
bodies, and also whether among the great variety and number of Church
Orders a normal type of Lutheran Service is to be distinguished. This question
he answered affirmatively upon the basis of a comparative study of eight
Orders.
In addition to his books, The Christian Year, Outlines of Liturgics, and
important articles in The Lutheran Cyclopedia (especially the fine article on
“The Liturgy”), his other strictly liturgical articles included: “Liturgical Work
of John Brenz,” Lutheran Church Review, Vol. I, Oct., 1882, pp. 271-91;
“Luther on the Principles and Order of Christian Worship,” Ibid. Vol. X,
July, 1891, pp. 217-56; “The Lutheran Sources of the Common Service,”
Lutheran Quarterly, Vol. XXI, April, 1891, pp. 239-68; “Notes on the Trans-
lation of the Collects... .” Lutheran Church Review, Vol. XIX, April, 1900,
pp. 256-78; “The Reformation of Worship in the City of Niirnberg,” Ibid.
Vol. XI, April, 1892, pp. 123-45; “Significance of Liturgical Reform,”
Memoirs of the Lutheran Liturgical Association, Vol. I, pp. 19-39; “Liturgical
Development in the Period of the Reformation,” Ibid. Vol. IV, pp. 63-66; “Re-
marks on Some of our Liturgical Classics,” Ibid. Vol. VI, pp. 17-22; “The Old
Matin and Vesper Service of the Lutheran Church,” Lutheran Quarterly
Review, October, 1882, pp. 514-25.

A REPRESENTATIVE WORK
The movement which produced the Common Service was part of the
doctrinal and historical revival which was lifting the Church in Germany
and in England out of spiritual depression and liturgical poverty. The
claim of the Common Service itself to representative character is strength-
ened when we recall the kind and quality of service books which the
196 THE COMMON SERVICE

Church, in America and in Europe, possessed in the period before 1888.

The Book of Worship of the General Synod (eighth edition, 1880),
contained only sixteen pages of liturgical material. This was overshad-
owed by a lengthy collection of Family Prayers for Morning and Evening
of each day of the week. The Morning Service included a Confession
lifted bodily from the Prayer Book of the Episcopal Church. It contained
some historical elements, but they were at times in unhistorical order.
There was no provision whatever for the historical Introits, Collects,
Epistles, and Gospels of the Church Year, nor was any liturgical order
provided for the Holy Communion. The hymns were largely subjective
and frequently Calvinistic in character. The only recognition accorded
the Church Year was the inclusion of twenty hymns for church festivals.
The Book of Worship of the United Synod in the South contained a
fuller liturgical service with definite recognition of the historic Gospels
and Epistles and a few Introits of mixed character. The church festivals
were provided with lengthy prayers. The Holy Communion contained
historic liturgical elements but was separated from the usual Morning
Service and placed among the “Ministerial Acts.” The naive way in which
historical material was occasionally introduced may be illustrated by
what, it must be admitted, is an extreme example. One of the so-called
“Introits” reads: “Let us commence our religious exercises in the Name
of the Lord, who made heaven and earth,” to which the congregation
responded by singing the Gloria Patri. The Te Deum, the Litany, the
Penitential Psalms, and a form of Passion History were included in the
book. Subjective and Calvinistic elements preponderated in the hymnal.
The General Council, while homogeneous doctrinally, was diverse
linguistically with services in German, Swedish, and English. Its English
Church Book of 1868, as has been stated, first exhibited in this country
with fullness and clarity the historical, liturgical, and hymnological ideals
of the Lutheran Church. It, however, lacked completeness. It contained
a Morning Service and Holy Communion developed upon the structure
of the Church Year with historic Gospels and Epistles, Proper Prefaces,
etc. Only a selection of Introits and Collects in season groups was given.
The Litany, Suffrages, and the Bidding Prayer were included as was a
collection of Collects and Prayers from ancient sources. The edition of
1870, in which the influence of Dr. Seiss and Dr. Krauth was felt, in-
cluded a more complete series of Introits and Collects. There was no
provision for Matirs and Vespers. Its hymnal was the best which the
 A REPRESENTATIVE LITURGY 197

Church had produced up to that time, and subsequent editions improved

the book in every particular.
It is only necessary to study the first draft of the Common Service pre-
pared by Dr. Horn (130 pages or more) to see how much material
previously provided in the Church Book could be used in the Common
Service. This does not indicate the influence of any one personality or
of any one general body, but testifies to the fact that the studies which
resulted in the Church Book had been directed by the same historical
and liturgical principles which later prevailed in the preparation of the
Common Service, and that in matters of translation and literary expres-
sion the Church Book text could not be improved upon.
The services of the Lutheran State Churches in Germany presented
a varied pattern, more or less complete, of recovered historical elements.
Most of the liturgies, however, were marked by provincialisms. None
had so full a complement of historic Introits, Collects, and other liturgical
propers. None attained universal stature or influence.
The Common Service rose above the provincialism and nationalism
which characterized developments in Europe. It provided a Liturgy—
later supplemented by the Occasional Services and the Hymnal of the
Common Service Book—of universal scope and influence. It was not
partially developed as were most of the Reformation Orders, but was
complete. It was thoroughly American in breadth of view and provision
for practical use by the people, and yet it was not merely American in
any provincial or exclusive sense. It was in fact the typical historic
Lutheran Liturgy in the English language, more fully representative of
Lutheranism in its best estate than any other order of service that can
be named.8
This representative character is shown not only by its fidelity to his-
tory and its completeness, but also by its literary excellence. In all these
respects, though not in extent of use, the Common Service Book well
sustains comparison with a similar work whose merits have been ac-
8 Prof, Herman A. Preus of Luther Seminary, St. Paul, Minn., writing in the Lutheran Outlook,
March, 1943, says: “It is clear that we have to rise above national traditions to even get started
in the way of uniform liturgies. There is only one basic question to be answered before we can
start: ‘What is the historic Lutheran liturgy?’ The only possible answer seems to be the answer
of Luther and of the Confessions: ‘We retain the Mass,’ the sacred liturgy of the Christian Church
through the centuries. And on that principle, Luther gives us in 1523 the ‘Formula of the Mass,’
the ancient Mass, or Héimesse, purged of papal errors picked up in later centuries of the Middle
Ages. That leaves no alternative, to the writer's mind, but to conclude that the Lutheran Liturgy
‘s Luther’s ‘Formula of the Mass.” That fact was recognized long ago in America, first by the
great Lutheran bodies in the East who gave us that Service in English, the so-called Common
Service, and by the Missouri Synod and the present American Lutheran Church. In other words,
the great bulk of American Lutheranism and cf world Lutheranism is already agreed on what
‘the uniform Lutheran Liturgy’ is and must be.”
198 THE COMMON SERVICE

claimed for fully four centuries—the English Book of Common Prayer.

The Book of Common Prayer and the Common Service stem from the
same tree —the historic Liturgy of the Western Church. While the
specialist will recognize great differences, they have practically the same
lessons for the parts of the Church Year which they have in common,
and many of their responses, canticles, prayers and propers are identical.
The material included in the Common Service is completely justified by
Lutheran precedent and agreeable to Lutheran doctrine, but the form
in which much of it appears is that first given to the English speaking
world in the Prayer Book of 1549. Certain features, such as the Psalms,
a number of independent translations, original collects, etc., are entirely
different from the forms in the Prayer Book.
It will readily be understood why the Gospels and the Epistles should
appear in the Authorized Version and why such liturgical commonplaces
as the Lord’s Prayer, the Creeds, the great canticles, and many of the
collects should be given in the Prayer Book forms hallowed by centuries
of use and association. In supplying the English dress for much of the
material common to both communions, the Prayer Book repaid in the
nineteenth century the debt which its framers owed to the Lutheran
Church Orders of the sixteenth century. Apart from this, however, a
point specially to be noted is that the independent translations, the
original material, the rubrical directions, and the general spirit and tone
of the Common Service and the Common Service Book have been defi-
nitely influenced by the character and quality of the older English Liturgy.
They express the same churchly feeling in forms of comparable literary
value. The services as a whole, with respect to content and literary form,
are harmonious and consistent, a single woven garment of prayer and
praise.
The Common Service met with a most gratifying reception. Some
synods and congregations were better prepared to introduce it than were
others. There was bitter opposition in a few quarters, but its opponents
waged a losing battle.® Back of it was the momentum of centuries. Accom-
®In an article of eighty pages in the Lutheran Quarterly of January, 1890 (Vol. XX, pp.
103-85), Professor J. W. Richard of Gettysburg attacked the Common Service under the title,
“The Liturgical Question.’”” Dr. Wenner in the April Quarterly of the same year (pp. 299-342)
refuted this attack in his ‘“‘An Answer to the Liturgical Question.” Professor Richard’s ‘‘Rejoinder”
(July, pp. 457-514) was again answered by Dr. Wenner (October, pp. 642-49). The material
in Professor Richard’s articles was subsequently enlarged and his opposition continued in a book
by Dr, Richard and Prof. F. V. N. Painter, Christtan Worship, Its Principles and Forms, which
signally failed to impair the success of the Common Service movement in any appreciable degree.
Prof, Richard's articles and his book precipitated a discussion which infermed the Church.
His efforts proved futile despite his personal following and his position in a leading institution of
the Church. His colleagues and successors in his own Seminary threw themselves loyally into the
effort to introduce the Common Service and complete the preparation of the Common Service Book.
 ENDURING FOUNDATIONS 199

panying it was the vigorous energy of a Church now well established in

American life and eager for common forms of devotion which might
adequately express faith and feeling in the spirit of the fathers, yet in the
language of the land, and which might serve as a bond and a basis for
common churchly development.

RESULTS OF IMPORTANCE
Many factors contribute to the molding of the Church’s thought and
life. Combined influences are difficult to disentangle and too much should
not be claimed for any one. After making all allowances, however, results
of great importance must be credited to the introduction and use of the
Common Service.
The name includes several ideas: first, common prayer in the sense
of public worship; secondly, common agreement in the matter of
Lutheran principles and forms; and finally, connection with the deeper
and older foundations in a consensus of historic Christianity which in-
cludes the essential and universal features of common worship found in
the services of the early Church. All of these conceptions have been
deeply impressed upon the consciousness uf Lutherans throughout the
land by the restoration of the Church's historic Service.
The rule under which the Service was prepared was not only histori-
cally correct but practically wise. Without such a guiding principle the
committee and the Church itself would have divided hopelessly on many
points. It lifted the entire work above individual preference or taste, or
the mere effort to reconcile imperfect and conflicting uses in different
parts of the Church. Common understanding, agreement, and use were
possible only because of this wise principle of procedure, a principle
which later pointed the way to further co-operation and helped attain
at least a measure of organic union. This principle grounded the work
upon recognition of a common heritage in the Confessions and liturgies
formulated by the Reformers in the classic period of the sixteenth cen-
tury. Upon this historic foundation the European forefathers of all
Lutheran groups in America had stood. To it their spiritual descendants
could return with confidence and pride.
The Church in every century must gain direction and inspiration from
the periods in its history when forms of faith and worship are purified
and restated. The sixteenth century is so important because it was the
crucial, creative period in which, under the leadership of eminent theo-
logians and churchmen, principles were clarified and classic Confessions
200 THE COMMON SERVICE

and fundamental Orders of worship produced. During that century the

Church also was still conscious of the solid achievements of historic
Christianity and of a universal Christian tradition. New comprehensions
of the Gospel set all hearts aglow and released a creative spiritual energy
which later war, scholasticism, state control, subjectivism, intellectualism,
and the undue influence of Calvinism successively reduced or destroyed.
Muhlenberg had established the Church in this country upon positive
doctrinal and liturgical foundations, but pioneer conditions here and dis-
integrating church life abroad held liturgical practice and development
in this country to levels far beneath the normal type of worship which
had prevailed in Lutheran lands in the Reformation era. The framers of
the Common Service went beyond Muhlenberg to the Reformers them-
selves for their principles and their models.
The rule of the Common Service specifies “the consensus of the pure
Lutheran liturgies of the sixteenth century,” which reminds us that cer
tain liturgies of that time, while nominally Lutheran, were not truly
representative, but reflected influences from non-Lutheran sources. Those
particularly in mind in all probability were liturgies of southern and
southwestern Germany whose character was strongly influenced by the
program of Calvin in Geneva and the mediating procedure of Martin
Bucer in Strassburg.
The Common Service distilled the devotional experiences of the
Western Church from the days of the Apostles to its own times in clear
canticles of praise and well-constructed prayers. It was a work full-
bodied and complete, at least in its textual provisions. The principles
which determined its preparation rejected the local and the temporary
and gave classic expression to the complete services of the Church. Noth-
ing essential was omitted and no detail inconsistent with Lutheran prin-
ciples was included.
As presented in the Common Service Book it contains features seldom
found in other Lutheran liturgies of today and not found in Anglican
services at all. Luther was a musician, Archbishop Cranmer was not.
The Lutheran Reformers did everything possible to preserve the choral
elements in the Liturgy with their musical settings. Consequently the
Common Service has proper Introits for every Sunday and special service
and a complete series of Graduals, Antiphons, and Responsories.
These provisions are so complete because the “consensus of the pure
Lutheran liturgies of the sixteenth century” includes the Latin as well
as the German, Swedish, and other vernaculars. Luther’s Latin Service
 A REMARKABLE ACHIEVEMENT 201

and the Latin portions of many sixteenth-century Orders and choir books
supplied forms which eventually dropped from Lutheran services in
many districts when the vernacular was fully introduced. These features
were unobjectionable in themselves. Their omission was occasioned by
difficulties of translation and musical adaptation, and the necessity of
simplification to meet local conditions. The Common Service, taking an
objective view of the entire field, restored the full order of the Church,
and, in the words of its own Preface, presented “the complete Lutheran
Service with all its provisions for all who desire to use it.” The Church
has never produced in any land or time another vernacular liturgy so
full-bodied and completely developed. Lutheran services in the sixteenth
century in German and Swedish cities were as complete, but they were
only partly in the vernacular, with choral and other features in Latin. It
should also be noted that, in agreement with the historic position of the
Church, the rubrical directions of the Common Service permit a large
measure of variety, and adaptability to time and place.
We cannot, therefore, think of the Common Service simply as another
provincial Lutheran liturgy prepared in America to meet local conditions.
It is not a copy of any particular liturgy in Europe. It is the typical, his-
toric Lutheran Liturgy in the English language, more fully representative
of Lutheran principles and forms than any other that can be named.

CHURCHLY AND SCHOLARLY INFLUENCE

The Common Service immediately drew the constituencies of the
three general bodies closer together. It provided, perhaps beyond the
thought of its earliest sponsors, a bond and basis for a common churchly
development. Appreciation of a common birthright quickened a common
spirit and endeavor. All sections began to study it. Other synods and
general bodies, appreciative of the impersonal and objective principles
which controlled its preparation, secured permission to use it. The Iowa
Synod, the Joint Synod of Ohio, the Missouri Synod, the Norwegian
Synods, and later the Augustana Synod and the Icelandic Synod pro-
vided it for their English services. Its prompt acceptance by these bodies
which had not participated in its preparation was a generous and states-
manlike action which not only testified to the worth and representative
character of the Common Service itself, but also affirmed the desire of
the entire Lutheran Church in America to employ again the rich forms
which their fathers had used in the formative periods of the Church's
history and which later developments had obscured or destroyed. A
202 THE COMMON SERVICE

Church which had been confused in its thinking, unfamiliar with its own
history, uncertain of its objectives, and weak in its organization was
brought to self-respect and united endeavor. Translations, in whole or
in part, in Telugu, Japanese, Spanish, and Italian carried it into the mis-
sion fields and helped make widely separated brethren in many lands
conscious of their unity with the Church in America. When we also
remember the extensive literature and the many musical works it called
forth, we may ask whether any other single achievement has done as
much to elevate and unify the Lutheran Church in this country.
We recall the general promotion of liturgical study; the organization of
the Lutheran Liturgical Association in Pittsburgh in 1898, the establishment
in 1911 of a chair of Liturgics and Church Art in the Philadelphia Seminary,
and the founding of various local liturgical societies in more recent years. The
Liturgical Association enrolled more than four hundred members in twenty-
two states and four provinces of Canada. It published its collected papers in
1907 in a substantial volume of more than eight hundred pages (The Memoirs
of The Lutheran Liturgical Association, edited by Luther D. Reed).
The constructive work of standing committees of the United Lutherar:
Church is also to be noted—the Common Service Book Committee, the Com-
mittee on Church Music, and the Committee on Church Architecture. The
volumes prepared by the Common Service Book Committee—particularly the
Family Service Book, Hymns and Prayers for Church Societies, the Parish
School Hymnal, additional Occasional Services, Collects and Prayers for Use
in Church, etc.—are a direct extension of the spirit and work of the framers of
the Common Service.
The periodical literature of the decade 1880-90 has been referred to. Dr.
Horn, in addition to his important articles in the Church Reviews, issued his
Outlines of Liturgics in 1890. Dr. H. E. Jacobs’ The Lutheran Movement in
England, so rich in important liturgical material, appeared in 1890. An Ex-
planation of the Common Service, which has run through several editions, was
prepared in 1903 by the Rev. Drs. E. F. Keever, J. C. Seegers, Joseph Stump,
and the Rev. F. E. Cooper, G. A. Bruegel, and P. Z. Strodach.
Musical settings of the Service were printed for the use of choirs and con-
gregations. Among these were: Dr. Seiss and Mr. Engelmann, Church Song;
Mrs. Spaeth, Church Book with Music; Dr. Ohl, School and Parish Hymnal;
the Book of Worship of the General Synod; the several publications of
Emanuel Schmauk, etc. The historical melodies of the Liturgy were adapted
and arranged for the Common Service and were first brought out in the sev-
eral publications of Archer and Reed," particularly The Choral Service Book,
The Psalter and Canticles and Season Vespers.

THe Nexr Strep

The Common Service was a purely literary effort. The text of the his-
toric Liturgy of the Lutheran Church was set forth completely and in
 A FURTHER STEP 203

admirable English. The work which was completed in 1888, however,

did not include proper music, a hymnal, or Occasional Services.
The success of the Common Service, the desire to harmonize the texts
in the several editions, and the growing demand for a complete book to
include Occasional Services and a hymnal led to the further joint labor
of years which resulted in the completion and adoption of the Common
Service Book a generation later. But back of and beneath the Common
Service Book stands the Common Service. Though comprising only one-
fourth or less of the content of the Common Service Book, the Common
Service determined the principles, the spirit and ideal, and the funda-
mental material upon which the later and more comprehensive work was
to be built.
 CHAPTER X

THE COMMON SERVICE BOOK

Tae Common Service, as we have seen, was published in three difter-

ent editions. Each of the general bodies, the General Synod, the General
Council, and the United Synod in the South, incorporated the Common
Service within its own Service Book and Hymnal and supplied the text
with its own musical settings. Even in this unsatisfactory form its suc-
cess was immediate and led to a desire for further effort.

FURTHER WORK OF THE JOINT COMMITTEE

By action of the three bodies the joint committee was continued.
During the years 1889-1906 this committee held no less than seventeen
meetings. It brought out a new English translation of the Augsburg Con-
fession and a new translation of Luther's Small Catechism. Considerable
work was also done in the matter of a common hymnal.! Preliminary
studies in the Orders for the Occasional Services were also made.
While it had been relatively easy to agree upon the Liturgy, once a
historical principle or rule had been determined, there was greater dif_i-
culty in the matter of a hymnal and of the Occasional Services. There
was not the same consensus of historic usage upon which to build. Indi-
vidual preferences and tastes, reflecting the divisions and backgrounds
of the Church in different parts of the country, asserted themselves and
progress was slow. The association of representative leaders in the meet-
ings of the committee, however, was valuable, and appreciation of
higher standards of churchly practice was steadily growing. The Com-
mon Service was extending its use and influence, and a strong doctrinal
consciousness was developing. The desire naturally increased to give this
expression in a common liturgical, hymnological, and musical system
which would bear testimony to the inner and essential unity of the
Church.
Definite work along these lines was inaugurated by the General
Council in Minneapolis in 1909, when it resolved to conform its text of
the Common Service to that of the standard edition and to invite the
co-operation of the General Synod and the United Synod in the South in
1 As part of the latter undertaking, Dr. Seiss in 1899 published at his own expense a proof
copy of a proposed new hymnal containing 541 hymns.

204
 THE JOINT COMMITTEE 205

an effort to arrive at a full and verfect agreement which would permit

the Common Service henceforth to be published and used in the three
bodies without a single variation; also to enter upon a final revision of
the proposed Common Hymnal and to prepare a common authorized
musical setting for the same; and to print the common book when pre-
pared from a standard set of plates. The General Synod and the United
Synod in the South cordially and promptly accepted this invitation and
these objectives.
The way was prepared for this action by the publication of an article by
Luther D. Reed in the Lutheran Church Review, July, 1901, Vol. XX, pp.
459-73, on “The Standard Manuscript of the Common Service and Variata
Editions.” (A brief list of the more important variations had been published
by Dr. E. T. Horn in the Lutheran Church Review, January, 1896, Vol. XV,
p- 115.) This was followed by a resolution proposed by the Rev. Paul Z.
Strodach and adopted by the Ministerium of Pennsylvania in 1905, which
memorialized the General Council “to publish the Common Service as it was
adopted by the Joint Committee.” After the three bodies had agreed to enter
upon this larger work the Church Book Committee prepared for the work by
undertaking a serious study by its own members of the whole subject of a
Common Book, part by part. This included the text of the Liturgy and pre-
liminary studies of hymns and music. For fuller account of the progress of the
subsequent joint work until the completion of the Common Service Book in
1918 see extended reports of the Church Book Committee in the Minutes of
the General Council, 1905-18.

A GREAT WorkK BEGUN

The first meeting of the joint committee was held in Philadelphia,
November 1, 1910. The challenge of the project was presented in a paper
prepared by the secretary of the Church Book Committee, in which it
was stated that “Never before in any land
or in any century of its history
hasthe Lutheran Church attempted toprepare a Service Book and
Hymnal of such _ comprehensive character to meet the devotional needs
ee asm 26

of its congregations and homes throughout such a vast extent of territory

ee nen Oe a

as ISs contemplated in the task immediately before us.” oe

When the Church reformed its worship and organized its liturgical
life in the sixteenth century it called upon its ablest leaders to prepare
the Church Orders. The most eminent theologians, jurists, and educators
of the time collaborated in this work. Similarly when the Church in our
own time resolved to prepare the Common Service Book it entrusted this
task to a large and representative group of able scholars and leaders. The
joint comrnittee of 1910-17 consisted of thirty-eight members, of whom
206 THE COMMON SERVICE BOOK
T ade o Sn
five were heads of theological seminaries and three presidents of general
bodies. Eight others were professors of theology. The remainder were
pastors, editors, and executives in all parts of the Church.
Four major problems were involved: theAinification of the text of
the Common Service itself with revision of minor provisions; the prepara-
tionof a Hymnal; the adoption of musical settings for the Liturgy and
the Hymnal; and the preparation of Orders for Occasional Services.
Five subcommittees were appointed, each of which designated a small
group of its active members to make preliminary studies. The assembled
material was thoroughly considered and final recommendations in
printed form were forwarded to all members of the joint committee well
in advance of its meetings. The extent of the task and the thoroughness
of method employed carried the work over a period of eight years
(1909-17). The impatience of the Church at large was appreciated, but
those laboring upon the project also realized the importance and far-
reaching influence of the undertaking and the necessity of thorough
work which would stand the test of time.
Each subcommittee made exhaustive studies. Unity and balance were
secured by having the secretary of the joint committee (Luther D. Reed) also
serve as a member of each subcommittee and act as its secretary. The Com-
mittee on Hymnal had the advantage of preliminary studies and recommen-
dations by the Church Book Committee of the General Council embodied in
a manuscript volume of 243 pages. It further explored the entire field of
English hymnody, including translations from Greek, Latin, German, Swedish,
Danish, and Icelandic originals. The idea of a consensus of the use of par-
ticular hymns throughout the English-speaking world led to the tabulation of
the contents of some twenty representative hymnals. Attention was thus
directed to certain hymns whose wide usage demanded recognition; and to
others whose limited use suggested possible omission. Every hymn was tested
for purity of doctrinal content and excellence of literary form. Hymns which
met these standards were welcomed from many sources. A number of new
hymns and translations by members of the committee and others were .in-
cluded. The content and arrangement of the collection as finally completed
exhibited a positive Lutheran emphasis.
The one regret of the committee was that it could not secure a larger
number of acceptable translations of Swedish, Danish, and Norwegian hymns.
Every available source was investigated, but only a few English translations of
Scandinavian hymns met the literary requirements of the work. Some Scan-
dinavian hymns which might have been considered proved to be translations
or adaptations of German hymns which were already represented in the col-
lection in acceptable English translation. The final recommendations of the
subcommittee were presented to the joint committee in a printed proof copy
containing 629 hymns. After final selection by the joint committee of hymns
 THE SUBCOMMITTEES 207

to be included, the subcommittee made a critical study of the text of each

hymn. The original text, whenever accessible, was compared with the texts
given in a dozen or more representative hymnals and final decisions concern-
ing text and punctuation made.?
In similar fashion the Committee on Music investigated the traditional set-
tings to the liturgical texts and the freer work of individual editors and com-
posers in Europe and America. It studied the comparative usage of tunes and
the consensus of editorial judgment as shown in sixteen of the best edited
hymnals in England, Scotland, Canada, and the United States. A number of
original tunes were also contributed, particularly by Dr. J. F. Ohl, chairman
of the sub-committee, whose other services in arranging the first musical set-
ting for the Liturgy and in general editorial supervision of the music through-
out the book were invaluable.
The Committee on the Liturgy harmonized all differences in text and pre-
pared a number of additional Introits, Collects, and Lessons to complete the
appointments for certain days in the calendar. It also provided new collects
for Missions, the Nation, etc. Collect terminations were carefully revised and
harmonized; the selection of Psalms was modified. A new arrangement of the
History of the Passion (the work of Dr. John C. Mattes) and new tables of
Daily Lessons were adopted. One of the most difficult, and also most important,
of its achievements was its study of the Occasional Services (Baptism, Con-
firmation, Public Confession, Ordination, etc.). Agreement was reached in the
text of fourteen of these. In acting finally upon them the joint committee
officially recognized “the unparalleled contributions of labor and learning
made by Dr. Henry E. Jacobs in his investigations and preparation of material.”
A Committee on Rubrics with Dr. Paul Z. Strodach chairman prepared and
harmonized all rubrical directions. An editorial committee of nine was ap-
pointed to determine the Order of Contents, the style of type and page, etc.,
for both the word and the music editions, and to prepare copy for the printer
and carry the work through the press. Printed copies of the music edition of
the Common Service Book with Hymnal were available in 1917, the quadri-
centennial year of the Protestant Reformation. Work on the plates of the text
editions was well under way, though hampered by war conditions, when the
first convention of the United Lutheran Church met in New York City in 1918.
The Editorial Committee, appointed April 9, 1915, consisted of Luther D.
Reed (chairman), P. Z. Strodach (secretary), Charles M. Jacobs, T. E.
Schmauk, J. F. Ohl, J. A. Singmaster, F. H. Knubel, E. K. Bell, and E. C.
Cronk. A dozen or more meetings were held over a period of less than two
years. The minutes of the committee (now in the Krauth Memorial Library,
Mt. Airy) record the difficulties confronted and the necessity which soon
became evident of going beyond the preparation of the manuscript to actual
manufacture of the key plates of the book. By an agreement finally reached
between the Editorial Committee and the boards of publication of the three
2To meet the objection voiced in the middle West that the Hymnal of the Common Service
Book contained too small a proportion of hymns by Lutheran authors, Dr. Henry E. Jacobs pub-
lished an interesting article, ““What is a Real Lutheran Hymn?” in the Lutheran Church Review,
Vol. XLI, July, 1922, pp. 210-19.
208 THE COMMON SERVICE BOOK

bodies, it was decided that “The two Boards (of the General Synod and the
General Council) shall co-operate with the Joint Committee in the supervision,
control, and preparation of the key plates. In cases of irreconcilable difference
the Editorial Committee shall have the final decision. The Boards, together
with the Publication Board of the United Synod of the South, shall have the
sole privilege of making printing plates at any time.” Under this arrangement
contracts were made with the Westcott and Thomson Co. of Philadelphia for
the plates of the large and the small word editions and with F. H. Gilson Co.
of Boston for the plates of the music edition. The two word editions were set
in monotype by a single keyboarding operation, the first of its kind attempted
in this country.3
FROM THE GENERAL SYNOD
Charles S. Albert, chairman joint committee until his death 1912 (H);
David H. Bauslin (L); Ezra K. Bell (E); Jacob A. Clutz (H); William E.
Fischer (M); George A. Getty (H); Frederick H. Knubel (H, E); Harold
Lewars (M) (died 1915); Junius B. Remensnyder (H); John A. Singmaster,
chairman joint committee after 1912, chairman (L), member (E); George U.
Wenner (L).
FRoM THE UNITED SYNOD IN THE SOUTH
Eli C. Cronk (M, E); Luther A. Fox (attended no meetings); M. G. G.
Scherer (H); Andrew G. Voigt (L).

FROM THE GENERAL COUNCIL

Ernst F. Bachman; C. Theodore Benze (L); Charles M. Esbjorn (died
1911); Michael E. Haberland (M); Ludwig Holmes (died 1910); Edward
Traill Horn, secretary joint committee until] 1914 (L); William L. Hunton;
Charles M. Jacobs (L, H, E, R); Henry Eyster Jacobs (L, H); Fritz Jacobson;
Edwin F. Keever; John C. Mattes (L; chairman P); C. Armand Miller (died
1917); Jeremiah F. Ohl (chairman H and M, member E); Luther D. Reed,
secretary joint committee from 1914 (secretary L, H, M; chairman E; member
R); Gomer C. Rees (M); Albert Reichert; Theodore E. Schmauk (L, FE);
Carl B. Schuchard (H); Adolf Spaeth, active in preliminary studies of the
Church Book Committee; chairman until his death, 1910; August Steimle
(L, M); Paul Z. Strodach (L, M; secretary E; chairman R); John E. Whitteker.

A New Cuurcy Bopy

The United Lutheran Church was organized in New York City
November 14-18, 1918, at a merger convention of the three general
bodies whose representatives had prepared the Common Service of 1888
and the Common Service Bock of 1917. The union drew together the
® As a matter of historical record the members of the joint committee during the period of
active work on the Common Service Book (1910-17) are here given. In some instances the
length of service was brief. Membership on subcommittees is indicated according to the follow-
ing key:
Text of the Liturgy (L) Music (M) Rubrics (R)
Text of the Hymnal (H) Editorial (E) Passion History (P)
 THE UNITED LUTHERAN CHURCH 209

oldest Lutheran elements in American life. These elements had been

transplanted from European soil and thoroughly rooted in this continent
for generations and had helped found the American nation. By this time
these Lutheran groups were thoroughly Anglicized. Forty-five synods
(now merged to thirty-two) covering the territory from the Atlantic to
the Pacific and from Nova Scotia to Florida, were included. The present
communicant membership (1945) is about a million and a third.4
The organization of the United Lutheran Church was intimately
related to the quadricentennial celebration of the Protestant Reforma-
tion. In 1914 Dr. E. Clarence Miller and other representative laymen of
the Church urged that the quadricentennial should be marked, among
other things, by a merger of the General Council, the General Synod, and
the United Synod in the South. The proposition was considered prema-
ture. Sentiment grew rapidly, however, and was accelerated by condi-
tions resulting from the First World War which made it necessary for
the Church to deal in a united way with the government. April 18, 1917,
resolutions signed by Mr. John L. Zimmerman, chairman of a group of
laymen, were presented which requested the jcint committee on the
Quadricentennial Celebration “to arrange a general meeting of Lutherans
to formulate plans for the unification of the Lutheran Church in Amer-
ica.” After earnest discussion the following resolution offered by Dr.
Henry E. Jacobs was adopted: “Believing that the time has come for the
more complete organization of the Lutheran Church in this country, we
propose that the General Synod, the General Council, and the United
Synod in the South, together with all other Bodies one with us in our
Lutheran faith, be united as soon as possible in one general organization,
to be known as the United Lutheran Church in America.”®
The presidents of the three bodies, Drs. T. E. Schmauk, V. G. Tressler,
and M. G. G. Scherer, undertook preliminary studies and appointed a
Committee on Constitution. The Constitution itself and a set of merger
resolutions offered by Dr. J. A. Singmaster were adopted by the three
bodies at their conventions in 1917. A Ways and Means Committee pre-
pared plans for consolidating the boards and important committees and
effecting transfer of property and vested interests to the new body. The
4The United Lutheran Church maintains twelve theological seminaries (including one in India
and one in Japan); fourteca colleges, and numierous hospitals, homes, asylums, deaconess institu-
tions, etc. Its Home Mission activities are conducted in thirty-five states, Puerto Rico, the Virgin
Islands, and seven provinces of Canada. This work is largely in English, but is also conducted in
the following languages—-German, Slovak, Hungarian, Italian, Spanish, Finnish, Siebenburger,
Estonian, Lettish, Assyrian, in addition to work among the Jews. Foreign Mission operations are
conducted in India, Japan, China, Liberia, Argentina, and British Guiana.
S Minutes of the First Convention of the United Lutheran Church in America, 1918, p. 89.
210 THE COMMON SERVICE BOOK

United Lutheran Church itself was organized in the fall of 1918 by the
election of Dr. F. H. Knubel, president; Dr. M. G. G. Scherer, secretary;
and Dr. E. Clarence Miller, treasurer.
It was quite remarkable that when the new body was organized it
had ready for immediate use a complete and carefully prepared Service
Book and Hymnal. The fact that such a work, whose preparation had
required many years of labor, should have been brought to completion
just when the new body was formed, can only be understood when we
recognize that identical principles were working out separately in differ-
ent fields.
Representative laymen of the Church are rightly accorded special
recognition for the initiative and energy which finally brought the dif-
ferent parts of the Church together. They were anticipated, however,
both as to vision and work, by the clerical leaders who labored steadily
toward the same end for many years in the development of a common
doctrinal consciousness and the preparation of a common liturgical,
hymnological, and musical system. Successful co-operation in construc-
tive work by the representative men on the Joint Committee which pre-
pared the Common Service and later the Common Service Book satisfied
these leaders that the proposal to effect the merger in the quadricenten-
nial year was feasible. Thus they gave the movement the hearty and un-
divided support without which it would have been postponed indefinitely.

THE Book AND THE CHURCH

The Common Service Book furnished the United Lutheran Church at
its organization with a complete Liturgy and Hymnal; a series of Occa-
sional Services; and musical settings for the- Liturgy and the hymns. It
also supplied an important body of general rubrics with detailed direc-
tions concerning simple ceremonial, altar vestments, the use of colors,
etc. This was an extension and application of the principles which had
determined the preparation of the Common Service itself, which now
constituted only approximately one-fourth of the material in the Common
Service Book.
In selection and arrangement, and partly in content, the Common
Service Book was a new book. Actually, however, only a small part of it
is of recent and local composition. It is one in a long line of service books
of the Church. Much of its content dates from the first half-century of
the Protestant Reformation; still more goes back directly to earlier cen-
turies of Christian history. The great formal expressions of devotion, like
 THE BOOK AND THE CHURCH 211

coins of noblest worth, gain currency throughout the Kingdom in all

lands and languages. The refining touch of centuries gives them balance
and beauty. The book is rich in these treasures of the Universal Church
and of the Lutheran Communion. Whatever is recent has been prepared
with the greatest care and has met the criticism of many minds. Its
mastery of the universal experiences of our common Christianity gives
it churchly breadth. There is in it the weight, the strength, and the
quality of a great heritage. Its fidelity to Lutheran doctrine and history
makes it truly representative.
The Church Orders of the sixteenth century in Germany and Scan-
dinavia were provincial or local in character and use. This is true even
of the best modern Lutheran service books in Europe today, whether we
consider those of Saxony, Bavaria, Hannover, Mecklenberg, France,
Sweden, or Russia. The organization of the United Lutheran Church and
the preparation of the Common Service Book and Hymnal are expres-
sions of the American rather than of the European spirit. This speaks in
comprehensiveness of plan, catholicity of spirit, compact and practical
arrangement, and in the extent of its use by the people as well as by the
clergy throughout the continent.
The Common Service Book is a flexible and powerful instrument for
the promotion of church consciousness, unity, and loyalty. Intelligent and
general use of the book is harmonizing and unifying the Church in a
constructive development which has the promise of permanence because
it is consistent and comprehensive. Individualism and provincialism must
give way before an informed church consciousness of significant dimen-
sions. Close and constant familiarity with these beautiful forms, as with
fine models in art and literature, will elevate standards of churchly appre-
ciation and taste and train coming generations in practical churchman-
ship. Muhlenberg's ideal of “One Church, one Book” must still be held
aloft to inspire us to further united endeavor.
While primarily intended for public worship, the rich provisions of
the Common Service Book offer fine possibilities for private devotional
use. Intimate familiarity with its details will encourage effective use of
many of the proper Collects, Lessons, etc., on occasions other than the
stated ones. Many of the Collects, for example, have a noble wealth of
petition and, like the Lord’s Prayer, can be used in connection with a
great variety of need. The same is true of the selections from Scripture.
As these classic prayers and passages become the possession of pastors
and people they will enrich the spiritual life of the Church. Next to the
212 THE COMMON SERVICE BOOK

Holy Scriptures themselves and the Church’s historic Confessions, the

Common Service Book is the most important and influential book the
United Lutheran Church possesses today.

THE PROMISE OF THE FUTURE

The movement which produced the Common Service and the Com-
mon Service Book is not a spent force. Church lifein the Lutheran Com-
munion in Europe today is sadly confused. But even there active minori-
ties are pursuing liturgical studies and calling the Church to renewed
appreciations of common worship and a deepened spiritual life. The
Anglican Communion has just revised its liturgies in England, Scotland,
and America. The > Oxford Movement, after a full century, has restored
the general type of worship which was the common possession of the
Church of England and of the Lutheran Church in Europe in the six-
teenth century, and there is no diminution of interest in the subject.
In the Roman Church there is widespread activity, particularly in the
effort to make the traditional usages of the Church more generally1under-
stood and participated in by the laity, and also to promote cultivation
of historic and churchly types of liturgical music. In the free Churches
there is a movement which recognizes the tact that overemphasis upon
the sermon often leaves worship itself without form and void. This
movement seeks to recover lost qualities of dignity, reverence, and beauty
and “an awareness of the presence of God.”
The Lutheran Communion has the purpose and unity which doctrinal
definiteness and historical continuity alone can assure. Its people share
in the cultural developments of our land and time. But beyond all this,
which is more or less on the surface, the Lutheran Church has always
cherished a theory of worship based upon the objective principle of the
supremacy of the Word of God and the efficacy of the Means of Grace
as proclaimed and administered in public Services in which popular par-
ticipation is systematically developed. This means liturgical worship. In
the Lutheran Communion there will always be a liturgical movement,
for liturgical practice, development, and reform are all expressions of
the living Church.
The resolve to make the fullest use of our recovered inheritance wil!
mean earnest study of a large field—the Liturgy itself, the Church Year,
church music, church architecture, and liturgical art. It will mean awak-
ening interest among pastors, organists, choir members, and intelligent
laymen. It will mean programs of education, study courses, addresses,
 THE PROMISE OF THE FUTURE 213

and discussions in seminaries, colleges, and congregations. A much more

adequate literature, both scientific and popular, will be required. Those
qualified by gifts and knowledge should supply the Church’s need.
The whole Church should strive to bring its churchmanship up to
standards maintained by the Reformers and reaffirmed by the Common
Service. The Common Service was far ahead of the Church in 1888. It
was no compromise product designed to meet average ideas or practices.
In its complete provisions it held aloft a type of service once usual but
long forgotten.
In many particulars the Common Service is still ahead of the Church.
With all the progress, the best of our liturgical and musical practice today
does not approach in richness, correctness, and consistency the average
attained by Lutheran congregations in the cities of Germany and Sweden
during the lifetime of the Reformers—which was the standard, textually
at least, of the Common Service of 1888.
The Common Service and the Common Service Book are not reac:
tionary works. Theirs is the spirit of progressive conservatism. The
framers of the Common Service were able churchmen, resourceful, force-
ful leaders of their own time. They had unbounded faith in the future.
In endeavoring to recover and make serviceable the finest liturgical ex-
pressions of the past, they were conservative; in constructing the Com-
mon Service and securing its adoption and introduction they were pro-
gressive. Some of our congregations have not yet caught up with their
program or understood its spirit; none of us has completely realized the
possibilities contained in the logical completion of their work.
We frequently do not realize that Pietism, Rationalism and the Cal- -:< 7.
vinistic influences which weakened and destroyed the Church's doctrinal® -.
and liturgical foundations in the eighteenth and nineteenth centuries also. - -.
practically erased all liturgical understanding and feeling. We rejoice
in the restoration of the Church’s confessional position and of its his-
torical liturgical services and texts, but we do not realize how much we
have to learn if we would recapture the “liturgical sense” which our six-
teenth century churchmen possessed. The facts should challenge us in
our own time. Our Church life today should rise to a better understand-
ing and use of all that is best and most distinctive in our inheritance—
not by way of mechanical] imitation or in the spirit of mere repristination
but with an informed appreciation of churchly devotional life and the
ability to distinguish elements of universal and permanent significance
and to exercise responsible freedom in matters of secondary importance.
214 THE COMMON SERVICE BOOK

The Common Service was a purely literary effort without adequate

study of proper music or ceremonial or of the liturgical requirements of
the church building. Nor did the Common Service Book, thirty years
later, attempt to cover all areas in this field. It supplied only the simplest
musical forms for congregational use. It provided no music whatever for
choral parts, such as chants for the Psalms or setting for the Introits,
Graduals, Antiphons and Responsories. It made no pronouncements upon
proper architectural appointments. Its rubrical directions were limited
to the simplest and most necessary observances.
The wisdom of this procedure, whether understood at the time or
not, has been fully justified. The Church has been won to an appreciation
of essential values without having to engage in endless controversies
over nonessentials. Now that the text and some of its traditional music
are well established, greater attention may be given to accuracy, con-
sistency, and refinement of rendition.

Tue Best USE or A RECOVERED [INHERITANCE

The genius of Lutheranism reacts not only against a casual or irrever-
ent approach to God, but also against externality and display in public
worship. We seek to approach God directly, simply, sincerely. The sim-
plicity and forthrightness of our Liturgy require corresponding qualities
in its setting and rendition. Overelaboration, fussy decoration, excessive
ceremonial, concertistic music are all out of harmony with the Lutheran
understanding. A strong sense of historic values and of what is inherently
worshipful, distinctive, and beautiful, however, is entirely in the Lu-
theran spirit.
Creative activity, controlled by established principles, should be en-
couraged. We must expect the Liturgy itself to receive minor revisions
and possibly some development. Use and criticism will lead to compres-
sion and elimination, perhaps particularly in some of the Occasional
Services. New collects and prayers will meet new needs. In the Hymnal
there will be subtractions and additions.
The entire field of plain song, as yet invaded by only a few explorers,
lies before our musicians. No Church in Christendom has a clearer right
than the Lutheran to enter this and take possession. It gave the congre-
gational chorale to the Christian world, but few of American Lutheran
choirs and congregations have an intimate acquaintance with this great
body of church song. Organists and composers will also find admirable
texts in the Liturgy for new settings to Introits, Graduals, Antiphons, and
 A BALANCED PROGRAM 215

Responsories. No other Protestant Communion offers in its Liturgy so

rich and wide an opportunity for musical enrichment and development.
Our hope is that this dignified, objective, yet rich and warm, type of
worship which was the common possession of the Church centuries ago,
together with its wonderful music, may again become the prized posses-
sion of all our people in our own land and time.
A word of caution should temper this zeal. True development will be
a balanced effort. We can expect good practice and progress only from
those who study and love the Liturgy, its music, and its proper archi-
tecture. We should encourage interest and endeavor in all these fields.
We should also have patience with the enthusiasm and the zeal of youth
as some of our juniors strive to lift the services of their congregations to
higher levels. This will only balance the patience we frequently must
extend to the indifference and immobility of age and its frequent refusal
to abandon slovenly, incorrect, and individualistic practices.
We realize how far all of us have come when we now find responsive
services, chancels, altars, crosses, vested choirs, and clerical gowns in
many churches of the so-called nonliturgical communions. These fea-
tures have long since been established in Lutheran congregations. We
should now understand that some congregations, particularly in the
larger cities, because of unusual musical and artistic attainments, may
desire and be prepared to maintain services of a fuller and more ornate
type than others. None should be too greatly disturbed if pastors prefer
the ancient surplice and stole of the Church to the later black gown of
the academic world; if on festivals an occasional altar glows with many
lightsor a processional cross be carried before the choir, if a choirmaster
revives interest in plain song and the a cappella compositions of our old
masters; or if efforts be made to have more frequent administrations of
the Holy Communion. With respect to the latter we all must know that
Luther and other eminent leaders of the sixteenth century would be
stirred to the depths by the casual consideration given the Sacrament in
congregations scheduling only four, or fewer, celebrations a year. They
would never approve of the “Half Mass” (the Service without the Sacra-
ment) which as an inheritance from the times of Rationalism is gener-
ally found among us today. Luther himself, according to Veit Dietrich’s
reminiscences, was accustomed to receive the Sacrament every fourteen
davs or at least every three weeks.®

6 Dr. Martin Luthers Werke, Weimar, 1927, XLVIII:326. Also Hans Preuss, ‘‘Luther as Com-
municant,” The Lutheran Church Quarterly, April, 1941, p. 199.
216 THE COMMON SERVICE BOOK

With this understood, it is also true that too aggressive an emphasis

upon externalities, such as vestments, lights, ceremonial, etc., disturbs
the balanced order of congregational life and threatens the peace and
unity of the whole Church. Minor matters which seem very important
to extremists today are often meaningless after the lapse of centuries, or
else are filled with a meaning which we cannot accept.
Worship is a means to an end. It must establish men and women in
God and in the fellowship of the saints. If the strongest
communion with
impression that remains after a service is one of liturgical technique, that
service has been a failure. Exaggerated concern for precise and perfect
observance of traditional detail cannot satisfy the spiritual hunger of
souls seeking God. Ritualism which magnifies detail, and individualism
which ignores common usage, are the extremes. Good churchmen will
demonstrate a healthy interest in a well-rounded program of church life
and work. They will seek to consolidate the gains of previous liturgical
development, to conduct the Church’s service in the Church's way, and
to unite and elevate the entire Church in a broad advance rather than to
bring individual congregations to extremely “high” and spectacular
performance.
Thankful for our great inheritance, let us diligently study the prin-
ciples, history, and literature of Christian worship and strive to maintain
our services in a manner representative of our best traditions and ideals.
Let us develop our musical and artistic resources to the limit of our
ability though subordinating art to the Liturgy. And whatever the service
—whether simple or ornate—let every part be correctly and devoutly
rendered.
A program of such breadth, depth, and sincerity will enable the art
of worship to flower naturally and beautifully among us in an atmosphere
of spiritual reality.
 CHAPTER XI

THE SERVICE

Las Service, in Lutheran use, corresponds to the Divine Litur rgy of

the Eastern Church and the Mass of the Roman Church. The German
name for it is Hauptgottesdienst. Its unique character and importance
are indicated in the English title by the significant word “The.” More
than any other form of worship, it roots itself in our Lord’s own example
and command. In its complete form it enshrines both Word and
Sacrament.
The Service is not a nondescript collection of devotional forms. It has
but one theme and that the loftiest. It lives to. proclaim the Gospel of
Jesus Christ, and through that to reveal God to the world. It lives to
offer the Holy Sacrament for the spiritual comfort and strengthening of
believers. It lives to express the faith, gratitude, and joy of Christian
communities. As the Church's normal order of worship on the Lord’s Day
it is unique, purposeful, powerful. In its several parts and in its totality
it builds up a towering majesty of thought and expression, which exceeds
that of any other liturgical form in the Church's use.

SIGNIFICANCE OF FORM AND DEVELOPMENT

Sooner or later every important and constantly repeated action takes
on significant form. Even the highest spiritual values are best expressed
and grasped when embodied in appropriate form. God's Holy Son
became incarnate and took upon Hinnself the form of a servant in order
to serve man. His gifts of heavenly grace continue to reach down
through the media of written and spoken words and the earthly elements
of water, bread, and wine. Similarly the spirit of man employs language
and music and art, and even more material things, to express his reverent
thanksgivings, hopes, and prayers, and to set forth and preserve the faith
by which his own soul lives. The Liturgy, through a long and natural
process of development, finally came to be the corporate expression of
the Church’s faith and fellowship, and to provide the normal oppor-
tunity for the effective administration of the Means of Grace.
This process was entirely different from the way in which “worship
programs” are assembled today. The Service of the Church was not
217
218 THE SERVICE

privately prepared. No man or group of men set out to analyze and

arrange in order the emotions and acts which should enter into a well-
balanced program, and then prepare appropriate forms to express these
emotions and intentions in acts of worship. The Liturgy is a work of. the
whole Church. It grew naturally as did the Creeds, the Confessions, the
great hymns of the Church, and even as the Holy Scriptures themselves.
It was born not of philosophy, but of faith. Psychology may analyze its
elements, and logic may arrange its parts, but neither had much to do
with its origin and development.
The earliest forms of the Liturgy developed from the efforts of groups
of believers to do a few simple things. They desired to perpetuate in a
spiritual manner the communion with Christ which the first disciples had
known in the flesh, and through Christ unitedly to commune with the
Father in Heaven. Obedience to our Lord’s commands with reference
to Baptism and the Holy Supper and the endeavor to provide opportuni-
ties for instructing the catechumens and the faithful, led to readings from
Scripture, hymns, prayers, and actions which presently assumed more or
less permanent form. Word and Sacrament were the core about which
expressions of adoration, confession, petition, intercession, and thanks-
giving gradually developed. As the Church Year evolved, the objective
facts of faith were rehearsed and celebrated. Forms which persisted and
gained general currency were assembled and arranged, and thus the
Liturgy grew.
Fragments of Jewish worship persisted in such words as “Amen,”
“Hallelujah,” “Hosanna,” etc., in the extensive use of the Psalms in In-
troits, Graduals, Versicles, etc., and in the text of the Sanctus. Greek
influence is to be noted in the use of lights and ceremonial, and in the
modal system underlying medieval music. Local and provincial history
colored the development of the Ecclesiastical Year. The Scriptures of the
New Testament and the Institution of the Lord’s Supper, however, were
the fundamental and positively Christian elements which determined
development.
Attention has been called (pp. 52-58) to two types of services in the
early Middle Ages: the Roman, which finally prevailed nearly every-
where, and the Gallican. While the later Lutheran Liturgy was funda-
mentally a reform of the Roman Mass, certain features peculiar to the
Gallican liturgies have persisted in it to this day. Among these are the
rich development of the first part of the Service (the Mass of the Cate-
chumens), the singing of hymns during the Communion, the approach
 REDISCOVERY OF THE SACRAMENT 219

of the laity to the altar instead of only to the chancel rail for the Sacra-
ment, the use of the Nunc Dimittis, the Aaronic Benediction, etc.

THE REFORMATION’S REDISCOVERY OF THE SACRAMENT

The medieval errors and abuses which called for reform and the pro-
gram and processes of reform have already been discussed (pp. 58-138).
In rediscovering the Gospel the Lutheran Reformation rediscovered the
sacrament. In rediscovering the Gospel and the Sacrament it rediscov-
ered the purpose of the Liturgy. These discoveries resulted in the devel-
opment of a liturgical movement which purified, enriched, and empow-
ered the worship of the Church.
The teaching of the Lutheran Church with respect to the Sacrament
developed on an avenue of discussion with the Roman Catholics on
the one side and the Zwinglians and the Calvinists on the other. Some
of Luther's personal intensity of conviction and expression are evident
in the great emphasis laid by the Church on penitence and confession,
upon the individualization of the gift of grace, and the personal assur-
ance of salvation enjoyed by the individual communicant.}
The Lutheran doctrine, however, has a broader base than this. It rests
upon the Lutheran conception of the Gospel as comprehending both the
audible and the visible Word. In the audible Word of Scripture, the
liturgical services, the sermon, etc., the love, the mercy, and the good-
ness of God are proclaimed to all men. In the visible Word of the Sacra-
ment these are applied individually in the forgiveness and grace given
the worshiper through the gift of the body and blood of Christ received
in faith.
The doctrine of the Sacrament also involves the doctrine of the Church
and of the ministry. The conception of the Real Presence rests upon the
doctrine of the Person of Christ, and this again upon the doctrine of the
incarnation. By the Real Prescuce is understood the presence of the whole
Christ in the Sacrament—the human as well as the divine Christ. The
Lutheran denies as strongly as does the Calvinist the teaching of transub-

1Seeberg claims that overemphasis upon the forgiveness of sins tends to narrow the meaning
of the Sacrament and to make of it simply another form of Penance. Adamson, a Scotch theologian,
says: “It is only natural that one who magnified justification by faith as almost the sum and sub-
stance of the Gospel should view the central Christian rite in the dazzling light of that glorious
doctrine. . . . The nature and the greatness of that gift can only be expressed by saying that it
consists of Christ Himself.” (The Christian Doctrine of the Lord’s Supper, pp. 152 ff.) While
recognizing the force of these judgments, we should also remember that Luther's idea of “the
forgiveness of sins” was very inclusive and that in his Small Catechism he explains the benefits
of the Sacrament as “the remission of sins, life and salvation . . . for where there is remission of
sins there are also life and salvation” (Part V).
220 THE SERVICE

stantiation but he believes as strongly as does the Roman Catholic in the

Real Presence itself.
The Lutheran Church regards the Lord’s Supper as the missa fidelium.
Participation in other services or in the first or general part of the Service
is a matter of general privilege. The Sacrament itself is offered only to
those who have been instructed as to its meaning and who desire to
receive it and come forward to the altar for this purpose. The e Church
will not administer it promiscuously in the pews or treat it as..a.semi-.
social function, or as an expression of unity which does not exist. No
Lutheran would desire to commune at a Roman altar even if permitted;
nor will he find spiritual satisfaction in communing in Churches which
profess a merely memorial or symbolical view of the Sacrament. Church
members are encouraged to receive the Sacrament in other Lutheran
churches as freely as in their own congregations. The significance of the
Sacrament as an expression of Christian unity is thus recognized. But
since real unity is a matter of faith rather than of organization or emo-
tion; and since such unity does not exist among Christian groups in gen-
eral, intercommunion or open communion is not encouraged.
The Lord’s Supper, like Baptism, is an act of the Church in obedience
to Christ’s command, “This do,” and in reliance upon His assurance,
“This is My Body which is given for you; this is the Blood of the New
Testament shed for you and for many for the remission of sins.” Its his-
torical recollections point directly to the Upper Room and to the Cross
on Calvary. Its beneficiaries are all the faithful in the Communion of
Saints. Its hopes encompass greater spiritual powers and deeper conse-
crations in this present life, and the completion of Christ's work of
redemption in the eternal kingdom which He will usher in.
All this centers in the reality of the Presence. If Christ is truly present,
all this is true; if He is not present all is vain and false. This is why the
Lutheran attaches so much importance to this doctrine. The late Charles
M. Jacobs has happily separated these teachings “from the controversial
matrix in which they are historically embedded,” and has expressed them
simply and beautifully in a glowing passage:

This Sacrament gathers into itself all the elements of the Christian Gospel.
No other act of worship contains them so completely. The work of Christ for
the salvation of the world, the gracious will of God in which the work of Jesus
had its source, the forgiveness of sin, the hope of the life to come, the reality
of the Christian fellowship that has grown out of Christ’s work—all of these
things come to expression in this Sacrament, and all of them are offered to
 THE REAL PRESENCE 221

the communicant. In the Lord’s Supper he may hear God saying to him, “All Ht
this is yours, if you will but claim it as your own... .” JAc
The Real Presence of Christ with the bread and wine of the Eucharist pre-
sents no difficulties to faith. If we believe that Jesus died and rose again and .~,_) -+
is our living Lord and Saviour, why should we not believe that He can be really, . ‘ae
present, where and as He will? If webelieve that the Christ who now lives is < ~
the same Jesus who endured the suffering of the Cross, why should we doubt ” ~~
that His humanity, as well as His deity, is present in and with the Sacrament?
If we believe that, in the Resurrection, Christ’s human body was transformed,
and became, in St. Paul’s phrase, “a spiritual body,” why should we stumble
at the thought of a “bodily presence”? .. .
That in the Lord’s Supper Christ comes to us, not only in a word that He
spoke nineteen hundred years ago, but in His very Person; that this Christ is
the same Jesus who was with the Twelve in the Upper Room “on the night
in which He was betrayéd,” who died upon a Roman cross and rose from the
grave in Joseph's garden; that we may know Him close to us, “closer to us
than breathing and nearer than hands or feet”; that our souls can feel His
nearness, our hearts go out to Him in adoration, our lives be renewed by con-
tact with His own—that is the meaning of the Real Presence. That we, of times
far distant from His own, might be thus keenly conscious that He is with us,
Jesus said, “This is My body; this is My blood.”
We who believe in this Presence are sure that it is “real.” It is not con-
tingent upon the faith of those who receive or those who administer the Sacra-
ment, but is for all alike, for believers and unbelievers, for the godly and the
ungodly. It depends in no way upon our perception of it. But to those who
are conscious of it, it becomes an additional assurance of the promise, which
the Sacrament confers, “of forgiveness of sins, life and salvation.” It belongs
to the “sign” by which our faith is strengthened and increased.?

OTHER ASPECTS OF EUCHARISTIC FAITH AND PRACTICE

Apostolic hands briefly sketched three types of Eucharistic thought
in the Synoptic, Johannine, and Pauline accounts. Later liturgies and
doctrinal formularies have stressed different approaches to and interpre-
tations of the subject. Bishop Brilioth of Sweden in an important con-
tribution to the study of doctrine and the Liturgy, speaks of the Eucharist
as a jewel which “shows endless changes of light and color as it is re-
garded from different angles” though “the light which it reflects is one
and the same: the Holy Presence, the Mystery.” Examining historically
important beliefs and practices, he reveals their relationships and pleads
for a fuller and more harmonious expression of all true aspects of “the
great Christian Sacrament in the wholeness of its many-sided glory.” He
enumerates five elements or aspects of the Eucharist found with varying
2The Ministry and the Sacraments, pp. 142-44.
* Yneve Brilioth, Eucharistic Faith and Practice, Evangelical and Catholic, p. 288.
222 THE SERVICE

emphasis and proportion in all communions. These are: thanksgiving,

communion-fellowship, commemoration, éacrifice, and mystery. Bishop
Brilioth’s thesis calls for the balance of these elements and for the recog-
nition of the Eucharist as the Church’s chief service of worship and
praise.
In agreement with this line of thought, one may say that the Lutheran
Liturgy, particularly the Common Service, gives good representation to
each of these five elements except the one of sacrifice.
1. Thanksgiving was the dominant note in the Lord’s Supper of the
early Church. Justin’s Apology expressly calls the Sacrament the Eucha-
rist, or Thanksgiving. The lengthy Anaphoras of many liturgies testified
to “gladness of heart” for the blessings of the natural creation and came
to majestic climaxes in thanksgiving for the objective facts of redemp-
tion. St. Paul’s commemoration of the Passion and the later idea of sacri-
fice were magnified by the medieval Church at the expense of this earlier
note of thanksgiving.
Luther recognized the importance of “the sacrifice of praise.” The
choral portions of the Mass (Gloria in Excelsis, Alleluia, Creed, Preface,
Sanctus, etc.), which he labored to preserve had their chief significance
as acts of praise and thanksgiving. His leadership and encouragement
led to a great development of hymnody which struck the same lofty notes
in more personal and individualistic fashion than did the medieval Latin
hymns. Melanchthon also appreciated the Eucharist as an act of thanks-
giving. In the twenty-fourth article of his Apology he expanded this
thought and developed the sharp distinction between the sacramental
and the sacrificial elements in worship which Kliefoth and other nine-
teenth-century Lutherans carried to undue lengths.
Brilioth laments the fact that “Lutheran individualism has tended to
deprive the Eucharist of its robes of thanksgiving” and has given an air
of “penitential gloom” to its services. This criticism may apply particu-
larly to the Swedish Liturgy in which penitential features are unusually
prominent. The Common Service, however, with its abundant provision
of historic choral elements and its encouragement of congregational par-
ticipation in the responses gives generous recognition to the thought of
thanksgiving. This is evident in the Introit, Gloria in Excelsis, Gradual,
the responses at the Gospel, the General Prayer, the Preface and espe-
cially the Proper Prefaces, the Sanctus, the Thanksgiving Collect, and
the Benedicamus. The note of thanksgiving also sounds again and again
in the hymns and the sermon.
 FELLOWSHIP OF THE FAITHFUL 223

2. The Reformation greatly increased the frequency of communion by

the people and strengthened the idea of communion-fellowship. The
mystery of the faithful as “the Body of Christ” is little more than a the-
ological abstraction until we see this Body living and functioning in wor-
ship and work. The more material aspects of the early Agape were
heightened and refined in the restrictions of the missa fidelium, which
made the Sacrament an expression of unity in the faith on the part of
believers in all times and places.
The medieval Church destroyed the earlier unity and the sense of
corporate worship by emphasizing the priestly class and by relieving
the laity of active participation. The Reformation corrected this and re-
emphasized the priesthood of believers and the congregational character
of worship. Masses without communicants were forbidden and actual
communion by the people was promoted. The use of the vernacular along
with the development of hymnody and of popular preaching were sig-
nificant factors. The world-wide liturgical movement in the Roman
Church today is a belated effort to develop intelligent active lay partici-
pation in the Mass so that the people may think of themselves as “co-
celebrants with the priest.”
The Reformed Churches have always stressed the idea of Christian
fellowship, some at times seeming to emphasize aspects of the Agape
rather than the deeper thought of the missa fidelium. Luther's controversy
with Zwingli, which centered on the Real Presence, led him to stress the
personal assurance of salvation in the Sacrament. His earlier writings,
however, reveal a deep appreciation of the fellowship of the faithful. In
his Treatise on the Blessed Sacrament of 1519, he expands in an original
way the attractive idea first expressed in the Didache and recurring in
the later Liturgy of St. Mark, in the Clementine Liturgy, and in various
Gallican liturgies:
—_—_—_—

“Just as the bread is made from many little grains kneaded together, and
the bodies of the many grains become the body of the one bread, each single
grain losing its body and form and taking to itself the common body of the
bread; and similarly the little grapes, losing their separate form, become one
common body of wine,--so should it be, and so it is, with us when we use this
Sacrament aright.”4
And again: “Whoever is troubled on account of his sins . . . let him go
joyously to the Sacrament of the Altar and lay his sorrow upon the congrega-
tion, and seek help from the whcle multitude of the spiritual body.”
‘ Luthers Werke, Weimar, Bd. II:748. Also, Works of Martin Luther, Phila. ed., Vol. I, p. 17.
§ Luthers Werke, Weimar, II:745.
224 THE SERVICE

And again, in the Treatise on Winkelmesse und Pfaffenweihe, 1538: “God

be praised, in our churches we can show a proper Christian mass . . . our min-
ister, bishop or servant in the pastoral office goes to the altar . . . he chants
publicly and distinctly Christ’s words of institution . . . and we, especially
those who wish to receive the Sacrament, kneel behind and around him, man,
woman, young, old, master, servant, wife, maid, parents, children, as God
brings us together . . . and we do not let our minister speak the words of
Christ for himself, as for his own person. On the contrary he is the mouth
of us all and we all say them with him from the heart, and with faith uplifted
to the Lamb of God who is there for us and with us, and according to His
appointment feeds us with His Body and Blood. That is our Mass, and the
right Mass, which does not fail us.”6
Later doctrinal formulations emphasized objective considerations, but
the Lutheran Liturgy preserves quite fully the thought of communion-
fellowship. Its whole spirit tends to make worshipers conscious of their
membership in the Christian society. Individuals unite with others in
expressing common beliefs in the Creed and common petitions in the
“Our Father’; together they sing: “We lift up our hearts unto the Lord”
and “We laud and magnify Thy glorious Name.” As they do this, they
realize that they are part of a Body which is alive and working. The indi-
vidual’s own confession and praise mingle with the confession and praise
of the group; his own reception of the sacramental gift gains higher mean-
ing as he kneels with others at the altar; his own sense of blessing is
deepened as the entire Service impresses upon him the idea of partici-
pation in the life of the Universal Church, a Body which by reason of its
relation to Christ has a character and quality above the human and
temporal.
3. The idea of commemoration is satisfactorily represented in the
Lutheran Liturgy, particularly because of Lutheran fidelity to the Church
Year. The Evangelists record the Lord’s Supper, but St. Paul specifically
connects it with Christ’s Passion and death. Justin relates it to the incar-
nation. The early liturgies elaborate the entire story of redemption as the
ultimate reason for the Church’s thanksgiving. They also include in
diptychs and prayers historic commemorations drawn from the life of
the Church.
The Lutheran Liturgy by its omission of the entire canon and its
extreme emphasis upon the Words of Institution narrowed the broader
outlook of the early Church and focused thought upon our Lord’s Passion
and the idea of the atonement. Lutheran conservatism, however, retained
6 Luthers Werke, Weimar, 33:347. See also Professor Hans Preuss, ‘Luther «1s Communicant,”
Lutheran Church Quarterly, April, 1941, p. 199.
 THE IDEA OF SACRIFICE 225

the cycle and propers of the Church Year, and thus provided a historical
setting of breadth and variety, and brought new reasons for thanksgiving
into every celebration. Thus, while not specifically referring, as does the
Book of Common Prayer, to “the memorial Thy son has commanded us
to make,” the Lutheran Liturgy is much fuller in its commemorative
features than are the Zwinglian and Calvinistic services. The Liturgical
Gospels extend the commemorative thought far beyond the limits of the
Upper Room and Mount Calvary. The Proper Prefaces (in which the
Common Service is richer than other present-day Lutheran liturgies)
definitely fix the thought of the day or season in the very center of the
Eucharistic thanksgiving. It is to be noted, however, that when in any
place the Sacrament is celebrated infrequently, these commemorative
values are largely lost so far as the Eucharist itself is concerned.
4. The idea of sacrifice cannot be dissociated from the Sacrament, for
the memorial which our Lord commanded His disciples to make centers
in the thought of His body given and His blood shed for the salvation of
men. All Christians recognize Christ’s sacrifice on the cross as the only
and all-sufficient sacrifice for sin. Christians differ in their views con-
cerning subjective aspects of sacrifice, and the manner and extent to
which believers share in the sacrifice of Christ.
We cannot compromise with pagan or Roman (rather than earlier
Gallican) conceptions of the offering of material things and of our own
human action as a propitiatory sacrifice. We do, however, recognize the
Eucharistic sacrifice of praise and thanksgiving. There are other ideas of
sacrifice too, which, though valid, fell under suspicion in the violence of
Reformation debate and the necessity of opposing the massive medieval
belief in propitiatory sacrifice.
What these valid but forgotten ideas of sacrifice are may be disclosed
by a study of liturgical texts of various periods and of Luther's writings
before he became deeply involved in controversy.

From the Clementine Liturgy in Book VIII of the Apostolic Constitutions:

“Remembering therefore His Passion and death and Resurrection . . . we offer
to Thee, our King and our God, according to His institution, this bread and
this cup; giving thanks to Thee through Him . . that all who shall partake
thereof may be confirmed in piety, may receive remission of their sins, may
be delivered from the devil and his wiles, may be filled with the Holy Ghost,
may become worthy of Thy Christ and may obtain eternal life.”7
From the Liturgy of St. James (Jerusalem): “... that they may be to all
those who partake of them for the remission of sins and for eternal life, for
t Arthur Linton, Twenty-five Consecration Prayers, p. 38.
226 THE SERVICE

the sanctification of souls and of bodies, for the bringing forth of good works,
for the confirmation of Thy Holy Church... .”8
From the Gallican Liturgy: “Fed with Heavenly Food, we pray the Father,
and the Son and the Holy Ghost, that all common desires being mortified we
may in all things live holy and spiritual lives.”®
From the first Prayer Book of Edward VI, 1549: “Wherever, O Lord and
heavenly Father . . . we Thy humble servants do celebrate and make here
before Thy divine majesty with these Thy holy gifts, the memorial which Thy
Son hath willed us to make . . . and here we offer and present unto Thee, O
Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively
sacrifice unto Thee; humbly beseeching Thee that whosoever shall be par-
takers of this holy communion may be fulfilled with Thy grace and heavenly
benediction and made one body with Thy Son, Jesus Christ.”1°
From the Book of Worship of the Lutheran Churches in India, 1938: “We
bring before Thee according to His institution these Thy gifts of bread and
wine, giving thanks to Thee through Him . . . and we beseech Thee . . that
in true faith and with contrite hearts we may eat and drink thereof to the
remission of sins, and be sanctified in soul and body; that we may be one
body and one spirit, and may have our portion with all Thy saints who have
been well pleasing unto Thee.”
Luther’s Treatise on the New Testament, that is, the Holy Mass, 1520:
“What shall we offer then? Ourselves and all that we have with unending
prayer; as we say, Thy will be done on earth as it is in heaven. Herewith must
we dedicate ourselves to the divine will that He may do with us as He wills,
according to His divine pleasure. And so also we offer Him our thanks and
praise with our whole heart for His unspeakable sweet grace and mercy which
He has promised and given unto us in this Sacrament.”
Recalling the figure in the Epistle to the Hebrews (Chap. 13) of our Lord
as the great High Priest, Luther speaks of our participation in His oblation:
“This is indeed true, we must not offer such prayer, praise, thanks, and our-
selves before God’s eyes through our own selves, but lay them on Christ and
let Him present them.”!1
Luthers Treatise concerning the Blessed Sacrament, 1519: “There are
those indeed who would share the benefits but not the cost, that is, who gladly
hear in this Sacrament that the help, fellowship and assistance of all the saints
are promised and given to them but who, because they fear the world, are
unwilling in their turn to contribute to this fellowship, to help the poor, to
endure sin, to care for the sick, to suffer with the suffering, to intercede for
others, to defend the truth, to seek the reformation of the Church... they
are self-seeking persons, whom this Sacrament does not benefit. Just as we

8 Ibid. p. 438.
®°J. Comper, IIandbook of Liturgies, pt. 2, p. 141.
10 The thought of this fine prayer of oblation in the Anglican Liturgy is anticipated by expres-
sions in the Strassburg Mass, 1525 (Friedrich Hubert, Die Strassburger liturgischen ordnungen,
(Gbttingen, 1900), p. 86, and specifically in the discussion “Of Holie Oblations” in Archbishop
Hermann, Reformation of Cologne (English edition, 1548), p. cxxxv.
11 Tuthers Werke, Weimar, VI:368.
 AN ENACTED PRAYER © 227

could not endure a citizen who wanted to be helped, protected and made free
by the community, and yet in his turn would do nothing for it nor serve it. . .
for the Sacrament has no blessing and significance unless love grows daily and
so changes a man that he is made one with all others.
“There your heart must go out in love and devotion and learn that this
Sacrament is a Sacrament of love, and that love and service are given you and
you again must render love and service to Christ and His needy ones... .
You must fight, work, pray and if you cannot do more, have heartfelt sympathy.
“When they have done this (fear and honor Christ in the Sacrament with
their prayers and devotion) they think they have done their whole duty,
although Christ has given His body for this purpose, that the significance of
the Sacrament, that is, fellowship and mutual love, may be put into practice
... that faith in the fellowship with Him and with His saints may be rightly
exercised and become strong in us, and that we, in accordance with it, may
rightly exercise our fellowship with one another.”!2
“In this sense it is permissible and right to call the Mass a sacrifice, not
needed in itself, but as a means whereby we offer up ourselves together with
Christ; that is to say, that we cast ourselves upon Christ with a sure faith in
His testament, to come before God with our prayer, our praise, and our obla-
tion, only through Him and His mediation, believing firmly that He is our
Shepherd and our Priest in heaven before the face of God.”13
Study of these passages, which might be greatly extended, brings two
thoughts into the clear. First, God takes earthly things and uses them
as vehicles of divine grace and power. Our divine Lord assumed a human
—- ee

body in the incarnation. In the Eucharist He commands His Church to

provide earthly elements, to give thanks and to distribute them in order
that the faithful may receive His divine gift. The point to be observed is
that the faithful are required to do something, to bring something before
God and to show forth Christ’s death before the world.
The Liturgy is more than a literary composition. It is a sacred action
in response to our Lord’s injunction, “This do.” In the “enacted prayer”
of the Liturgy the Church pleads the merits of Christ and His all-sufficient
sacrifice and sums up with dramatic impressiveness all that we have in
mind when we conclude our every prayer with the familiar words, “And
this we ask for Jesus’ sake.” Here is corporate action which includes
praise and thanksgiving, but embraces more than that—an act, an offer-
ing, a sacrifice of faith, of obedience, of dedication. This sacrifice is in
no sense propitiatory. It is commemorative, eucharistic, and necessary
for the realization of Christ’s promises to His disciples of every time and
clime. In the high solemnity of this corporate action, the Church pro-
13 Works of Martin Luther, Phila. ed., Vol. II, pp. 17, 14, 21.
3 Brilioth, Eucharistic Faith and Practice, Evangelical and Catholic, p. 99; and Jacoby, Die
Liturgik der Reformctorem, I, 205.
228 THE SERVICE

claims before God and men its faith and obedience, and brings the
Christ of Galilee and Calvary into the midst of the disciples of today.
The substitution of mere edification for this sense of corporate action
definitely weakens the Church's worship.
In addition to this objective, ceremonial sacrifice, we also recognize
a subjective, personal sacrifice. We must bring more than bread and
wine to the altar. We must offer ourselves in love and devotion, in self-
denial and consecrated service, in an action which is the fruit and the
proof of our faith. We may not all understand or accept the idea that
spiritual union with the crucified and risen Christ gives the faithful a
share in His sacrifice. We may not realize fully what Augustine meant
when he said that only as we are incorporated through communion with
Christ and His oblation can we truly render thanks and praise to God.
We instinctively know, however, that we must “present our bodies a
living sacrifice, wholly acceptable unto God” and that we must not “be
conformed to this world” but be “transformed by the renewing of our
minds” so that we may henceforth live before God in righteousness and
true holiness. Unless we bring this self-oblation, this sacrifice of moral
obedience and spiritual earnestness with all its ethical implications for
daily living, we are weak and unprofitable servants, and the Holy Sacra-
ment is for us a hollow mockery. Justification by faith may lead us in all
confidence to the altar. Sanctification of spirit and life must follow..us-as
we leave the holy table. Both are embraced in the one great transaction.
There is little of this sense of self-oblation in the Lutheran Liturgy
except as it enters by way of hymns and the sermon. The consciousness
of our people transcends the poverty of our forms, and they realize that
we all must bring to the altar of God a sacrifice more worthy of the name
than the mere act of praise and thanksgiving. They cannot forget the
Saviours words in St. John’s Gospel, “He that abideth in me and I in
him, the same bringeth forth much fruit .. .” or St. Paul’s words, “I can
do all things through Christ which strengtheneth me.” We visit Calvary’s
hill in all reverence but we also learn humility and service in the Upper
Room, and obedience in the Garden. Our commitment to the divine will
involves the sacrifice of our own wills, and the consecration of all that
we are and have. As individuals and as members of Christ’s mystical
Body we offer ourselves to God in love and a renewed sense of unity
and service. The difficulties present in such a discussion as this arise
because of improper and unspiritual conceptions of sacrifice.
Oo. Afystery is a convenient term which includes the things which pass
 THE IDEA OF MYSTERY 229

understanding, the manifestations of divinity and infinity which defy

explanation and excite our wonder, awe, and reverence.
Even the exact sciences recognize the factor of the unknown. Real
scientists approach their study of the universe with reverent minds. The
reverence which springs from recognition of the majesty of the almighty,
the all-merciful God is never absent from true worship. One should not,
however, think of mystery such as this apart from other elements, but
rather as something present in them all.
Programmatic students of worship name this as the first element in
the psychological patterns they discover or invent. Rudolph Otto built
up the transcendence of God to overpowering proportions in his idea of
the Mysterium Tremendum, the Wholly Other, whose purity and power
we finite, sinful creatures confess and adore.!4
Dean Sperry and Dr. Von Ogden Vogt?® recall the magnificent pas-
sage of Job 38, “Where wast thou when I laid the foundations of the
earth? ... Hast thou entered into the springs of the sea? . . . Have the
gates of death been opened unto thee?” and the vision of Isaiah (Chap.
6), “The Lord sat upon a throne, high and lifted up, and the seraphim
cried one to the other, Holy, Holy, Holy is the Lord God of hosts: the
whole earth is full of His glory.” They place the vision and the adoration
of God as foundation stones in the temple of worship.
There is truth and logic in this, particularly as applied to the building
of isolated “programs” of worship. The purely psychological approach to
worship, however, undervalues objective reality and historical continuity.
It is for the most part subjective and eclectic and its search for illustra-
tive and appropriate material soon carries its advocates beyond the limits
of any single historical order.1®
The student of liturgy, too, appreciates the holiness and majesty of
the Divine and qualities of awe and wonder, of reverence and adora-
tion. He does not locate these, however, in a single block in a logical
program. Rather he finds them mingling with other elements and per-
meating the whole fabric of the living Liturgy in its rich provision of
ever-changing appointments for the Liturgical Year. The revelation of
God in Christ Jesus and personal experience of the riches of His grace
temper the austere thought of the Old Testament prophets, but the sense
14 Rudolph Otto, The Idea of the Holy, Oxford Univ. Pr., 1923.
% Ix, Reality in Worship and Art and Religion, respectively.
16 Beginning with Rudolf Otto’s Idea of the Holy it has been carried on by Dean Sperry in his
Reality in Worship (an able work), and in the writings of Von Ogden Vogt, George W. Fiske,
Bernard E. Meland, and others. The recent comprehensive work of Prof. Robert Will of the Uni-
versity of Strassburg, Le Culte, is a particularly fine blend of the historical and the philosophical.
230 THE SERVICE

of mystery and the quality of reverence pervade every part of the Chris-
tian Liturgy. We find them in hymns, sermons, and in the quiet moments
of worshipers in the pew as well as in the Confiteor, the Sanctus, or the
moment of reception at the holy table.
The worship of the early Church was heavily charged with mystery.
The arrangement of the church building, with its outer court for cate-
chumens and an inner room for the baptized, the screening of the altar,
the distinctive vestments and ceremonies of the priests, as well as wor-
shipful expressions in the Liturgy with its ascriptions of honor and praise,
are ample evidence of an attitude and an atmosphere which was height-
ened in the medieval centuries by the Gothic glories of cathedrals, the
splendor of lights and color and elaborate ceremonial, and the practices
which centered in the miracle of the Mass and illustrated the doctrine
of transubstantiation.
The Reformers repudiated this doctrine, magnified edification and
instruction, and promoted active congregational participation in worship.
They nevertheless retained a high appreciation of mystery. It remained
for Pietism, with its intense preoccupation with self, and for Rationalism
with its exaltation of reason, to discard mystery and thus pave the way
for Puritan and later Protestant impoverishment of worship. Calvin was
still big enough to humble himself before the transcendent God. Luther
held in contempt the aberrations of the religious fanatics of his own time,
but gave ample evidence of a deep vein of genuine, wholesome mysticism
in his own nature. Thoroughly versed in Johannine and Pauline thought,
and with vivid recollections of Augustine and St. Bernard, Luther could
reject the rationalism of Carlstadt and Zwingli, and the visionary super-
ficialities of Miinzer and the Anabaptists, and yet revel in the mystery of
an almighty, all-holy, all-merciful God who “over-brims with pure good-
ness” and deigns to dwell in the hearts and souls of men.
Lutheran hymnody reached some of its loftiest flights in extolling the
mystery of the Holy Communion. The high objectivity of Greek devotion
exemplified in John Brownlie’s hymn, “Let Thy blood in mercy poured,”
and the cool sincerity of Thomas Aquinas in his “With all the powers my
poor heart hath,” were surpassed in warm and intimately personal ex-
pressions of the mystery of the Sacrament in the glowing lines of Johann
Franck'’s “Deck thyself with joy and gladness, Dwell no more my soul
in sadness.”
There was more than liturgical conservatism in the retention by the
Lutherans of medieval church buildings, with their appointments, and
 SUPREMACY OF THE SACRAMENT 231

of the historic Liturgy and its music. Beyond the sense of historic con-
tinuity and high appreciation of aesthetic values was the conviction that
the Church’s sense of reverence and honor due the Almighty were truly
expressed by the inner spirit and purified forms of the historic service
culminating in the Sacrament. Not only the Preface with its exalted
phrases, and the Sanctus with its praise to the Holiest, but the reverence
before the altar and the kneeling communion—all expressed the sense of
mystery which centered in the Real Presence and which declared with
Augustine and Paul and John that in some mystic but real way we are
incorporated in Christ and Christ in us. This sacramental presence and
sacramental power are indescribable because incomprehensible. Because
of this, the Presence though focused in the elements must not be too
definitely limited or too sharply localized. Our thought must expand to
include Christ's presence as High Priest throughout the entire transac-
tion, and the further mystery of Christ's presence in His Body, the
Church. In every part of the Service the faithful are conscious of His
living presence and power, glowing with spiritual radiance and beauty,
and bringing to every heart the assurance of remission of sins, life, and
salvation. a ©

Two thoughts should emerge from this discussion. The first is that any
attempt to analyze such a living and spiritual thing as worship and the
Eucharist and to separate their component parts Is necessarily imperfect,
and can at best be but suggestive. The botanist tears petals and stamens
apart and examines each with microscopic care. He knows, however, that
the flower is greater than the sum of all its parts, that its glory is its life
and that this has been destroyed by his analysis. Theology and philosophy
give us an analysis of worship. The Liturgy and its action provide more
than a synthesis, for worship and the Liturgy are more than a mechanical
assembly of parts. Their reality, their power, and their beauty are in their
life, which unites the highest aspirations and holiest beliefs of men with
the ineffable love and eternal power of God.
The second thought is that the Eucharist is the Church’s supreme act
of worship, its highest, holiest endeavor to realize actual communion with
Cod. Here as nowhere else is the Christian conscious of the presence of
his Lord and Saviour, the Jesus of the Judean hills, the Christ of history
and the Lord of all eternity. Here as nowhere else is there such concen-
tration of all Christ’s words and works in the realization of His completed
redemption. Here as nowhere else is there such conviction of our actual
participation in the salvation He has won for us through incorporation
232 THE SERVICE .

with His own true Body in the Sacrament, and in fellowship with His
mystical Body, the Church.
This fullness of thought concerning the Sacrament was recaptured by
the Reformers in the sixteenth century. In this classic period the Lutheran
Church re-stated the faith of the Church in noble confessions. In this
classic period it recognized the Eucharist as the supreme act of corporate
worship and celebrated it every Lord’s Day and festival with rich form
and ceremony, beautiful music, and vital preaching. We have much to
learn today from the faith and the life of our own best moment in history.

THE CxLassic LUTHERAN TRADITION

The appreciation and unbroken use of The Service by the Lutheran
Church in all lands is noteworthy. While failing at times to appreciate
and use the Orders of Matins and Vespers, the Church has everywhere
retained The Service—at times in simplified form—for its normal Sunday
service. Other Protestant Churches promptly abandoned the historic
Liturgy and established a type of preaching service separate from the
Holy Communion. The Anglican Church lost important elements of the
ancient Service (Introits, Graduals, Agnus Dei, etc.), and transferred the
sermon to Morning Prayer (Matins). This made the latter the principal
service on most Sundays, the Holy Communion being celebrated at a
separate hour. The Matin Order thus received an emphasis unknown in
the Lutheran system. Most worshipers in the Anglican communion are
still deprived of the regular Gospels and Epistles for the Day.
The Lutheran Church restored the “primitive synthesis” of the early
Church by including in balanced proportion the preaching of the Word
and the administration of the Sacrament in the principal Service of the
Day. This Service was held in its entirety on appointed Sundays and all
great festivals.
Some Orders recognized that on certain days in towns and villages
there might be no communicants. Permission was given in this event to
conclude the Service with appropriate prayers and the Benediction. This
exceptional provision later became the regular use. In the beginning,
however, it was part of a plan to maintain the historic order of the Mass
and to encourage the faithful to communicate. So successful was the lat-
ter effort that it was emulated by the leaders of the Counter-Keforma-
tion. Thus, the practice of frequent communions in the Church of Rome
today owes much to Reformation inspiration.
This was the Service as Luther and the conservative reformers knew
 THE CLASSIC LUTHERAN TRADITION 233

it. Great preachers themselves, they made the sermon a significant part
of the Service. They did not mutilate the Liturgy to do this, or banish the
Sacrament to a separate service. In fact, in the major Confession of
the Church they vigorously defended their practice: “Falsely are our
churches accused of abolishing the Mass; for the Mass is retained on our
part and celebrated with the highest reverence.” Luther and his asso-
ciates never would have approved of the “half-mass” commonly found
among us today as the normal Sunday worship of our congregations. For
two hundred years, or nearly half the time from the Reformation to the
present, the normal Sunday Service in Lutheran lands was the purified
Mass, or Hauptgottesdienst, with its twin peaks of sermon and Sacra-
ment. There were weekly celebrations and the people in general received
the Sacrament much more frequently than before. The ravages of war,
the example of Calvinism, the later subjective practices of Pietistic groups
in a domestic type of worship, and the unbelief of Rationalism, finally
broke the genuine Lutheran tradition.
Two factors in the late seventeenth and eighteenth centurics worked
against frequent communion by the people and made the Liturgy more
and more a “preaching service.” The first affected the lay folk particu-
larly. The Sacrament was surrounded with an atmosphere of awe and
fear; excessive emphasis was placed upon personal and intensely intro-
spective preparation; and dread was felt of possible unworthy reception
and of “being guilty” of the body and blood of Christ. These morbid and
exaggerated emphases upon preparation for the Sacrament, rather than
upon the Sacrament itself, are still occasionally in evidence. The second
factor, which affected the clergy and the educated classes primarily, was
intense emphasis upon doctrinal discussion and formulation. The net
result was dogmatic definition rather than common devotion. Argument
took the place of adoration and it was not long before the pulpit was
elevated above the altar.
Thus the fine balance between Word and Sacrament was lost. There
was no declension in the field of doctrine. The Lutheran Confessions
which had held the Sacrament on lofty levels were still accepted. Lutheran
services in general, however, after centuries of proper use, came to con-
sist of a truncated Liturgy with the first half (the Office of the Word)
existing apart from its crown and completion in the Holy Communion.
The latter in most districts was administered at quarterly communions, in
conformity with the Calvinistic and Zwinglian program.
In some large city congregations in Europe the ancient agreement
234 THE SERVICE

between doctrine and practice still obtains, and the Church offers the
Sacrament as well as the Word every Lord’s Day. A thousand may come
for the Office of the Word and only half a hundred remain for the Sacra-
ment. But the Church at least does its part and provides a weekly admin-
istration for those who desire the Sacrament. In our own country many
congregations have monthly administrations, and the desire for more
frequent opportunities for communion is genuine and growing.
The use of The Service in its entirety, with more frequent opportunities
for communion, is to be encouraged because of its spiritual values and
because of its agreement with genuine Lutheran tradition and with the
practice of the early Church. From the very beginning the Lord's Sup-
per was the central feature of Christian worship. Albert Schweitzer is
well within the truth when he says of the early Church: “All the praying,
prophesying, preaching and teaching took place within the framework
of the Thanksgiving at the celebration of the Lord’s Supper.” The so-
called “Word of God services” are a later development.
The medieval Church regarded the Mass as the highest expression of
its doctrinal system and the strongest bond among its members. The
Reformation simplified and purified this Service, but it is still the single
greatest edifying, inspiring, and unifying factor in the Church's life.
Either with the Holy Communion, or with the Office of the Word alone,
it is the regular and significant Service of the Lutheran Church in all
lands on all Sundays and festivals. Whether there be a Communion or
not, the proper appointments give the Service of the Day a historical
completeness surpassing that of the Anglican Liturgy, and a richness and
distinctive quality not found at all in the miscellaneous unhistorical
orders of worship of nonliturgical Churches.

THE STRUCTURE OF THE SERVICE

The proclamation of the Word and the administration of the Sacra-
ment determine the structure of The Service. Devotional introductions
and conclusions, and a preliminary service of Confession, are built into
the liturgical framework. Each individual service is complete in itself.
Each, however, is also a part of the cycle of services comprising the
Christian Year.
Each service consists of the “Ordinary” and the “Propers” (propria).
The Ordinary comprises the invariable elements which represent the
great unchanging beliefs, needs, aspirations, and consolations of believ-
ers. Such elements are the Confession of Sins, Kyrie, Creed, Lord’s
 OUTLINE OF THE SERVICE 230

Prayer, Common Preface, Sanctus, the Thanksgiving, the Benediction,

ete. Within this fixed framework are grouped variable parts called the
Propers. These are the particular liturgical appointments for each day—
Introit, Collect, Epistle, Gradual, Gospel, Proper Preface. The sermon
and the hymn should also be thought of as “Propers.” Together the
Ordinary and the Propers build up a harmonious and beautiful service
for each day or festival. The many services combine to form the fully
rounded Liturgical Year.
The Gospel for the Day usually presents the central objective thought.
The Epistle expands or impresses this in a practical way. The Collect
sums up the whole in a brief but pertinent prayer. The Introit strikes the
keynote and indicates the mood and spirit of the day. The Gradual pro-
videsa transition from the Epistle to the Gospel or links the thought of
the two. This harmony of the Propers often is not apparent in the Sun-
days aafter Trinity which celebrate no particular festival and merely pro-
vide devotional settings for a particular Gospel message.
The late medieval centuries produced many commentators on the
Liturgy, among others Amalarius, Walafried Strabo, Honorius of Autun,
William Durandus of Mende, etc. Their attempts to explain its parts in
accordance with the allegorical and symbolical method of the time were
naive and whimsical, and often absurd.
Perhaps the first attempt to develop a general principle of worship
is to be found in Luther's Von Ordnung of 1523, which clearly distin-
guishes between the sacramental or objective and the sacrificial or sub-
jective. This discussion was limited to historic material and stressed
objective values as fundamental. This idea was elaborated by Melanch-
thon in the Apology of the Augsburg Confession (Chap. 12). It was later
developed, often rather mechanically, in the writings of Kliefoth, Schoe-
berlein, and other Lutheran scholars of the nineteenth century.
Following is an outline of The Service of the Lutheran Church as in
practical use today, with an indication of the major divisions observed
by the early Church.

The Invocation

I. THE PREPARATORY CONFESSION

The Address
The Versicles
The Confession of Sins
The Prayer for Grace
The Declaration of Grace
236 THE SERVICE

Il. THE OFFICE OF THE WORD

(The ancient missa catechumenorum)
Psalmody
The Introit and Gloria Patri
The Kyrie
The Gloria in Excelsis
Word
Salutation and Response
The Collect for the Day
The Epistle for the Day
The Gradual
The Gospel for the Day
The Creed .
The Hymn
The Sermon
(The ancient missa fidelium)
Offering
The Offertory
The Gifts
The General Prayer
The Hymn
OI. THE OFFICE OF THE HOLY COMMUNION

Preface
Salutation
The Sursum Corda
The Eucharistic Prayer
The Proper Preface
The Sanctus
Consecration and Administration
The Lord’s Prayer
The Words of Institution
The Pax
The Agnus Dei
The Distribution
The Blessing
Post-Communion
The Nunc Dimittis
The Thanksgiving
The Salutation and Benedicamus
The Benediction

THe Music oF THE SERVICE

The music of the Service is of fundamental importance. It should
receive careful and constant consideration at the hands of organists,
choirmasters, and choirs. Like the Liturgy itself, this music is largely
 MUSIC OF THE SERVICE 237

historic. Its melodies, like the melodies of many of the hymns of the
Church, have long been associated with the text. There is a “jroper
music’ of the Liturgy, at least of large parts of it, just as there are
“proper tunes” for hymns. The melodies of Ein Feste Burg, of Veni, Veni
Emmanuel, or of Holy, Holy, Holy (Nicaea) are as well known and as
widely used as these hymns themselves. This is true of many of the
responses of the Liturgy, the Preface melodies, and other forms.
The definitely congregational character of its service music is a marked
feature of Lutheran worship. Both the Roman and the Anglican Churches
have the choral service as their ideal. The Roman Church has a wealth
of musical “Masses,” and the Anglican Church a wealth of musical
“Services. In each case these more or less elaborate settings are designed
primarily for choir use rather than for congregational participation.
The latest official Service Book of the Protestant Episcopal Church
(1940) gives four relatively simple settings to the Liturgy. This provision
indicates a strong desire in that Communion for greater congregational
participation in the musical responses. The Lutheran Church definitely
seeks to encourage congregational singing in the Responses of the Liturgy
as well as in the hymns. The Common Service Book, for this very reason.
provides but one musical setting for the greater part of the Liturgy and
this in such simple form that the average congregation can readily learn
to use it.
The gifts and possibilities of the choir are fully recognized, however.
Certain parts of the Liturgy (the Introit and the Gradual in the Service;
the Antiphon, Psalm, and Responsory in Matins and Vespers) definitely
are choir numbers. In addition to these, opportunity is given for anthems
and similar choral pieces. The responses of the invariable portions (the
“Ordinary” ) of the Liturgy itself, however, are to be sung by choir and
congregation and not by the choir alone.
The music of the Liturgy is thus simple and strong in melodic struc-
ture with broad and sustaining harmonies. It is devotional in feeling and
not concertistic. In spirit as well as form it furthers the corporate expres-
sion of successive moods of reverence, adoration, aspiration, praise, and
prayer.
The music of the Liturgy, like the Liturgy itself, is distinctive, unique.
It has its own definite character which is of the Church and not of the
world. Departures from this churchly type in the direction of secular
feeling and form are always disastrous. They result in weakness, com-
monplaceness, and loss of spiritual values. Organists and choirmasters
238 THE SERVICE

should appreciate the opportunity, as well as the responsibility which is

theirs, of developing a type of service music artistically adequate but
definitely churchly and spiritual. The music of the Liturgy should share
with the Liturgy itself this quality of distinction.
Fundamentally the music of The Service in the Common Service Book
is rooted in the plain song tradition of the Church. The settings to the
Preface and the Agnus Dei are plain song melodies carried over into the
Lutheran Church Orders and Cantionales. These service books of the
sixteenth century contain hundreds of plain song melodies and establish
the historic right of the Lutheran Church to the fullest use of the ancient
Gregorian music of the Church. The Versicle forms, Kyrie and Hallelujah
sentences are plain song adapted to English texts in the cathedral serv-
ices of the Church of England in the Reformation century. The Gloria
Patri of the Introit (for use in Lent), and the first setting of the Offer-
tory, are modifications of Gregorian chants. The Gloria in Excelsis is set
to a composite form of chant, which, particularly in the middle section,
is reminiscent of Kyrie forms in early English cathedral use. The second
setting of the Offertory is an eighteenth century melody whose free
rhythm suggests a plain song background. Other forms such as the first
Gloria Patri in the Introit and the Nunc Dimittis, are set to simple
Anglican chants.
The musical settings to the Liturgy in the Common Service Book are
mixed in character and uneven in merit. They have a churchly feel and
can readily be learned and sung by congregations. The future, however,
may produce improved and more unified settings which may more nearly
approximate the ideal. For the present we may well study what we have
and endeavor to render it intelligently and artistically.
The attention of ministers, organists, and choirmasters is particularly
directed to the important body of General Rubrics (pp. 484ff.) in the
Common Service Book. All who share the responsibility of leadership in
the worship of the congregation must be thoroughly familiar with these
technical details.
The primary purpose of this book is to interpret the text of the Liturgy
thoughtfully, spiritually, and artistically. The brief suggestions concern-
ing the music which are given here and later are intended to express
ideas and suggest meaning and mood rather than mere details of tempo
and volume. Frequently they also seek to guard against common faults.
The chant settings to the Liturgy are different from our usual
“measured music. Many of the chants have no time signature and no
 SUGGESTIONS FOR CHOIRMASTERS 239

fixed bars or measures. The text is sung to these settings in free rhythm.
Time values are not to be taken literally. The whole rendition must be
in the nature of a dignified musical declamatiun of the text without pre-
cise values for individual notes.
Broadly speaking, it is well to sing the traditional plain song melodies
in unison and the Anglican chants in parts. Taste will largely determine
the treatment to be given the chants which are not purely Gregorian or
purely Anglican. No one procedure is absolutely right and every other
wrong. The beginning of a chant may be taken in unison so as to estab-
lish a strong lead, the singers breaking into parts after the opening sec-
tion. Or unison passages may be effective in the middle of a chant by
way of contrast. These are matters for individual choirmasters to deter-
mine. Several suggestions of this character are given in later pages.
Editors employ many systems of chanting and methods of pointing.
The only suggestions of this sort in the Common Service Book are the
heavy-faced vowels found in the text. If these are_very slightly prolonged
—but not stressed—it will help the singers keep together and bring out
the meaning of the text with clearness.
Two types of chanting are not good and should be avoided. The first,
reference to which has just been made, stresses or accents instead of
slightly prolonging the vowels. Even if only a bit too prolonged, the
effect will be spotty and lacking in smoothness. The second poor type
recites the text rapidly and precisely, but thoughtlessly, with every syl-
lable given equal value in mechanical and meaningless fashion. Chanting
of this kind becomes stilted and formalistic and fails to bring out the
meaning of the words. The best chanting is a simple, clear, and natural
declamation of the text in musical tone.
Phrasing is important in bringing the text into clear relief and secur-
ing a more legato quality in the music than is usually found. A break at
the proper place is effective. If, however, breath is taken too frequently
the thought is broken and the musical effect is choppy.
 CHAPTER XII

THE SERVICE IN DETAIL: INVOCATION; CONFESSION

O. FESTIVALS and special occasions an opening Hymn may be sung

in procession. The custom is much to be preferred, however, of having
the choir regularly enter the church in reverent, silent procession and go
to the choir stalls before the hymn is sung. The congregation should rise
as the choir enters the church.
The organist plays softly until the choir is in its place and the minister
is in the chancel. He then leads into the hymn in which minister, choir
and congregation unite.
A Hymn of Invocation of the Holy Spirit is prescribed in Spang. and in
many Ch. Ors. Aust., 1571, says: “At the beginning of every spiritual Office
earnest prayer must be offered to God for grace, enlightenment and help, and
the Veni Sancte Spiritus must be sung.”
o
The minister may follow the choir or he may enter the chancel sepa-
rately from the sacristy. He goes to the front of the Altar on the chancel]
level, where he will reverently offer his personal devotions and remain
facing the Altar until the conclusion of the Hymn.
\/
9

If the key of the hymn is different from that of the Service the organist
will modulate into the latter before the minister reads the Invocation.
Sufficient time should be allowed between the opening hymn and the
Invocation for an adjustment of mood or spirit which may be required,
particularly if the final stanza of the hymn should rise to a climax. Impa.
tience, thoughtlessness or nervousness on the minister's part should not
interfere with his giving the organist ample time to improvise an appro-
priate modulation. A well-constructed phrase of four or eight measures
based upon a fragment of the hymn tune itself is not too much, and this
should conclude with a gradual diminuendo.
The preparation of such “improvisations” and modulations in advance
is an important part of the organist’s work. So far as devotional and
churchly effects are concerned the mastery by the organist of these details
of the Service itself is more important than the playing of a fifteen-minute
recital before the Service, however brilliant that performance might be.
240
 SIGNIFICANCE OF THE INVOCATION 241

THE INVOCATION
| The Congregation shall rise, and the Minister shall say:
In the Name of the Father, and of the Son, and of the Holy Ghost.
i The Congregation shall sing or say:
Amen.
St. Paul admonishes the faithful: “Whatsoever ye do in word or deed,
do all in the name of the Lord Jesus, giving thanks to God and the Father
by Him.” (Col. 3:17. Cf. also Eph. 2:18, I Cor. 12:3.) The Liturgy thus
fittingly begins with the Invocation, as an act of corporate devotion.
This formula sums up all that we know of the Divine Being in a brief
Scriptural phrase which has long been used in devotional and liturgical
acts of many kinds throughout the universal Church. It is used sacra-
mentally as a solemn formula of benediction in Baptism, Marriage, Ordi-
nation, Church Dedication and various “blessings.” As used here at the
beginning of The Service, however, it has the value of an “invovcative
blessing.” As the name indicates, it is addressed to God and not to the
congregation. It is an affirmation of faith, a prayer of profession and
approach similar in character to a Hymn of Invocation, or to the words
“Our Father” at the beginning of the Lord’s Prayer. We formally express
our “awareness of the Presence of God, we place ourselves in that Pres-
ence, and invoke the Divine blessing upon the service which is to follow.
We confess our faith in the Holy Trinity, for whose worship we are
assembled. We solemnly call God to witness that we are “gathered to-
gether” in His name (Matt. 18:20) and in that name offer all our prayer,
praise and thanksgiving. (John 16:23. )
The Invocation is not found in the early liturgies nor in the services
of the Greek Catholic or the Anglican Churches. In the Roman Church it
begins the priest’s Office of Preparation before the Mass and other Offices
(Occasional Services), and is said at the beginning of sermons. The
Lutheran Ch. Ors. give the Invocation or take it for granted. The Swedish
Liturgy is an exception and does not have it at this place, though it does
give it as the final Benediction.
Historically these words accompanied the sign of the cross, which
began every act of devotion, including the Confession of Sins said by the
priest and his associates privately at the foot of the Altar before Mass.
The Ch. Ors. retained the Confession at the beginning of the Service, but
purified the form and made it a congregational act. The fact that it
became a congregational act and the further fact that the sign of the cross
242 THE SERVICE IN DETAIL

later dropped from general use have not changed its real character. The
entire Confiteor, with the simple exception of the Declaration of Grace
which concludes it, is sacrificial in character. Its spirit is the spirit of
prayerful preparation and purification.
The sign of the cross, now generally omitted, added the note of self-
blessing. Anciently the sign of the cross was more important than the
formula. It was in general use long before the cross itself was used in
worship or in church buildings. The formula “In the Name,” etc. was a
verbal accompaniment to the action.
It is difficult to realize the hold which the sign of the cross has had upon
popular imagination and life. Cyprian, Tertullian and many others are witnesses
to its use among Christians as early as the end of the second century. Tertullian
says: “In all our travels and movements, in all our coming in and going out, in
putting on our shoes, at the bath, at the table, in lighting our candles, in lying
down, in sitting down, whatever employment occupieth us, we mark our fore-
head with the sign of the cross. For these and such-like rules, if thou requirest
a law in the Scriptures thou shalt find none. Tradition will be pleaded to thee
as originating them, custom as confirming them, and faith as observing them.
That reason will support tradition, and custom and faith, thou wilt either thy-
self perceive, or learn from someone who hath perceived it. Meanwhile thou
wilt believe that some reason there is, to which due submission is due.”’
Chrysostom concludes a glowing passage concerning the sign of the cross
by saying: “When, therefore, thou signest thyself, think of the purpose of the
cross, and quench anger and all other passions. Consider the price that hath
been paid for thee, and then wilt thou be a slave to no man. Since not merely
by the fingers ought one to engrave it, but before this by the purpose of the
heart with much faith.”
As a reminder of the saving Passion and death of Christ and an emblem of
the mercy of God, the sign of the cross from the earliest times was accompanied
by various formulas, such as “The sign of Christ,” “In the Name of Jesus,” “Our
help is in the Name of the Lord,” and “In the Name of the Father, and of the
Son, and of the Holy Ghost.” Eventually the last came into universal use and
supplanted all others. These words and the sign became a summary of the
Christian faith, a simple yet comprehensive recognition of the Unity and the
Trinity in the Godhead, and of the central significance of the sacrificial death
of Christ.
The Church at the time of the Reformation reacted against the excessive
and superstitious use of the sign of the cross which had characterized the late
Middle Ages. It did not abolish it, but endeavored to restrict its use to signifi-
cant occasions, such as Baptism, the Lord’s Supper, the Benediction at the end
of the Service, etc. Luther kept it, together with a form of the Invocation, in
his directions for Morning and Evening Prayer in the Small Catechism. Thus
1 Tertullian, Of the Crown, p. 165, Oxf. Trans.
* Chrysostom on St. Matt. Hom. liv., pp. 735-37, Oxf. Trans.
 A CORPORATE ACT OF DEVOTION 243

he says: “In the morning when thou risest, thou shalt make the sign of the
Cross and say: May God, the Father, the Son, and the Holy Ghost, grant it”—
a paraphrase which breathes the spirit of prayer even more definitely than does
the original In Nomine, etc.*
The Ch. Ors. took for granted the use of the sign of the cross with the
Invocation by the minister at the altar as part of his private devotion before
the Service. When this became a public congregational act, the sign of the
cross was gradually dropped. The formula which had accompanied it for so
many centuries, however, remained as an Invocation, that is, a solemn recog-
nition of the Holy Trinity, and a petition for the divine presence and blessing.
Thus the Lutheran Liturgy, at least in its German development, gave the
Invocation a prominence and importance not found in the Roman Mass or in
any other liturgy.
This discussion reveals the difficulties which arise in attempting to
classify parts of the Liturgy too mechanically. Some are not wholly sacra-
mental, others are not only sacrificial. There is a blending of these ele-
ments in some parts of the Service. Since, however, the minister by his
position at the altar interprets the Service, and as there are only two
positions he can take, it is necessary to determine the prevailing character
of each part. In the case of the Invocation it is better to take the words
as Luther, the Reformers, and the ancient Church used them in this con-
nection, that is, as primarily devotional in character and not as a procla-
mation addressed to the congregation.
Some nineteenth century scholars ignored the devotional significance
of these words at this place and interpreted them as legitimatizing, or at
least as establishing, a sacramental basis for the entire Service. (Thus
even Loehe.) Some altered the text itself in clumsy fashion to agree with
this new interpretation and made it read “Unser Anfang sei im Namen
des Vaters, des Sohnes und des Heiligen Geistes.” The Common Service
has done well to retain the historic text and we give it its ancient and
generally accepted meaning.*
The minister leads the devotions of the congregation in this act and
faces the altar. .
o,°

3“Das walt Gott, Vater, Sohn, Heiliger Geist, Amen.’” Luther apparently combined in this
form references to both the usual In Nomine and the other formula Deus in adjutorium, also fre-
quently used with the sign of the cross. Cf D. Martin Luthers Werke, Weimar, Vol. 30:1, p. 392.
4The principle underlying the orientation of the minister was affirmed for the Anglican Com-
munion at the Savoy Conference, 1661, in the reply of the bishops to the proposals of the Puritans.
The latter desired that the minister should face the people throughout the Service, as this was
“most convenient.”” The bishops replied: ‘‘The minister's turning to the people is not most con-
venient throughout the whole administration. When he speaks to them, as in Lessons, Absolution,
and Benedictions, it is convenient that he turn to them. When he speaks for them to God, it is fit
that they should all tum another way, as the ancient Church ever did’? (Cardwell, A History of
Conferences, p. 358).
244 THE SERVICE IN DETAIL

The Amen is sung promptly and firmly, though with devotional spirit
and moderate volume of tone.
It is questionable whether it is wise to suggest exact tempos. The
author would certainly not desire to do this throughout the work. Local
conditions differ greatly with respect to the size of church buildings, of
congregations, and other details. We must also allow for proper differ-
ences in judgment and taste, and not attempt to regiment our worship
severely.
It may be helpful at the very beginning, however, to suggest a metro-
nome tempo of MMd=84 for the first Amen of the service. Most later
Amens, such as those following the Collects, etc., may be taken more
rapidly. “Percussive” and similar thoughtless and undevotional effects
are absolutely to be avoided. The final Amen of the Service should again
have significant breadth and solemnity and be held to a slower tempo.

THE CONFESSION OF SINS

The Minister shall say:

Beloved in the Lord! Let us draw near with a true heart, and confess our sins
unto God our Father, beseeching Him, in the Name of our Lord Jesus Christ,
to grant us forgiveness.

Our help is in the Name of the Lord.

FY. Who made heaven and earth.

| said, | will confess my transgressions unto the Lord.

FY. And Thou forgavest the iniquity of my sin.

Then shall the Minister say:

Almighty God, our Maker and Redeemer, we poor sinners confess unto Thee,
that we are by nature sinful and unclean, and that we have sinned against
Thee by thought, word, and deed. Wherefore we flee for refuge to Thine
infinite mercy, seeking and imploring Thy grace, for the sake of our Lord
Jesus Christ.

{ The Congregation shall say with the Minister:

O Most Merciful God, Who hast given Thine Only-begotten Son to die for
us, have mercy upon us, and for His sake grant us remission of all our sins:
and by Thy Holy Spirit increase in us true knowledge of Thee, and of Thy will,
and true obedience to Thy Word, to the end that by Thy grace we may come
to everlasting life; through Jesus Christ our Lord. Amen.
 THE CONFESSION OF SINS 245

|. Then shall the Minister say:

Almighty God, our Heavenly Father, hath had mercy upon us, and hath given
His Only Son to die for us, and for His sake forgiveth us all our sins. To them
that believe on His Name, He giveth power to become the sons of God, and
bestoweth upon them His Holy Spirit. He that believeth, and is baptized,
shall be saved. Grant this, O Lord, unto us all.

The Congregation shall sing or say:

Amen.

The Confession of Sins is an invariable introductory Office which pro-

vides a helpful preparation for each day’s worship. “We lay down our
burdens at the doorway before entering upon the praises of God”
(Bishop Dowden). The Service of the Day properly begins with the
Introit, but before this it is fitting that we seek a purification of spirit and
that we turn from ourselves to God in penitence and prayer and receive
His assurance of mercy and grace.
he Confiteor, as it is called from the Latin word meaning “I confess,”
developed from the prayers originally said by the minister in the sacristy
in connection with the putting on of his vestments. It is a late feature in
the Liturgy. No special prayers of this sort were appointed in the early
centuries, though the Didache admonishes the early Christians, “Assemble
on the day of the Lord, break bread and celebrate the Eucharist; but
first confess your sins, that your sacrifice may be holy.” Dr. Parsch, the
learned Augustinian of Klosterneuburg, calls attention to the fact that
nothing is said about the rite of contrition in later descriptions of the
Lord’s Supper. He makes the further interesting observation that “the
primitive Church considered themselves ‘a holy people, nor did it pos-
sess the clearly defined consciousness of sin of medieval and modern
times. It did not, therefore, see the need for a special rite of purification.”®
As emphasis was laid increasingly upon private confession and abso-
lution of the people before reception of the Sacrament the practice
developed of the priest also making a personal confession before begin-
ning the Service. About the eleventh century certain so-called “Apologies”
of the time were fashioned into prayers which were said by the priest at
the foot of the altar as part of his private preparation for the Service.
They were not said by or for the congregation. The text of the Roman
Confiteor in its present form was adopted by the Synod of Ravenna in
® Pius Parsch, The Liturgy of the Mass, translated by F. C. Eckhoff (St. Louis: Herder, 1939),
p. 65.
246 THE SERVICE IN DETAIL

1814 and finally authorized for the entire Roman Communion in the
Missal of Pius V, 1570.

The text begins with the responsive reading by the priest and his attendants
of Ps. 43, “Judge me, O God . . . send out Thy light and Thy truth .. . then
will I go unto the altar of God... .” This was originally in the Milan Liturgy,
the baptismal hymn of the Neophytes chanted by them in procession. The
Psalm is followed by a lengthy Confession with enumeration of many saints,
a form of absolution, and the Collect for Purity (“Almighty God, unto Whom
all hearts are open, all desires known,” etc.). The choir sings the Introit while
the priest says the Confession.
The Reformation appreciated the spiritual values in such a prepara-
tory Confession. It could not use existing forms because of their doctrinal
impurity. In parts of Germany, in Sweden, and later in England, entirely
new forms were developed which well illustrate the principles and
methods of conservative liturgical reform in the sixteenth century. Recog-
nizing the principle of the priesthood of all believers, the Confession was
made a congregational instead of a priestly act. It was addressed to God
alone, and all references to intercessions by the Virgin and the saints
were omitted. A thoroughly Scriptural text was provided for the entire
Office which did more than enumerate known transgressions, and in-
cluded an acknowledgment of our sinful nature. The phrase “thought,
word and deed” and the first Versicle, “Our help is in the Name of the
Lord,” are the only parts of the pre-Reformation service retained in the
Common Service. The Church in this introductory act, by its positive
declaration of forgiveness to all who “believe on His Name,” grounds all
its worship upon the atoning sacrifice of Jesus Christ.
The Common Service has rightly kept the introductory act of Confession
separate from The Service proper, which begins with the Introit for the Day.
The combination of the Confession with the Kyrie rests upon an imperfect
understanding of the nature and the history of the Kyrie and an inadequate
appreciation of the integrity of the Mass Order. This regrettable arrangement
is found in Sweden, 1541, and later (though not in Petri’s Mass, 1531), in
Muhlenberg’s Liturgy, 1748, in several nineteenth century German liturgies
(Baden, Bavaria, etc.) and in the Ministerium of Pennsylvania Liturgy, 1860.
Dr. Krauth and Dr. Seiss led the movement which restored the Confession to
its proper place before the Introit in the Church Book, 1868, and the Common
Service, 1888.

Providing an Evangelical form of Confession was a slow and uneven pro-

cedure. Luther in his Orders omitted all reference to the Confiteor. Experi.
mental forms were found as early as the Nbg. M., 1525. The Confiteor was
retained as the private prayer of the minister in Br.-Nbg., 1533, Sch.-Hol..
 EVANGELICAL FORMS OF CONFESSION 247

1542, Pf.-Neub., 1548, Hild., 1544, and in Pom. as late as 1563. One of the
earliest and most extended congregational forms is that of Sweden, 1531.
Others are Ham., 1537, Col., 1543, Hes., 1566, Aust., 1571. Dr. E. T. Horn’s
Liturgics (p. 107) lists Orders which give forms of Confession and those
which do not. (For list of abbreviations see p. 86.)
The text in the Common Service is derived chiefly from Melanchthon’s
Order for Meckl., 1552, as later adopted in Witt., 1559. Richter finds germs
of this in John Riebling, 1534.
In one respect at least the Lutheran form of Confession is unique. The
expression “we are by nature sinful and unclean” is found only in Lutheran
Services. The Roman Church provides no public service of Confession because
it requires private confession of all its members. The priest's Confession in
the Office of Preparation contains no reference to original sin. The Book of
Common Prayer, though prepared with full knowledge of Lutheran forms,
passes over this idea also and simply says, “We acknowledge and bewail our
manifold sins and wickedness, which we, from time to time, most grievously
have committed.” Similarly in the General Confession of Morning Prayer it
says, “We have erred, and strayed from Thy ways... we have offended . .
we have left undone .. . there is no health in us.”
Versicles and their responses are passages from the Psalms used
throughout the Liturgy in many connections, particularly to introduce
collects, canticles, prayers, and other features. They have been aptly
described as “eloquent in their laconic brevity . . . an appeal darted
swiftly forth to God, a cry from the heart .. . in which the faithful join
by making the response” (Cabrol). They penetrate directly to the heart
of the matter of the moment. They also strengthen the congregational
and social element in the Liturgy and lift the latter above the level
monotony of a monologue.
The first Versicle in the Office of Confession is given in Nbg., 1525,
Meckl., 1552, and Witt., 1559. The second Versicle is found in Strass., 1525,
Col., 1543 and Aust., 1571.
\/
“°

The essentially preparatory character of this Office of Confession is

indicated by the short line or rule which separates it from the Introit,
and by suggestions (General Rubrics, p. 485), concerning the place and
manner of conducting the Office—on the chancel level, kneeling, saying
instead of singing, etc. The short form of Confession is omitted when the
fuller form of “Public Confession” is used preceding the Holy Com-
munion.
The minister in conducting the Confession stands at the foot of the
altar on the chance! Jevel.
248 THE SERVICE IN DETAIL

The address, “Beloved in the Lord” (based on Heb. 10:22), should be

read clearly and freely, facing the congregation. The Service Book should
not be followed too closely. It may be held in the hand or laid upon the
altar rail or the sanctuary step.
At the Versicle the minister faces the altar. At this point the minister
and the congregation may kneel (prescribed in Aust., 1571). The min-
ister kneels at the sanctuary rail or the lowest altar step. He rises and
faces the congregation throughout the Declaration of Grace.
The Declaration of Grace as a sacramental act should be pronounced
in a firm tone of assurance. The final sentence, “Grant this, O Lord, unto
us all,” is in effect a prayer, but it contains an element of admonition and
the minister should not turn to the altar at this point. The entire Declara-
tion should be regaided as a unit and be said facing the congregation.
The Versicle may be said instead of sung. It would be well if this
were done generally as it would emphasize the invariable and prepara-
tory character of the Confessional Office as distinguished from the actual
Service of the Day which properly begins with the Introit.
\/
Xd

If sung, the Versicle responses should be held to moderate volume and

tempo so as to express the devotional and searching character of the act
of confession. In the second Response the word “of” should be passed
over lightly with stronger emphasis upon “my” and “sin.” The organ
accompaniment should be in subdued tone, with a soft diapason chorus
and upper work of great refinement. Heavy diapasons alone are likely
to be “tubby” and upper work of too great strength may be hard and
shrill.
The first natural break in the Service comes at the end of the Confes-
sional Office. A brief pause may be made before the actual Service of
the Day. The minister may go to the clergy stalls and stand until the
Introit is begun by the choir. Or he may pause a few moments before
going to the altar to read the Introit. Late-comers, who have remained
quietly in the rear, now go to their seats. The organist will extemporize
softly and lead with increasing volume into the tonality and mood of the
Introit.
 CHAPTER XIII

THE INTROIT; THE KYRIE; THE GLORIA IN EXCELSIS

THE INTROIT
(First Sunday in Advent)
Unto Thee, O Lord, do | lift up my soul: O my God, | trust in Thee;
Let me not be ashamed: let not mine enemies triumph over me;
Yea, let none that wait on Thee: be ashamed.
Psalm. Show me Thy ways, O Lord: teach me Thy paths.
Glory be to the Father, and to the Son, and to the Holy Ghost: as it was in the
beginning, is now, and ever shall be, world without end. Amen.

Tue Introrr marks the actual beginning of the Service. It strikes the
keynote of the Day or Season in objective and exalted fashion by the use
of pertinent verses from the Psalms, and calls the congregation to united
consideration of the central thought or theme of the particular service. It
is the first variable part of the Service, different texts being employed
on different days. The use of such “Propers’ is a feature of the Western
Church. The Eastern rites have no Introits, Collects, Graduals, or similar
variable material.
The word Introit means “entrance” or “beginning.” In the early
Church the service began with a litany. After persecution ended and the
Church was recognized and large basilicas were built, it became possible
to invest the details of public worship with special dignity.
In the early fifth century Pope Celestine (d. 432) decreed that an
entire Psalm should be sung antiphonally by a double choir as the
clergy came from the sacristy to the altar. This was intended to add
solemnity to the entrance of the clergy and to establish the thought or
mood appropriate for the particular service. Later a single psalm verse
was chosen for its appropriateness, and was sung as an antiphon before
and after the Psalm, and on festivals after each verse of the Psalm. As
the melodies which developed with these processional Psalms became
more and more elaborate and, as other features also lengthened the
service, Gregory the Great abbreviated the Psalm and established the
Introit form much as we have it.
The Introit is an important and meaningful element in the Liturgy.
Because it is something of a torso or fragment of an earlier use, its full
significance is often not understood. A historic reconstruction of its full
249
250 THE SERVICE IN DETAIL

body and earliest use would help to a better understanding of its func-
tion and value in our services today.
In its present form the Introit consists of one or more Versicles called
the Antiphon, followed by a Versicle called the Psalm (representing the
entire Psalm originally used), and the Gloria Patri, after which the Anti-
phon may be repeated. These Versicles are generally chosen with fine
propriety. On festivals and other important days the Antiphon announces
the tone or theme of the Day with special definiteness. Frequently this
is trumpeted as by a herald in the very first words, as on Easter Day:
“He is risen, hallelujah!”; or on Pentecost: “The spirit of the Lord filleth
the world.” Occasionally the scene or setting is pictured, as on Ascension
Day: “Ye men of Galilee,” etc. Again, a simple devotional appropriate-
ness is indicated, as in the text above for the first Sunday in Advent and
the beginning of the Church Year: “Unto Thee, O Lord, do I lift up my
soul ... show me Thy ways.’ As in a symphony or great choral composi-
tion this theme is sounded again after shorter or longer intervals in all
the later variable parts of the Service. In this rich and varied way the
Liturgy carries the thought of the day in significant fundamental tone
throughout the entire Service.
Introits from the Psalms are called “regular;” the few whose texts are
taken from other parts of Scripture are “irregular.” A study of the com-
plete texts of all the Introits would show their content to be as full and
varied as the Church Year itself. There are sixteen “irregular” Introits in
the Common Service Book. Eight contain passages from Isaiah, and
eight passages from The New Testament.
The names of many Sundays, particularly those in Lent and the Eas.
tertide, are derived from the first words of the Latin Introits for the Day.
e.g., Invocavit, Judica, Jubilate, Rogate, etc.
Luther retained the Introit in the Service but expressed his preference
for the custom of the early Church in using an entire Psalm. Only one or
two Lutheran Orders followed this suggestion (Sch.-Hall, 1526). The
great majority retained the historic Gregorian series whenever there
were choirs competent to sing the Latin texts. As vernacular services were
introduced, the difficulties of translating the texts and of adapting the
music led to the choice of an Introit for each season. This reduced the
historic series of Introits to a smaller number of selected texts. In towns
and villages where there were no adequate choirs, vernacular hymns of
the season were substituted.
It is to be regretted that modern Lutheran services in Germany and
 THE INTROIT A LITURGICAL ANTHEM 201

Scandinavia now know only a fragmentary use of a few Psalm verses at

the beginning of the Service, instead of the rich and complete series of
historic Introits retained in their sixteenth century services. The Com-
mon Service restored the entire series of historic Introits to the English
Lutheran Liturgy in 1888.
The first Book of Common Prayer, 1549, followed Luther's suggestion
and the use of the early Church and appointed an entire Psalm for the
Introit for each Sunday and festival. The second Book of 1552 omitted
the Introit entirely. The reason for this is not altogether clear. “It is not
improbable that the debased state of ecclesiastical music at that time
might induce the Revisers of 1552 to reduce yet further the occasions of
musical display.”! Perhaps a better explanation might be the lack of
musical interest and ability which characterized the whole program of
English liturgical reform in the sixteenth century. Cranmer and his asso-
ciates were masters of devotional literary composition and their achieve-
ments in this field have not been surpassed. They were not musicians
and they made no effort to retain choral elements in the Service or even
to encourage congregational song. The Introits, Gradual, Antiphon, and
Responsory soon were all lost and little interest was shown in trans-
lating Latin hymns or in promoting a vernacular hymnody. Luther's
efforts in this field and the wealth of choral music in the Ch. Ors. and
cantionales and of congregational chorales in the hymnals testify to an
entirely different attitude and capacity in matters musical on the part of
Lutheran reformers and people in all lands.
The Introit is a choral element in the Service and should be sung by ,
the choir, which may be thought of as “the voice of the Church Univer-
sal, specifically of the Old Testament Church.”? Like the Gradual, the
Offertory, and the Responsory, the Introit consists almost entirely of
Psalm verses. All of these, however, are built up in characteristic formal
patterns, which, in structure and in relation to other elements in the Serv-
ice, are distinctive. It is well to think of them as liturgical anthems. As
such they are specifically intended for choral rendition and not for the
use of the minister alone, and certainly not for responsive use by the
minister and the congregation as in an ordinary Psalm. Solemnity is
1Scudamore (Notitia Eucharisticu, 2nd ed., p. 215). Some of the older commentators on the
Book of Common Prayer deplore the loss of the Introit (cf. Charles Wheatly, Rational Illustration
of the Book of Common Prayer, Lond., 1852, p. 205), where the entire series of Psalms used in
the First Prayer Book is given. In many Anglican churches today, under Anglo-Catholic leadership,
the historical Introits are sung as extra choral numbers to settings in The English Hymnal or other
chant forms.
2 Schoeberlein, Liturgische Ausbau, p. 246.
202 THE SERVICE IN DETAIL

added by repeating the Antiphon immediately after the Gloria Patri. This
complete rendition of the Introit, sounding as it does the note of the Day
a second time, is particularly impressive when used on festivals and
special occasions.
The Gloria Patri or Little Doxology (as distinguished from the Gloria
in Excelsis) has doctrinal as well as devotional values. It distinguishes
the Christian use of the Psalter and connects the Old Testament texts
with the later and fuller revelation of the New Testament. Thus it is
regularly added to every Psalm, Canticle, or portion thereof. Its use in
the early Church affirmed the orthodox belief in the divinity, equality,
and eternity of the three Persons, in opposition to Arian and other here-
sies. The continued use of the Gloria Patri in the Liturgy today is more
than a memorial of ancient controversies. It is a brief but clear profes-
sion of faith in the Holy Trinity and particularly in the divinity of our
‘Lord.
In old Lutheran circles the custom has been maintained
to the
present time of bowing the head in “due and lowly reverence” at the
Gloria Patri and at the name of Jesus throughout the Service.
The Scriptural basis for the Gloria Patri is found in such passages as Rom.
16:27; Eph. 3:21; Phil. 4:20; Rev. 1:6. The Roman Missal and most pre-
Reformation missals (Sarum excepted), omit the Gloria Patri after the Introit
from Judica Sunday until Easter. Loss. gives it for Palm Sunday. Spang., the
Nbg. Off. Sac. and Edward VI retain it.
The ancient Mass had four chants sung by the choir during the progress
of some other liturgical action: the Introit, while the priest went to the altar;
the Gradual, after the Epistle and while preparing to read the Gospel; the
Offertory, while the faithful presented their offerings; and the Communio,
when they received the Holy Communion.
In the present Roman Missal, the text of all these chants is not the Vulgate,
but an earlier Latin translation called the Itala. Gihr (The Holy Sacrifice of
the Mass, p. 382) says the older version has been retained “because the orig-
inal and unaltered mode of thought has always been intimately connected
with it.” Fondness for the text itself and for the melodies associated with it
were probably additional reasons. Similarly the Book of Common Prayer retains
its Psalter in the version of the Great Bible of 1539, and the Common Service
Book uses the Authorized Version for all texts instead of later revised versions.
Many of the Church Orders simply refer to the Introits, leaving the texts
and music to be supplied from the old choir books (Graduale) or the later
evangelical cantionales. The full series with Latin texts and music is given in
Spangenberg, Kirchengesdnge lateinisch und deutsch, 1545, Lucas Lossius,
Psalmodia Sacra, 1558, Eler, Cantica sacra, 1588, and the Nbg. Officium
Sacrum, 1664.
Some of the Orders reveal the difficulties encountered in introducing a ver
 CEREMONIAL DETAILS 293

nacular service. Br.-Nbg., 1538, directed the pastor to read the Introit when
there are no choir boys; Hoya, 1573, permits the pastor to sing it; Osnb., 1652.
was probably the first to omit it altogether.
In the restoration of the Lutheran Liturgy in the nineteenth century,
Schoeberlein opposed the attempt to reintroduce the full series. The Meckl.
Cant., 1868, kept only nine Introits for the entire year. The Church Book,
1868, led the way in attempting an almost complete series. The Common
Service, 1888, restored the entire series, correcting a few variations from the
historic texts which the Church Book, following Loehe, had made. The Com-
mon Service Book, 1918, provided a few additional Introits for special services.
For Scriptural sources of the Introit texts see Chapter XXV.

When the Introit is sung, the minister goes from the chancel level to
the altar and, as one of the congregation, faces the altar. Reading the
Introit is about as uninspiring a performance as reading a hymn. If it
should be necessary for the minister to read the Introit he does so facing
the altar, a position which represents the ancient view of the Introit as
an entrance Psalm, therefore devotional in character.
A late Lutheran interpretation emphasizes sacramental values in the In-
troit as proclaiming the theme of the particular Service. Schoeberlein, who
stressed this in the late nineteenth century, probably never had the oppor-
tunity of hearing a sung Introit and in consequence was led to a pedagogical
treatment of this Proper. This didactic conception may justify the minister in
facing the congregation if he reads the Introit. He will, of course, turn to the
altar at the Gloria Patri.
In turning to the congregation, the minister always turns by the right
(Epistle) side. He turns back to the altar by the same side, completing |
only a semicircle. The reason for this is to be found in pre-Reformation 4 pte
ceremonial. When the celebrant was assisted by a deacon, the latter
stood at the celebrant’s right as the latter faced the altar. In turning to
and from the altar the celebrant was careful not to ignore the presence
of the deacon or turn his back upon him. The custom has purely tradi-
tional values.’

The Introits may be chanted to the Psalm Tones, the simplest and
most ancient way (Gen. Rubrics, p. 485). Or they may be sung to more
8 Fortescue, Ceremonies of the Roman Rite Described, p. 46; O’Connell, The Celebration of
Mass, Vol. IJ, p. 67; Gihr, The Holy Sacrifice of the Mass, p. 411; Dearmer, The Parson’s Hand-
book, p. 332.
294 THE SERVICE IN DETAIL

elaborate settings. In every case the objective, declamatory character of

the text must be remembered and first attention given to clear, forceful
enunciation of the words.‘ Here, as in all chanting, it is well first to recite
the text without music and then to sing it in a manner as closely resem-
bling speech as may be without loss of dignity.
The Antiphon of the Introit may be given out by a solo voice. The full
choir sings the Psalm verse and the Gloria Patri. On festivals the Anti-
phon may be repeated after the Gloria Patri by the full choir.
When the Introit is read by the minister, the choir and congregation
unite in the Gloria Patri.
The Gloria Patri should be sung in the spirit of praise and with fair
volume, but not with as full a tone as the later Gloria in Excelsis.
Smoother rendition can be secured by “carrying through” without pause
at some points (commas) in the punctuation. The average congregation
finds it difficult to sing short phrases with confidence or to start with full
volume again after sudden pauses.
The “reciting note” in the chant by Rogers, though printed as a whole
note, is not to be thought of as having double the value of the half notes.
Its length is determined entirely by the text recited. Thus the word “and”
in the second half of the chant receives no more value than the other
syllables of the phrase. The same applies to “world.”
In the Responses throughout the Service a whole note is used to mark
the syllable which receives the natural accent of the sentence. It does not
have precise musical value—that is to say, it is not to be held just twice
as long as the other notes. Its length is determined entirely by the time
values in the text as recited naturally to musical tone.
The second setting of the Gloria Patri, for use in Lent, is an arrange-
ment of an ancient plain song chant by Sir John Stainer. It has a special]
but appropriate solemnity. It should not be sung too slowly, however, or
the chant will be heavy. The notes accompanying the words “as it” at the
beginning of the second line of the text, are in the nature of a musical
intonation, and should be somewhat prolonged to correspond with the
notes set to the opening word “Glory.”
* Settings to the Psalm Tones are provided in The Choral Service Book, by Harry C. Archer
and Luther D. Reed (U.L.C. Pub. House, 3d printing, 1936). Another Psalm Tone series is pro-
vided in The Introits for the Church Year, edited by W. E. Buszin (Concordia Pub. House, St.
Louis, 1942). H. Alexander Matthews has composed a fine series for mixed voices, Introits and
Graduals of the Church Year. These are well adapted to the abilities of the average choir (U.L.C.
Pub. House, 2 vols., 1924). Emmanuel Schmauk also published the Introits in anthem style. The
H. W. Gray Co. also publishes Introits for the Lutheran Church, by Christensen and Mayer (New
York, 1939).
 SIGNIFICANCE OF THE KYRIE 299

Then shall be sung or said the Kyrie.

THE Kyrie

Lord, have mercy upon us.

FY. Lord, have mercy upon us.
Christ, have mercy upon us.
R. Christ, have mercy upon us.
Lord, have mercy upon us.
FY. Lord, have mercy upon us.
Like the Introit, the Kyrie is a fragment of an earlier and longer use.
It is generally regarded as the surviving portion of a Litany of Interces-
sion, with which the services of the fourth century began, and which is
still found in the Greek Mass. This included supplications for the gen-
eral needs of the Church and for all men. Coming into liturgical use, first
of all in the East, it was probably introduced in the services of the West
by Pope Sylvester (d. 385). Gregory the Great in the sixth century dis-
continued the Litany as such at this place, but the responsive use of the
Kyrie remained as a fragment of the longer prayer and eventually came
to have a value all its own in The Service.
The Kyrie is not another confession of sins, but a prayer for grace and
helpin time of need—‘“the ardent cry of the Church for assistance.” Its
significance may be gathered from its context in Scripture where these
words fell from the lips of the blind men ( Matt. 9:27), the lepers (Luke
17:13), the Canaanitish woman (Matt. 15:22), and others who sought
relief from their infirmities and distress (cf. Mark 10:47; Luke 18:35-43).
Even though our sins are forgiven and our souls are at peace, we are con-
scious of our weak mortality and of many infirmities (Romans 7:24).
And so the Kyrie tersely and poignantly voices the collected petitions
and longings of a hundred worshipers who, in the quiet confidence of
daily dependence upon God or in the urgency and fervor of a special
need, turn to Him for help and grace.
A somewhat more mystical point of view is expressed in the idea that
the Kyrie represents our deepest spiritual longings and hopes, which can
never be fully realized in this world. According to this “the Kyrie is the
song of the Church in her exile . . . it is the old Maranatha (Come, O
Lord) of the primitive Church” (Parsch). Pious devotion has suggested
numerous other mystical explanations. The three petitions may be re-
garded as directed to the three Persons of the Holy Trinity respectively.
The fabric of the Liturgy is not only woven by the alternation of
256 THE SERVICE IN DETAIL

sacramental and sacrificial elements. It is also colured by contrasting

moods and by an almost rhythmic succession of adoration, praise, and
petition. In the Introit we have an announcement of God’s grace. This
is celebrated in bright tones in the Gloria Patri. The Kyrie in more
somber shades expresses our humility and appreciation of our own weak-
ness and need. The Gloria in Excelsis lifts us again into the clear light of
exalted joy and praise, though even in its heart is embedded a tender
Agnus. Heb. 4:16, “Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need’ ex-
presses conscious need no less than boldness. Upon these two wings of
humility and confidence all liturgical prayer rises to the throne of grace
The use of the Kyrie in the earliest Christian liturgies clearly shows that
no special penitential character attached to it. The Liturgy of St. James (Jeru-
salem), St. Mark (Alexandria), St. Clement (Apostolic Constitutions) and
St. Chrysostom (Constantinople) all use the Kyrie Eleison as a choral or a
congregational response to intercessions of great breadth and objectivity. In
St. James and St. Chrysostom the deacon begins with an exhortation: “In peace
let us make our supplications to the Lord” and follows with “bids” for “the
peace that is from above and the loving-kindness of God and the salvation of
our souls . . . for the peace of the whole world and the union of all the holy
Church of God... for the forgiveness of our sins and the remission of our
transgressions and that we may be preserved from all afflictions, wrath, danger
and necessity ... for the king .. . for the archbishop . . . for the whole city
and country . . . for healthfulness of air, plenty of the fruits of the earth and
peaceful times . . . for them that voyage, that journey, that are sick, that labor,
that are in bonds,” etc. The choir, or the people, respond at the end of each
petition: “Lord, have mercy upon us.”
The Greek title Kyrie (meaning “O Lord”) is also a survival and probably
points to the fact that the earliest Christian services in Rome were in the Greek
language and not in Latin. Just as the Hebrew “Amen” and “Alleluia” were
carried over into the services of the Greek-speaking Jews, so the Greek Kyrie
was continued in the later Latin and other vernacular services in the West.
This unity of thought amid diversity of language suggests the “one Church”
and the “one Lord, one Faith, one Baptism” of which St. Paul speaks. Since it
corresponds to universal need and universal faith the simple cry of the Kyrie
has sounded in many forms in all eras.
Originally it was sung by alternate choirs until the celebrant gave the sign
to cease. About the eleventh century the number of petitions was fixed at nine.
Luther's Orders established the simpler threefold use. From the simplest, oft-
repeated liturgical acclamation of the early Church, it developed into lengthy
litanies and elaborate choral compositions. Within the Liturgy proper the Kyrie
is one of the five texts comprising the musical masses of Palestrina, Mozart,
Bach (B minor), Gounod, and countless other masters, the other four texts
being the Gloria in Excelsis, Creed, Sanctus, and Agnus Dei.
 FORMS OF THE KYRIE 207

In extra-liturgical use the popularity of the Kyrie found expression not

only in litanies, but in a type of vernacular hymn sung on pilgrimages, in pro- LESS
cessions, etc., and called “Leisen hymns” because each stanza concluded with Fad A i

the phrase “Kyrie Eleis.” The refrain after each commandment in the Book of
Common Prayer may be a not-so-distant relative of this medieval type of hymn.
Even in liturgical use within the framework of the Mass, medieval devotion
elaborated the text of the Kyrie with tropes. Among the most popular of these
innumerable “farsed” Kyries was the Latin form Kyrie, fons bonitatis, pater
ingenito, etc. A popular German form was the Kyrie, ach Vater, allerhéchster
Gott, etc., of Michael Weise.
The German Church Orders generally retained the Kyrie in the Service in
its simple Greek form. Frequently, however, they alternated the Greek and the
German texts. The minister intoned (or said) Kyrie Eleison and the congrega-
tion responded Herr, erbarme dich unser. A few Orders prescribed that it shall
be sung in Greek, Latin, and German (Prus., 1525; Riga, 1531; Brand.,
1540; Pom., 1563). The more elaborate ninefold musical settings long con-
tinued in use in many places, particularly on festivals (Witt., 1533, etc.).
Occasionally the independent value of the Kyrie was not appreciated, and it
was combined with the Confiteor (Naumb., 1537; Sweden, 1541), or was sup-
planted by the General Confession (Offene Schuld)—(Stras., 1598).
The first Book of Common Prayer kept the traditional ninefold Kyrie. The
second Book, 1552, developed a unique feature to which reference has already
been made, and which has characterized Anglican services ever since. An ex-
panded form of the Kyrie was inserted in the nature of a refrain after each
commandment in the Decalogue, which was brought into the Prayer Book at
this time: “Lord, have mercy upon us, and incline our hearts to keep this law.”
This insertion, together with the loss of the Introit and the Gradual, and the
transfer of the Gloria in Excelsis to the end of the Service, not only repre-
sented a great change from the text of the historic Liturgy, but also gave a
strong penitential character to the first part of the Anglican Service. The
Roman and the Lutheran liturgies introduce the elements of worship and
praise early in their services, and sustain this mood. The Anglican Liturgy
scarcely reaches these more joyous notes before the Preface to the Holy
Communion.
\2
oe

The Kyrie is a sacrificial element, and the minister faces the altar.
@,
«9

The musical setting is an adaptation of the English cathedral use

based on Tallis. Its unbarred form calls for a free rendition in which the
natural rhythm of the text is preserved. Breath should be taken after the
words “Lord” and “Christ.”
The word “mercy” must be properly divided. The first syllable “mer”
may be slightly prolonged as in good recitation. The second syllable “cy”
should have its sibilant sound well softened.
258 THE SERVICE IN DETAIL

The first petition should be sung softly but without dragging. The suc-
ceeding petitions may be built up in volume until the word “mercy” in
the last petition. At this point the organ may be greatly reduced or even
dropped entirely. This will provide an effective conclusion to the Kyrie
as a whole by making the vocal tone prominent. The voices may prolong
the final syllables, diminishing the tone to a soft conclusion.

1 Then shall be sung the Gloria in Excelsis.

GLORIA IN E:XCELSIS

{ The Minister shall say:

Glory be to God on high!
{ The Congregation shall sing:
Glory be to God on high, and on earth peace, good will toward men. We
praise Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks
to Thee for Thy great glory, O Lord God, heavenly King, God the Father
Almighty.
O Lord, the Only-begotten Son, Jesus Christ; O Lord God, Lamb of
God, Son of the Father, that takest away the sin of the world, have mercy
upon us. Thou that takest away the sin of the world, receive our prayer. Thou
that sittest at the right hand of God the Father, have mercy upon us.
For Thou only art holy; Thou only art the Lord; Thou only, O Christ, with
the Holy Ghost, art most high in the glory of God the Father. Amen.

This is a hymn of praise which in this place represents the hymn or

final chorus of responding voices with which the early Church concluded
its litanies. Coming immediately after the Kyrie, without a single word
between, it is a Response to the Kyrie itself which voices the joy of
believers in the merciful goodness of God in the sending of His Son to
be the Saviour of the world.
In its original form the Gloria in Excelsis was a “private Psalm” sung
in Greek in the morning Office but not as a part of the Mass. It is un-
doubtedly of Eastern origin. We may see in it possibly the only surviving
complete example of the eloquent compositions improvised in the early
Christian assemblies as expressions of fervid devotion. In spirit it is akin
to the Magnificat and the Benedictus.
The Gloria in Excelsis follows the Kyrie immediately in swift change
of mood. Its outburst of joy and praise to the Holy Trinity lifts the wor-
shipers from thought of self to contemplation of the Divine and from
consciousness of human need to glorification of God’s majesty, power,
and holiness. Its opening address is to God the Father Almighty. Its
 THE GLORIA IN EXCELSIS 2959

middle section, like the great Western hymn, the Te Deum of Matins, is
a glorious confession of the divinity of Jesus Christ, the “only begotten
Son... the Lamb of God.”
Competent scholars believe that this middle part was the earliest form
of the Gloria, that it at first consisted of a series of acclamations ad-
dressed to Christ, and that the addresses to the Father were added later,
and the opening phrase, “Glory be to God on high, and on earth peace,
good will toward men” last of all.5
However this may be, the Gloria in Excelsis is not merely a hymn of
praise to the Father, but a “jubilant anthem of redemption.” Thus early
in the Service it grounds our faith and worship again on the incarnation,
the atonement and the perpetual intercession of our Lord. For a moment
it stops in its flight to invoke mercy and help. Then swiftly and object-
ively, as though having glimpsed the glory of the Almighty, it rises to its
final outburst of worship and praise to Christ and the Holy Ghost as
“most high in the glory of God the Father.” Through its coming to us
from the early centuries, we should sense something of the grave dignity,
strong faith, and devotional fervor of the early Christians as we sing these
simple but profound sentences in our services today.
Like the Kyrie, the Gloria in Excelsis has inspired many notable musi-
cal compositions. In the period from the tenth to the sixteenth centuries
many farsed forms of the Gloria as well as the Kyrie were developed,
appropriate to particular seasons or occasions, and set to elaborate melo-
dies. These tropes or interpolated texts were forbidden by the Tridentine
Missal of Pius V.
Luther said the Gloria “did not grow, nor was it made on earth, but it
came down from heaven.” He gave it in its usual place in his Latin Serv-
ice, but omitted all reference to it in his German Mass. Olavus Petri
shows his preference for the Formula Missae type of service rather than
the order of the German Mass by including the Gloria in his Swedish
Mass of 1581.
The Common Service restored the full text of the Gloria, and pre-
scribes its use on festivals and whenever there is a communion. At other
times another canticle or hymn of praise is permitted in the interest of
variety and wider acquaintance with the liturgical material of the
Church. It will be well, however, to restrict the use of other canticles to
the seasons of Advent and Lent.
The earliest known form of the Gloria in Excelsis dates from the fourth

6 Parsch, The Liturgy of the Mass, p. 99, where comparison of early texts is given.
260 . THE SERVICE IN DETAIL

century, though it is probably older. It is found in the Apostolic Constitutions

(VII:47), and is mentioned by Athanasius (d. 373). Cabrol says (Liturgical
Prayer, p. 101) “It contains no expression but what might have been written
in the first or second century.” It is in three parts, the middle portion antici-
pating the phraseology of the Agnus Dei, which did not come into the Liturgy
until centuries later.
The Gloria in Excelsis was most likely introduced into the Eucharistic
Service in the Western Church in connection with the Christmas Vigil. This
was particularly appropriate because of the reference to the song of the Angels
at the time of our Lord’s nativity. The incarnation and the Holy Communion
are both manifestations of the real presence of Christ among men. The Nestor-
ian Liturgy begins with these words, and the Angels’ Song alone (Luke 2:14),
was frequently found without the later additions in the ancient liturgies as a
foreshadowing in the Sacrament of the coming of the Christ of Bethlehem.
Pope Symmachus (498-514) ordered the Gloria to be sung every Lord’s Day
and on the feasts of martyrs. For centuries the Gloria was the exclusive privi-
lege of bishops, priests being permitted to chant it only on Easter. Since the
eleventh century the opening phrase has been chanted by celebrants of what-
ever degree and the rest sung by the choir. Honorius (a.p. 1130) quaintly
says this is done “because the Angel also began this alone, and the whole army
of the heavenly host sang it all together.” The Gloria is omitted entirely in the
Roman use during Advent and from Septuagesima to Easter Eve.
Some Lutheran Orders (Prussia, 1544) direct the minister to sing the
Gloria in Excelsis in Latin, and the congregation to sing it in German. Occa-
sionally it was restricted to festivals, which agrees with the universal medieval
practice which regarded both the Gloria and the Creed as festal features which
might be omitted on work days. Schoeberlein gives many settings of the com-
plete German text to be sung by the congregation, or by choir and congrega-
tion. Difficulties of translation and musical adaptation which were not
promptly overcome led to the substitution, in many Church Orders, of ver-
nacular versifications such as Luther's “All Ehr und Preis soll Gottes sein” or
the “Allein Gott in der HGh’ sei Ehr” of Decius. The result is that German
services of the present day rarely give the actual text of the Gloria in complete
prose form. Usually the minister intones the opening phrase: “Ehre sei Gott in
der Hohe”; the choir responds: “Und auf Erden Fried, den Menschen ein
Wohlgefallen!” and the congregation sings a metrical version of the Gloria or
another hymn of praise.
The Gloria in Excelsis concludes the first section of the Service of the
Word. This part has been preparatory and largely sacrificial in character. From
this point the sacramental element is dominant.
>
The Gloria in Excelsis is sacrificial in character and the minister faces
the altar throughout, even when he recites the opening phrase.
The responsive use of the pre-Reformation Church is continued in
many German and Scandinavian churches. According to this the minister
 SUGGESTIONS FOR CHOIRMASTERS 261

intones the first phrase and the choir and congregation begin singing with
“and on earth peace,” etc.
“

Some of the traditional plain song melodies of the Gloria in Excelsis

are of surpassing beauty. One of these, adapted to the English text and
with organ accompaniment, is given in Archer and Reed, The Choral
Service Book, p. 7.
The simple musical setting in the Common Service Book is a compos-
ite of traditional chant forms arranged by Dr. J. F. Ohl. The middle por-
tion is a slightly altered form of the Tallis melody used in the Kyrie.
The musical rendition must definitely express the real character of the
Gloria as a canticle of praise. It must be sung brightly and in good tempo,
even in the contrasting middle portion.
In a choir of some size the male voices, if effective, may sing the open-
ing phrase, “Glory be to God on high,” in vigorous unison. This suggests
the ancient custom according to which the minister intoned these words.
The entire choir may complete the sentence in unison and then continue
in parts.
The second part, “O Lord, the only begotten Son,” begins with dimin-
ished volume. Each of the three petitions in this part is to be sung very
softly but without change of tempo.
The third part, “For Thou only art holy,” is sung with breadth and
vigor. In order to give strong leadership the choir may sing this opening
phrase in unison, and then continue in parts with gradual crescendo to
a strong climax at the very end.
Careful attention must be given to clear enunciation throughout, as
well as to proper phrasing and breathing, in order to secure the fine
legato quality which characterizes good choral work.
Study will probably suggest a slight prolongation of vowels in such
words as “glory,” “thanks,” “mercy,” “hand,” “high,” etc. This should not
be more pronounced than good reading itself would suggest. All chant
forms seek to preserve a free rhythm and a natural declamation of the
text. The natural accents of the latter determine the relative length of
musical tone. For example, in the phrase “receive our prayer, the first
syllable, though set to a whole note, should not be held longer than the
second. Rather, the syllable “ceive,” as having the natural accent, may
well be slightly prolonged.
 CHAPTER XIV

THE SALUTATION AND THE COLLECT

Tue SALUTATION AND RESPONSE

{ Then shall the Minister say:

The Lord be with you.

R. And with thy spirit.
THE FIRST DIVISION of the Office of the Word ends with the Gloria in
Excelsis. A new and prevailingly sacramental division begins with the
Salutation.
This essentially Hebrew form of greeting and response expresses the
thought contained in the Hebrew word Emmanuel, “God with us.” In
the Book of Ruth (2:4) we read that Boaz came from Bethlehem and
said to the reapers, “The Lord be with you.” And they answered, “The
Lord bless thee.” The angel of the Lord appeared unto Gideon and said,
“The Lord is with thee” (Judges 6:12). Also in the New Testament, when
the Archangel Gabriel appeared to Mary, he greeted her with the ex-
clamation, “Hail, highly favored, the Lord is with thee” (Luke 1:28).
Paul expanded the thought somewhat in his benedictions (2 Thess. 3:16,
2 Tim. 4:22, etc.). And so, particularly before sacramental acts such as
the reading of the Word or the administration of the Holy Communion,
we have the Salutation and Response. The phrase finally became imbed-
ded in the early Christian liturgies as a significant responsive introduc-
tion to new and different parts of the Service. Thus it precedes the Col-
lect, the Preface, the Benediction, etc., and also introduces the use of
Collects and prayers generally as in Matins and Vespers.
The Salutation and its Response are not addressed to God but to man.
They constitute a reciprocal prayer of the minister for his people and of
the congregation for its pastor before they unitedly offer their petitions
to God. As such they serve as constant reminders of the pastoral relation-
ship while renewing the ties of faith and common purpose in further acts
of prayer. Cabrol suggests that “the people answer ‘And with thy spirit
as though commissioning him (the priest) to speak for all.” Loehe says:
“The bonds of love and unity between pastor and people are tied anew.”
The Oremus, “Let us pray,” is a clear indication of the corporate char-
262
 THE COLLECT 263

acter of the act. It is the prayer of the congregation, and indeed of the
whole Church for a particular day or festival.
\/

The minister turns by his right (Epistle) side and faces the congrega-
tion. The Service Book is left on the missal stand. According to ancient
usage he may extend his parted hands as he says, “The Lord be with
you. Joining his hands again, he acknowledges the Response of the
people by a slight inclination of his head. Gihr explains this conventional
practice as follows: “The extending of the hands expresses the ardent
longing and the earnest desire of the priest that the blessing he invokes
may be bestowed; the joining of the hands signifies that the priest hum-
bly mistrusts his own strength and confidently abandons himself to the
Lord” (Holy Sacrifice of the Mass, p. 411). After the Response, “And
with thy spirit,” the minister turns to the altar again by the Epistle side
for the Collect. (See p. 253.)
\/
9

The Response should be sung in moderate volume and without drag-

ging. The word “thy” may be slightly prolonged, but not precisely
doubled.
THE COLLECT

{¢ The minister shall say:

Let us pray.
{ Then shall the Minister say the Collect for the Day.

{ The Collect ended, the Congregation shall sing or say:

Amen.

(First Sunday in Advent)

Stir up, we beseech Thee, Thy power, O Lord, and come; that by Thy protection we
may be rescued from the threatening perils of our sins, and saved by Thy mighty deliver-
ance: Who livest and reignest with the Father and the Holy Ghost, ever One God, world
without end. Amen.

The Collect is a brief but significant prayer which the Church ap-
points in this place for each Sunday or festival. The minister, expressing
the thought of the entire congregation, reads it aloud at the altar. This
Collect of the Day is the second “proper” or variable part of the Liturgy.
It is usually related in thought to the Gospel or the Epistle of the Day,
and its chief function is to prepare the mind for these liturgical Lessons.
264 THE SERVICE IN DETAIL

Many of the ancient Collects are general in character and reflect the
thought of a season rather than of a particular day. The vitality and
stability of this prayer form, in spite of controversies,. revolutions, and
reformations, constitute one of the remarkable facts in the history of
Christian worship.
Philip Freeman (Principles of Divine Service, 1:145) throws out the
interesting suggestion of a possible connection between the idea of the
Western Collect and the earlier collectlike structure of many hymns in
the Eastern liturgies. “We seem to see, compressed into the terse collects
of Leo, Gelasius or Gregory, the more diffuse spirit of the numerous
Eastern hymns. And thus they would be the very quintessence, so to
speak, of the Gospels, on which the latter were founded.”
With an unbroken use of nearly fifteen centuries by multitudes of
believers in all lands, the Collects constitute a very important part of the
liturgical inheritance of the Church. They are regularly used in Roman,
Lutheran, and Anglican services throughout the world today. Their
humility of spirit is more than balanced by certainty of faith, and their
brevity of form by breadth of thought. Contributing to the liturgical unity
and harmony of each individual service, they also span the full breadth
of human need. They are pervaded by the spirit of the Gospel and by a
constant feeling for the communion of saints. We prize them for their
antiquity, universality, excellence, and beauty.
Terse, significant prayers such as these, though probably improvised
at first, were carefully pruned and later compositions were carefully pre-
pared in accordance with a definite pattern. The finest, those excelling in
devotional content, doctrinal expression, or formal beauty, gained wide
usage and finally were preserved in the Sacramentaries, Breviaries, and
other prayer collections. The prayers in the Roman collections were
usually general in character and were distinguished by what Edmund
Bishop has called “soberness and sense” as well as by terseness, even
severity, in style. The prayers of Gallican (western European) author-
ship were often diffuse, even ornate. The Collects composed in the
Reformation period and later were specific in thought and frequently
extended in form.
The perfect Collect is an art form whose poetic values are expressed
not in rhymed words but in rhymed thoughts, arranged in definite pat-
terns of rhythmic prose. The essential merit of the Collect is its spiritual
‘For comparison of the Roman and the Gallican Collects see the admirable discussion by
Edmund Bishop in Liturgica Historica, pp. 1-19.
 CONTENT AND FORM 265

content, its forthrightness, fervor, and sincerity. Many Collects possess

these qualities without being especially distinguished otherwise. Others
compel our admiration by combining weight of content with excellence
of form. Many Latin and the finer English Collects reveal an appreciation
of this principle.?
The individual character and excellence of the Collects have been
highly praised by many scholars. Macaulay in his Essays (p. 28-60) lauds
their “unity of sentiment and severity of style” and says that they have
“soothed the griefs of twenty generations of Christians.”
Cardinal Wiseman says: “Nothing can be more perfect in structure,
more solid in substance, more elegant in conception, or more terse in dic-
tion than the Collects, especially those of the Sundays and of Lent. They
belong essentially to the traditional depositories of the Church.” Dr.
Edward T. Horn says that as a body the Collects are a monument to the
piety of the fathers and “a treasury of sound theology and ethics.”
Canon Goulburn has the following striking paragraph: “One has seen
at the root of a decaying tree tufts of wild hyacinths or primroses, en-
‘gendered by that decay, bred of corruption. And there are correspond-
ences in the moral world with this natural phenomenon. When the old
Roman Empire was in its last stage of decay, when all old landmarks
were being removed, and old institutions were going to pieces, then
appeared for the first time these bunches of fragrant beautiful prayers,
giving token of a spiritual vitality below the surface of society, a sure
evidence that all was not corrupt, that the antiseptic salt of God's grace
in the hearts of His elect endured still, and had not lost its savour” (The
Collects of the Day, Vol. I, p. 28).
Loehe, who led the way in a reawakened appreciation of the Collects
in the middle of the last century, spoke of them as “the breath of a soul,
sprinkled with the Blood of Jesus, brought to the Eternal Father in the
Name of His Son.” The passages in the fifth and the eighth chapters of
the Book of the Revelation also come to mind—‘golden vials full of odors
which are the prayers of the saints.”
The earliest name for the Collect was simply Oratio—“The Prayer.”
Perhaps the earliest intimation of its appearance in the Liturgy is in
Bishop Serapiocn’s Prayer Book where mention is made of “the First
Prayer of the Lord’s Day.”’ Its use in the Church from that time to the
present has been continuous.
2Cf. Clarke and Harris, Liturgy and Worship, pp. 806-812. Also Dowden, Workmanship of
the Prayer Book.
23, Wordsworth, Bishop Serapion’s Prayer Book, London, S.P.C.K., 1899.
 266 THE SERVICE IN DETAIL

oe ‘ The name “Collect” is most probably derived from the early custom in
a

~& *"" Rome where an early gathering for worship (ecclesia collecta) was held,
at which a prayer like this was used. This prayer was repeated after the
Litany and a hymn in the later service at the stational (appointed)
church. (So Bona, Duchesne, Thalhofer, and others.) According to
another explanation (favored by Walafried Strabo, Hugo of St. Victor,
and others), it may come from the practice in the Gallican Church where,
particularly in monastic services, after the Psalms had been recited and
the Lessons read, the officiant called upon all to pray. A period of silent
-, - prayer followed. This was concluded by the officiant, who offered a
i all.
prayer (collectio), which summed up and expressed the thought-ef
Though brief, the Collects are models of form, and are constructed in
accordance with a definite prose pattern. The complete Collect contains
five parts: I. an invocation; 2. a basis for the petition; 3. the petition; 4.
the purpose or benefit desired; 5. the ending, which is in effect a dox-
ology. Frequently part two, or part four, is missing, and occasionally both.
The first three parts are found in the prayer of the disciples after the
ascension: “Thou, Lord, which knowest the hearts of all men, shew
whether of these two thou hast chosen” (Acts 1:24). The basis for the
petition (often called the “antecedent reason”) recalls some quality or
promise or command of God. It thus contributes a sacramental quality
and makes the normal Collect “a word of man to God based upon a word
of God to man” (Goulburn).
Most Collects are addressed to God the Father. A few ancient Collects
(none earlier than the Gregorian) are addressed to our Lord. A very few
later ones (chiefly Mozarabic) are addressed to the Holy Spirit. All Col-
lects conclude with the words “through Jesus Christ our Lord,” or
“through the same Jesus Christ our Lord,” in case reference to Christ has
been made in the body of the prayer. The immediate explanation for this
conclusion is to be found in our Lord’s words: “Whatsoever ye shall ask
the Father in my Name, He will give it you.” Archbishop Temple has a
further comment upon the termination in the Collect pattern: “You can-
not see God, but you can remember Jesus Christ who is ‘the Image of
the Invisible God, the effulgence of His glory, the express image of His
Person. There you see God. In your prayers act on His words, ‘He that
hath seen Me hath seen the Father.’ Only pray to God as you have come
to understand Him in Christ . . . The throne of God for this world is.
after all, the Cross, and it must be to Jesus that our minds are turned
when we want to speak to God.”
‘ William Temple, Basic Convictions, p. 51.
 STRUCTURE OF THE COLLECT 267

The Collect of the Day, and the final Collect in a series always have
the complete ending: “Through Jesus Christ our Lord, Who liveth and
reigneth with Thee and the Holy Ghost, ever One God, world without
end.” F, R. Webber earnestly urges the importance of using this ancient
trinitarian form as a constant testimony against the modemists who
address the Saviour simply as “Master” and avoid all reference to the
Trinity as such.5 Complete rules covering Collect terminations are given
in the General Rubrics of the Common Service Book (p. 484).
The following examples illustrate the collect structure.
em)

First SUNDAY COLLECT FOR

CHRISTMAS
IN ADVENT PuRITY
~~
a

O Lord, O God, Almighty God,

Unto Whom
Who hast made this all
most holy night to hearts are open, all
shine with the desires known, and
brightness of the from Whom no se-
true Light: crets are hid:

Petition Stir up, we beseech Grant, we beseech Cleanse the

Thee, Thy power Thee, that as we thoughts of our
and come; have on hearts by the in-
known
earth the mysteries spiration of Thy
of that Light, we Holy Spirit,
may also come to
the fullness of His
joys in heaven;

Purpose That by Thy pro- that we may per-

tection we may be fectly love Thee,
rescued from the and worthily mag-
threatening perils nify Thy Holy
of our sins, and Name;
saved by Thy
mighty deliver-
ance;

Ending Who livest and Who liveth, etc. through Jesus

reignest with the Christ, Thy Son,
Father and the our Lord, who liv-
Holy Ghost, ever est, etc.
One God. Amen.
5. R. Webber, Studies in the Liturgy, p. 49f.
 268 THE SERVICE IN DETAIL

The Sacramentaries are the earliest known collections of prayers used

“+ by the priest at the Holy Communion. The most ancient, the Leenine,
bears the name of Pope Leo the Great (440-61). Later revised and
enlarged collections, the Gelasian and the Gregorian, are named after
Popes Gelasius (d. 496) and Gregory (590-604), respectively. The
earliest Collects may have been condensations of still earlier and longer
prayers, but their definite pattern, no less than their brevity, immediately
established a Roman type of liturgical prayer.
Of the Common Service Book Collects for Sundays and festivals,
thirty-seven are found first in the Gregorian Sacramentary, twenty-seven
in the Gelasian and five in the earliest or Leonine Sacramentary.® The
Collects in the Sacramentaries were later incorporated in the Missal, the
Service Book of the Mass. This, like all the other service books of the
Church, was produced and circulated in manuscript for a thousand
years, the first printed missal appearing only a few years before Luther's
birth.
The Breviaries contained the liturgical material used in the Hour
Services (Lauds, Matins, Vespers, Compline, etc.), which together com-
prised the Divine Office. The Collect received an exceedingly rich
development in western Europe during the Middle Ages in connection
with the Office. Each Psalm and each Lesson frequently had its own
Collect. Many of these Gallican or Western Collects were diffuse in style
and lacked the clarity and sententious brevity of the typically Roman
prayer.
About the eleventh century it became customary, particularly in
western Europe, to recite more than one Collect before the Epistle in
every Mass. In the thirteenth century the number of Collects was def-
nitely prescribed according to the rank and solemnity of the feasts. For
the highest rank (duplex), only one Collect was appointed. On a semi-
double feast other commemorations and petitions were permitted in a
total of three Collects. A simple (simplex) may have five or seven.
Mystical commentators explained that the reason the number seven may
never be exceeded is not only because of weariness but also because our
Lord comprised all that we require for soul and body in seven petitions.
Luther restricted the number of Collects before the Epistle to one, the
actual Collect of the Day.
The Lutheran reformers translated and adapted many of the historic
Collects for use in vernacular services. Many of the finest ancient Collects
® Cf. the critical editions by C. L. Feltoe and by H. A. Wilson.
 TRANSLATIONS OF THE COLLECTS 269

of the Latin Church were used in German and Swedish Lutheran services
before they appeared in English translation in 1549. In addition to many
regular Collects for Sundays and festivals, the Lutheran collections in-
cluded general Collects for the Church Seasons, for peace, fruitful
seasons, etc. Many new Collects were also composed, definitely evan-
gelical in tone, and, for the most part, in the Gallican rather than the
Roman tradition as to form and length.
Luther translated many Collects, sometimes combining two or three
in one German Collect, or using part of an ancient Collect as a basis.
These appeared in his hymn books, Deutsche Messe, Taufbiichlein,
Litany, Marriage Service, etc. Prof. Drews and Dr. Paul Z. Strodach have
severally traced all of Luther's Collects to pre-Reformation sources (Mis-
sals, Breviaries, etc.), except his post-communion prayer, and Dr. Stro.
dach suggests several possible foundations for that.
The framers of the Book of Common Prayer in 1549 provided a match-
less series of English translations and adaptations. Two-thirds of the
Collects in First Edward are close translations of the terse Latin originals.
Most of the remainder were original compositions (fourteen for saints
days alone), by Cranmer in 1549, or by Bishop Cosin in the revision of
1662. In most of these original compositions the English reformers, like
their German and Swedish colleagues, departed from the severity of the
Roman Collect form, and approached the exuberance of the Gallican
type. The English and the continental reformers were also at one in
seeking to relate the Collect specifically to the liturgical Lessons.
Many of the Collects of the Day in the Common Service Book are in
the Prayer Book version, quite as the Epistles and Gospels are in the
Authorized Version of the Scriptures. This is because it was felt desirable
to employ classic English translations whenever possible rather than to
provide new and original renderings. In many cases, however, where the
Prayer Book discarded the historic Collects or gave an unsatisfactory
translation, the committee provided translations of its own (Advent 1.
II, III, etc.). It should also be noted that beginning with the IV Sunday
after Trinity the Anglican Collects fall one Sunday behind the Lutheran
series.

Many of the Church Orders permitted the Collect of the Day to be intoned
in Latin or in German. Difficulties of translation led to the use in many Orders
of one or two German Collects throughout a season. In addition to this par-
tial series of translated Collects new German Collects were composed. The
Br.-Liin. Order of 1564, for example, contains twenty-three translations of
270 THE SERVICE IN DETAIL

Latin Collects and thirty-four new German Collects. The Olden. Order, 1578,
contains thirty-four translations and forty-seven new Collects.
In southern and southwestern Germany the reader was required “to sing
or to say” the Collect. Meckl., 1552, and Aust., 1571, specify that it shall be
in German and so said as to be clearly understood (versténdlich): “With loud
voice so that the whole congregation (Kirch) can say Amen and, as well as
the pastor, cry to God.” This effort to provide audible reading of the Collect
by the minister and a hearty response by the congregation was typical of the
Reformation. It elevated the Collect again to the dignity of a congregational
prayer, turned a secret and priestly act into an open and representative func-
tion, established the choir as a part of the congregation, and roused the latter
to attention and active participation in the Service.
Professor Althaus has given us the valuable results of his exhaustive studies
of the Collect literature of the sixteenth century. He describes the process of
assimilation and expansion of inherited material, and the emergence of new
Collects in more than one hundred Church Orders, whose relationship to one
another can frequently best be traced by the identity or similarity of Collect
material. There is every evidence of theological and literary discrimination,
and of critical appreciation on the part of editors of the desirable qualities of
clarity, pithiness, and power. A relative fact is the unanimity with which the
Lutheran Orders excluded all mystical and catholicizing influences. Prayers
reflecting the spirit of Schwenkfeld, or of the Jesuits, or even of Erasmus, are
not found. In addition to Luther's Collects and those in the Catechism of
Andreas Altamer, 1528, perhaps the most important collections are in Prus.,
1525 (67 translations of Roman Collects); Br.-Nbg., 1533 (27 Collects, 11
new translations); Duke Henry of Saxony, 1589-55; Spang., 1545 (87 Latin
and 85 German); Meckl., 1552 (edited by Melanchthon); Pom., 1568 (63
Collects); and Aust., 1571 (a rich collection of nearly 200 Collects).
Professor Althaus shows how, at the very beginning of the Reformation,
the mystic-Augustinian type of prayer, which had prevailed throughout the
Middle Ages, stopped at one stroke. In its place entered a type of prayer
based entirely upon Scripture. The historic Collects took on a new meaning,
being thought of as a preparation of the spirit for hearing the Word of God
and a request for the blessing and the wholesome fruit of the Word. New
prayers in the Collect form, some definitely dependent upon inherited ma.
terial, and others composed in entire freedom, were also produced in great
numbers as were longer prayers of the “General Prayer” type. While numerous
prayer books of private preparation contained prayers reflecting the spirit of
contemporary mystical or subjective groups, the prayers of the sixteenth cen-
tury Agenda are noteworthy for their scriptural and objective character. Fried-
rich Heiler in his great work on Prayer gives examples of Lutheran Collects,
which stress the thoughts and emphases of the Reformation period.7
In addition to translations of many historic Collects for the festivals and
Sundays, Collects of somewhat fuller form and definitely related to the
Epistles and Gospels were composed by various authors. Foremost among
‘Friedrich Heiler, Das Gebet, Miinchen, Reinhardt, 1928, pp. 4574.
 SCHOLARLY INVESTIGATIONS 271

these were Veit Dietrich, the intimate friend of Luther and Melanchthon, and
pastor of St. Sebaldus’ Church, Nbg. (1543); and Johan Mathesius, the first
biographer of Luther and the outstanding leader of the Lutheran Church in
Bohemia (1563). These compositions were called “Text Collects” and were
intended to be used in the pulpit before or after the sermon. The Dietrich
series was limited in content and stereotyped in form. Of his ninety-one Col-
lects no less than seventy-seven have the same Address: “Herr Gott, himm-
lischer Vater,” while the Collects of the Day in the Common Service Book
have at least twenty different invocations. The Dietrich series, nevertheless,
attained great popularity. It finally supplanted the historic Collects said before
the Epistle in the Danish Church, and came into the Swedish Service Books
for use in the pulpit after the sermon. The more extensive and varied
Mathesius series of 147 Collects was incorporated almost in full (111 Collects)
in the Austrian Church Order of 1571.
The Collects in Lutheran Services of the sixteenth century were generally
intoned by the minister at the Altar, in accordance with simple inflections pub-
lished by Luther in his German Mass or by others in the Church Orders and
Cantionales. These all were based upon centuries of “choral reading” in the
pre-Reformation Latin services.’
English scholars have led in thoroughgoing study of the Latin and English
Collects. Outstanding works are: Dean E. M. Goulburn, The Collects of the
Day, 2 vols., Rivingtons, 1880 (Amer. ed. by Young, 1883); Canon William
Bright, Ancient Collects, Oxford, 1887, and his important article in the Prayer
Book Commentary, SPCK, 1905; Charles L. Feltoe’s article “Collects” in the
Prayer Book Dictionary, Longmans, 1912; Canon Percy Dearmer, The Art of
Public Worship, Milwaukee, 1919; F. Armitage, History of the Collects, Lond.;
and various commentaries on the Prayer Book by Palmer, Procter and Frere,
Brightman, Blunt, etc.
The field was neglected by German scholars until rather recently. Richter’s
work on the Church Orders was incomplete, and Sehling’s exhaustive collec-
tion omits many Collects. Loehe, who was a pioneer in reawakening interest
in the historic Collect, was not precise as to sources. Professor Paul Drews
made an important contribution in his study of Luther's Collects in Studien
zur Geschichte der Gottesdienstes und des gottesdienstlichen Leben, Leipzig,
Mohr, 1902-10. Professor Paul Althaus has mastered a complex problem and
clarified many obscurities in his Zur Einfiihrung in die Quellengeschichte der
Kirchlichen Kollekten in den Lutherischen Agenden der 16 Jahrhunderts. Leip.,
Edelmann, 1919.
Outstanding work in this field characterized by breadth of information and
minuteness of investigation has been done by the American Lutheran scholar,
Paul Zeller Strodach, in his The Collect for the Day, Philadelphia, U. L. P. H.,
1935; and particularly in a series of articles on the Collects of the Church
Year in The Lutheran Church Review, vols. 85 and 86 (1916, 1917). These
8 Cf, Otto Dietz, Die Evangelien—Kollekten des Vett Dietrich, Leipzig, Wallmann, 1930. Also
English translation by Sigfrid Estborn, A Church Year tn Prayers—The Gospel Collects of Vett
Dietrich. Bd. of Pub. of the Fed. of Evan. Lutheran Churches in India, 1937.
®°D. Martin Luthers Werke, Weimar, XIX:pp. 708.
272 THE SERVICE IN DETAIL

articles give not only the Latin originals with sources, etc., of the Collects
from Advent to Easter, but all available English and German translations, with
enumeration of textual abbreviations and devotional commentary.
ee
@

The Collect is introduced by the Oremus—“Let us pray.” This liturgi-

cal phrase is related to the Collect rather than to the Salutation and
Response. There may well be a slight pause after “And with thy Spirit.”
The Oremus should then lead very promptly into the Collect.
The minister faces the altar during the Collect. The Collect should be
recited very deliberately and clearly. Otherwise, instead of being a sig-
nificant feature of the Service, it will be insignificant. The minister may
recite the Collect with hands parted and extended slightly over the altar,
the palms facing each other, and the arms held close to the body. This
ancient liturgical custom is traced to the posture in prayer of the early
Christians. Our usual practice of folding the hands symbolizes earnest-
ness, concentration, and freedom from secular things. The open and ex-
tended hands express appreciation of the fact that every good and per-
fect gift is of God, and readiness on our part to open our hearts and
minds to divine grace.
At the end of the prayer proper, a brief pause may be made before the
liturgical conclusion, “Through Jesus Christ,” etc. (Detailed directions
concerning the use of the Collects are given in the General Rubrics,
p. 484. }
When there is an “Occurrence” with a lesser festival falling on a
Sunday, the Collect for the Sunday is said after the Collect for the Day
as a “Memorial” (General Rubrics, p. 492). The Oremus may be re-
peated, the minister continuing to face the altar, before the second Col-
lect. This will inform the people and keep them from sitting down too
soon.

>

The Amen should be sung promptly, though devotionally, and in

moderate volume. After the Amen the organist may continue playing
softly until the people are entirely seated and the minister is ready to
read the Epistle.
 CHAPTER XV

THE LITURGICAL LESSONS: THE EPISTLE; THE GRADUAL;

THE GOSPEL
N THE SERVICE so far, there has been a gradual approach to the altar Ora,
uf God. Our spirits have been purified and elevated as we ascended the , ; -
four steps of contrition, longing, praise, and petition. In all of this we | |
have spoken. We now pause in reverent silence while God speaks. The
thought that nothing that we say or do can compare in importance with
His Word invests the reading of the liturgical Lessons with special
solemnity and dignity.
The synagogue Service regularly had readings from the Law and the
Prophets. St. Luke (4:16-21) tells how our Lord himself one Sabbath
entered the synagogue at Nazareth, chose a passage from the Book of
Isaiah, and expounded it to His fellow-townsmen. The twofold Lesson
of the synagogue was continued in the early Services of the Christians.
Soon selections from the Epistles were added, and a little later passages
from the Gospels. The next step reduced the Lessons from the Old Testa-
ment to one which, with the New Testament Epistle and Gospel, gave a
threefold Lesson. This is still the use in the Ambrosian and the Mozara-
bic liturgies. Eventually the Old Testament Lesson dropped from the
Roman Service, while the Epistle and the Gospel remained. The rubrics
of the Common Service permit the reading of an Old Testament Lesson,
if desired, before the Epistle, “but the Epistle and the Gospel for the
Day shall always be read.”
Thus, from apostolic times the reading of carefully chosen Lessons
from Holy Scripture has been an important feature, and indeed the high
point, of the first part of the Christian Liturgy. At first sections from the
letters of the Apostles and from the Gospels were read consecutively, “as
long as time permits,” as Justin Martyr says. There were no fixed selec-
tions. The development of the Church Year with its observance of fes-
tivals led to the selection of particularly appropriate Lessons and other
“proper” material. The three great festivals were the first to have definite
Lessons. Specific assignments were next made for the “octaves” of these
feasts, and then for associated seasons, and thus the scheme developed.
Traces of the early lectio continua method are to be found in the Gospels
for the Third to the Sixth Sundays after Epiphany (from St. Matthew),
273
 214 THE SERVICE IN DETAIL

and in the Epistles for the Sixth to the Twenty-third Sundays after Trin-
ity (excepting the Eighteenth).
... “As time went on the Lessons to be read were indicated by marginal
| signs in the manuscripts. Later indexes to Lessons, called Capitularia,
were given at the beginning or the end of manuscripts of the Scripture.
Finally the complete Capitularia, with the full texts of the Lessons, was
provided separately and was used at the altar. This manuscript was
called a Comes (“companion”) and the Lessons themselves came to be
known as the Pericopes, from the Greek word meaning a portion “cut
out.”
Tradition credits St. Jerome (d. 420) with having selected most of
these Lessons, though this is improbable. By the time of Charlemagne,
A.D. 800, the entire series of Propers was elaborated and authorized in
the diocesan missals of western Europe. Charlemagne secured the
preparation of homilies upon the Lessons by leading ecclesiastics of the
time. Minor differences in Lessons characterized the medieval missals
until Pope Pius V in 1570 prescribed a single Order for the Roman
Church.
The Reformation emphasis upon the Gospel as recorded in the Scrip-
tures increased the relative importance of this first part of the Service in
the practical life of the Church. Liturgically this expressed itself in gen-
eral recognition of the controlling power of the Lessons in establishing
the theme and tone of each Day's Service; in the development of a ser-
mon as interpreting and enforcing this central usage; and in a rich out-
pouring of congregational hymns (and melodies) based upon the
thought of the Lessons as appointed for particular Sundays and festivals.
Luther was at first disposed to criticize some of the selections, par-
ticularly those from the “straw Epistle” of St. James. In general, however,
he approved the retention of the historic series of Lessons. He himself
published Homilies (“Postils”) upon these Lessons and Melanchthon, |
Bugenhagen, and other reformers did the same. Similar publications
appeared in England during the sixteenth century. The Lutheran Orders,
with a few important exceptions, retained the historic Lessons, while the
Zwinglian and Calvinistic Churches abandoned them, together with the
Church Year itself.
Though continuing the historic series, the Lutherans made a few
characteristic changes. They appointed eschatological texts (selected by
1 See Frere, W. H., Studies in Early Roman Liturgy, 8 vols. Oxford, Clarendon Press, 1930-35.
For summary statement, Parsons and Jones, The American Prayer Book, New York, Scribners, 1937,
pp. 81-85.
 A LITURGICAL INHERITANCE 275

Luther from Veit Dietrich) for the twenty-fifth to twenty-seventh Sun-

days after Trinity. They also followed Luther’s suggestion in appointing
the story of the Transfiguration for the sixth Sunday after Epiphany as
a fitting climax to the Epiphanytide which celebrates the Manifestation
of the glory of Christ. The Common Service gives the historic series of
liturgical Lessons as modified by the Church Orders, and provides addi-
tional tables of Lessons for comparative study and homiletical use. The
Common Service Book appoints the Transfiguration for the last Sunday
in Epiphany each year (rarely the Sixth Sunday). Recent revisions of the
Book of Common Prayer in England, Scotland, and America have intro-
duced several important changes in the Lessons of the Anglican
Communion.?
While exceptions may be taken to particular Lessons and desire felt
for the inclusion of passages of Scripture omitted in the series, the gen-
eral plan and essential content of the historic pericopes are admirable.
The mature judgment of the Church has retained them because their use
is a guarantee of sound and complete teaching of fundamental Christian
truth. Altogether they constitute a solid block of fundamental material
about which the Services of a particular day or a season are constructed.
They are a most important part of the common liturgical inheritance of
the universal Church with a continuous history of nearly fifteen hundred
years, and a current use in the Roman, Lutheran, and Anglican com-
munions. The recent effort of the Free churches to reconstruct a Church
Year approximating the historic scheme of the liturgical Churches is a
remarkable recognition of the essential worth of a system which the radi-
cals repudiated in the sixteenth century and later.’
In general the Gospels for the first half of the Church Year (semester
Domini, the Half-Year of our Lord) give the steps in the development of our
Lord’s life on earth. The second half (semester ecclesiae, the Half-Year of the
Church) presents a selection of His parables, miracles, and teachings.
The original scheme probably included appointments for Wednesdays ana
Fridays as well as Sundays. This may account for the fact that some important
passages of Scripture are not included in the Sunday series. There is usually a
real connection between the Gospel and the Epistle for the great days and
seasons. Attempts to establish such relationships or connections with the Col-
lect of the Day in the second half of the Year are usually inconclusive. Sug-
# Study of a table showing the Epistles and Gospels of the Liturgical Year in the Roman, Lu-
theran and Anglican liturgies will be rewarding. The so-called “Eisenach series”? and the three-year
arrangement of Lessons in the Swedish Liturgy introduce important Scriptural passages not in-
cluded in the historic series, but on the whole these selections do not equal the ancient series, par-
ticularly in point of devotional values.
8 See the Christian Year of the Federal Council of the Churches of Christ in America.
276 THE SERVICE IN DETAIL

gestions of a logical scheme for all the Lessons after Trinity are likewise not
entirely satisfactory.
The Lessons were regularly sung (intoned) by the minister in the Lutheran
Services of the sixteenth century in solemn festal manner, (fein laut, deutlich
und langsam) —so particularly Mk. Brand., 1540, Elis., 1542, Pom., 1563,
Hoya, 1581, etc. This was a continuation of pre-Reformation usage. Luther in
his German Mass, 1526, indicated in detail a method for the choral reading of
the Lessons in the vernacular. The Church Orders occasionally permitted read-
ing of the Lessons instead of intoning them “if the minister is unable to sing.”
Sometimes the Epistle was read and the Gospel chanted. The later influence
of Pietism and Rationalism led to the omission of the liturgical Lessons in
many parts of Germany, the Epistle or the Gospel being read in the pulpit as
a text for the sermon. Full recovery from this regrettable procedure has not yet
been made.‘
THE EPISTLE
| Then shall the Minister announce the Epistle for the Day, saying: The Epistle for
(here he shall name the Festival or Day) is written in the ——— Chapter of
beginning at the -—— Verse.
{ The Epistle ended, the Minister shall say: Here endeth the Epistle for the Day.

(First Sunday in Advent)

Rom. 138:11-14
And that, knowing the time, that now it is high time to awake out of sleep: for now is
our salvation nearer than when we believed. The night is far spent, the day is at hand: let
us therefore cast off the works of darkness, and let us put on the armour o: light. Let us
walk honestly, as in the day: not in rioting and drunkenness, not in chambering and wanton-
ness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision
for the flesh, to fulfil the lusts thereof.

The Epistle is the word of Christian Law, but the Law with the
breadth and elevation of the New Testament in it. Augustine said, “We
have heard the Apostle, we have heard the Psalm, we have heard the
Gospel.” In some of the early service books the Epistle was called the
“Apostle,” and was a distinctive feature of the Sunday services as dis-
tinguished from weekday services. It precedes the Gospel in the Service
as the lesser precedes the greater. Medieval commentators thought of it as
representing the ministry of John the Baptist who “went before the face
of the Lord to prepare His ways.” While usually taken from the letters of
the Apostles, a few Epistles have been chosen from the Old Testament,
the Book of Acts, the Revelation, etc. Such “Epistles” are more properly
called “Lessons.”
‘The question of principle or plan in the selection of the Lesson is fully discussed in S. Beisse,
Entstehung der Perikopen, Freiburg 1907; and Leonhard Fendt, Die Alten Perikopen, Tiibingen.
1931. Summanies in Rietschel, Lehrbuch der Liturgik, Berlin, 1899, pp. 228f., and Fortescue, The
Mass, Longmans, 1913, pp. 257ff.
 THE GRADUAL 277

In accordance with ancient universal custom, the liturgical Lessons

may be read from the altar. When this is done, the minister may read
the Epistle from the south (right) side of the altar and the Gospel from
the north side. Or, he may stand before the center of the altar. In either
case he will face the congregation.
The Lessons may also be read from the lectern.
When two or more ministers have part in the Service, one, the
Officiant, conducts the entire Liturgy. Another, however, may read the
Lessons.
It is important that ample time be given the congregation to be com-
fortably settled in their seats before the Epistle is announced. Delibera-
tion at such places as this, that is to say, between major portions of the
Service, adds dignity and permits thoughtful participation by the people.
At other places there should be no break, and the effort should be to
secure smooth continuity.
In announcing the Lessons the minister should follow the form in the
General Rubrics precisely.
The Epistle should be read deliberately and distinctly. The text
should be set apart from everything else. A brief pause may be made
after the announcement and at the end before the words, “Here endeth
the Epistle for the Day.”
THE GRADUAL
{ Then may the Gradual for the Day be sung.

(First Sunday in Advent)

All they that wait for Thee: shall not be ashamed, O Lord.
Verse. Show me Thy ways, O Lord: teach me Thy paths.
Hallelujah. Hallelujah. V. Show us Thy mercy, O Lord: and grant us Thy salvation.
Hallelujah.
THE HALLELUJAH
Hallelujah.

{ In Lent this Sentence shall be sung instead of the Hallelujah:

Christ hath humbled Himself, and become obedient unto death: even the death of the
cross.

The Gradual, like the Introit, is a distinctively choir element, a choral

response to the Epistle and introduction to the Gospel. It has been called
“a song of passage” from the words of the servants of Jesus to the words
of our Lord Himself.
278 THE SERVICE IN DETAIL

Public worship from the days of the synagogue to the present has
always provided a chant form of some sort, choral or congregational, as
an interlude between liturgical readings. This is not only a refreshing
variation in the Service, but provides a musical echo to the passage
already read and a transition to the next. In the synagogue a Psalm was
sung between the readings. The Hour Services developed the Respon-
sory. The Service has the Gradual which is probably as ancient as the
Lessons themselves. St. Augustine at the beginning of the fifth century
refers to it as an established custom.
The Gradual is a liturgical arrangement of portions of Psalms origi-
nally sung entire and from a step (gradus) of the altar. The first part
constitutes the Gradual proper and reflects the thought of the Epistle.
The second part is known as the “Alleluia” and serves as a prelude to the
Gospel. Originally when three Lessons were read the Gradual proper was
sung after the prophetic lesson and the Alleluia after the Epistle. With
the disappearance of the Old Testament lesson the Gradual and the
Alleluia were united.
The Hebrew word “Alleluia” is a song of joy and triumph in four syl-
lables. It is found in many Psalms, especially in the section Psalm 113-118
which is called the “Great Alleluia,” and the latter part of which our
Lord likely chanted with His disciples at the last Passover. St. John in
his heavenly vision heard “as it were the voice of a great multitude, and
as the voice of many waters, and as the voice of mighty thunderings,
saying, Alleluia: for the Lord God omnipotent reigneth” (Rev. 19:6).
The early Christians used the Alleluia as an acclamation of faith and joy
while at their daily work. Together with the other Hebrew word, Amen,
it came into the earliest services. Meaning “Praise ye the Lord” it is
appropriate in the Liturgy as an expression of joy at hearing the Word
of God. It is to be regretted that the more musical form “Alleluia,” as
found in the Greek and Latin liturgies, and in English hymnody, has
been supplanted in Lutheran use by the earlier but rougher form
“Hallelujah.”
Luther, with his appreciation of the festal note in worship as well as
his love of music, retained the Gradual in his Latin Service. In his Ger-
man Mass he suggested a vernacular hymn between the Epistle and the
Gospel. This became general both because of the difficulties of transla-
tion from Latin into German, and also because of the zeal for hymn
singing which had been awakened. Later appropriate choral music was
frequently substituted for the historic Gradual. The cantatas of Bach and
 THE MUSIC OF THE GRADUAL 279

other composers were generally sung at this point in the Service.®

The English Book of Common Prayer (1549) omitted the Gradual,
as the next edition, 1552, also omitted the Introit. The English Hymnal
(Part XII), however, provides settings of the historic texts for choir use.
Modern European Lutheran liturgies do not have the historic series of
Gradual texts. The Common Service did not supply them, but included
a series of brief Sentences for the Season first given in the Church Book,
1868, and based upon Schoeberlein. The Common Service Book, 1918,
restored the entire historic series of Graduals.
In the Eastern Liturgy, and in the Gallican and Mozarabic rites as well,
the Alleluia is a part of the Procession with the Elements following the Gospel.
In the Roman rite it immediately precedes the Gospel. An account preserved
in Migne tells of a tragic experience in a church in North Africa in the fifth
century, when a member of an invading band of Vandals entered the church,
drew his bow, and shot an arrow into the very throat of the cantor who was
“singing the Alleluia.”* In the Roman use during the somber time from Septua-
gesima to Easter Eve the jubilant Alleluia is replaced by the Tract (psalmus
tractus), which derives its meaning from the unbroken manner in which it
was anciently sung by a cantor without choral response.’
In the ninth and tenth centuries lengthy continuations of the final vowel of
the Alleluia developed into free “jubilee” melodies. As these were without text,
prose compositions known as “proses” were supplied for them. In the twelfth
century these developed into metrical hymns called sequences. The melodies
sung to these lengthy compositions were of freer form than the plain song
chants for the Psalms. Adam of St. Victor (d. 1192) composed many sequences,
and melodies in great number were produced in Germany and France. Rome,
with characteristic restraint, did not favor this innovation, and the authoritative
Roman Missal of today retains only five of the more than 900 known sequences.
Some of our finest translations of Latin hymns are from the medieval sequences.
The Gradual was a more restricted form than the sequence, but its texts
received high musical elaboration. It was sung by a solo voice with a refrain
verse by the choir. Such importance was attached to the artistic music of the
Gradual that the celebrant paused in his prayers at the altar to give it full
attention.
\A
Xd

If the minister reads the Lessons from the altar he will face the latter
during the Gradual. If he reads the Lessons from the sides of the altar

* Full discussion in Schoeberlein, Schatz. —

© Patrol. lat., t. lviii: 197 (Cabrol, Liturgical Prayer, p. 45).
This suppression of the Alleluia led to the introduction in some liturgies of a ‘‘farewell to the
Alleluia.” Cabrol gives an interesting example of an Antiphon in the Ambrosian Rite for the First
Sunday in Lent: “Alleluia, enclose and seal up the word, alleluia; let it remain in the secret of
your heart, alleluia, unti] the appointed time: you shall say it with great joy when that day comes,
alleluia, alleluia, alleluia.” (Liturgical Prayer, p. 46.)
280 THE SERVICE IN DETAIL

he will move the Service Book from the Epistle side to the Gospel side
during the singing of the Gradual. If he reads the Lessons from the lec-
tern he need not change his position.
“

Excellent musical settings for the Graduals are now available and
choirs will do well if they give their first thought to preparing the proper
Introit and Gradual for each Sunday.? When the choir is not prepared
to sing the Gradual, a simple “Hallelujah” or a “Sentence for the Season”
may be sung as a substitute. (Music Edition of the Common Service
Book, pp. 47-50.)
The musical setting for the three-fold “Hallelujah” is an arrangement
from Palestrina by Monk. It should be sung with promptness and vigor.
The form of the melody well expresses a progression of praise from forte
to double forte.
When it is desired to sing two anthems in the Service, one will follow
the Offertory and the other may be sung as a substitute for the Gradual
immediately after the simple “Hallelujah.” In this significant location,
between the Epistle and the Gospel for the Day, care should be taken
to have the text and the music of the anthem strictly liturgical, that is, in
entire harmony with the Lessons and the mood of the day or season.
During Lent the Alleluia is omitted and the Sentence, “Christ hath
humbled Himself,” an adaptation from Merbeck, 1550, is sung softly but
without dragging. The phrases should not be broken except at the punc-
tuation marks and the conclusion should be rallentando and double piano.

THE GOSPEL
| Then shall the Minister announce the Gospel for the Day, saying: The Holy Gospel
is written in the -—— Chapter of St. -——, beginning at the Verse.

{ The Congregation shall rise and sing or say:

Glory be to Thee, O Lord.
{ Then shall the Minister read the Gospel for the Day.
| The Gospel ended, the Minister shall say: Here endeth the Gospel for the Day.

{ The Congregation shall sing or say:

Praise be to Thee, O Christ.
®H. Alexander Matthews, The Introits and Graduals of the Church Year, Unit. Luth. Pub.
House, 2 vols., 1924-26. The Introduction to this work by Luther D. Reed gives an extended
account of the history and function of the Gradual.
 THE LITURGICAL GOSPEL 281

(The First Sunday in Advent)

Matt. 21:1-9
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the
mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over
against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and
bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need
of them; and straightway he will send them. All this was done, that it might be fulfilled
which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King
cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the
disciples went, and did as Jesus commanded them, and brought the ass, and the colt, and
put on them their clothes, and they set him thereon. And a very great multitude spread
their garments in the way; others cut down branches from the trees, and strawed them in
the way. And the multitudes that went before, and that followed, cried, saying, Hosanna
to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the
highest.

The Gospel is the liturgical summit of the first half of the Service, the
“Office of the Word.” It usually presents the central, objective thought
of the Day. Origen called the Gospel “the crown of all Holy Scriptures.”
Cyprian ordained a lector that he might “read the Gospel which forms
martyrs.”
The four Gospels from which the liturgical Gospel is chosen have
always stood apart from the rest of Holy Scripture as giving a clear and
living picture of the divine Person of our Lord. These inspired records
of eye-witnesses, convincing in their simplicity, sincerity, and power,
reveal to us the Christ of God in the lowliness of His humanity and the
majesty of His divinity. They tell us the incidents of His daily life. They
record His actions, conversations, and teaching. They lead us through
the unfolding drama of His suffering, death, and resurrection to the sure
foundations upon which the Christian Church is built—the message of
salvation, the commissioning of the Apostles, and the institution of
Sacrament.
The reading in public worship of selections from the Gospels was
early accompanied by appropriate liturgical action. Special honor was
accorded the liturgical Gospel as revealing the divine nature of our Lord
as the living Word ever present in the written Word. Veneration of the
Word of God in this double sense expressed itself in significant customs
and ceremonies, which, like a garden of fragrant flowers, surrounded the
actual reading and indicated both the supremacy of the liturgical Gospel
in the Service and the homage rendered the Person of Christ in His Word.
{n addition to giving vital significance to the readings from Holy
Scripture by providing them in the vernacular, Lutheran services re-
tained at least three of the most ancient and universal ceremonies: the
282 THE SERVICE IN DETAIL

standing of the people in reverence and willing obedience; / the ascription

of praise at the announcements; and less generally, the reading from the
liturgical “north side” of the altar.
The brief congregational responses are full of meaning. “Thanks be
to God” as a terse profession of faith, was a watchword or sign used by
the early Christians and accepted by the doorkeepers as worshipers
sought admission to the assemblies of the faithful in days of persecution.
These words soon found a place in the Liturgy in connection with the
readings from the Gospel.
Together with the response after the Gospel, “Praise be to Thee, O
Christ,” they express our recognition of the real presence of Christ in
our worship. We address Him as one actually present. We acknowledge
the fact that the Christ of the Gospels and the Christ of the Sacrament
are one and the same. Like Thomas of old we believe and cry, “My Lord
and my God.” The Scottish Book of Common Prayer, 1764 and later,
sacrifices broader poetic associations by the precise and more prosaic,
“Thanks be to Thee, O Lord, for Thy glorious Gospel.”
In medieval times the Book of the Gospels was often written in letters of
gold on purple vellum, sumptuously bound and encrusted with jewels. It was
borne in formal procession to the ambo, later to the north side of the altar from
which it was to be read (the lesser entrance in the Greek Liturgy). Incense
and lighted tapers added fragrance and splendor to the action. The lights
recalled His word: “I am the Light of the world.” Silence and attention were
proclaimed. Clergy and people rose respectfully as servants rise to receive the
words of their Lord, and stood bareheaded. Bishops removed their mitres, kings
took off their crowns, and soldiers laid down their weapons.
The reading of the Gospel, at least after the fifth century, was a privilege
accorded the deacon, or highest assistant to the officiant. At his ordination the
deacon received a copy of the Gospels, and ancient mosaics show him with this
book in his hands. Occasionally the bishop would read the Gospel, and on
Christmas night the emperor would read it.
The custom of reading the Gospel from the north side of the altar is asso-
ciated with medieval symbolism which regarded the warm sunny south and
its rich profusion in nature as representing the higher life of grace, while the
dark and frigid north represented the kingdom of the evil one to whose inhabi-
tants particularly the Gospel must be proclaimed.
The Lutheran and the Anglican reformers omitted the non-scriptural intro-
ductions which precede the Epistle and the Gospel in the Roman missal:
“Brethren, “Dearly Beloved,” “At that time Jesus said,” etc.
®* For full discussion of the ceremonial use of lights with its symbolism see article “‘Kerze” in
Wetzer and Welter’s Kirchenlexicon; Thalhofer, Handbuch der Katholischen Liturgik, 1:666f, article
“Lights, ceremonial use of’” in Encyclopedia Britannica, 11th ed., and Staley, Studies in Ceremonial,
p. 169-94.
 LITURGICAL READING 283

©,
“9

The congregation should rise just before the announcement of the

Gospel rather than after the announcement.
The Gospel should be announced and read impressively. The im-
portance of this is often not realized and the Lessons become insignifi-
cant instead of significant. A brief pause before the words, “Here endeth
the Gospel for the Day,” will help give the liturgical text its distinctive
character and full value.
If read from the altar, the minister turns to the altar by the Epistle
side, and places the book from which he has read the Gospel on the
missal stand while the choir and congregation sing the Response.
\/
o,°

The Responses before and after the Gospel should be sung promptly
with breadth and volume. The words “glory,” “praise,” and “Thee” should
be made significant but not unduly stressed.
 CHAPTER XVI

THE CREED; THE HYMN; THE SERMON

{ Then shall be said or sung the Creed.

THE CREED

THE NICENE CREED

| believe in one God, the Father Almighty, Maker of heaven and earth,
And of all things visible and invisible.
And in one Lord Jesus Christ, the Only-begotten Son of God, Begotten
of His Father before all worlds, God of God, Light of Light, Very God of
very God, Begotten, not made, Being of one substance with the Father, By
Whom all things were made; Who, for us men, and for our salvation, came
down from heaven, And was incarnate by the Holy Ghost of the Virgin
Mary, And was made man; And was crucified also for us under Pontius Pilate.
He suffered and was buried; And the third day He rose again, according to
the Scriptures; And ascended into heaven, And sitteth on the right hand of
the Father; And He shall come again with glory to judge both the quick and
the dead; Whose kingdom shall have no end.
And | believe in the Holy Ghost, The Lord and Giver of Life, Who pro-
ceedeth from the Father and the Son, Who with the Father and the Son
together is worshiped and glorified, Who spake by the Prophets. And |
believe one holy Christian and Apostolic Church. | acknowledge one Baptism
for the remission of sins; And | look for the Resurrection of the dead: And
the Life of the world to come. Amen.

THE APOSTLES CREED

| believe in God the Father Almighty, Maker of heaven and earth.
And in Jesus Christ His only Son, our Lord; Who was conceived by the
Holy Ghost, Born of the Virgin Mary; Suffered under Pontius Pilate, Was
crucified, dead, and buried; He descended into hell; The third day He rose
again from the dead; He ascended into heaven, And sitteth on the right
hand of God the Father Almighty; From thence He shall come to judge the
quick and the dead.
| believe in the Holy Ghost; The holy Christian Church, the Communion
of Saints; The Forgiveness of sins; The Resurrection of the body; And the
Life everlasting. Amen.

THE CREED is again—after the variable Collect, Epistle, Gradual and

Gospel—a fixed element in the service. It is the Church’s word in answer
to God's Word, the public acceptance and confession in summary form
of the faith of the whole Church. Every use of it is in a sense a renewal
284
 THE HISTORIC CREEDS 285

of our baptismal covenant. Its brief but comprehensive statements

encompass “the whole dispensation of God.” It outlines and preserves, in
balanced proportion, Christianity’s fundamental beliefs; it witnesses to
the perpetuity, unity, and universality of the Christian faith; it binds
Christians to one another and to the faithful of all centuries. As used in
this place in the Service it enables the congregation to view and review
the whole horizon of the Church’s belief before giving attention to the
exposition of a particular doctrine or idea. From a somewhat different
point of view it may be thought of as a corporate expression of praise
and thanks, reciting what God has done for our salvation.
The Creed is not found in the earliest known liturgies, particularly in
the East. Its later insertion may be ascribed to the appreciation of pre-
cise doctrinal statement characteristic of the Western Church. In the
Roman Rite its use in the Liturgy is restricted to Sundays and festivals.
It is thus regarded as a festal addition rather than an absolute essential.
Historically the two Creeds correspond to the two Sacraments. The
Lutheran liturgies generally retained the Nicene Creed in the Service
either in Latin or in German. A few Orders (Nbg., 1525, Strass., 1525,
Swed., 1531, Aust., 1571), permitted the Apostles’ Creed as an alternative
to the Nicene. Pom. appointed the Apostles’ Creed for Sundays and the
Nicene Creed for festivals. In many places (Lieg., 1534, Brand., 1540,
Col. Ref., 1543), the Creed was sung after the sermon. The Common
Service prescribes the Nicene “on all festivals and whenever there is a
Communion; at other times the Apostles’ Creed may be used.”
It is to be regretted that the German Lutheran liturgies, and the
Common Service, which has followed them in this respect, have departed
in the Apostles’ Creed from the ancient and generally accepted phrase-
ology, “I believe in the holy Catholic Church” and have substituted the
word “Christian” for “Catholic.” The Swedish, Danish, Norwegian, and
French Lutheran liturgies use the historic word “Catholic.”
In the early Church individual bishops or councils framed creeds which
had local authority and use (thus Irenaeus, Origen, Tertullian and others).’
These Creeds were useful as a concise formula in connection with Baptism
or with preparation for it.’ They also served as a standard by which to test
loose or heretical teachings. The Apostles’ Creed, while much of it is earlier
than the Nicene, did not assume its precise form of today until about a.p. 750.
4Sne Cabrol, Liturgical Prayer, pp. 108-10.
4The Apostles’? Creed is everywhere recognized as primarily a Baptismal formula. It is surpris-
ing that the 1928 Book cf Common Prayer of the Protestant Episcopal Church should omit the
Creed in its Order for Baptism, thus dropping this historic symbol from the Service which pro-
duced it.
286 THE SERVICE IN DETAIL

The Creed generally incorporated in the Liturgy was the torm adopted
by the Council of Nicea, a.p. 825, and somewhat extended in the regular use
of the Churches of Constantinople during the next century. After the Council
of Constantinople 553, the Eastern Churches generally recited this Creed
between the reading of the Gospel and the Diptychs (tablets on which the
names of martyrs and saints were recorded.) The third Synod of Toledo in
589 introduced the Creed into the Mass in all the Spanish churches as part
of an effort to confirm the people in their conversion to Christianity and to
combat the Arian heresy. The custom spread throughout the Frankish terri-
tory. The filioque clause (“and the Son”) was added to the article on the
Holy Spirit, an addition which the Eastern Churches never accepted.”
The Creed is wanting in the Gregorian Sacramentaries and appears to have
been introduced into the Roman Mass upon the insistence of the German
Emperor Henry II, while in Rome in the year 1014. Its absence in Rome was
justified by the claim that Rome was not bothered with heretics. The per-
sistence of the king, however, finally secured a decree from Pope Benedict
VIII, sanctioning the use of the Creed in the Mass. All liturgies now contain
a creed.
The word “christliche” was in common vernacular use in Germany before
the Reformation. Luther accepted this in his Catechism. The Church Orders
followed him, and thus established a phraseology peculiar to the German
Lutheran Church. In following this unfortunate national use the English
Lutheran Liturgy loses the thought of “universality” in its definition of the
Church, breaks with the primitive and the modern universal Church, and
establishes a variant form inconsistent with its own Confessions. The latter
everywhere accept the historic phraseology. (On Luther’s use of “christliche”
see the Weimar edition of his works, Vol. 30, pt. 1, p. 180; also Wilhelm
Walther, Lehrbuch der Symbolik, p. 329.)*
Anciently the Service of the Word ended with the sermon following the
Gospel. The Creed began the Service of the Faithful. In the present Roman
use, the Sermon, when there is one, is placed before the Creed. In the
Lutheran and Anglican liturgies, the Creed immediately follows the Gospel.
Parsons and Jones (The American Prayer Book, p. 208), are in error when
they state that “the use of the Creed in immediate sequence with the Gospel
is an Anglican peculiarity.” \/
“9°

The Creed, as used in the Service, is a response to the liturgical Les-

* The development of creedal statements in the New Testament itself is given in Canon Maclear,
An Introduction to the Creeds.
‘Creeds of the thirteenth, fourteenth and fifteenth centuries in England do not have either
“catholic” or “Christian” but simply say “I believe in Holy Church.” See Maskell, Monumenia
Ritualia Ecclesiae Anglicanae, III:251ff. Also Dowden, The Workmanship of the Prayer Book,
chap. VIII. The Germans apparently could not assimilate a word like catholica. There was no real
objection to the idea of catholicity as such. Even German Roman Catholics after the Reformation
continued to speak of “eine heilige christliche Kirche.”” We must recognize this as a German idio-
matic expression. Only after the Council of Trent did the Roman Church succeed in monopolizing
the term “Catholic.” Like many other good things it should not be left to them but restored to
our use.
 CUSTOMS ASSOCIATED WITH THE CREED 237

sons and an act of worship. The minister goes to the middle of the altar,
whether he has read the Lessons from the altar or the lectern. He faces
the altar and joins his hands.
Anciently the minister intoned the opening phrase, “I believe in God,”
and the choir and congregation continued with “the Father Almighty.”
The people stand in reciting the Creed in token of readiness to pro-
fess and of resolution to defend the Christian faith. In accord with
ancient and universal custom still observed in many places, the choir
joins the minister and the congregation in facing the altar (presumably
in the East), during the recitation or chanting of the Creed. The usual
explanation is that Paradise is in the East. St. Basil says, “We are seek-
ing our ancient country.” The custom also is a reminder of Baptism and
of the early-Church requirements that all candidates for Baptism, when
making their profession of faith, should face the East from whence the
Sun of Righteousness appears.
o

The rubrics state that the Creed may be sung or said. In France,
Germany, and Italy it was customary for the people (not only the choir)
to sing the Creed to a simple plain song chant. This custom still survives
in places and is being revived generally in connection with the current
liturgical movement within the Roman Church. Luther in his German
Mass prepared a versification of the Creed to be sung by congregations.
At the present time we are so accustomed to saying the Creed that the
singing of it might seem strange. There is much to be said for this, how-
ever, where proper leadership is available.®
There should be no soft organ playing during the recitation of the
Creed. This practice, in some instances borrowed from the movie theatre,
in other instances may be based upon Anglican usage. Stainer and others
published accompaniments to the Creed and Lord's Prayer for the in-
toned services. The use of soft organ accompaniment at this place, how-
ever, is sentimental and clouds what should be a clear confession of
faith.
- THE HyMNn
This is the principal hymn of the Service (Hauptlied). Following the
Lessons and the Creed and immediately preceding the sermon, it has
practically the significance of an additional Proper, and must be chosen
with care.

©The Creed is set for unison singing to a fine plain song melody in Archer and Reed, Choral
Service Book, p. 14.
288 THE SERVICE IN DETAIL

The congregational hymn was one of the great contributions of the

Reformation to public worship. For a century or more later the Church
Year and the Liturgy determined the general character both of the ser-
mon and of this hymn. The Church Orders indicated particular hymns
to be sung during the different seasons. The melodies to these were
developed by eminent composers in elaborate “figurated chorales” for
choir use. Bach harmonized many of these richly in his church cantatas.
The idea of choosing the hymn entirely with reference to the sermon
dates from the early eighteenth century. After this time the sermon more
and more dominated the service. During the next hundred years, with
increasing indifference to the Church Year, it ruled the Liturgy and
the hymns.
The hymn should be accorded its own proper dignity. Its text should
not be abbreviated or mutilated any more than should the texts of other
parts of the Service.
%

The minister should be seated in the chancel during the singing of

the hymn and join in the singing, or at least follow the text. Retirement
to the sacristy breaks the unity of the Service and the continuity of lead-
ership. The conception of a “common service” is best expressed when
minister, choir, and congregation unite in all parts throughout.

THe SERMON

f Then shall follow the Sermon.

{ The Sermon ended, the Congregation shall rise and the Minister shall say:

The Peace of God, which passeth all understanding, keep your hearts and
minds through Christ Jesus.

The sermon has developed from the early homily which followed the
Gospel. With the introduction of the Creed into the Service, the sermon,
when there was one, followed the Creed. This was particularly the case
in Germany, and Durandus recognizes it as the general custom in the
thirteenth century.
All the Reformers castigated the Church of their day for its neglect
of preaching. The restoration of the sermon to its ancient place and
power became one of the marks of the Reformation. Luther in his Latin
Mass suggested that the sermon should be placed at the very beginning
of the Service so as not to break the liturgical continuity of the latter. In
 THE SERMON 289
his German Mass, however, he favored the place it now occupies follow-
ing the Creed. The Missal of Pope Pius (1570) placed the sermon before
the Creed, which is the present Roman use. Lutheran and Anglican
services place the sermon after the Creed.
The sermon follows the Creed as the Creed follows the Gospel. It must
be true to the common faith as the expression of this faith must be true
to the everlasting Gospel. It has no value in itself. Its only effectiveness
is as a means of preaching the Word of God. This Word is also pro-
claimed in the administration of the Sacraments and in other elements
of testimony and edification in the Liturgy. But in an especial sense the
sermon is the voice of the living Church lifted in instruction, testimony,
and exhortation.
The Liturgy in its normal form needs the sermon. The sermon, to
realize its fullest power, must never be merely personal or independent
of the Liturgy. Like the rest of the Service it must breathe the spirit of
worship. Otherwise, no matter what its intellectual or moral strength, it
differs little from the platform utterances of secular speakers on serious
things. Only as the word of prophecy or of positive Christian testimony
is it really powerful.
Liturgical unity requires that the sermon should bear a definite rela-
tionship to the liturgical Lessons, or at least to the thought of the Day
or Season. By building upon the thought of the Lessons the sermon
becomes the climax of the Office of the Word. By relating the sermon
and the Service of any one day to the cycle of the Church’s Year, com-
pleteness and strength are gained. “Not that which for the moment is
nearest the heart of the minister, nor that which is nearest the heart of
the individual members, but that which is so arranged that the entire
contents of the divine Word are unfolded and communicated in a com-
plete cycle, will afford most permanent edification, and maintain the
interest of devout people.”
These limits are wide enough to include all but the most exceptional
occasions. Conformity to this principle insures a harmonious service with
all parts impressing one definite message. The sermon gains effectiveness
because it is in the Service. The Liturgy with its varied and harmonious
structure supports and strengthens the sermon. Only as it is filled with
a thoroughly worshipful quality can the sermon gain its ultimate spiritual
dynamic.’
°H, E. Jacobs, Lutherin Movement in England, p. 302.
the interesting article, “‘Preaching as Worship,” by Bishop Yngve Brilioth in Christendom.
7 Cf.
Vol. 6 (1941), pp. 14-21.
290 THE SERVICE IN DETAIL

When, nearly three centuries after the Reformation, a rationalistic

theology exalted the preacher and the sermon into undue prominence
and made them the center and sum of all worship, the Church lost all
sense of reverence and mystery, of order and beauty, and of historic con-
tinuity. The result was inevitable and the Church speedily languished in
spiritual poverty and impotence.
The sermon combines sacramental and sacrificial elements. It is an
interpretation and expansion of the Word. It is also an expression of per-
sonal Christian conviction; a testimony to the experience of God's people
in accepting this Word as the rule of faith and life.
@.
oe

Before entering the pulpit the minister may offer silent prayer at the
altar while the congregation concludes the hymn.
While the Liturgy does not prescribe it, the minister, after entering the
pulpit and before beginning the sermon, may conform to the general
custom in Lutheran churches abroad, and give the apostolic greeting:
“Grace be unto you, and peace, from God our Father and from our Lord
Jesus Christ.” (Eph. 1:2.) Or, in place of this he may say: “In the Name
of the Father, and of the Son, and of the Holy Ghost, Amen.”
The sermon ended, the minister pronounces the Votum—“The Peace
of God,” etc.,—with uplifted hands. Anciently it was customary to end
the homily with an ascription of praise. The Votum, as we use it today,
is a Benediction (Phil. 4:7), invoking the promised blessing of peace
upon all who stand fast in the Lord and worship Him. It fittingly con-
cludes the second part of the Office of the Word and leads into the
Offertory.
 CHAPTER XVII

THE OFFERTORY; THE OFFERING; THE GENERAL PRAYER

THE OFFERTORY
{ Then shall be sung the Offertory, at the close of which the Congregation shall
be seated.
| One of the Offertories here following, or any other suitable Offertory, may be used.

I
The sacrifices of God are a broken spirit: a broken and a contrite heart,
O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion: build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness: with burnt-
offering and whole burnt-offering.
Il
Create in me a clean heart, O God: and renew a right spirit within me.
Cast me not away from Thy presence: and take not Thy Holy Spirit
from me.
Restore unto me the joy of Thy salvation: and uphold me with Thy free
Spirit.

Up To THIs POINT the Liturgy conforms closely to the structure of the

historic pre-Reformation Service. The first important break occurs at
the Offertory, and for this there are doctrinal reasons.
The Offertory begins a new and prevailingly sacrificial part of the
Service. The Offertory Sentences are not to be thought of as a response
to the sermon. They begin a new division and prepare the congregation
for the offering of gifts and the General Prayer. The Sentences, the
Offering, and the General Prayer constitute a single sacrificial act which,
only broadly and not immediately, is to be regarded as a response to
the sacramental reading and preaching of the Word. Looking back upon
the message and meaning of the Gospel, and also forward to the cele-
bration and reception of the Sacrament, we offer to God ourselves (2 Cor.
8:5), our substance (2 Cor. 8:2-4), and our praise (Heb. 18:15, 16) in
an act of corporate dedication and thanksgiving.
The Offertory, as we have it, is a bit of Psalmody or other permitted
Sentences. This is a substitute for an ancient custom which had gener-
ally been dropped before medieval times, and for a later medieval feature
which the Reformers deliberately rejected. The custom which had ceased
29]
292 THE SERVICE IN DETAIL

was the Offertory Procession; the feature which was rejected was the
Offertory Prayers.
In the primitive Church at this point in the Service the people
brought food and other gifts for the poor and for the support of the
clergy. They came in an Offertory Procession and placed their gifts on a
table (prothesis) near the altar. In agreement with the custom of dedi-
cating to God everything used in His service, these gifts came to be
offered before their consecration in a prayer of thanksgiving much like
an extended Grace at Meat. Later this formal act expanded into elaborate
prayers and ceremonies.
Bread and wine sufficient for the Communion were selected by the
ministers, and the other gifts were set aside for later distribution. These
often included fruit, wool, oil, milk, honey, olives, and cheese, and also
silver and gold. The famous mosaics in the clerestory walls of St. Apol-
linaire in Ravenna, depict the Emperor Justinian and the Empress Theo-
dora walking in an Offertory Procession. The choir sang a Psalm during
the procession. The Offertory chant in the present Roman Mass is the
surviving Antiphon of this Psalm. A reminder of the old Offertory per-
sists in the Milanese Mass at which special ministers bring in bread and
wine. In foreign mission fields today the people frequently bring their
gifts in kind to the altar.
The Offertory Procession was continued in many localities until late
in the Middle Ages. When it finally ceased its place was taken by a series
of ceremonies and prayers of entirely different character. These devel-
oped as a sacerdotal function instead of an action of the people. They
anticipated the consecration and the “Miracle of the Mass” and invoked
the divine blessing in view of the Eucharistic sacrifice shortly to be
offered.
By the fourteenth century this so-called “Little Canon” included,
besides the prayers, the mingling of the water with the wine, the offer-
ing of the host and of the chalice, the incensing of the altar and the ele-
ments, and the washing of the hands. The Offertory Prayers were of
mixed origin, chiefly Gallican. They were admittedly of poorer quality
than the prayers of the Canon which followed. The central prayer of the
Offertory, suscipe sancte Pater, is a perfect exposition of the Roman doc-
trine of the Sacrifice of the Mass: “Receive, O Holy Father, Almighty,

1The Church Order of Hippolytus (c.218) contains prayers of singular beauty for the blessing
of the “first fruits of the field.” It distinguishes between fruits. Grapes, apples, figs, olives, pears,
pomegranates, peaches, cherries and almonds are to be blessed; lotus, onions, garlic, pumpkins,
and cucumbers are not. Roses and lilies are acceptable as gifts, but other flowers are to be rejected.
 THE OFFERTORY 293

Eternal God, this spotless Host which I, Thy unworthy servant, do offer
unto Thee, my living and true God, for mine own countless sins, offences
and negligences, and for all here present; as also for all faithful Chris-
tians living or dead, that it may avail for my own and for their salvation
unto life eternal.”
All the Reformers rejected the Roman Offertory and its idea of a sin
offering by the priest instead of a thank offering by the people. Luther,
with his conviction of the Sacrament as a gift of God to man and not an
offering of man to God, called the Roman Offertory an “abomination”
which made “everything sound and smell of oblation.” “Repudiating all
things which reek of sacrifice and of the Offertory, together with the
entire Canon, let us retain those things which are pure and holy, and thus
order our Mass” (For.: Mis., 1523).
Following Luther's example the Church Orders, with probably the
single exception of Mk. Br. (1540), omitted the Roman Offertory Prayers.
Various substitutes were proposed to occupy the time while the com-
municants came forward and stood in the choir (chancel) and the cele-
brant ordered the bread and wine at the altar. The provisions in the
Common Service represent an arrangement which eventually gained
general favor: the so-called Offertory Sentences (portions of Ps. 51); the
offering of gifts for the support of the Church and benevolences; and
the General Prayer concluding with the Lord’s Prayer. The congregation,
in a common act of prayer and sacrifice, offers itself to God in complete
surrender of heart and will.
The chanting and the offering of gifts are reminders of the ancient
Offertory Procession. The resemblance is more than a suggestion in
Lutheran services in Scandinavia and elsewhere, where the people them-
selves come forward with their gifts and leave them on the altar. The
General Prayer is essentially a restoration of the ancient “Prayers of the
Faithful,” though the Reformers, in all probability, simply took the Gen-
eral Prayer and the Lord’s Prayer from the vernacular devotions called
the Prone, as we shall later see. They now become a part of the Service
proper.
Reformation developments thus restored to the Communion Service
two important features of early Christian worship—the people's offering
of gifts and the people’s offering of intercessions. These developments
also practically shifted forward the line of division between the Office
of the Word and the Office of the Supper. In medieval times the Offer-
tory began the second great division of the Service. Everything from
294 THE SERVICE IN DETAIL

this point on looked forward to the consecration and the Communion.

The Offertory chant, as we have it today, is bound up with the offering
of gifts and the General Prayer in a group of material which really con-
cludes the first division of the Service. The Office of the Supper, as the
sub-title of the Liturgy indicates, begins with the Preface. Though this
is the present plan and practice, the ancient division of the Service
should be understood and so far as possible observed, especially when
the complete Service is used. The historical structure of the Liturgy
would be better exhibited if a more definite break could be made in
the Service between the sermon and the Offertory.
The Offertory Sentences originally varied with the day or season, and
the Offertory is properly a variable element in the Service. Only two
texts are supplied in the Liturgy, though the rubric provides that “any
other suitable Offertory may be used.”
&e

Following the Votum the minister goes from the pulpit to the altar,
which he faces while the Offertory is sung.
rx

The organist may play some measures in the key and spirit of the
Offertory while the minister goes from the pulpit to the altar. This
momentary delay in the liturgical action by quiet extemporization at the
conclusion of the sermon will impress upon the congregation the fact
that the Offertory is not a conclusion to the sermon but the beginning of
a new part of the Liturgy. The Offertory should in no case begin until
the minister has reached, and stands facing, the altar.
The musical rendition should be in keeping with the devotional and
prayerful character of the text. The first chant is reminiscent of ancient
plain song. This broad flowing melody, while taken softly and with true
dignity, should not be allowed to drag. The phrasing should be unbroken
except at the punctuation.
THE OFFERING
This is an act of worship and an acknowledgment of our stewardship.
The congregation offers to God the gifts of its substance, as the outward
sign of its inner, spiritual dedication to the Lord.
Go

The Offering should be received and brought forward by the respon-

 THE OFFERING 295

sible officers of the congregation, the latter standing. The people’s gifts
which support the Church and the objects of Christian benevolence
should be gathered and offered to God, as they are administered, by the
proper officials.
The deacons may leave the altar before the General Prayer. They
should retire quietly and not in military step. The essential unity of the
Offering and the General Prayer as a common act of worship is empha-
sized, however, if the deacons remain in the chancel, facing the altar
while the General Prayer is said. Particularly should this be done when
the Offering is presented by the responsible officers of the congregation.
It should not be done if youthful “ushers” present the Offering.
The minister. after receiving the plates and turning to the altar, may
elevate the gifts slightly before placing the plates upon the altar, or,
which is preferable, upon the credence table or shelf.
The injection of prayers of blessing by the minister, or verses sung
by the choir and congregation, impairs rather than enhances the impres-
siveness of the Offering as an act of worship. Nothing is more impressive
than the simple procedure of the officials of the Church presenting the
gifts of the people and the minister offering them at the altar in quiet
dignity while the congregation stands in reverent silence. The time and
place for verbal oblations are in connection with the General Prayer.
Ge

The organist may play softly a selection of churchly character while

the Offering is being taken. The selection should be terminated promptly
when all have made their offering. The choral preludes of Bach and his
contemporaries, based for the most part on choral melodies, generally
provide good “organ offertories.”
The Offering and the anthem, as we know them today, are two rela-
tively modern features in the Service. Neither should prolong the Service
unduly, though each should have its own proper dignity. The anthem
should not be sung while the Offering is being taken unless the matter
of time makes this necessary. It may be sung after the Offering has been
received, and preferably after the General Prayer.

THE GENERAL PRAYER

€ Then shall follow the General Prayer.

{ At the end of each naragraph the Congregation may say: We beseech Thee to hear
us, good Lord.
296 THE SERVICE IN DETAIL

Let us pray.

Almighty and most Merciful God, the Father of our Lord Jesus Christ:
We give Thee thanks for all Thy goodness and tender mercies, especially for
the gift of Thy dear Son, and for the revelation of Thy will and grace; and
we beseech Thee so to implant Thy Word in us, that, in good and honest
hearts, we may keep it, and bring forth fruit by patient continuance in well
doing.
Most heartily we beseech Thee so to rule and govern Thy Church universal,
that it may be preserved in the pure doctrine of Thy saving Word, whereby
faith toward Thee may be strengthened, and charity increased in us toward
all mankind.
Send forth Thy light and Thy truth unto the uttermost parts of the earth.
Raise up faithful pastors and missionaries to preach the Gospel in our own
land and to all nations; and guide, protect, and prosper them in all their
labors.
Bless, we pray Thee, the institutions of the Church; its colleges, its semi-
naries, and all its schools; that they may send forth men and women to serve
Thee, in the Ministry of the Word, the Ministry of Mercy, and all the walks
of life.
Let the light of Thy Word ever shine within our homes. Keep the children
of the Church in the covenant which Thou hast made with them in Holy Bap-
tism; and grant all parents grace to bring them up in faith toward Thee and
in obedience to Thy will.
Grant also health and prosperity to all that are in authority, especially to
the President [and Congress] of the United States, the Governor [and Legis-
lature] of this Commonwealth, and to all our Judges and Magistrates; and
endue them with grace to rule after Thy good pleasure, to the maintenance
of righteousness, and to the hindrance and punishment of wickedness, that
we may lead a quiet and peaceable life, in all godliness and honesty.
All who are in trouble, want, sickness, anguish of labor, peril of death, or
any other adversity, especially those who are in suffering for Thy Name and
for Thy truth's sake, comfort, O God, with Thy Holy Spirit, that they may
receive and acknowledge their afflictions as the manifestation of Thy fath-
erly will.
And although we have deserved Thy righteous wrath and manifold punish-
ments, yet, we entreat Thee, O most Merciful Father, remember not the sins
of our youth, nor our many transgressions; but out of Thine unspeakable
goodness, grace and mercy, defend us from all harm and danger of body
and soul. Preserve us from false and pernicious doctrine, from war and blood-
shed, from plague and pestilence, from all calamity by fire and water, from
hail and tempest, from failure of harvest and from famine, from anguish of
heart and despair of Thy mercy, and from an evil death. And in every time
of trouble, show Thyself a very present Help, the Saviour of all men, and
especially of them that believe.
Cause also the needful fruits of the earth to presper, that we may enjoy
 THE GENERAL PRAYER 297

them in due season. Give success to all lawful occupations on land and sea;
to all pure arts and useful knowledge; and crown them with Thy blessing.

1 Here special Supplications, Intercessions, and Prayers may be made.

These, and whatsoever other things Thou wouldest have us ask of Thee,
O God, vouahsafe unto us, for the sake of the bitter sufferings and death of
Jesus Christ, Thine only Son, our Lord and Saviour, Who liveth and reigneth
with Thee and the Holy Ghost, ever One God, world without end.

{ Then shall the Minister and the Congregation say the Lord’s Prayer.

Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is in heaven; Give us this day our daily
bread; And forgive us our trespasses, as we forgive those who trespass
against us; And lead us not into temptation; But deliver us from evil: For
Thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

The Offertory chant and the offering of gifts are followed immediately
by the offering of a prayer “for all sorts and conditions of men” called
the General Prayer.
The General Prayer is a part of the Offertory in a larger sense, the
three parts of which—the Offertory Sentences, the offering of gifts, and
the General Prayer—must be thought of as a unit. The prayer is the
liturgical counterpart of the offering of alms and oblations. “The gifts
and prayers are the offering of the worshipers, presented in union with
the intercessions of Christ, ‘the High Priest of our offerings’ (Clement of
Rome), as an expression of gratitude and love.”? Dr. Henry E. Jacobs
states that “the office of the General Prayer is to present most forcefully
the Church as the Communion of Saints, where the end of all our
prayers for men is that they may be brought to repentance and faith and
through repentance and faith experience the fullness of the divine bless-
ing, both temporal and eternal.”
The General Prayer includes the fundamentals and the universals in
its grasp. Like the Creed it lifts the individual and the local congregation
out of personal and parochial considerations. Understandingly and un-
selfishly it reveals true concern for the Church in all its operations, the
state and its governance, and the home and its welfare, while it remem-
bers before God all men in their several callings and necessities. It is
one of the outstanding elements in the Liturgy and probably the one
above all others which illustrates the congregation's active exercise of its
27, H. Srawley, in Liturgy and Warship. Clarke and Harris eds.. p. 3238.
8 Lutheran Movemeat in England, p. 3058.
298 THE SERVICE IN DETAIL

functions as a priesthood of believers. We instinctively feel that the

principal service of the Lord’s Day or festival could not be complete
without some such lofty, pure and acceptable form of General Prayer,
the scriptural inspiration for which is St. Paul’s admonition (1 Tim.
2:1-2), “I exhort therefore that first of all supplications, prayers, interces-
sions and giving of thanks be made for all men, for the king and for all
that are in authority, that we may live a quiet and peaceable life in all
godliness and honesty.”
In rising above small, local, and selfish considerations, the General
Prayer reveals the true mind of the Church. There is in it no mere repe-
tition of the thought of the day or of the sermon, no narrow expression
of individual needs or desires. It is directed to God in humility and trust
and its sincere purpose is to be heard of Him. There is no attempt to
touch, please, or instruct the congregation nor to seek other improper
objectives which mar many free prayers and actually take God’s Name
in vain. Nor do we find in it developed forms of adoration, confession,
or even thanksgiving which are prominent features of the usual Long
Prayer of nonliturgical churches. The Lutheran Liturgy has provided
for these necessary features in the earlier parts of the Service itself.
The General Prayer corresponds to the Deacon's Litany or Great
Intercession, which begins the Mass of the Faithful in all the Greek rités,
and to the Prayer of the Faithful which had the same place and office in
the early Roman and Gallican rites. The Reformation restored this gen-
eral Church prayer to the Lutheran and the Anglican liturgies after it
had degenerated in medieval times into a series of commemorations of
the departed, invocation of the saints, etc., scattered through the Offer-
tory and the Canon. Following Luther's suggestion of a model form in
his German Mass of 1526, and drawing upon the material in the extra-
liturgical vernacular devotions called the Prone, the Lutheran Church
Orders developed the Allgemeine Kirchengebet. In 1549 the English
Book of Common Prayer provided a corresponding form in the Prayer
for “the Whole State of Christ’s Church.”
The idea of a general church prayer, and even its place after the ser-
mon, is definitely advanced in the Wittenberg Reformation of 1545.4 The
text in the Common Service comprises material approved in the classic
century of the Reformation with new paragraphs particularly adapted to
conditions of our own time. Joseph A. Seiss translated the older portion,
presumably from Loehe, though this text is based upon earlier originals
*Sehling, Kirchenordnungen, 1:218. See also Jacoby, Liturgik des Reformatoren, I1:246.
 THE MEDIEVAL PRONE 299

The first part is from Hes. Cas., 1657 (also partly in Aust., 1571). Much
of the remainder is found in Baden, 1556, Pf. Zwb., 1557, and Strass.,
1598. The Common Service Book, 1918, inserted new paragraphs refer-
ring to missions, Christian education, and the home. A future revision
might somewhat abbreviate the material. “Health and prosperity” are
possibly not the chief gifts for which we should pray in the case of “all
that are in authority.” The sentence, “although we have deserved Thy
righteous wrath . . . remember not the sins of our youth,” etc., seems
uncalled for in view of the Confession and Declaration of Grace at the
beginning of the Service. The entire text is heavy and not in the best
[English idiom.
For discussion of the alternate General Prayers, see pp. 577f.
As alternates to any of these forms, the Litany or the Suffrages may
be used (General Rubrics, p. 485).
Anciently the Office of the Word (missa catechumenorum), ended with
the Sermon after the Gospel. A few brief prayers for the catechumens, peni-
tents, etc., were offered and these groups were dismissed. The baptized
Christians who remained then began the second division of the Service, the
missa fidelium, which culminated in the Holy Communion. Their first act was
to offer the “Prayers of the Faithful” for all men, the Church and the ministry,
the state, the poor, prisoners, etc.
When the catechumenate and its discipline came to an end the prayers
relating to the catechumens dropped from the Liturgy. Eventually the ancient
“Prayers of the Faithful” also disappeared. As a substitute for this true “Gen-
eral Prayer,” a new group of commemorations and intercessions for the de-
parted and the living, etc., was introduced. Hierarchical tendencies placed this
material farther back in the Service, combining it with the prayers of the
Offertory and the Canon.
The churches north of the Alps, however, retained something of the idea
of a General Prayer in the form of the “Prone” with its “Bidding of the Bedes,”
usually after the sermon. This survived on Sundays and Festivals in Germany,
France, and England, until the Reformation. The Prone included some or all
of the following devotions in the vernacular; a Collect, recitation of the Creed,
the Lord’s Prayer (occasionally the Decalogue), intercessions for the living
and departed, in addition to miscellaneous instructions, announcement of
banns, etc. The names of notables of the Church and the parish who were
commemorated in the “Common Prayers” were recorded in the “Bede-roll.”
6 For full discussion of the Prone see Brightman, The English Rite, Appendix, v. 2, pp. 1020-45.
Among other interesting material Dr. Brightman gives a translation of a German fourteenth cen-
tury Prone (p. 1023) and also an English example (p. 1050). The German form is as follows:
“Next pray ye almighty God for the holy catholic Church, that God for all his saints’ sake uphold
and establish the Christian faith in its integrity even unto the end of the world, as it hath come
down to us. Pray ye for all Christian princes: first for the spirituality, our pope, our bishop, our
priests, Our parsons, our readers, our vicars, all priests, all clerks, all spiritual folk and all Chris-
tian orders, that God impart to al! of them his spiritual light for the help and support of Christen-
300 THE SERVICE IN DETAIL

Thus, the general character of the Lutheran General Prayer, or Great

Intercession, and its position between the Sermon and the Offertory are
definitely in agreement with the original Gallican Rite. The earliest Roman
Rite also most probably had intercessions of this character at this place.
Thus at the time of the Reformation the Church was without a true gen-
eral prayer in the Liturgy proper. Luther made no reference to such a Prayer
in his Formula Missae. In his German Mass of 1526, however, he introduced
at this place the Lord’s Prayer in the form of a paraphrase which expanded
its petitions and which concluded with the recitation of the Lord’s Prayer itself
by the congregation. The Calvinistic and Zwinglian churches promptly devel-
oped free prayers. The Lutheran Church Orders, with Luther's suggestion and
thé Prone in mind, gradually developed a form of Allgemeine Kirchengebet
which consisted in some instances of a series of Collects and in others of one
or more complete prayers of comprehensive scope (thus Meckl., 1540, Pom.,
1542, Br.-Liin., 1564, Aust., 1571, etc.). Baden, 1556, supplies five prayers,
one of which is to be used after the sermon and concluded with the Lord's
Prayer. Calenberg, 1569, and others gave the Litany as revised by Luther.
Cologne, 1548, gives the Litany and also the General Prayer No. 3 in the
Common Service Book, p. 256.
In developing and incorporating such a General Intercession in the Liturgy
proper, the Reformation actually—though perhaps not consciously—restored
the essential features of the ancient “Prayers of the Faithful.” By broadening
petitions it gave new emphasis and importance to the idea of a general prayer
as such. By introducing new thanksgivings and petitions concerning the Word
and its fruitfulness, it stressed Lutheran ideas. By inserting brief responses at
the end of the sections it gave the whole prayer a distinct congregational
character.
A few of the ultra-conservative Orders (Mk. Brand., 1540, Rh. Pf., 1543)
kept the Prayer in close connection with the consecration. Aust., 1571, placed
it at the beginning of the Service. Generally, however, the General Prayer
found its place in Lutheran services in connection with the Lessons or the
sermon, and thus definitely became a part of the Office of the Word rather
than the introductory feature of the Office of the Supper.
dom. Next pray ye for the secular princes, whether king or duke or barons or counts, that God
give them victory and welfare and all fidelity towards their subjects. Pray ye for all true knights,
for all true burghers, for all true peasants, all upright judges, all upright counsellors, that God
preserve every one of them in truth. Pray ye God for al] true craftsmen, for all common labourers,
that God provide them with such labour as that thereby soul and body be sustained. Pray ye God
with true devotion to grant peace and grace to the holy catholic Church. Pray ye God for
seasonable and clement weather, whereby land and people are gladdened. Pray ye touching every
ill wherewith this world is beset, that God remove it according to his grace. Pray ye for all
afflicted folk, for all sick folk, for all poor folk, for all imprisoned folk, that God succour them
according to his grace and according to their needs. Pray ye for all them that are living aright,
that God confirm them. Pray ye for all them that are in deadly sins, that God convert them and
help them to a true repentance before their end. Next pray ye for the needy souls which are in
the pains of purgatory, for all souls that are buried here and have belonged to this church, or are
written in the bede-roll and are mentioned in the mass, for all the souls that have been com-
mended to me and to you, and for the souls that have departed from this world in the right faith,
that God honour all! his saints in them and all priests’ prayers and all good folk’s devotion, that
they be delivered from their pains and come to eternal joy. Next pray ye the holy prayer, that
God grant us all we need in soul and in body. God, our Father, which art in heaven, etc.”
 ANGLICAN PRAYER FOR THE CHURCH 301

The “Prayer for the Church” in the English Book of Common Prayer cor-
responds to the General Prayer of the Lutheran Liturgy. Archbishop Cranmer
assembled and consolidated the intercessory material for the living and the
dead which was scattered through the medieval Canon and developed from
this a prayer “For the Whole State ot Christ’s Church.” This was placed after
the Sanctus, thus still keeping the intercessions of this character in close prox-
imity to the consecration. Since 1552, however, the Prayer Books have in-
cluded the “Prayer for the Church” in the ante-communion service, as does the
Lutheran Liturgy. Specific intercessions for the departed and the limiting
phrase “militant on earth” as descriptive of the Church, have been in and out
of the Prayer Book respectively, according to the ascendency of party power
in the “Church militant” in the centuries since the Reformation. Thus the
Intercessions were in the Prayer Book of 1549, out in 1552, in again in 1637,
and they are in the recent American Book of 1928.
The Prayer Book has had one unchanging Prayer for the Church. The
Lutheran Liturgy has manifested its Gallican affinities at this point, and the
Common Service provides alternate texts and permits the use of the Litany
and other general prayers in place of the form appointed. The wisdom of the
Lutheran provision of alternate forms may be questioned. There is probably
some value in sharpening attention and aiding concentration, for, as has been
remarked, its constant emphasis upon a few broad essentials makes the Gen-
eral Prayer seem like “an old coin that has passed through many hands and
been abraded by the attrition of the ages.”*
An interesting fact may be noted, viz., that while the early Church included
the names of martyrs, etc., in the “Prayers of the Faithful,” the Reformation
in Germany and in England produced general prayers which mentioned rulers
by name (Duke Albrecht, King Edward, etc.), but omitted all names of
martyrs or saints. This may have been due to the intimate relation of the State
to the Church in Protestant lands.
Eighteenth-century Pietism failed to distinguish between the personal, sub-
jective prayer of the individual Christian and the objective common prayer of
the assembled worshipers, or church prayer proper. Rationalism lost all right
conceptions of the Church and of prayer alike. Modern German liturgies give
a complete series of general prayers for seasons and festivals. (Thus Saxony,
1906; Bavaria, 1879, etc.) Mecklenburg, 1868, is probably unique in permit-
ting only the Litany or the Te Deum.
The first American Lutheran Liturgy (Muhlenberg, 1748), gives a lengthy
form of General Prayer, and orders that “nothing else shall be read but the
appointed Church prayer or the Litany instead of it by way of change, and
nothing but necessity shall occasion its omission.” This same rubric appears in
the printed Liturgy of 1786. This is remarkable when we consider the un-
churchly practices which generally prevailed at that time.
The United Lutheran Church in addition to the alternate forms of Gen-
eral Prayer provided in the Common Service Book, has authorized a series for
seasons and festivals (published in Collects and Prayers, pp. 177-216.)
Parsons and Jones, The American Prayer Book, p. 138.
302 THE SERVICE IN DETAIL

The General Prayer is a sacrificial act and the minister faces the altar.
The General Rubrics (pp. 485-86) direct that “the General Prayer ap-
pointed in The Service shall always be used on festivals and whenever
there is a Communion. At other times the Litany or a selection from the
Collects and Prayers, or any other suitable prayer may be said.” The
final alternative permits free prayer. The latter, at best, breaks the struc-
ture of a formal service and usually suffers by comparison with the high
standards set by the prayers and other liturgical texts of the Liturgy. But
apart from this consideration, free prayer is apt to miss the real objectives
of true church prayer.
There are occasions, however, which clearly call for special commem-
oration or intercession in the common worship of the congregation.
Material specially prepared for such occasions should not supplant the
General Prayer itself, but should rather become a part of it. Appropriate
petitions carefully prepared in advance can usually be inserted at the
designated place in the General Prayer of the Liturgy. Or, the minister
may compose an entirely new prayer in good liturgical form expressing
the comprehensive ideas of the General Prayer with petitions appropriate
to the occasion. Or an entirely separate prayer, additional to the General
Prayer, may be inserted after the sermon or after the announcements.
The appointed forms in the Liturgy should be regarded as the normal
use. Our practice as a rule should aim at relative permanence of form
with possible flexibility of adjustment.
The General Rubrics instruct the. minister to “make mention of any
special petitions, intercessions or thanksgivings which may have been
requested,” or “of the death of any member of the congregation,” before
the General Prayer, so that the congregation may have these in mind as
the prayer is offered.
When there is a Communion the rubrics permit the omission of the
Lord's Prayer in order to avoid repeating this too frequently in the same
service.
If one of the Occasional Services—Baptism, Confirmation, etc.—im-
mediately follows, the Lord’s Prayer is omitted at this place.
The rubric permits the congregational Response, “We beseech Thee
to hear us, good Lord,” at the end of each paragraph as in the Litany.
This was the practice in the early Church and was specified in many
Reformation Orders. It will be found very helpful today in securing
attention and participation by the people, and meeting the objection of
length by breaking the prayer into a series of smaller units.
 THE MATTER OF ANNOUNCEMENTS 303

The rubrics permit “needful| announcements” after the General Prayer.

These should be limited to items which cannot be brought to the atten-
tion of the congregation by means of a parish paper or a bulletin board
in the vestibule. As a direct and personal message of the pastor to his
people, these may have a value all their own. They can be given so as
not to destroy the spit of worship, but indeed to further it. They should
~—<- --
 CHAPTER XVIII

THE HOLY COMMUNION; THE PREFACE; THE SANCTUS

THE HyMn

Tias LEADS into the second great division of the Service, the Office of
the Holy Communion. It should prepare the hearts and minds_of the
people for the spiritual blessings which are to be received.
If there be no Communion, the Service of the Word ends at this point
with the Benediction. The hymn should be appropriate to the Season or
message of the Day. It should be sung standing. The Benediction is given
by the minister at the altar and facing the congregation.
(For notes on the Benediction and the conclusion of the Service,
see pp. S60. )
THE HoLy COMMUNION
The Holy Communion is not a separate service (as it became in the
reforms of Zwingli and Calvin). It is the culmination and completion of
the Service of the Word. As in the church building the chancel is not a
separate structure, but the head and crown of the entire edifice, so in the
Liturgy the Service of the Word finds its crown and completion in the
celebration and reception of the Sacrament. As Dr. Horn expresses it:
“There is now a transition by means of the Salutation and Response to
the Holy Communion, in which our Lord gives to each, personally, His
grace, the grace promised and offered in the Lessons of the day, and
prayed for in the Collect, especially the forgiveness of sins.”!
The Holy Supper is an Institution of our Lord, a Memorial of His
death and resurrection, a bond of fellowship and a means of grace. As
a unique Institution of Christ the Holy Communion conveys unique
sacramental gifts. It is different in kind and degree from all other serv-
ices. As no other service does, it individualizes the gifts of God’s grace
and promotes conscious fellowship with the Communion of Saints. In it
all the elements of ordinary worship are heightened, the spiritual factors
strengthened and the human factors subordinated. In the Real Presence
of the Christ, the personality of the minister and the peculiarities of the
people fade into obscurity and the believer is united with his Lord as at
no other time.

1 Article “Liturgy” in the Lutheran Cyclopedia. -

304
 THE HOLY COMMUNION 305

The Office of the Word is general and all who desire may have part
in it. Worship and instruction are its outstanding features. Its special
character is that of Christian fellowship, common praise and prayer, and
general spiritual edification, all in accordance with the general plan of
the Christian Year. Upon this broad, general foundation rises the struc-
ture of the Holy Eucharist, a Service of Thanksgiving and of Holy Com-
munion. Participation in this, with its deeper spiritual meanings and inti-
mate personal relationships, is reserved for mature Christians who have
been baptized and have received the instruction of the Church.
The Church has been established in the world to administer the Word
and the Sacraments. These are its true marks. It fails in its privilege and
its duty if it neglects either. One great failure of the medieval Church
was the neglect of the Word. The Church today frequently fails in ade-
quate appreciation and administration of the Sacraments.
In the Holy Communion particularly, the Church possesses something
unique. Mohammedans and Jews worship God; philosophers and theo-
rists of all kinds preach and teach; scientists promote education; social
and moral welfare agencies combat crime and foster an ethical culture;
the State maintains institutions for the sick and helpless. Fraternal and
altruistic societies develop religious and charitable activities. But none
of them, however much they may quote from Holy Scripture, include the
Holy Sacrament in their ritual. Instinctively this is recognized and re-
spected as a divine Institution committed to the Church and to the
Church alone. Why should not the Church more generally appreciate
and use the one divinely appointed means of grace which is its own dis-
tinctive possession? All too frequently it spends its energies upon activi-
ties which it shares with secular organizations and neglects the one
supreme spiritual and distinctive gift which God has entrusted to it and
to it alone.
The Word gives the Sacrament its power. The Sacrament, however,
is the most exalted, the most spiritual way in which the Word comes to
us. There is less of the human element—less of the man—at the altar than
in the pulpit.
The unifying power of the Sacrament has always been appreciated.
One of the prayers of the Didache, in the beginning of the second cen-
tury, expresses this appreciation, though with obvious eschatological
reference, in these words: “Even as this broken Bread was scattered over
the hills and, being gathered together became one, so let Thy Church be
gathered together from the ends of the earth into Thy kingdom.” The
306 THE SERVICE IN DETAIL

Mass in the Roman Church is the visible bond of the faithful in all Jands.
The Lord’s Supper, to all who understand its real significance, is the loft-
iest commemoration of Christ’s redemptive work, the purest means of
fellowship with the divine, and the highest expression of inner spiritual
unity among believers.?
The Holy Communion is one great Eucharistic action. It may, how-
ever, be divided into three distinct parts: the Preface (Salutation to the
Sanctus); the Consecration and Administration (Lord’s Prayer to the
Blessing ); and the Post-Communion (Nunc Dimittis to the Benediction).
ee@

The minister goes to the altar while the hymn is sung. Reverently and
unhurriedly he offers silent prayer, after which he prepares for the ad-
ministration. If the elements have been placed on a credence table they
are now brought to the altar. The corporal is taken from the burse and
spread upon the altar, and the vessels are properly arranged. The cover
is removed from the ciborium and wafers are placed on the paten. The
pall is removed from the chalice, and the latter is filled with wine from
the cruet or flagon. If the sacramental vessels have been on the altar
throughout the Service, the veil is now removed, folded and laid on the
altar, and other preparations are made as just described.
&e

If the hymn just preceding is in a key unrelated, it will be necessary

for the organist to modulate into the key of D minor. This should be
done softly and the new tonality fully established before the minister
begins the Preface.

THE HoLy COMMUNION

{ When there is a Communion, the Minister shall go to the Altar during the singing
of the Hymn. After Silent Prayer, he shall uncover the Vessels and reverently pre-
pare for the Administration of the Holy Sacrament.
J The Congregation shall rise and stand until the end of the Agnus Dei.

THE PREFACE

{ The Minister shall say:

The Lord be with you.

FR. And with thy spirit.
2 See fuller discussion in Chap. XI, “The Service.”
 THE PREFACE 307

Lift up your hearts.

FY. We litt them up unto the Lord.
Let us give thanks unto the Lord our God.
FY. It is meet and right so to do.

{ Then shall the Minister turn to the Altar and say:

It is truly meet, right, and salutary, that we should at all times, and in all
places, give thanks unto Thee, O Lord, Holy Father, Almighty Everlasting
God:
PROPER PREFACES
For Epiphany
And now do we praise Thee, that Thou didst send unto us Thine Only-begotten Son,
and that in Him, being found in fashion as a man, Thou didst reveal the fullness of Thy
Glory. Therefore with Angels, etc.

For Lent
Who on the Tree of the Cross didst give salvation unto mankind: that whence death
arose, thence life also might rise again: and that he who by a tree once overcame, might
likewise by a Tree be overcome, through Christ our Lord; through Whom with Angels, etc.

For Easter
But chiefly are we bound to praise Thee for the glorious Resurrection of Thy Son, Jesus
Christ, our Lord: for He is the very Paschal Lamb, which was offered for us, and hath
taken away the sin of the world: Who by His death hath destroyed death, and by His
rising to life again, hath restored to us everlasting life. Therefore with Angels, etc.

For the Festival of the Ascension

Through Jesus Christ our Lord, Who, after His Resurrection, appeared openly to all
His disciples, and in their sight was taken up into Heaven, that He might make us par-
takers of His Divine Nature. Therefore with Angels, etc.

For the Festival of Pentecost

Through Jesus Christ, Thy dear Son, our Lord and Saviour; Who ascending above the
heavens and sitting at Thy right hand, poured out [on this day] the Holy Spirit as He had
promised, upon the chosen disciples; whereat the whole earth rejoices with exceeding joy.
Therefore with Angels, etc.

For the Festival of the Holy Trinity

Who with Thine Only-begotten Son, and the Holy Ghost, art One God, One Lord. And
in the confession of the only true God, we worship the Trinity in Person, and the Unity in
Substance, of Majesty Co-equal. Therefore with Angels, etc.

q After the Preface shall follow immediately:

Therefore with Angels and Archangels, and with all the company of heaven,
we laud and magnify Thy glorious Name; evermore praising Thee and saying:

This is a liturgical introduction which leads into the heart of the

Communion.Office. In its exalted sentences we have the oldest and least
308 THE SERVICE IN DETAIL

changed part of the Liturgy. The thought is simple, strong, majestic; the
form of great dignity, beauty and power. Hippolytus (a.p. 220) and
Cyprian later in the third century used some of its phrases. It is found in
practically every ancient rite. Augustine says, “Daily throughout the
whole world the human race, with almost one voice, responds that it lifts
up its heart unto the Lord.” In medieval times the Preface was consid-
ered a part of the Canon.
Reverence, adoration, joy and thanksgiving surge through these brief
but lofty Sentences. The strongly marked note of thanksgiving reminds
us of our Saviour’s action when He took bread and wine and “gave
thanks” (Luke 22:19; 1 Cor. 11:24). There is an evident connection with
the Jewish Grace before Meat: “Let us give thanks to Adonai our God,”
and particularly with the prayer said by the head of the family at the
Paschal meal. The action of our Lord and the character of the Com-
munion Service from the beginning gave the name “Eucharist” (Thanks-
giving ) to the entire Service. Thus, the Preface gives us the key to one
meaning of the Sacrament which refutes medieval misconceptions and
modern Protestant ones as well. It teaches us that the Lord’s_Supper is
a “Thanksgiving” for the divine gifts of grace which flow to us. from. the
sacrificial life and death of our Lord Jesus Christ.
The plural form “you,” “your,” “we,” etc., is significant as indicating
the common united action of the whole body of believers. In a spirit of
mutual exhortation, these Sentences lift the transaction which follows to
a plane of high solemnity. They strongly suggest the idea of “com-
munion” in the sense of fellowship among the faithful, and of united
commemoration and thanksgiving in the worship of God the Father.
They seem the native and free expression of the original spirit of Chris-
tianity. It is significant that they have come down to us unchanged by
the hierarchical tendencies which suppressed so many common elements
during the medieval centuries. |
The lofty tone of the Latin text and its crisp “lapidary” style are
noteworthy features which are well preserved in the English translations.
The Proper Prefaces are charged with historical commemoration and
doctrinal significance. Cast in pure devotional phrase, they give no sug-
gestion of the didactic, homiletical, or hortatory tone which frequently
characterized the liturgical productions of later times, especially the
Reformation era. There is no thought of making or of instructing be-
lievers. The voice is not that of the Church im Werden but that of the
Church in esse. The Church as the actual Body of believers pours out
 STRUCTURE OF THE PREFACE 309

its love and gratitude in reverent commemoratien and exalted praise.

The Preface is a liturgical structure whose invariable framework
(Prefatory Sentences, Thanksgiving and Ascription) permits the inser-
tion of changing Proper Prefaces as commemorations. These Proper
Prefaces, as Brilioth reminds us, “serve to set the day’s commemoration
at the center of the eucharistic thanksgivings, and thereby widen and
enrich the act of thanksgiving itself.” The Preface includes the Prefatory
Sentences and the Eucharistic Prayer (with the Proper Preface) and
concludes with the Sanctus.
The Prefatory Sentences are found in responsive form in all liturgies.
The Salutation, as always, invites attention, imparts a blessing, and intro-
duces a sacramental element. “Lift up your hearts” is a strong note, call-
ing for the elevation of the soul above all earthly things. (Biblical sug-
gestions are in Lam. 3:41 and Ps. 86:4.) Origen says: “Before a man
stretches out his hands to heaven he must lift up his soul heavenward.
Before he raises up his eyes he must lift his Spirit to God.” (De Oratione,
Benedictine edit., Vol. 1, p. 267.) The Missale mixtum begins the Preface
with a Versicle “Lift up your ears,” with the Response, “We lift them up,
et.” Then fohuws. “Lift up your hearts” with the Response. “Let us
give thanks’ pots to tne character of the prayer which follows. The
phraseology here and in the response, “It is meet and right so to do,”
suggests Semitic poetry as a source. (Fortescue, The Mass, p. 820.)
The Eucharistic Prayer is the central feature of the Preface. It sus-
tains and develops the note of thanksgiving in loftiest phrase. It begins
with the words: “It is truly meet, right and salutary” which is an invari-
able Thanksgiving. “Holy Father” recalls John 17:11. It concludes with
the Ascription: “Therefore with angels and archangels,” etc. This unites
the Church Militant and the Church Triumphant with the angelic host
in an ascription of praise which magnifies the holy Name and introduces
the Sanctus (Cf. Eph. 3:14-15).
The Thanksgiving and the Ascription together are known as the Com-
mon Preface. Between these two portions of the Common Preface there
is inserted a feature peculiar to the Western Church, the variable Proper
Preface. This connects the particular Service with the thought of the day
or season. It emphasizes a particular phase of our Lord’s redemptive
work as the especial occasion for thanksgiving, quite as in the Litany
specific acts of redemption are called to remembrance as a ground for
petitions of mercy.
3 Eucharistic Fatth and Practice, p. 1386.
310 THE SERVICE IN DETAIL

The Proper Prefaces give liturgical expression to deep devotional feel-

ing. In their office as a solemn prayer said by the minister in the name of
the congregation, and in the poetic inspiration of their stately phrases,
they bear a strong resemblance to the finest Collects. Note the striking
antithesis of Lent with the tree of Eden and the Tree of the Cross; the
fullness of thought in the acclaim of the Easter Preface; and the religious
enthusiasm of Pentecost, “where the whole earth rejoices with exceeding
joy.” In contrast to these earlier and happier texts one cannot but be im-
pressed by the heaviness and lack of inspiration of the later Preface for
the Festival of the Holy Trinity with its pompous procession of dogmatic
precisions.
The Thanksgiving at the beginning of the Eucharistic Prayer has its
Jewish antecedents in the great Hallel which was chanted at the Paschal
Supper. This was introduced by the words, “Therefore it is our bounden
duty to thank, praise, exalt, glorify and celebrate Him Who has done all
these things for our fathers, and for us. He Who led us out of bondage to
freedom, etc. . . . Therefore let us sing before Him a new song,
Hallelujah.”4
In the early liturgies, as still in the Eastern Church, the Eucharistic
Prayer is very lengthy. It recounts all the benefits for which we should
thank God, with mention of the wonders of the natural creation, an out-
line of God's progressive revelation, and a commemoration of our Lord’s
life upon earth, which leads to an account of the institution of the Sup-
per. The Western liturgies omitted these details, retaining only the
phrase, “We should at all times and in all places,” etc., as a terse sum-
mary of the early elaborate expressions. In addition to achieving brevity,
the Western liturgies gained variety by the introduction of the variable
Proper Prefaces. These also had the important office of concentrating
thought upon the theme of redemption rather than upon the works of
creation.®
We have noted above the Jewish antecedents of the first part of the
Preface. The lengthy Eucharistic Prayer of the Apostolic Constitutions
(Bks. viii and xii) gives an extended recital of God’s dealings with wor-
thies in the Old Testament which leads to the Sanctus. Thus, if we look
behind the simplified text of our Liturgy and study its background, we
see that the first half of our Communion Office (Preface to Sanctus in-
clusive), represents the Old Covenant. The Lord’s Prayer and the Verba
‘F. E. Warren, Liturgy and Ritual of the Ante-Nicene Church, p. 200.
® Sce article ‘‘Preface”’ in the Catholic Encyclopedia.
 THE PROPER PREFACES 31]

introduce the New Testament material. The entire Office fittingly repre-
sents a fusion of the Old and the New.
Luther in his Latin Service retained the entire Preface, as did most of the
Church Orders. These frequently gave the Preface and the Sanctus in Latin.
Spangenberg, 1545, set German Proper Prefaces to music. In his German
Mass, which emphasized homiletical features, Luther substituted an exhorta-
tion to communicants, and a number of South German Orders followed his
example. Some Orders inserted the Exhortation on ordinary Sundays but kept
the Preface on the great festivals. The entire Bugenhagen series and many
other Orders kept both the Preface and the Exhortation. The Common Service
of 1888 included an Exhortation as well as the Preface, but placed the former
after the Sanctus. The Common Service Book, believing the Exhortation to
have been called forth by the peculiar conditions of the Reformation period,
omitted it in the Service and placed it where it more properly belongs, in the
Order for Public Confession. Modern Lutheran liturgies almost without excep-
tion give the historic Preface. Kliefoth expresses the universal appreciation of
it in his praise of its “great antiquity, doctrinal purity, earnest Christian import
and inimitable liturgical beauty.”
The Greek Rite has one lengthy invariable Preface. Hermann’s Reforma-
tion of Cologne, 1543 (German edition, p. cix), is also unusual in providing
one invariable Preface. This contains an expansion of the Vere Dignum along
doctrinal lines, quite as we find in Pefri’s Swedish Mass.* Variety is secured in
the Greek Church by the use of different liturgies instead of by variable parts
in a common framework. Proper Prefaces were introduced in the Westerr
Church perhaps as early as the fourth century. Great liberty of improvisation
was permitted in the early period. Hundreds of Prefaces were composed for
every conceivable occasion or situation. The earliest Service Book (the Leonine
Sacramentary) has no less than 267 Proper Prefaces. The Gelasian Sacra-
mentary reduced the number to fifty-three and the Gregorian Sacramentary
to ten. Many Gallican rites, it is to be observed, have a Preface for every
Sunday and festival.
The modern Roman Missal has eleven Proper Prefaces, nearly all of which
are given, or referred to, in some Lutheran Orders. The Common Service Book
has seven, all of which are historical except the one for Epiphany. This was
prepared by Dr. P. Z. Strodach and adopted by the Committee. The transla-
tion of the Proper Preface for Lent is from Shipley, Ritual of the Altar. With
the commendable increase in frequency of celebration of the Sacrament, sev-
eral additional Prefaces—certainly one for Advent—would be serviceable,
though the difficulty of preparing adequate forms is fully recognized.
The Book of Common Prayer, influenced particularly by Hermann’s Refor-
mation of Cologne, 1543, has at this point a series of brief exhortations (only
one in the American Book); an Invitation to Communicants; a form of Con-
fession and Absolution, and the Comfortable Words. The latter, with its
quaint but liturgicallv questionable title, is a beautiful and unique feature
® Ouotedin full in Brilioth, Eucharistic Faith and Practice, pp. 141-43.
312 THE SERVICE IN DETAIL

taken directly from Hermann. The historic Preface follows with the omission
of the Salutation and a few other variations from the original Latin. The First
Book of 1549 had five Proper Prefaces, two of which were entirely new com-
positions. In reducing the number to five the Prayer Book departed from the
Sarum Use, being influenced in all probability by the Saxon Church Order
of 1539.
The texts of the Thanksgiving and of the Proper Prefaces in the Common
Service Book and the Book of Common Prayer (American) differ greatly, the
Easter Proper Preface being the only one in which there is entire agreement.
The Lutheran use is in closer agreement with the historical Latin text than
is the Prayer Book, though Prayer Book departures from the pre-Reformation
text were in all probability chiefly influenced by the Lutheran Cologne Refor-
mation of 1543.’ The 1928 Prayer Book still has no Proper Preface for Lent,
though it has for Purification, Annunciation, Transfiguration, and All Saints.
Additional Proper Prefaces are given in recent Prayer Books of the South
African and Scottish Churches and in the Deposited Book of 1928.
The discrepancies between the Lutheran and the Anglican uses at this
point are interesting, particularly in view of the fact that the Common Service
has whenever possible taken the Prayer Book translations of classic expressions
of historic elements in the Liturgy.
The table in the appendix (pp. 580ff.) permits comparison of the texts of
the Preface in the three Western liturgies. (For discussion of textual varia-
tions in the Prayer Book see Clarke & Harris, Liturgy and Worship, pp. 335-57,
also article “Preface” in the Prayer Book Dictionary.)
&

The Prefatory Sentences are recited by the minister from_memory,

facing the congregation. The Service Book remains on the missa] stand.
The minister may extend his parted hands, holding his arms close to his
body, in giving the Salutation. He may slightly incline his head in recog-
nition of the Response (“And with thy spirit”). He turns to the altar to
say, “It is truly meet,” etc., at which point the text is addressed to God.
All that follows to the Distribution is read from the Service Book on the
missal stand to the left of the sacramental vessels. |
The minister may keep his hands joined throughout, or, as a mark of
special solemnity, he may raise his separated hands to shoulder height,
the palms facing each other, and extend them straight forward a few
inches from his body during the Eucharistic Prayer (from the Vere
Dignum to the Sanctus). This was the ancient attitude of prayer in the
Jewish and also in the early Christian Church (as witness the so-called
7 Clarke & Harris, ed., Liturgy and Worship, p. 3835. As an illustration, note the Lutheran use
of “It is truly meet and right” which is closer to the Latin than the Prayer Book, “It is very meet.”
Brightman suggests that ‘‘very’? may have been chosen for the sake of rhythm.
 THE SANCTUS 313

Orantes in the catacombs). The practice has been traditionally associated

with the Eucharistic Prayer in liturgical churches ever since.
The Proper Preface for a festival is used throughout the festival
season, except that the Proper Preface for the Festival of the Holy Trin-
ity is used only on Trinity Sunday and its Octave.
&e

The music, like the text, belongs to the most ancient and universal
tradition of the Church. No one knows the origin of these beautiful
Preface melodies, which include not only the Prefatory Sentences but
melodies to the Proper Prefaces as well. They have been in general use
for a thousand years or more. With all their beauty they employ but four
notes. Practically all the Lutheran Church Orders and Cantionales of the
sixteenth century give them in slightly varied forms. They may be heard
in the services of practically all the liturgical communions throughout
the world today. It is said that Mozart had such a high appreciation of
their beauty that he declared that he would gladly forgo his reputation
won in other ways if he could claim to have been the composer of these
simple but beautiful melodies.
With an origin long antedating the invention of harmony, these melo-
dies should be sung in unison and in the free rhythm suggested by the
words themselves. To facilitate this freedom, no bars or measures are
indicated. Solemn dignity and deep devotion should characterize the
rendition. The musical tone, however, should flow freely and not drag.
Each sentence should be sung through in unbroken phrase.
The organ accompaniment should be very simple, nothing more than
foundation stops, with possibly upper work of utmost delicacy.

THE SANCTUS

{ Then shall be sung cr said the Sanctus.

Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of
Thy glory; Hosanna in the highest.
Blessed is He that cometh in the Name of the Lord: Hosanna in the
highest.

The Sanctus, which derives its name from the Latin word for “Holy,”
is the climax and conclusion of the Preface. In it the congregation
dramatically joins in the Song of the Angels. It is a solemn act of adora-
tion and thanksgiving in the spirit of holy awe. It has been called “the
314 THE SERVICE IN DETAIL

most ancient, the most celebrated, and the most universal of Christian
hymns.”
Roman scholars are apt to regard it as an interpolation which in effect
cuts in two the Canon, which originally began with the Preface. From
our point of view it is the great hymn of praise of the Communion Serv-
ice proper, balancing the Gloria in Excelsis in the Ante-Communion. Its
full liturgical and aesthetic effect is realized when every part of the
Service from the Sursum Corda to the Verba is chanted and not said.
The text in the Common Service, which conforms to the traditional
Latin, proclaims the glory of God the Father in the first paragraph, and
the praise of Christ as God in the second (see John 12:41). “Heaven and
earth are full of Thy glory” is but a brief suggestion of the rich com-
memoration of the glory of God which characterized the Greek services
at this point. Its references to Isaiah’s vision with its praise of the Creator
(Isa. 6:2, 3) and to the Hosanna to Christ by the multitude at the Trium-
phal Entry (Matt. 21:9), span the Old and New Testaments. (See also
Ps. 117 and Rev. 4:8.) Dr. Parsch suggests that the picture is that of
our Lord upon the cross, with all creation gathered about; the Sanctus
proper brings in the angels, the Benedictus the disciples, and the entire
composition assumes the character of a drama.§
“Hosanna in the highest” means “Save now, I beseech Thee in high
heaven.” Ps. 118 (verses 25, 26), which our Lord undoubtedly chanted
with His disciples at the Last Supper, contains these words. In our Lord's
time they were used as a triumphant acclaim, similar to the modern
“God Save the King.” They appear in Christian use as early as the
Didache. “Blessed is He that cometh” may possibly be construed as antici-
pating the thought of the administration. In the Roman Church the “Sanc-
tus bell” is rung at this point in the Service to apprize the worshipers of
the approaching consecration and elevation.
The earliest church fathers refer to the Sanctus and it is found in various
forms in the earliest liturgies. It probably originated in North Africa about
A.D. 200 with the Benedictus added in Syria at the beginning of the fifth cen-
tury. The frequent use of Isa. 6:2, 3 in Jewish rituals, particularly in the
Kedushah (Sanctification) of the daily synagogue service, may have influenced
this addition to the Christian Liturgy. (Eisenhofer v. 2, p. 161, para. 1).
Lietzmann (Messe und Herrenmahl), regards the omission of the Sanctus in
Hippolytus as indicative of a primitive Pauline type of liturgy, non-eucharistic
in character, but with a mystical commemoration of the passion. Brilioth dis-
putes this and believes that Hippolytus reacted against Jewish elements in
® Pius Parsch, The Liturgy of the Mass, p. 212.
 LOCATION OF THE SANCTUS 315

Christian worship and deviated from the use of his time. Under the influence
of Pauline theology he developed the passion and the atonement as dominant
ideas (Brilioth, pp. 23-26).
A very full form of the Sanctus is given in Serapion’s anaphora and in the
Apostolic Constitutions. The Sanctus is not to be confused with the Trisagion
of the Greek Liturgy, which is as follows: “Holy God, Holy Mighty, Holy Im-
mortal, have mercy upon us.”
The early Church gave eschatological meaning to the words “Blessed is
He that cometh in the Name of the Lord,” by placing them after the Com-
munion in a closing prayer which carried the thought forward to the return
of our Lord (the Parousia).
Luther in his Latin Service, 1523, placed the entire Sanctus after the
Words of Institution, and Br.-Nbg., 1538, the Swedish Liturgy of 1531 (and
subsequent editions) and Riga, 1530, did likewise. This was probably not
altogether an innovation. Fortescue (The Mass, p. 323) speaks of the practice
of waiting till after the Consecration and then singing the Benedictus qui venit,
etc. as “once common” but no longer tolerated. Whether this was particularly
intended to heighten the emphasis upon the thought of the Real Presence is
debatable (Cf. Kliefoth, Liturgische Abhandlungen, Vol. 8, p. 84). Luther’s
direction that the bread and the cup should be elevated while the Benedictus
was sung lends some color to this opinion. Some Swedish liturgical scholars
still defend the distinctive practice of the Swedish Church in maintaining this
unusual location of the Sanctus by asserting that this position best accords
with Lutheran doctrine in associating the Real Presence with the administra-
tion rather than with the consecration. Others (Brilioth, etc.), admit that the
change was a “false step.” Unquestionably this unhistorical arrangement loses
the original force of the Sanctus as a natural and beautiful climax to the
Preface, disorganizes the historic framework of the Liturgy to reinforce a par-
ticular doctrine, and breaks with the order of other Lutheran Churches and
with that of the Church Universal to establish a provincial use. The Common
Service has retained the order given in the great majority of the liturgies of
the Lutheran Church and of the Church Universal, and the recent Liturgy of
the Church of Sweden (1942) has also accepted this arrangement.
Luther in his German Mass, 1526, with a sense of hymnological rather
than of liturgical values, paraphrased the Sanctus in the form of a German
hymn, to be sung by the congregation during the distribution. Unfortunately,
in point of literary and poetic values, this was the least happy of Luther's
liturgical and hymnological endeavors. Apart from that, it gives only the story
of Isa. 6:1 and does not include the praise of the congregation.
The Ref. Col., 1543, has a curious combination of Latin and German texts.
(German ed., p. 109, English, fol. 210). In the quaint form of the English
translation we have the direction: “After these thinges, Sanctus shall be songe,
where clearkes be in latine, but of the people in douche, one syde answeringe
the other, thyrse of boeth partes. As for that, that is wont to be added The
Lorde God, God of hostes, and Benedictus shall be songe communely of the
whol congregacion, and therefore in douche.” Many other Orders (Pom..
316 THE SERVICE IN DETAIL

1535; Meck., 1540; Prus., 1544; Rh. Pf., 1557) permit either Latin or German
texts.
The Anglican Prayer Book of 1549 retained the Sanctus in part. It para-
phrased the Hosanna and omitted the Benedictus. Comparison of the texts of
the Lutheran and the Anglican versions further reveals that both omit refer-
ence to the cherubim and the seraphim of the earlier liturgies. The Lutheran
form, “Lord God of Sabaoth . . . Hosanna in the highest,” is represented in
the Prayer Book by “Lord God of Hosts . . . Glory be to Thee, O Lord most
high.” The Scottish Book of 1929 and the English Alternative Order of 1928
have restored the Benedictus as “an Anthem” which may be sung after the
Sanctus proper.
\/
sd

The Sanctus is an act of adoration and the minister continues to face

the altar.
\/
2

The music is traditional, ascribed, perhaps without too much author-

ity, to J. S. Bach. The first notes should be given softly and with rever-
ence. The volume and even the tempo may be built up to a climax in the
phrases, “Hosanna in the highest” which should be given with great
breadth. The intermediate “Blessed is He that cometh,” by way of con-
trast, should be sung in reduced volume but without dragging. There is
a decrescendo at the end in preparation for the prayer which immed-
‘ately follows.
 CHAPTER XIX

THE RECENSION OF THE CANON

Lx MOST RADICAL reform of the Liturgy made by Luther and his fol.
lowers was the omission of the Offertory and the Canon. Up to this point
the outline of the medieval Mass was followed closely, and, except for
the Confiteor, comparatively few changes were made in the text. The
treatment of the Offertory has already been discussed (pp. 297ff). We
now consider the recension of the Canon.
The Canon is the Consecration Prayer of the Roman Liturgy. It in-
cludes the section which begins immediately after the Sanctus and ends
just before the Lord’s Prayer. Alternate Latin names for this part of the
Service are Prex and Actio. The corresponding name in the Greek Liturgy
is Anaphora.
The Greek word from which the name “Canon” is derived means a
fixed standard or rule. Thus we have the Canon of Scripture, the Canon
of Saints, etc. The Canon of the Mass is that central and vital part of the
Liturgy which, in the mind of the Roman Church, contains the essential
features for the holding of a true mass. Its text has been practically un-
changed for more than a thousand years, but is clearly a collection of
fragmentary material which gives evidence of early transpositions and
omissions.
Every Christian liturgy seems to have experienced difficulties at this
point. No other part of the service has been so thoroughly worked over
and in no other part have there been such diversity and confusion. The
thought of the early Church focused upon the offering of the gifts by the
faithful in a great Prayer of Thanksgiving. These gifts were hallowed by
the word of God and prayer. With the post-Nicene era there came a
growing perception of the work of the Holy Spirit and the Church spe-
cifically invoked His presence and power at this point in the Service.
This action soon came to be regarded as the true consecration of the
elements. These features of offering, thanksgiving, and invocation of the
Holy Spirit (Epiclesis) have been preserved in all the Anaphoras of the
Greek Orthodox rites.
The Roman Church shifted the emphasis from the offering and the
thanksgiving to the consecration, and limited this latter to a precise
moment. The Epiclesis was dropped in the early part of the fourth cen-
317
318 THE SERVICE IN DETAIL

tury and the consecration gradually came to be regarded throughout the

Western Church as being effected by the recitation of the Words of
Institution.
The Reformation again shifted the emphasis from the consecration to
the reception. This was accomplished in different ways and degrees by
independent recensions of the Roman Canon by the different Protestant
churches. Luther rejected the entire Canon and retained only the scrip-
tural narrative of the Institution and the Lord’s Prayer. The Verba thus
received a new and significant emphasis as proclaiming the heart of the
gospel. The Lutheran church orders generally followed this procedure
and the classic Lutheran Liturgy at this point became unique in litur-
gical literature. All other liturgies, ancient or modern, Greek, Roman, or
Protestant, have developed, simply or elaborately, formal expressions of
the spirit of commemoration, thanksgiving, self-dedication, and suppli-
cation in immediate connection with the Words of Institution. The Lu-
theran Liturgy provides nothing but the simple and sublime words of
Holy Scripture. The few Lutheran Liturgies which introduce additional
but limited material are exceptions to the general rule.
Archbishop Cranmer in 1549 reconstructed the Canon on evangelical
principles and reintroduced the Epiclesis of the ancient church in a
form which the Scotch (1637) and the American Episcopal (1789) litur-
gies expanded. The John Knox Liturgy, 1564, and the Common Directory,
1644, outlined full forms of prayer, thanksgiving and blessing, and the
Book of Common Order of 1940 contains a lengthy and excellent canon.
Other Presbyterian services have rich forms of thanksgiving and sup-
plication in immediate connection with the recitation of the Words of
Institution.
Great interest has been shown during the past fifty years in this cen-
tral part of the Liturgy. A flood of books and pamphlets has carried the
discussion throughout the Anglican and Lutheran Communions. Anglican
interest has centered in the rearrangement of the text of the Eucharistic |
Prayer, and in argument between the “Roman” groups in the Church,
which stress the importance of the Dominical Words, and others who
emphasize the importance of the Epiclesis as related to the consecration.
Lutheran liturgical scholars, bearing in mind Chrysostom’s expression
concerning consecration, which the framers of the Formula of Concord
later approved and expanded (Chapter VIT), are not primarily interested
in the restoration of the Epiclesis—though the latest Liturgy of the
Church of Sweden (1942) includes this—and particularly not as some-
 HOLY COMMUNION IN THE EARLY CHURUH 319

thing essential to the consecration. Their chief concern is to comply fully

with the Saviour’s command: “This do,” remembering that He gave a
Thanksgiving or Blessing before He brake the bread and gave it to the
disciples. In the next place, they wish by the restoration of such a Prayer
or Blessing to retrieve the Lutheran Liturgy from its isolation and to
incorporate it again within the universal Christian tradition. And, finally,
they seek to clear their Church’s Liturgy of Romanizing conceptions
which may arise in the minds of worshipers who regard the use of the
Verba alone as a mechanistic formula precisely determining the moment
of consecration. This latter point is stressed by most writers, but the
other two points are equally worthy of serious consideration. Practically
all who discuss the subject believe that the desired objectives can be
attained by providing a worthy evangelical Eucharistic Prayer, in all
respects harmonious with the other parts of the Lutheran Rite. Practically
all modern Lutheran liturgical scholars agree that this is desirable. Most
of them realize that its achievement is difficult.
The accounts of the Last Supper by three of the Evangelists tell us what
our Lord did. We learn the practice of the Apostolic Church from St. Paul.
St. Matthew (chap. 26:26) tells us “and as they were eating, Jesus took bread
and blessed it, and brake it, and gave it to the disciples and said, “Take, eat,
this is My body.’” St. Mark (chap. 14:22) uses almost the same words. St.
Luke (chap. 22:19) varies slightly in saying: “He took bread, and gave
thanks, and brake it, and gave unto them.” In other words, our Lord gave
thanks over, or blessed, the bread and the cup and then said the Words of
Institution as He gave the bread and the cup to the disciples, or, as St. Mark
tells us in the case of the cup, after the disciples had received the wine (chap.
14:24). St. Paul’s statement (I Cor. 10:16) is the only other specific reference
we have in the New Testament, and is in entire agreement: “the cup of bless-
ing which we bless, is it not a communion of the Blood of Christ?”
IN THE EARLY CHURCH
The Didache, one of the earliest Christian documents apart from the New
Testament, refers to the Lord’s Supper as the Eucharist or as the Thanksgiving,
and also calls it the Sacrifice. Justin Martyr (a.p. 100-165) speaks of the Prayer
of Thanksgiving as containing “praise and glory to the Father” for creation,
providence and redemption. He mentions the incarnation and institution, the
“moment of the passion,” the oblation of “the food made Eucharist by the
word of prayer from Him.” Irenaeus (d. c. 190) refers to “the bread receiving
the Invocation of God” and to the elements being consecrated by the “Word
of the Invocation.” Clement of Alexandria and Tertullian refer, respectively,
to our Lord’s “blessing the wine” and using the Words of Institution.
Hippolytus (c. a. p. 150-235) was in all probability a disciple of Irenaeus.
Students of the Roman Rite recognize the great importance of his Apostolic
Tradition. Hippolytus was a schismatic bishop of Rome but is included by the
320 THE SERVICE IN DETAIL

Roman Church among the Fathers and Martyrs. His treatise was written
to oppose radical innovations and to perpetuate usages of early times. Harnack
says of it, “Here is the richest source that we in any form possess for our
knowledge of the polity of the Roman Church in the oldest time.” The service
he gives is for the consecration of a bishop. The Canon is really an expanded
Preface, which, strangely enough, lacks the Sanctus. It includes an extended
thanksgiving, a narrative of the Institution, a Memorial and Oblation, an Invo-
cation of the Holy Spirit, an Intercession for “all the saints who partake...
unto the strengthening of faith in truth,” and a Doxology which specifically
recognizes the Church as a divine society most intimately related to the Holy
Trinity.’ This earliest Roman form, which probably influenced the later forms
of the Apostolic Constitutions and through these the liturgies of Saint James
and Saint Chrysostom, contained a definite Epiclesis.
Origen (c. A. D. 240) refers to the Eucharistic Thanksgiving and Prayer and
in three places to the Words of Institution. He connects St. Paul’s words, “it is
sanctified by the Word of God and Prayer” (I Tim. 4:5) with the Eucharist;
he also speaks of the “loaves on which has been invoked the name of God and
of Christ and of the Holy Ghost” and says further: “it is not the substance of
the bread but the Word which has been said over it which benefits.” In the
fourth century, Cyril of Jerusalem, Basil, Gregory of Nyssa and Chrysostom
refer to the Invocation of the Holy Ghost and the Words of Institution.
Ambrose, like Chrysostom, seems to regard our Lord’s Words of Institution at
the Last Supper as effecting consecration once for all, but he also emphasizes
the necessity of Prayer. The references in Justin and in Irenaeus to the
operative power of the word (Logos) in the Lord’s Supper and similar ideas
in the writings of the Alexandrians, Clement, Origen and Athanasius come to
clear expression in the Liturgy of Serapion (c. 350), bishop of Thmuis in
Lower Egypt. His unique Invocation reads: “O God of truth, let Thy holy
Word come upon this bread, that the bread may become the Body of the
Word, etc.”
Thus the Patristic evidence shows that the Early Church everywhere and
always thought of a Prayer of Blessing as an integral part of the Eucharistic
Service, whether they regarded this as necessary to consecration or not.
Examination of the Liturgies fully confirms this fact. From Hippolytus to
Serapion, and on to the Clementine Liturgy of the late fourth century and the
diverging services of the fifth century in the East, we find a practically iden-.
tical pattern: The narrative of the Words of Institution; an Anamnesis or
Memorial of Christ's Death and Resurrection; and an Invocation of the Holy
Ghost. Some form of Eucharistic Prayer was always associated with the nar-
rative of the Institution. The Invocation of the Holy Spirit was frequently
found quite early, and certainly was the normal and universal practice in the
fourth century.
1 For extracts from this remarkable treatise see the Appendix, pp. 6388f. For complete text and
discussion, see Burton Scott Easton, The Apostolic Tradition of Hippolytus and Gregory Dix, The
Apostolic Tradition of St. Hippolytus. (Dix surmises the Epiclesis is a later interpolation in the
Hippolytan text.) Admirable summary in Clarke and Harris, Liturgy and Worship, particularly pp.
97-105.
 DEVELOPMENTS iN THE WEST 32]

The ancient liturgies in developing the Eucharistic Prayer placed it im-

mediately after the adoration and praise of the Preface and the Sanctus. The
introductory invitation in the Preface, “Let us give thanks unto the Lord,”
reminds us of our Saviour’s act in giving thanks before distributing the broken
bread, and indicates the fundamental character of the entire Prayer which
follows. This includes lengthy thanksgivings for the fruits of the earth, of
which the bread and wine were tokens, for all the works of creation and for
the completed plan of redemption. This commemoration of divine benefits
follows the order of the Creed and recounts the successive steps of God’s
revelation. It finds its climax in reference to the Holy Spirit and in an invoca-
tion of His presence and power. Solemn and dramatic action accompanies the
text. This Prayer really explains the meaning of the entire Service.
The principal parts of the Eucharistic Prayer as found universally, though
not everywhere in the same order, are: first, the Offertory or Oblation, in which
the faithful brought their gifts to the altar with thanksgiving for the benefits
of creation and redemption, and in many liturgies brought their self-offering
in symbolic sacrifice with their gifts; second, the great Intercession which
included supplications for every human necessity and intercessions for “the
whole family of man”; third, the Anamnesis or “Remembrance,” which grounds
the entire action upon our Lord’s command, “this do in remembrance of me,”
and recalls the incidents of our Lord’s passion and the institution of the sup-
per; fourth, the Epiclesis, or invocation of the Holy Spirit, whose power and
blessing were sought for the worshipers as well as for their gifts. The Lord’s
Prayer immediately followed and led to the communion or reception.
The whole prayer constituted a single exalted act of remembrance, obedi-
ence, worship, thanksgiving, and supplication. The theological speculation
which finally attributed special efficacy to the invocation of the Holy Spirit
and indicated a precise moment for the consecration, was a later develop-
ment. (See texts in the Appendix, pp. 633ff.)
DEVELOPMENTS IN THE WEST
In the West, other views gradually came to prevail, and the definite Invo-
cation of the Holy Spirit disappeared from the Roman liturgy some time in
the fourth century. The Gallican liturgies throughout western Europe (the
Mozarabic Rite in Spain, etc.), provided varying forms of Eucharistic Prayer
for the different days and festivals. These also contained a definite invocation
of the Holy Spirit. Saint Isadore of Seville, and other representatives of Gal.
lican thought well into the eighth century and later, clearly regarded this as
the consecratory feature of the Prayer. In Rome in the meantime, however, the
Canon had undergone many changes from the simple Hippolytan form. There
were Omissions and transpositions of text and insertions of compilations chiefly
from Gallican sources. The principle of variable texts for other parts of the
Liturgy was recognized, but the Canon was established as a fixed invariable
form. The controversy with the Donatists may have led to an increasing recog-
nition of the idea of consecration by a specific formula rather than by a more
or less indefinite prayer of invocation. This focused attention upon the Domini-
cal words which now were no longer regarded simply as the warrant for the
322 THE SERVICE IN DETAIL

Service but came progressively to be thought of as a consecratory formula.

Augustine and Chrysostom had sought to preserve the balance between the
Verba and the Invocation, but the whole trend in the Roman area exalted
Christ and His work and minimized the work of the Holy Spirit. Some time
near the middle of the fourth century, specific reference to the Holy Spirit
disappeared from the Roman Canon. The latter attained its present form
about the time of Gregory the Great (604). Subsequent developments in cere-
monial reflected the gradual hardening of theological thought. This culminated
in the promulgation of the dogma of transubstantiation by the fourth Lateran
Council in 1215, and the spread of popular superstitions and abuses in con-
nection with the Sacrament (text of Roman Canon in Appendix, pp. 586#.).”

THE REFORMERS AND THE CANON

The lengthy prayers of the Roman Canon definitely interpret the
Eucharist as a propitiatory sacrifice. They also include commemorations
of the living and the dead, venerations of the Virgin, the Apostles and
the Saints, prayers for the departed, etc. These all lead to an embellished
form of the Words of Institution, the recitation of which, by the priest,
is supposed to secure the miraculous change of the elements into the
very body and blood of Christ. Because of its special solemnity and im-
portance, every portion of the Canon must be said by the priest without
the variation of a syllable. Anciently it was said aloud, but since the tenth
century it has been said in silence.®
Because the prayers of the Roman Canon, with their ceremonies (see
pp. 586) were such truthful expositions of corrupt medieval doctrine,
all the reformers denounced them. Many attempts were made to revise
them in an evangelical sense. Kaspar Kantz, in his revised Order of
1522, used a paraphrase of one of the prayers to introduce the Words of
Institution. Oecolampadius, 1523, prepared a form of Canon which
?Dr. Henry Riley Gummey contends that Roman scholars definitely held to the theory of
consecration by the operation of the Holy Spirit well into the Middle Ages, and even after the
scholastic and mechanistic idea of consecration by recitation of the Verba with its resulting ele-
vations and ceremonies had fully captured popular thought (The Consecration of The Eucharist,
Ch. 4). For excellent summary of discussion concerning the Canon see Fortescue (The Mass, pp.
110-71; 323-60), who practically accepts the theory of the Protestant Paul Drews, first advanced
in his “Zur Entstehungsgeschichte des Kanons” u. s. w. 1902, and further developed in his “‘Unter-
suchungen” u. s. w. 1906. This attempts a reconstruction of the original Roman Canon upon the
basis of the material and order in the Greek Liturgy of St. James of the Jerusalem-Antioch family
of liturgies. Edmund Bishop in his Liturgica Historica, Oxford Univ. Pr. 1918, gives a learned
account of the “‘Early Texts of the Roman Canon” (pp. 77-115). Lietzmann believes that the
Canon comes from the sixth century based on earlier forms found in the Ambrosian Canon, and
that the Hippolytan text is the unabbreviated ancient Roman formula. (Messe und Herrenmahl,
p. 167; Liturgy and Worship, p. 124.) All recent authorities stress the importance of the Hip-
polytan form.
* Silence may have been imposed at first as a means of shortening the service. Mystic reasons
were advanced later in justification of it. See Cardinal Bona, Rerum liturgicarum, Turin, 1747-53,
v. 2; chap. 13, par. 1.
 THE REFORMERS AND THE CANON 323

featured the self-oblation of the worshipers. Other agendas gave a prayer

of humble access for the communicants (Nbg., 1525; Strass., 1525; Nord.,
1538; Waldeck, 1556; Aust., 1571; Hesse, 1574).
Zwingli replaced the Canon by four Latin prayers which led to the
Verba. Calvin at Geneva developed an elaborate and heavily didactic
Preface and omitted practically everything of the ancient Canon. Arch-
bishop Cranmer in the English Book of Common Prayer, 1549, reached
out constructively in an extended Prayer of Consecration which recast
much of the Canon in an evangelical sense and combined with this cer-
tain features from the Eastern and other Western liturgies.
Luther was the most vehement of all the reformers in denunciation
of the Canon. He characterized it as the “mangled and abominable Canon
gathered from every source of filth and corruption,” and declared that
it changed the very nature of the Sacrament into “cursed idolatry and
sacrilege.” He said that by the silent repetition of the Verba “the devil
has in a masterly manner stolen from us the chief thing in the Mass and
put it to silence.” Taking advantage of the fact that the Canon was said
secretly, he suggested that all that sounded of sacrifice could be omitted
without offense to the people inasmuch as they did not hear it. His
Formula Missae cut out everything in the Canon except the Verba which
the minister was ordered to chant aloud. The Lord’s Prayer and the Pax
followed immediately. In his German Mass he placed a paraphrase of
the Lord’s Prayer first and followed this by the Verba.
This was Luther's most radical liturgical reform. Thomas Miinzer in
his Deutsche Evangelische Messe anticipated Luther in the elimination
of the Canon. It was Luther's powerful leadership, however, which estab-
lished this procedure in Lutheran circles. With a single bold stroke he
completely changed the character of the Liturgy at this point. The Holy
Communion became again a Sacrament, or “gift” from God instead of a
sacrifice offered to God. This was an immense gain. Something, however,
of the richness and warmth of the spiritual satisfactions which a fuller
liturgical form at this place might have conserved, was lost. With the
few exceptions noted above (pp. 322f.) and later (p. 334) the Church
Orders generally followed Luther's procedure and gave only the Verba
and the Lord’s Prayer. Fortunately they did not adopt Luther's para-
phrase of the latter.
Luther’s inconsistency in placing the Verba first in his Latin Service
and the Lord’s Prayer first in his German Mass threw the later practice
of the Church into confusion. Important Orders, including the Nurem-
324 THE SERVICE IN DETAIL

berg family of liturgies, Cologne, 1548, etc., followed the Formula Missae,
placing the Verba first. The majority, however, followed the Deutsche
Messe and Bugenhagen’s Orders and placed the Lord’s Prayer first. This
may have been because the reformers recognized the desirability of a
prayer at this place, and, having rejected all the prayers in the old
Canon, turned to the Lord’s Prayer with its immemorial association with
the Communion Office as a substitute, an arrangement which also brought
the Distribution into close connection with the Words of Institution.
Tur DEVELOPMENT OF LUTHERS THOUGHT
Luther’s decision concerning the Canon was the culmination of years of
reflection and effort to restate the doctrine of the Lord’s Supper and to bring
the practice of the Church into harmony with pure teaching. The violent
change he made in the Liturgy at this point reveals the corresponding change
in his own thinking, from the day when he said his first Mass (Cantate Sun-
day, 1507), to the time of the publication of his Formula Missae in 1523. In
1507 he so thoroughly believed the medieval doctrine that he trembled at the
thought of the miracle which his secret recitation of the Verba would produce
and only the reassuring word of his spiritual advisor restrained him from flee.
ing from the altar. The progress of his thought to evangelical certainty, and
the problem of liturgical reform, of which he was very conscious, can be traced
in his published sermons, lectures, and other writings.
In his three great treatises of 1520, and in the equally important Treatise
on the New Testament, that is, The Holy Mass, of the same year, Luther de-
claims against the secret reading of the Verba by the priest as a suppression
of the Gospel; against the erroneous conception of the Mass as a good work;
and against belief in the Mass as a sacrifice. He made no effort, however, to
alter the text of the Canon, but sought to give an evangelical and spiritual
interpretation to its words. There is dignity of utterance as well as apprecia-
tion of the magnitude of the problem in his statement: “I am attacking a diffi-
cult matter and one perhaps impossible to abate, since it has become so firmly
entrenched through century-long custom and the common consent of men
that it would be necessary to abolish most of the books now in vogue, to alter
well-nigh the whole external form of the churches, and to introduce, or rather
reintroduce, a totally different kind of ceremonies. But my Christ lives; and
we must be careful to give more heed to the Word of God than to all the
thoughts of men and of angels . . . let the priest bear in mind that the Gospel
is to be set above all canons and collects devised by men.”
In his “Sermon on the Worthy Reception of the Holy and True Body of
Christ,” 1521, Luther emphasized again the character of the Lord’s Supper
as a testament. He repeated his desire that the Verba be said aloud and sug-
gested that the elevation be regarded as a dramatic proclamation of the
Gospel.*
***The Babylonian Captivity of the Church,” Works of Martin Luther, vol. 2; pp. 194, 215.
® Weimar edition VII: pp. 689 f.
 LUTHER AND THE CANON 320

Late in the same year he addressed the Brethren of the Augustinian cloister
at Wittenberg concerning the abrogation of private masses. Here he revealed
how often his own heart had been oppressed by the “one strongest argument”
of his adversaries: “Do you know it all, have all others gone astray, have so
many centuries been wrong?” This treatise contains an important discussion
of the Canon and argues that the Verba are to be considered as words of a
Testament and not primarily as a formula of consecration. He suggests the
possibility of replacing the Offertory and the Canon with material of evan-
gelical character, but actually proposes no form.
In this discussion, Luther contends that the florid expressions of the
Canon seek “to draw us every time from the Word of God to the word of men,
by what the Fathers, the Fathers, the Fathers, the decretals, the decretals, the
Church, the Church traditionally says . . . we also can talk this way and cry
ever more loudly; the Gospel, the Gospel, Christ, Christ . . . we shall triumph
and say; yield, Canon, to the Gospel, and give place to the Holy Ghost, since
thou are but the word of men... Sir Canon, thou hast been invited to the
wedding feast and hast taken the highest place. But lo, one more honorable
has been invited, yea, the Lord Himself is present as a guest. Therefore, make
Him room and be you seated in the lowest place.”
Luther at this time was at the Wartburg. Spalatin, hoping to restrain pub-
lic discussion of Luther's affairs, withheld this work from publication. The
disorders resulting from Carlstadt’s radical procedure brought Luther back to
Wittenberg, where he preached his Eight Sermons and prepared a treatise on
“The Reception of Both Kinds in the Sacrament.” Up to this point, however.
so far as Luther was concerned, everything was still in the sphere of theological
discussion. The Chapter of the Castle Church did not accept his suggestions,
but pastors in Strassburg and other places began to administer the Sacrament
in both kinds, to omit portions of the Canon, and to introduce private prayers
in German as substitutes.
Two factors delayed material change in the Canon. One was the force of
tradition and the veneration which the universal Church had given this part
of the Mass. The other was the fact that the Canon included the Verba, the
very heart of the Gospel. Prior Kaspar Kantz in Nérdlingen substituted a series
of private German prayers before and after reception for the Canon. These
included the Verba and the petition that God the Father's power would cause
“this bread and wine to become and to be for us, the true body,” etc. Oecolam-
padius in 1523 proposed a substitute for the Canon, which included the fol-
lowing: “Almighty and Merciful Father, we humbly beseech Thee in the name
of Thine own Son, Jesus Christ, that Thou wouldest accept our gifts, which
are our bodies and souls, which we have received from Thee. Sanctify them
through Thy heavenly grace.” This was followed by the Narrative of the Insti-
tution according to St. Luke, the Verba as in the Missal, and two collects. The
prayers of Kantz were intended for the pastor; those of Oecolampadius for the
laity. Both were suggestions for private devotion and look forward to the time
when the liturgy as a whole would be used in German.
® Weimar edition VIII: pp. 411 &.
7 Weimar edition VIII: pp. 448, 449.
326 THE SERVICE IN DETAIL

The first attempt at a German Canon was made by Anton Firm and others
in Strassburg in 1523. There the Service, which was published the following
year, attempted to do in German, though on a smaller scale, what Archbishop
Cranmer later accomplished in the English Book of Common Prayer. This was
to recast, in evangelical mold and in the language of the people, at least some
of the prayers of the medieval Canon. After the Preface and the Sanctus in
German, the Order continues: “All-kind Father, Merciful and Eternal God,
grant (hilf) that this bread and the wine may become and be for us the true
Body and the Innocent Blood of Thy Beloved Son, Our Lord, Jesus Christ,
who on the day before His Passion, took bread,” etc. The Verba are followed
by the Lord’s Prayer, the Agnus Dei, and a prayer to Christ imploring salva-
tion from our sins “through this Thy Holy Body and Precious Blood. Grant
that we may accomplish Thy will at all times and that we may never be
separated from Thee in Eternity.”*
At the Easter Service in 1523 Thomas Miinzer of Alstédt introduced a
vernacular Mass which provided lengthy explanations of parts of the Service
and a good Order beginning with the Confiteor and later including the Preface,
Sanctus, and Verba, all sung aloud in German.”
Luther had always desired the Verba in the vernacular, but he never
attempted a German substitute for the Canon. His only solution for its un-
evangelical character was omission. His Formula Missae in 1523, a Latin
treatise intended for the clergy, attacked and omitted the Offertory and the
Canon, except that the Verba were retained. By this very procedure, supreme
attention was focused upon the latter as the heart of the Gospel and the real
Mass. They were followed by the Sanctus and the bread and the chalice were
elevated “according to the rite now in use.” Previously the Verba had been
said quietly by the priest, and the Benedictus, the concluding part of the
Sanctus, had been sung by the choir during the consecration and elevation.
Luther directed the Verba to be said “in moderate voice,” and the choir con-
tinued to sing the Sanctus and Benedictus while the Verba were being read.
Later when provision was made for chanting the Verba aloud, this, except in
the case of a few Orders, was held back until the completion of the Sanctus.
So, in all probability, there was no intentional “displacement” of the Sanctus
as has frequently been thought. The Elevation was retained at Wittenberg as
late as 1533 and together with the use of the sacring bell was continued
sporadically in Lutheran circles throughout the sixteenth century. Eventually
it was everywhere abandoned. After the Lord’s Prayer and the Pax, the
administration followed, and during this the Agnus was sung. The Service con-
cluded with the usual prayers from the Missal.
In his German Mass three years later, Luther also omitted the Offertory
and the prayers of the Canon. He extended the text of the Verba by combin-
ing the New Testament accounts in St. Matthew and First Corinthians. He
made one significant change which must have impressed clergy and laity
® Julius Smend: Die Evangelischen Deutschen Messen, pp. 75 ff.
*Ibid, pp. 94 ff. See also Sehling, Die Evangelischen Kirchenordnungen des 16. Jahrhunderts,
vol. 1; p. 504.
 THE ANGLICAN RECONSTRUCTION 327

alike. He set the Verba to a chant form and directed that these words of the
Institution should be sung aloud for all to hear.
Another change had to do with the Lord’s Prayer, which previously had
followed the Canon immediately. The Lord’s Prayer was now advanced to a
point following the sermon. Its text was expanded in a paraphrase, which at
once gave the basis for a reintroduction of a true general prayer in the Liturgy.
Luther may not have thought of this as a revival of the Prayer of the Faithful
of the early Church, but he certainly was familiar with the medieval Prone or
Bidding of the Bedes and its vernacular petitions.” By this transference of the
Lord's Prayer and the expansion of its text, Luther laid the foundation for one
of the significant and characteristic features of the later Lutheran Liturgy,
namely, the General Prayer with the Lord’s Prayer as a proper summary and
conclusion.
Thus, nearly ten years after the posting of his Theses, and after violent
attacks on the Canon in his several writings, Luther's practical suggestions for
the reform of the latter called for nothing except omission, the Words of the
Institution from the Scriptures alone being retained and sung aloud. This
seemingly negative action, however, must be recognized as a very positive
procedure. Not only did it eliminate erroneous and extraneous material, with
resulting simplification and concentration, but it invested the public proclama-
tion of the all important Dominical Words with an altogether new and solemn
dignity.
THE ANGLICAN RECONSTRUCTION
Archbishop Cranmer's reconstruction of the ancient Latin Canon in
the Prayer Book of the Church of England ranks, with his translation of
the Collects and his Litany, as one of his notable accomplishments. He
was fully conscious of the unevangelical character of the Roman Canon.
He was also familiar with the solutions of the problem proposed by
Luther, Zwingli, Calvin, the Strassburg Reformers, and others. Lacking
Luther’s intensity of emphasis upon the supremacy of the Word, but
having a much higher regard for historic continuity and liturgical tradi-
tion than did Zwingli or Calvin, he sought to retain as much as possible
of the ancient Canon, recast in an evangelical mold.
Cranmer’s reconstruction of the Canon in the Prayer Book of 1549
included the Prayer for the Church, a Prayer of Consecration, the
Memorial and Oblation and the truly spiritual and beautiful Prayer of
Humble Access. He developed elements from the Te igitur memento
and Communicantes sections of the Canon into the Prayer for the Church.
In this he retained a Prayer for the Departed but omitted all reference to
oblation and sacrifice, and freely adapted, paraphrased, and expanded
all material. This Prayer for the Church formed the introduction to the
% Duchesne, Christian Worship, p. 172. Brightman, The English Rite, II: 1020 and 1045.
328 THE SERVICE IN DETAIL

new English Canon. In the second Book of 1552, however, this Prayer
was considerably altered, partly in deference to Bucer's criticisms. The
Prayers for the Departed and the Commemoration of Saints were omit-
ted, and the Prayer for the Church was definitely limited to the living by
the addition of the words, “Militant here in earth.”
In this form the prayer was moved forward to its present position
before the Preface. This position, which corresponds to that of the Lu-
theran General Prayer and the ancient Bidding of the Bedes, has been
retained in practically all the Anglican rites to the present. More recent
Scottish, South African, English, and American revisions of the Prayer
Book have returned to Cranmer’s original thought and omit the words
“Militant here in earth,” and insert explicit prayers for the departed,
giving “high praise and hearty thanks for the wonderful grace and virtue
declared in all Thy Saints whose good example is to be followed.”
Cranmer retained and recast other portions of the Roman Canon
(ut nobis corpus et sanguis, unde et memores, etc.), in the Prayer of
Consecration. This now begins with the words, “All glory be to Thee,
Almighty God.” It first received its title, “Prayer of Consecration,’ in the
Scottish Liturgy of 1637. In this Prayer the Words of Institution were
prominent but they did not stand apart as a simple narrative as in the
Lutheran Orders. In Cranmer's Service these words became part of a
prayer specifically addressed to God the Father and beseeching Him
that “whosoever shall be partakers of this Holy Communion may worthily
receive the Most Precious Body and Blood of Thy Son, Jesus Christ.”
Eastern and Western views of consecration are combined in this Prayer
which contains a direct Invocation of the Holy Spirit and also includes
the Word as an agent (“with Thy Holy Spirit and Word vouchsafe to
bless and sanctify these Thy gifts and creatures of bread and wine”).
Bucer’s objections secured an altered form of the Invocation in 1552, but
the Scottish and American Prayer Books and the English Prayer Book
of 1928 restored Cranmer’s reference to the Holy Spirit.
The account of the Institution incorporated in this Prayer of Consecration
definitely follows the Lutheran Brandenburg-Nuremberg Order of 1538 in
providing a harmony of four New Testament passages. Unlike the Lutheran
Orders, however, Cranmer’s Prayer expressed the sacrificial or Godward aspect
of the Eucharist as the Church’s memorial of the sacrifice of Christ, and as
an act of self-oblation on the part of the worshipers. This was in line witi
Augustine's repeated injunction to offer “ourselves, our souls and bodies” in
union with the sacrifice of Christ. It was also definitely reminiscent of certain
passages in the old Latin Canon which were skillfully paraphrased to admit
of evangelical interpretation.
 A UNIQUE LUTHERAN FEATURE 329

As indicated above, Cranmer’s reconstructed Canon was considerably

altered in the second Prayer Book of 1552. Other changes and distributions of
parts were made in 1661, and in later editions of the English, Scottish, South
African, and American books. The Non-Jurors’ Liturgy of 1718 rewrote much
of the Canon in line with the early liturgies and introduced a definite Epiclesis.
The American Book of Common Prayer has been strongly influenced by the
Scottish liturgies as has the South African Liturgy of 1920. Each of these,
however, has features peculiar to itself.
The chief interest of Anglican liturgical scholars in recent years has been
in securing the reintroduction of the Epiclesis and other features of Cranmer’s
first Prayer Book. The trend in this direction is shown by a comparative study
of the Prayers of Consecration in the latest Anglican prayer books. These
reveal extensive differences in text within the common framework. Notwith-
standing the variations there is an essential unity in them all. Everything con-
sidered, the Prayer Book texts provide a successful reconstruction of the ancient
Latin Canon.”

EXPLANATION OF THE LUTHERAN FORM

Luther's drastic action in cutting into the Canon like a surgeon and
removing everything except the Verba was motivated by two factors. The
first was his violent reaction against the doctrinal impurities of the
Roman text. The second was hjs‘desire to feature the Word of God in
this part of the Service rather than “the words of men.” In general, he
appreciated the value of hymns, Psalms, canticles, and prayers as ex-
pressing in variant form the truths of the Gospel. At one time he said of
his own efforts, “Our opponents cannot claim ignorance of the doctrine
of the Gospel, since we have preached, written, painted, and sung it.”
But here, in the very heart of the Communion Office, where we expect
richness and warmth of liturgical expression, he will have nothing but the
bare recital of the Institution in the words of Holy Scripture. This is the
more inconsistent when we recall his own unhappy efforts, in the German
Mass, to expand the text of the Lord’s Prayer in a paraphrase!
Whether we believe that circumstances justified Luther’s unusual pro-
cedure or not, his decision determined the content and form of the classi-
cal Lutheran Liturgy. The order he proposed has become a characteristic
11 For critica) discussion of the Anglican forms and Table showing the variations see Liturgy
and Worship, pp. 341-56, and article “Eucharistic Consecration” by J. W. Tyrer in The Prayer
Book Dictionary. Mention should also be made of other noteworthy reconstructions of the ancient
Canon. The outlines of the Scottish Directory have been filled in briefly with forms from the ancient
liturgies in Euchologion, A Book of Common Order, issued by the Church Service Society for use
in the Church of Scotland, and now in its llth edition. The Book of Common Order issued by
authority of the General Assembly of the Church of Scotland (Oxford Univ. Press, 1940), contains
an excellent canon. The Liturgy of the Catholic Apostolic Church (Irvingite) also contains a
very full Canon, as does the recent Book of Worship of The Evangelical and Reformed Church.
The new Liturgy of the Church of Sweden (1942) is also to be noted.
330 THE SERVICE IN DETAIL

and unique feature of Lutheran worship. Lutheran services n every land

since Luther’s time, with a few exceptions, have recognized the Reformer's
leadership and have omitted extended prayers at this place. The Verba
followed by the Lord’s Prayer, or the Lord’s Prayer followed by the
Verba, stand alone. The Lord’s Prayer in either position is not a valid
substitute for a Eucharistic Prayer.
Whatever else may be said concerning this unique feature of the
Lutheran Liturgy, with its sharp break with the universal Church before
and since the Reformation, all must recognize the humble faith which
achieves grandeur by the simple expedient of restraining all human
speech and giving spaciousness and solemnity to the Words of our Lord
at the original Institution.
This reverent, unadorned use of the Words of Institution accomplishes
two things. It focuses all thought upon the action and the Words of
Christ, who was Himself the very Word of God. In doing this it demon-
strates the Lutheran conception of the Sacrament as a particular form of
the Word, the Verbum visibile of Augustine, which proclaims to the world
and seals to believers the assurances of the Gospel concerning God's
gracious will, the forgiveness of sins, and the ultimate satisfaction which
the soul of man finds in the redemptive work of Christ. The strongly
objective character of the Lutheran Liturgy is well expressed by this
simple narration of the historic Institution. This commemorates the ex-
periences of the disciples in the Upper Room and on Calvary, and at the
same time provides a means whereby the grace of Christ is communi-
cated to us here and now. For every Holy Communion is at once a cele-
bration of the facts and the mystery of our redemption and an adminis-
tration of the heavenly grace by which believers are nourished in this
mortal life.
In the second place, this reverent, unadorned use of the Words of
Institution, if rightly understood, well expresses the Lutheran view of the
consecration. The Formula of Concord, Part II, Chapter VII, approves
and amplifies the well-known statement of St. Chrysostom:
Christ himself prepares this table and blesses it; for no man makes the
bread and wine set before us the body and blood of Christ, but Christ himself
who was crucified for us. The words are spoken by the mouth of the priest,
but, by God’s power and grace, the elements presented are consecrated in the
Supper by the Word, where he speaks: “This is my body.” And just as the
declaration (Gen. 1:28): “Be fruitful, and multiply, and replenish the earth,”
was spoken only once, but is ever efficacious in nature, so that it is fruitful and
multiplies; so also this declaration (This is my body; this is my blood) was
 THEORIES OF CONSECRATION 331

once spoken, but even to this day and to his advent it is efficacious, and works
so that in the Supper of the churches his true body and blood are present.”

According to this view the consecration is not effected mechanically

and at a precise moment and place by the recitation of the Dominical
Words as the Romanists teach; nor by the Invocation of the Holy Spirit
whose special presence and power the Greek Churches beseech. The
effective consecration is the original Institution. The creative Words of
Christ in the Upper Room potentially included every subsequent cele-
bration and administration. A formal setting apart of the elements for
their sacred use is fitting at every subsequent administration, and the use |
of the words of the original Institution illustrates St. Augustine's state-
ment, first applied to Baptism: “The Word is added to the element and
it becomes a Sacrament.” The General Rubrics even extend this use of
the Verba to cases in which “the consecrated Bread or Wine be spent
before all have communed” and require that more shall be set apart in
this regular way. But we dare not limit the thought of consecration to
the precise moment of recitation of the Verba. The local and particular
“setting apart” finds its completion and value not at the end of the Verba,
but in connection with the administration, for apart from the administra-
tion there is no Sacrament. Many centuries and continents separate
us from the experiences of the Upper Room, but as we reverently obey
our Lord’s command today and observe this great tradition of disciple-
ship we believe that our living Lord himself is present throughout the
entire Service, that His creative word consecrates the earthly elements
anew, and that He imparts to all believers His grace and benediction.
This elimination of everything except the original Words of Institution
simplifies the entire proceeding. There is no room for speculation con-
cerning the fitness of the ministrant, his intention, or the precise accuracy
of his conduct. The supreme purpose is to focus thought upon the original
Institution and the eternal power of Christ. The Lutheran Liturgy at this
point is a monolith, not a mosaic. Here is simplicity, strength, and im-
pressive objectivity—whatever else is lacking.
A EUCHARISTIC PRAYER DESIRABLE

Notwithstanding the force of this position, many Lutherans have long

desired something richer, warmer, and more emotionally expressive—
something less likely to foster erroneous conceptions and something more
in harmony with the New Testament account and with the thought and
13 TenrvE. Jacobs, Book of Concord, Philadelphia, 1882, vol. I, p. 615.
332 THE SERVICE IN DETAIL

practice of the universal Church. We have seen the Scriptural statement

that first of all‘our Lord blessed the bread and the wine and then gave
these to the Disciples with the Words of Institution, as we call them.
The admonition “this do” comprehends the entire action, which, so far as
we are concerned, may well include a Prayer of Thanksgiving and Bless-
ing, reminiscent of our Lord’s Blessing, and such as is found in every
early Christian Liturgy. An Invocation of the Holy Spirit may also be
included, as this was the normal and universal use of the Church in the
fourth century and the well-established custom in many parts of the
Church at a much earlier period. Bishop Brilioth’s comment ( Eucharistic
Faith and Practice, p. 125) may be noted: “The pruning knife of the
Reformation” had to clear away “the disfiguring outgrowths of the Roman
Mass,” but “the richer treasures of the older liturgies were not recovered.
Thus the operation left a gaping void .. . a central problem of the
Lutheran Rite still awaits its solution.”
Certainly the present Lutheran order is a singular departure from the
age-long use of the universal Church. All other Christian liturgies, no
matter what their doctrinal position—Greek, Roman, Anglican, Protestant
of many kinds—provide some extended form of Eucharistic Prayer.
Luther, by his elimination of all such prayer and the resulting isolation
of the Verba, gave the Lutheran Church a unique use which separates it
from all other Christian experience and life. Overwhelmed at the moment
by his realization of the supreme importance of the Word of God he
discarded all other considerations and made the Sacrament at this point
illustrate his own powerful concentration upon a single idea, the thought
that here and now we must do away with all “words of men and angels”
and listen only to the Words of Christ as they reveal the very heart of
the Gospel message. This excessive emphasis upon the Verba alone mars
the ageless and universal quality which otherwise characterizes the
Lutheran Liturgy. It dates this central and significant part of it definitely
as of the third decade of the sixteenth century. It reveals too sharply the
personal preoccupation of a single reformer with a single idea.
It is also felt that the bare use of the Verba, and particularly when
accompanied by the sign of the Cross—as in most Lutheran liturgies since
the seventeenth century "—encourages in the popular mind a mechanistic
and Roman conception of consecration, in spite of the doctrine extra
usum nullum sacramentum. The simple worshiper, unfamiliar with subtle
% Thomas Miunzer’s Order for Alstadt, 1523, is the only sixteenth century liturgy which re-
tained the sign of the cross in connection with the Verba in the Holy Communion, though this was
universally retained in the Baptismal service. Hannover, 1536, directly forbade it. The pastor is
 OBJECTIONS CONSIDERED 333

theological distinctions but devoutly following the Liturgy at this point,

is easily led to believe “now it has happened!” quite as the Romanists
believe in the “miracle of the Mass.” In the original Institution of the
Lord's Supper the “consecration” in all probability was an unrecorded
prayer. The Verba, as such, were connected with the distribution. There
is nothing in the Church’s order today to help the worshiper realize this
or to understand that we use these words today in the spirit of com-
memoration and prayer and as the warrant for all that we do, and not as
a formula for a magical act. We have rejected the “category of space”
inherent in the doctrine of transubstantiation. We dare not retain the
“category of time” inherent in the same false doctrine. As we do not
localize the divine Presence in wafer or wine, so we should not even
seem to restrict the divine Power to a single moment.”
A final objection is that the Verba alone, without any accompanying
thanksgiving, intercession, or petition, leaves the spirit of devotion un-
satisfied. To borrow Bishop Brilioth’s characterization, there is a “void”
at this point. Even the most literal appeal to Scriptural authority must
recognize the fact that our Lord, and later the disciples, “gave thanks”
in connection with the Supper. And in our worship today, after the rich
forms of the Preface and the Sanctus, some fuller expression seems re-
quired at this place, as the testimony of the universal Church clearly
shows.
The use of the Verba alone is elemental and strong, but it lacks the
richness, warmth, and spiritual satisfaction which liturgical maturity
demands. It attains high dignity and solemnity, but it also has the cold-
ness and austerity of unrelieved objectivity. Our spirit of devotion longs
to incorporate these divine Words in some expression of our own which
might reveal the gratitude, love, sense of fellowship, and self-dedication
which they inspire.
The fact that Luther employed the Verba alone and that the great
majority of Lutheran liturgies in the past four centuries have followed
him in this procedure determined the text of the Common Service and in
all probability determines the attitude of many Lutherans toward this

frequently directed to take the paten or the cup in his hand, to hold them on a level with his
heart, etc., but po mention is made of the sign of the cross. The first reference to it appears to
be by John Gerbard (LL. CC. XXI, 18-156), who calls it an external sign of blessing and conse-
cration, recalling the memory of the Cross of Christ. The first Church Order to introduce it was
Coburg, 1628, where it is indicated twice in connection with the word “took.” The supposition is
that its later genera] introduction into Lutheran liturgies was part of a movement against Crypto-
Calvinism.
14 See Rietschel, Lehrbuch der Liturgik, I: pp. 435 ff.
334 THE SERVICE IN DETAIL

question today. A small but well-informed minority, however, has and

probably always will keep this matter an open question.
The very first German Liturgy (Kantz, 1522), the Strass. Order, 1525,
and Pf. Neub., 1543, had some form of Eucharistic prayer. The last
Order invoked the grace and blessing of the Christ, as did the early
liturgy of Serapion and the later Mozarabic.1® The Bavarian Liturgy,
1879, and the Russian, 1898, give fuller forms of Eucharistic Prayer. The
German Liturgy of the Ministerium of Pennsylvania, 1855, followed the
Pf. Neub. form and provides the first American Lutheran precedent.
The Liturgy of the Joint Synod of Ohio gives the Bavarian form. The
recent Liturgy of the Federation of Lutheran Churches in India, 1936,
provides a Eucharistic Prayer based chiefly upon the early Greek litur-
gies and containing an Epiclesis. The recently revised Liturgy of the
Church of Sweden (1942) also has a brief Eucharistic Prayer and
Epiclesis.
Some of these forms are extremely subjective and some are inadequate
on other counts. Taken as a group, however, they testify to a general
desire for a Eucharistic Prayer in the Lutheran Service. There is probably
not a single Lutheran liturgical scholar of repute today who would not
welcome an adequate Eucharistic Prayer in the Liturgy. The difficulty of
composing such a prayer is great, but perhaps not greater than the diffi-
culties caused by the lack of it.
Luther at first regarded the Verba as an announcement to the congrega-
tion. This idea is also frequently expressed in the Formula of Concord and the
writings of later dogmaticians. After 1523, however, Luther certainly viewed
the Verba as words of consecration, referring to them as Benedictio (Blessing }
in the Formula Missae of that year and as das Amt und Dermung (Consecra-
tion) in the German Mass of 1526. In a letter to Carlstadt in 1527 Luther
expresses his belief that the recitation of the Verba over the elements marks
the consummation of the sacramental union.” This view, which Rietschel in
giving additional references to sources does not hesitate to characterize as
“essentially catholicizing,” gained wide acceptance in Lutheran circles par-
ticularly in the seventeenth century.”
The confusion resulting from the differing positions expressed by Luther
was partially resolved by later theologians. Chemnitz in his vera et sana
doctrina, chap. 13, 1560, says: “The Words of Institution are a word of invo-
cation, that is a Prayer that Christ will be present according to His promise,
% Brightman, The English Rite, XLIV, comments on this Prayer and Consecration as “ab-
normal” in being addressed to Christ, but calls attention to the prayer ‘“‘Adeste” in the Mozarabic
Mass (Migne LXXXV-550).
1° De Wette, Briefe, HI: pp. 231 &.
11 Lehrbuch der Liturgik, I: p. 484.
 A EUCHARISTIC PRAYER PROPOSED 335

in a sacramental manner, and will give His Body to be eaten with the Bread,”
etc. John Gerhard in his “Complete Explanation of the Articles Concerning
Baptism and the Holy Supper,” 1610, has a similar statement. Among moderns,
von Zezschwitz calls the recitation of the Verba “an act of Prayer in which His
own Word is held up before the Exalted Head of the congregation, that it
may be applied to these elements.” ”
This conception is a departure from Luther’s original idea of rejecting all
prayer forms and disentangling the simple words of Christ from every priestly
act. It also involves an improper use of our Lord’s words which as He uttered
them were neither a prayer form nor consecratory. They were definitely related
to the distribution and the reception. If a prayer form is desired something
additional to the Verba is necessary. We can accept and justify the isolated
use of the Verba only if we are willing to accept either Luther’s first expressed
position with its definite limitations, or his second with its unsatisfactory but
logical conclusions. The first of these positions would satisfy the Calvinists
completely while the second in itself would not offend the Romanists. Mature
Lutheran consciousness in the interest of truth and devotion hopes for some-
thing more expansive, expressive and spiritually satisfying.”
It should be possible, as was done in the early Church, to provide a
Eucharistic Prayer which would include the text of the Verba, and
with it a devout meditation and commemoration offered to God as an
act of worship. This would be a true prayer, and a confession of faith
quite as is the Creed. It should be composed and should be understood
as a Prayer of Thanksgiving and an act of self-dedication and not as a
Prayer of Consecration of the elements in the usual sense. Our Lord has
consecrated and ever will consecrate them. Our part is faith, obedience,
thanksgiving.
Lutheran perception of the Presence of our Lord at every celebration
of the Sacrament is something akin to the experience of the early Chris-
tians. So vivid and so real is this that we do not feel the necessity of
beseeching God to “send down Thy Holy Spirit upon these gifts” or of
reciting a special formula in order that they may be consecrated. These
necessities, felt by some, are the result of beliefs, crude or subtle, in a
miraculous change in the elements on the Altar, beliefs which the
Lutheran Church dees not share. We may, however, properly invoke the
18 System der Praktischen Theologie (Leip., 1818), p. 280.
19 Julius Muethel of St. Petersburg brought this whole question into sharp focus at the time of
the preparation of the Agenda for the Lutheran Church in Russia in 1898. His treatise, Ein wunder
Punkt in der luth. Liturgie, 1895, and his later Nochmals Satze uber unsere luth. Konsekrations-
Liturgie im Abendmahlsakt, 1895, assailed the traditional isolated use of the Verba as catholicizing
and proposed a none too satisfactory Prayer of Thanksgiving within which the Verba were incor-
porated. In the numerous articles and pamphlets which appeared during the ensuing controversy
Muethel was supported by Kawerau, Beck, Praeger, M. Bar, Smend, and Rietschel. Caspari,
Herold, Haussleiter, and others were sympathetic. The synods of Liefland and Estonia approved
Muethel’s proposal; Kurland did not. (Discussion in Rietschel, Lehrbuch, pp. 436, 542ff.)
336 THE SERVICE IN DETAIL

presence and power of the Holy Spirit in any act of worship, as we do

in hymns of invocation, in the prayers at ordination, etc.
An Invocation of the Holy Spirit in this connection should refer specih-
cally to the worshipers. The presence of the Holy Spirit in our hearts
will assure a worthy reception of the Sacrament and a renewed conse-
cration of ourselves to God’s will and service. References to the elements,
if included at all, must be carefully phrased or they will cloud the issue.
But we certainly may invoke the Divine Blessing upon them, quite as
in our “grace before meat” we seek such a blessing upon our daily food.
In the interest of good order, we should loyally use the Service the
Church has authorized and not attempt individual reconstructions of
this important part of the Communion Office. As students of the Liturgy,
however, we may regard this a proper subject for discussion, and need
not reject the possibility of future action by the Church.
In spite of all difficulties, we may hope that study and discussion will
produce a Eucharistic Prayer which can be adopted generally, at least
as a permissive use for those who desire it. As a constructive contribu-
tion to such a study, a form in the spirit of the early liturgies and in
agreement with Lutheran teaching is herewith suggested. Texts of other
prayers referred to in this chapter are given in the Appendix.

A PROPOSED FORM
Holy art Thou, O God, Who art from everlasting,* the Master and the
Lover of men,> Who didst so love the world as to give Thine Only-
begotten Son, that whosoever believeth in Him might not perish but
have everlasting life;>
Who, although He was eternal God, yet deigned to become man,°
and, having fulfilled for us Thy holy will’ and accomplished all things4
for our salvation;” in the night in which He was betrayed, took bread;
and when He had given thanks, He brake it and gave it to His disciples,
saying, Take, eat; this is My Body, which is given for you. This do-in
remembrance of Me.
After the same manner also, He took the cup, when He had supped,
and when He had given thanks, He gave it to them, saying, Drink ye all
of it; this cup is the New Testament in My Blood, which is shed for you,
and for many, for the remission of sins; this do, as oft as ye drink it, in
remembrance of Me.°
” Or, instead of the phrase ‘and accomplished all things for our salvation,” insert the follow-
ing magnificent passage from Hippolytus: “‘stretched out His hands for suffering, that He might
free from suffering those who believed in Thee’’; and in the night, etc... .
 A PROPOSED FORM 337

Reinembering, therefore, His holy Incarnation, His perfect Life on

earth, His life-giving Passion, His glorious Resurrection and Ascension,
His continual Intercession and Rule at Thy right hand, His gift of the
Holy Spirit and the promise of His coming again,f we give Thee thanks,
not as we ought but as we are able; and we make here before Thee the
Memorial which Thy dear Son hath willed us to make. And we humbly
pray Thee graciously to accept this the sacrifice of our thanksgiving and
praise," and to bless and sanctify with Thy Word and Holy Spirit these
Thine own gifts of bread and wine,? so that in very truth the bread
which we break may be the communion of the Body of Christ and the
cup of blessing which we bless may be the communion of the Blood of
Christ.
And we beseech Thee to send Thy Holy Spirit, the Lord and Giver of
Life’ into our hearts,i so that we and all who partake of these gifts con-
secrated by Thy grace and power,’ may be filled with all heavenly bene-
diction and grace,‘ may receive the remission of our sins, be sanctified
in soul and body, be united in one body and one spirit, and finally have
our portion and lot with all Thy saints who have been well-pleasing unto
Thee,! unto Whom be glory now and evermore; through the same Jesus
Christ, Thy Son, our Lord, Who taught us when we pray to say:
Our Father, Who art in heaven...
Portions of this prayer appear again and again in variant forms in many liturgies, ancient and
modern. The reference marks a —! indicate the earliest known appearance of a passage.

a. Apostolic Constitutions. g. First Prayer Book of Edward VI, 1549.

b. St. Chrysostom. h. Book of Common Order, Scotch Presbv-
c, Gallican (Reichenau missal). terian, 1940.
d. St. John 19:28. i. Severus of Antioch.
e. Narrative of the Institution from the j. Sweden, 1942.
Common Service. k. Roman missal.
f. St. James, amplified by Scotch Pres- 1. St. Basil.
byterian, 1940.
 CHAPTER XX

THE LORD’S PRAYER; THE WORDS OF INSTITUTION;

THE PAX; THE AGNUS DEI; THE ADMINISTRATION

THE Lorp’s PRAYER

{ Then shall the Minister say:

Let us pray.
Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is in heaven; Give us this day our daily
bread; And forgive us our trespasses, as we forgive those who trespass against
us; And lead us not into temptation; But deliver us from evil; For Thine is the
kingdom, and the power, and the glory, for ever and ever. Amen.

‘Tux Lorp’s Prayer is found in every liturgy in close connection with

the Holy Communion. It is not in any sense consecratory of the elements.
Such use would be improper so far as the Prayer itself is concerned, and
inadequate so far as consecration is concerned. The fourth petition can-
not be spiritualized and made to refer to the Sacrament. It is the dis-
tinctive prayer of the children of God, who, conscious of their fellowship
and unity as brethren and of their part in the communion of saints, are
about to come to the table of the Lord. As such we may think of it as
consecratory of believers. Its proper place is immediately before the
Distribution.
In the early Church only believers were permitted to use the Lord’s
Prayer, its use being confined to the Mass of the Faithful. The medieval]
liturgical introduction, preserved in many early Lutheran Orders, indi-
cates its real character, “Admonished by Thy saving precepts and in-
structed by Thy divine ordinance, we make bold to say ‘Our F ather,
etc.” It is definitely a prayer of sonship and of brotherhood, and in this
particular place may be thought of as a prayer of humble access. In the
Greek liturgies it concludes with the Doxology. The Roman Mass gives
the seventh petition as a response.
Our rubrics, following the Roman use, direct the minister to say the
Prayer alone. This conforms to a general principle which obtains through-
out the Liturgy, according to which the minister alone voices the prayer
of the people (as in the Collects, General Prayer, etc.), the congregation
338
 USE OF THE LORD'S PRAYER 339

responding at the end. It also expresses the classic severity and restraint
of the Roman tradition which invests parts of the Liturgy with high
solemnity by giving them to the priest alone. The Eastern, Gallican, and
Anglican Churches have the congregation unite in the Lord’s Prayer. A
few Lutheran Orders in southern Germany directed the congregation to
sing it in German. Congregational participation is less formal, and it
avoids the possibility of erroneous conceptions concerning the Lord’s
Prayer at this place, as though it were in any sense consecratory of the
elements.}
&

The minister does not turn to the people when he says “Let us pray,”
before the Lord’s Prayer, but continues facing the altar. The prayer is
read from the Service Book on the missal stand. The minister’s hands are
kept in the posture of prayer and free for the manual acts later required
by the rubrics.
Luther in his German Mass provided a musical setting for the min-
ister to chant both the Lord’s Prayer and the Verba. This became a dis-
tinctive use of the Lutheran Church in all lands. Musical settings are
given in practically all the sixteenth-century Orders. In many congrega-
tions today, even though the rest of the Service is not sung by the min-
ister, it is still the custom for him solemnly to intone the Lord’s Prayer
and the Words of Institution. Whether intoned or recited, these parts of
the Service must be given with the greatest clearness, reverence and
dignity. (For musical setting to the English text see Archer and Reed,
Choral Service Book, United Lutheran Publication House, pp. 28-30. )
\?
“e

The organist may accompany the minister softly if he intones the

Prayer (and the Verba) as an aid in maintaining the pitch. If these parts
are said and not intoned, no organ accompaniment should cloud their
solemn recitation.
{ Then shall the Minister say the Words of Institution.

THe Worps oF INSTITUTION

Our Lord Jesus Christ, in the night in which He was betrayed, took
bread: and when He had given thanks, He brake it and gave it to His dis-
1See F. E. Brightman, Liturgies Eastern and Western (Oxford, 1896), for examples. The
Mozarabie Liturgy has an impressive use sccording to which the celebrant says the Prayer alone,
but the people respond ‘“‘Amen” after each clause.
340 THE SERVICE IN DETAIL

ciples, saying, Take, eat; this is My Body, which is given for you; this do in
remembrance of Me.
a) Here he shall take the Paten, with the BREAD, in his hand.

After the same manner also He took the cup, when He had supped, and
when He had given thanks, He gave it to them, saying, Drink ye all of it; this
cup is the New Testament in My Blood, which is shed for you, and for many,
for the remission of sins; this do, as oft as ye drink it, in remembrance of Me.
b) Here he shall take the CUP In his hand.

As the record of our Lord’s original Institution, these words give

objective validity to every subsequent administration, and set apart the
earthly elements for their holy use. They are found in all liturgies, though
not precisely in the same form. The text is a harmony of the four New
Testament accounts in Matt. 26, Mark 14, Luke 22, and I Cor. 11. Many
early liturgies omit the phrases “this do . . . in remembrance of me.”
(Scudamore) Luther in his Latin Service, 1523, omitted several medieval
embellishments and added the Scriptural phrase “which is given for you”
(also in the Mozarabic) after the words “This is my Body.” The English
Book of Common Prayer followed the Lutheran form as found in Br.-
Nbg., 1533, reproduced in the Nuremberg Catechism of Justus Jonas and
incorporated in translation in Cranmer’s Catechism of 1548.2
The use of the Verba at this point is more than the recital of a historic
event or the citation of authority to engage in this holy proceeding. It is
a solemn, corporate act of prayer, an exalted liturgical celebration, in
which the worshiping congregation apprehends and holds aloft the
divine promises, claims the divine warrant and invokes the divine bless-
ing. It becomes a vivid and exalted rite as the minister not only repeats
our Lord’s own words, but, in a measure, imitates His actions. In the
Scriptural narrative the acts are given equal importance with the words.
Dr. Horn (Lutheran Cyclopedia, p. 282), says: “The Words of Insti-
tution are addressed to God. They are the warrant of the act in which
we are engaged, and of the faith nourished by the Sacrament, and they
ask and receive from the risen Lord the grace by which the bread and
wine become, to those who receive them, His Body and His Blood.”
The actual consecration is to be found in the original institution of
our Lord. The actual reception of the elements, which also is implied in
the command “This do,” completes the transaction. As John Gerhard
says: “The consecration consists not merely in the repetition of those
four words, “This is my Body,’ but in that we do what Christ did, i.e.,
2For discussion of this see Parsons and Jones, The American Prayer Book, pp. 208ff., and
Gasquet and Bishop, Edward VI and the Book of Common Prayer, p. 207.
 THE WORDS OF INSTITUTION 341

that we take, bless, distribute, and eat the bread according to Christ’s
institution and commandments.” The consecration is completed by the
administration, apart from which there is no Sacrament. —
e
o,°

The Verba are to be read, or intoned, clearly and with solemn dignity.
(V. Choral Service, pp. 28ff.) At the words “took bread” the minister
lifts the paten (or ciborium) with the bread, in both hands and holds it
before him. At the words “this is my Body,” he may raise the paten to 1 -p
shoulder height, a “moderate elevation” enjoined by Luther. Similarly at cles
the words “He took the Cup” the minister takes the filled chalice in both
hands and holds it before him. At the words “The New Testament in my
Blood” he may raise the chalice to shoulder height.
Even if individual cups are used by the congregation, the minister
uses the common chalice in the consecration and later in the administra-
tion, pouring the wine from the chalice into the individual cups in the
hands of the communicants. In order to permit this the chalice must be
provided with a pouring lip. Trays of individual cups should not be
placed on the altar or used in connection with the recitation of the Words
of Institution.
In the Anglican Church the “manual acts” include, in addition to the
taking of the paten and the chalice into the hands, the “fraction” or
breaking of the bread, and the laying of the minister's hands upon all
the bread and upon every vessel in which there is any wine to be conse-
crated. The latter action takes the place of signings with the cross in the
Roman Rite. Luther rejected the sign of the cross in connection with the
Consecration and no Church Order of the sixteenth century except
Miinzer (Alstadt, 1523) expressly indicates it at this place, though tradi-
tional usage probably continued it in many places. John Gerhard rein-
troduced it and Coburg, 1626, gives it (cf. Rietschel). Modern German
and Swedish liturgies have it universally. In spite of this general con-
sensus in Lutheran services in other than the English language today, the
propriety of using the sign of the cross at this point is to be questioned.
It can only be justified upon the broadest possible grounds as an expres-
sion of the general idea of blessing which might be made elsewhere in
the Service but which is capable of entire misinterpretation at this pre-
cise point.
Some authorities (Theodore Harnack, Hofling; H. E. Jacobs, E. T.
Horn) reject the so-called Nach Konsekration, or repetition of the Words
 342 THE SERVICE IN DETAIL

of Institution in setting apart additional elements for consecration (Gen-

eral Rubrics, p. 486), though admitting that this has always been a
Lutheran custom. Their position is that if the Verba are said as a declara-
tion there is no sense in repeating them. If they be taken as a prayer, the
repetition would be superfluous, just as no housefather would think of
repeating the grace every time a new dish was brought to the table.

THE Pax
{ Then shall the Minister turn to the Congregation and say:

The Peace of the Lord be with you alway.

{ The Congregation shall sing or say:

Amen.

This is a short benediction which is the remaining fragment in the

Liturgy of two observances of the early Church. The first of these was a
solemn blessing of the people by the celebrant immediately before the
Communion, according to the Eastern, Mozarabic, and Gallican liturgies.
The second was the Kiss of Peace, which as a mark of fellowship and
unity is found in all early liturgies at the beginning of the Mass of the
Faithful.
As retained in the Roman services, the Pax is one of the private prayers
of the priest which accompany such ritual actions as the Offertory, the
Commixture, the Ablutions, etc. In this case, the Pax is connected with
the first part of the Fraction, or ceremonial breaking of the bread which
immediately follows the silent recitation of the Lord’s Prayer.
Luther appreciated this brief blessing very highly. He lifted it out of
relative obscurity and gave it something more than its original dignity
and significance as a blessing of the people, and, indeed, a form of abso-
_ lution. In his Formula Missae, 1528, he says: “It (the Pax) is the voice
of the Gospel announcing the forgiveness of sins, the only and most
worthy preparation for the Lord’s table . . . hence I wish it announced
with face toward the people as the bishops were accustomed to do.”
Strangely enough Luther omitted the Pax in his German Mass, 1526.
Many Church Orders directed the Pax to be sung (intoned) by the min-
ister; others ordered it to be said. Some placed it as we have it, before
the Agnus; others after the Agnus; and Brandenburg, 1540, gave it after
the Distribution.
Brilioth says that Luther's interpretation involved a “violent importa-
 SIGNIFICANCE OF THE PAX 343

tion of his favorite idea into a phrase which was originally intended to
convey a different meaning.” While this is true, the emptiness of the
Roman form at this place invited it, and Luther’s insight and directness
enabled him to relate this brief sentence in a living way to the deepest
thought of the Liturgy at this precise moment.
So we may well note the significance of the Pax in relation to the
Verba which precedes and the Agnus Dei which follows it. Dr. Parsch
suggests that in the Gallican Churches at least the Pax may have been
intended as “a blessing and a dismissal of those who did not receive the
Communion.” The highest meaning that can be attached to it in the
Roman liturgy is that of an exhortation to a mutual act of forgiveness and
charity among the faithful, though the latter are not likely to understand
his esoteric thought.
We may well follow Luther and regard the Pax as a blessing, a sacra-
mental announcement of the gift of peace promised by our Lord to His
disciples before His death (John 20:19-21). It might also be well if
we had the Pax after instead of before the Agnus, which was the arrange-
ment in the Prussian Church Order, 1525, and the Church Book of the
General Council, 1868. This would give the Agnus its full dignity as an
integral part of the Liturgy and would place the Pax itself in the best
possible position as a response to the Agnus and a sacramental blessing
immediately before the Distribution.
The Pax originally introduced the blessing of the communicants which fol-
lowed the dismissal of the catechumens. This blessing dropped from the
Roman Rite, but survived for centuries in the Gallican Rite. In the Roman
use the Pax eventually attracted to itself the Kiss of Peace, which anciently
had been given earlier in the Service. In his Apologia (c. 150), Justin Martyr
wrote that before the Offertory “We salute one another with a kiss, when we
have concluded the prayers.” Coming before the Offertory procession this
expression of fellowship and unity recalled our Lord’s admonition: “If there-
fore thou offer thy gift at the altar and there remember,” etc. (Matt. 5:23).
Augustine in the fourth century records that in the African Church the Kiss
of Peace was given after the Lord’s Prayer and before the Communion: “After
that (the Lord’s Prayer), is said ‘Peace be with you’ and Christians kiss one
another in a holy kiss which is the sign of peace.”
The Kiss of Peace is referred to in the New Testament by St. Paul no less
than four times (Romans 16:16, I Cor. 16:20, II Cor. 18:12, I Thess. 5:26),
and by St. Peter once (I Peter 5:14). During the next centuries there are
constant references to it. In the early Church the men sat on one side of the
churcn and the women on the other, and this familiar oriental greeting, cheek
to cheek, was given regularly in the assemblies of the faithful as a mark of
$ Pius Parsch, The Liturgy of the Mass, p. 294.
344 THE SERVICE IN DETAIL

Christian fellowship and unity, the men saluting the men and the women the
women. The practice continued in many parts until the thirteenth century,
when a substitute was introduced in the form of a “Pax-board” or osculatorium.
The celebrant kissed the deacon at this point in the Mass and gave him a little
tablet or other object to be kissed by him and passed to others in turn.
In the Armenian Church the deacon still says “Salute one another with a
holy kiss” and the people bow to one another saying “Christ is in the midst of
us.” In the Roman use the only survival of the Kiss of Peace is in High Mass,
when the celebrant ceremonially salutes the deacon. The brief text of the
Pax, however, is still said by the priest in every mass in connection with the
Fraction. Holding the host with both hands over the chalice, the priest breaks
it in half, places one portion on the paten, and after breaking a particle from
the other half, unites the larger fragments again on the paten. Then, taking
the smallest particle in his right hand, he makes the sign of the cross three
times over the chalice, saying aloud: Pax Domini sit semper vobiscum. After
the acolyte has responded with the words: Et cum spiritu tuo, the priest drops
the particle of the host into the chalice and silently recites another prayer.
The Anglican Prayer Book of 1549 retained the Pax, but omitted it in the
Second Book of 1552. It has been restored again in the English Alternative
Order of 1928 and in the Scottish Liturgy of 1929 which has added the
exhortation, “Brethren, let us love one another, for love is of God.” The duty
symbolized by the ancient Kiss of Peace and the Pax as related to this is
emphasized in the Anglican Liturgy by the words in the priest’s invitation to
communicants: “Ye who... . are in love and charity with your neighbors. . .
draw near, etc.
\/
oe

The minister turns from the altar by his right and faces the congre-
gation as he says the Pax.
@
oe

The Amen should be sung softly. There should be no delay at this

point. The organist may modulate into the key of D minor for the Agnus
Dei, or, as the keys are closely related, he may proceed at once to the
Agnus Dei. The choir should begin with prompt attack.

THE AGNuS DEI

O Christ, Thou Lamb of God, that takest away the sin of the world,
have mercy upon us.
O Christ, Thou Lamb of God, that takest away the sin of the world,
have mercy upon us.
O Christ, Thou Lamb of God, that takest away the sin of the world,
grant us Thy peace. Amen.
This beautiful communion hymn was introduced into the Liturgy by
Pope Sergius I, about a.p. 700 as a eucharistic devotion sung during the
 THE AGNUS DEI 345

Fraction, or ceremonial breaking of the bread. This was in line with the
usual liturgical procedure which introduced chant forms to occupy the
time required by ceremonies performed by the priest at the altar.
The Scriptural source of the Agnus is John 1:29, “Behold the Lamb
of God which taketh away the sin of the world,” which harks back to the
prophetic utterance in Isaiah 53. We also recall more than thirty refer-
ences to Christ as a lamb in St. John’s Revelation.
Absent from the earliest Christian services and from the Mozarabic
and other Gallican liturgies as well, the Agnus may be thought of as part
of the Roman emphasis upon moral duty evident also in the Confiteor,
the Offertory Prayers, the Lavabo Psalm, and other parts of the Roman
Mass. This view is supported by similarities in ceremonial between the
Confiteor and the Agnus. In reciting the former, the priest smites his
breast at the words mea culpa; in the Agnus Dei he also strikes his breast
at the words miserere nobis and at the final dona nobis pacem.
In the Lutheran conception the Agnus is closely connected with the
Distribution and has a strongly sacramental interpretation. It is not so
much a renewed confession of sin as a means of spiritual communion
with the Christ who, and not the Father, is directly addressed. The text
contains a threefold confession of Christ’s vicarious atonement in fulfil-
ment of prophecy (Isaiah 53:7, 12; I Peter 1:19-20), and a prayer for the
mercy and peace which His death on the cross has won for us ( Ephesians
2:13-17). Its address reverently recognizes Christ as the Saviour of the
world. Its petitions embrace all the blessings which His sacrificial death
procured for believers. The reference to Christ as a lamb recalls to the
worshiper not only the sacrificial character of His death, but also His
freedom from guilt, His patience and gentleness, and His voluntary sub-
jection to sufferings and death. Thus, reception of the elements in the
Holy Communion is intimately connected with our Lord’s sacrifice on
Calvary and its fruits, which are forgiveness and peace.
The Agnus Dei is found in practically all the Lutheran Church
Orders. Erfurt, 1525 and Bayreuth, 1755, place it between the Verba and
the Lord’s Prayer. Bruns., 1528; Hamb., 1529; Witt., 1533, and Olden,
1578, give it after the Distribution and before the Thanksgiving Collect.
Generally, however, it had its historic place, though frequently it was
drawn back and made a2 hymn to be sung during the Distribution. This
weakened its position and value as a distinctive part of the Liturgy as
such. Occasionally it was sung in versified form in the arrangement of
Decius’ “O Lamm Gottes unschuldig.”
346 THE SERVICE IN DETAIL

The Anglican Prayer Book of 1549 followed Lutheran precedent and

appointed the Agnus Dei to be sung “in the communion time. The
Second Book, 1552, omitted it entirely. A proposal to restore it to the
English Book in 1661 was not adopted, and a similar effort in 1925 was
narrowly defeated. It has been restored in the Scottish Liturgy of 1929,
but not in the American Book of 1928. It is frequently sung in Anglican
services by choirs, however, under the broad interpretation of its text as
a “hymn,” which was the ruling of Archbishop Benson in the famous
Lincoln Judgment of 1887.
In the earliest times, when one loaf was consecrated and all received a
portion, a “breaking of the bread” was necessary, and this became one of the
names for the Holy Communion (Acts 2:42; 20:7). Even in medieval times
the hosts for the laity were of large size, and time was required for breaking
these before distribution. Later, with the decline of communicants, the Frac-
tion became chiefly a symbolical and. ceremonial act, and was regarded as one
of the climaxes of the Liturgy.
Durandus and other symbolists regarded the breaking of the consecrated
host as signifying the passion and death of our Lord at the hands of His
executioners. The Eastern Churches frequently spoke of the host as “the
Lamb,” and in the Eastern liturgies (as well as in the Mozarabic), the Frac-
tion and disposition of the broken parts of the host are a complicated action.
Sergius was a Syrian by birth, and the Greek Liturgy may have influenced
him in his choice of a liturgical text at this point in the Service. In the Liturgy
of Antioch the celebrant uses the Baptist’s greeting, John 1:29. In the Liturgy
of St. Chrysostom the priest divides the host into four parts and says, “The
Lamb of God, the Son of the Father, is broken and divided, broken and yet
not divided, eaten at all times and yet not consumed, but sanctifying all those
who receive Him.”
Anciently the Agnus Dei was repeated as long as the Fraction lasted. By
the twelfth century the Roman ceremony of the Fraction was simplified and
the repetitions were limited to three. Since the early twelfth century the Agnus
Dei has had its present threefold form, with “Grant us Thy peace” at the end.
Pope Innocent III informs us that this petition came into the Liturgy because
of the wars and general disorder of that time.
The Agnus, like the Kyrie, was often farsed in the Middle Ages, additions
called tropes being interpolated within the text itself. Following is an inter-
esting example given by Cardinal Bona:
Agnus Dei, qui tollis peccata mundi,
Crimina tollis, aspera mollis, Agnus honoris,
Miserere nobis.

Agnus Dei, qui tollis peccata mundi,

Vulnera sanas, ardua planas, Agnus amoris,
Miserere nobis.
 SIGNIFICANCE OF THE AGNUS 347

Agnus Dei, qui tollis peccata mundi,

Sordida mundas, cuncta foecundas, Agnus odoris,
Dona nobis pacem.
The text of the Agnus bears a close resemblance to the second part of the
earlier Christian hymn, the Gloria in Excelsis. It is one of the five texts of the
musical masses of Mozart, Hadyn, Gounod, and other composers (Kyrie,
Gloria, Creed, Sanctus, and Agnus). It also concludes the Litany.
Fortescue calls attention to the fact that “Agnus” as a vocative is unusual,
and suggests that in all probability this form was employed to reproduce
exactly the original text of Scripture.
It is difficult to understand the strength of the opposition to the Agnus in
the Anglican Communion. It has been said that the effort to make the Prayer
Book of 1552 as different as possible from the Book of 1549 swept the Agnus
out, along with the Introit, Gradual, and many minor choral features of the
historic Service. Scudamore (Notitia Eucharistica, p. 757) thinks it was done
“to promote a habit of communicating among the clerks by freeing them from
the necessity of singing the Agnus during the Administration.” Parsons and
Jones (The American Prayer Book, p. 190) suggest that the transfer of the
Gloria in Excelsis from before to after the Communion may have made Cran-
mer willing to drop the Agnus, since the latter was practically found in the
Gloria. The real reason probably was the conviction of ultra-Protestant groups
that the use of the Agnus at this particular moment in the Liturgy might foster
erroneous notions concerning the adoration of the host. Four centuries of
experience have shown this fear to be groundless, in the Lutheran Communion
at least, where the thought is of confessing and adoring the Christ of the
Gospels as truly present not only in the bread and the wine or in the moment
of consecration, but in the entire service of worship and communion.
The beautiful melody in the Service Book is first found in one of the
earliest Church Orders of the Reformation period (Bruns., 1528), where it is
set to the German text “Christe du Lamm Gottes.” It unquestionably derives
from an earlier plain song source. Traditionally in the plain song period the
Agnus and the invariable parts of the Liturgy in general were sung to simple
melodies. The Creed, for example, was sung in all countries to a single well-
known melody down to the time of the Reformation. This contrasted sharply
with the high development given the melodies of the Introit, the Gradual, and
other propers of the Liturgy. The text of these parts changed with the days
and festivals, and the musical settings frequently taxed the vocal and artistic
powers of skilled singers.
\/
“9

As an act of adoration and petition, the Agnus Dei is a sacrificial

element, and the minister faces the altar while it is sung. It should be
accorded its full liturgical value. The minister, the choir, and the con-
gregation should give it undivided attention and endeavor to realize its
deeply devotional spirit. Even though some sixteenth-century liturgies
348 THE SERVICE IN DETAIL

sanction the practice, the ministers at the altar should not make their wa-w
co oOo”

communion while the Agnus is being sung.

—~—-ee - —@e-

\7
©?

The music of the Agnus should be sung softly with deep devotion.
The phrasing must be carefully rendered so as not to break either the
thought or the musical effect. Each of the three sections may begin in
unison. The petitions “Have mercy upon us” and “Grant us Thy peace”
may be sung in parts. The final petition should be sung pianissimo. The
Amen is taken softly but in more rapid tempo. Special care must be
taken to observe the unusual syncopation in the next to the last measure.

THE ADMINISTRATION

( When the Minister giveth the Brean he shall say:

Take and eat, this is the Body of Christ, given for thee.
{ When he giveth the Cur he shall say:
Take and drink, this is the Blood of the New Testament, shed for thy sins.
q After he hath given the Bread and the Cup, the Minister shall say:
The Body of our Lord Jesus Christ and His precious Blood strengthen and
preserve you in true faith unto everlasting life.
This marks the individual application and reception of all that has
been celebrated and invoked by the entire congregation in the preceding
part of the Service. While this is true, the individual communicants also
realize at the altar, as nowhere else, their common fellowship as mem-
bers of the mystical Body of Christ.
The ministers at the altar make their communion first. When there
is an assistant minister he may administer to the officiant whose recep-
tion of the elements is necessary for the formal, if not for the actual, com-
pletion of the ceremony. After his own reception the officiant administers
to the assistant minister.
Self-communion of the minister has always been an open question in
Lutheran liturgics. Luther himself approved it and repeatedly defended
it (deinde communicet tum sese, tum populum—Formula Missae). It is
quite certain that for a generation or two this liturgical action, which
belongs to the integrity of the Rite, was usual in Lutheran services. Later
when liturgical knowledge and feeling had declined, dogmatic biblicism
and pietistic subjectivism brought about its disuse. The dogmaticians,
 SELF-COMMUNION 349

however, generally allow it, though advising that if another minister be

present he should administer to the officiant. The Schmalkald Articles
forbid self-communion only when this involves reception apart from the
congregation (II: 2 R 207). Chemnitz (Ex. Cone. Trid. II: 4, 9), says
the minister includes himself in the Confession and the Absolution and
he may include himself in the Communion. He should not be required
to participate at all times, nor should he be prevented from communing
if he desires. Seventeenth-century Orders frequently forbade self-com-
munion. Nineteenth-century Agenda generally permit it.
Those who object to self-communion base their objections upon the
sacramental conception of the Holy Communion (as a divine gift) which
dominates Lutheran history and, with its “disintegrating individualism”
(Brilioth), emphasizes the personal benefit in the Sacrament almost to
the exclusion of other objective and corporate values (such as liturgical
completeness, commemoration, fellowship, incorporation with the Church,
the Body of Christ, in eucharistic sacrifice to God, etc.). Putting all
other considerations aside, the objectors feel that to receive the highest
personal values the minister should make his personal confession and
receive absolution from another, and that in the Sacrament itself he
should hear the assurance of forgiveness pronounced by lips other than
his own.
Those who believe that when there is no other minister present the
officiant should commune himself, urge this as the natural and fitting
completion of a liturgical action which has other than purely personal
values. They also believe that participation by the minister in the recep-
tion is essential to the idea of fellowship inherent in the very nature of
the Communion. They regard a communion in which the officiant does
not receive as an anomaly, unknown in the Greek, Roman, Anglican, or
other Protestant Churches, and practically limited to instances in the
Lutheran Communion. They believe that the difficulty of reconciling
the sacramental function of the minister with his sacrificial attitude as
a man is but an intensification of the problem constantly in evidence in
the interplay of sacramental and sacrificial elements throughout the
entire service. According to their view the officiant should always receive,
whether from his own or another's hand, and he should always receive
before others.
Proper preparation by recipients is most important. The Church has
ever insisted upon freedom from gross sin and upon confession. The
Reformation strongly stressed the necessity of faith and repentance.
350 THE SERVICE IN DETAIL

Pietism so magnified self-examination and the fear of unworthy recep-

tion as to surround the Sacrament, at times, with almost impassable bar-
ciers. The Sacrament is greater than any preparation for it. Communi-
cants should be encouraged to approach it in love and not in fear.
Fasting before reception has the sanction of early and universal usage.
This first developed as a matter of reverence. Most Protestants today
give little thought to this ancient Christian custom, but those who in
different communions do observe it find spiritual values in the discipline.
The use of proper devotional literature at home and in church before
and after going to the altar is most helpful. Quiet minds and bodies, as
well as clean hearts, are essential. Talking or idle gazing is intolerable.
Worshipers should at least accord the Sacrament the serious concentra-
tion they would give a sermon or a symphony.
In the Roman Church the laity receive at the rail outside the chancel.
In churches of the Presbyterian system the people receive in their pews.
The Lutheran and the Anglican Churches, in agreement with ancient
Gallican custom, direct communicants to enter the chancel and come to
the altar. In Lutheran confessional literature the Lord’s Supper is called
“The Sacrament of the Altar.”
The church officers may direct the communicants’ approach, though
this need not be done. If the deacons do this, they should begin with the
front pews and proceed in order to the rear. They should see that there
is always a proper group, neither too large nor too small, waiting its
turn in or near the chancel. Such direction will avoid unseemly crowding
while saving time, and will also enable the communicants in the pews to
engage quietly in prayer without concern as to their turn.
In the interest of good order and promptness, twice as many com-
municants as can find place at the altar may come forward at the very
beginning. Half of these will kneel or stand at the rail; the other half
will wait in the chancel, or before it, facing the altar. After receiving the.
Blessing the first group will return to their pews by side exits at the end
of the altar rail, or by passing through an open lane in the center of the
group which stands in the chancel. This second group then comes to the
rail and the distribution continues immediately. Meanwhile a third
group sufficient in number to fill the communion rail, comes forward
and stands in or near the chancel.
In the early Church the Communion was received standing, which
is still the custom in the Eastern Church and in many Lutheran con-
gregations. After the twelfth century kneeling became general through-
 THE COMMON CHALICE 3851

out the West, particularly on fast days.* The First Prayer Book of
the Church of England gave no directions, but the Second Book, 1552,
specified kneeling, probably to meet the agitation for sitting which came
from Scotland. The Lutheran Church prescribes no particular posture.
Either kneeling or standing is proper, but not sitting. Kneeling more fit-
tingly expresses the right spirit of the moment, born of reverence and
humility. Practical considerations sometimes favor standing. Luther
approved kneeling, though he refers to standing (Walch II: 2709).
The traditional use of the liturgical churches calls for the common
chalice. This is an impressive symbol of the Christian fellowship and
unity of which St. Paul speaks and to which reference is made in the
Order for Public Confession: “We are all one body, even as we are all
partakers of this one Bread, and drink of this one Cup.” If individual
cups are used the common chalice should be retained for the consecration
and the administration. The individual cups should not be filled before-
hand in the sacristy and placed in trays upon the altar. Each communi-
cant should receive his individual cup, taking it from a rack in his pew
or from a cabinet at the entrance to the chancel, and bring it with him
to the altar. The chalice should be provided with a pouring lip. Thus the
minister will have the consecration in the traditional form with the com-
mon chalice and from this administer the wine, each communicant receiv-
ing it in his individual cup. Upon leaving the altar the communicants
deposit their empty cups at the entrance to the chancel or in the pew
racks.
\
oe

In distributing the elements the minister begins at the south (Epistle)

end of the communion.rail and proceeds to the north end.5 If there be
no assisting minister, the officiant returns to the altar and places the paten
(or the ciborium) on the corporal. He then removes the pall from the
chalice and proceeds with the latter to the south end again, and admin-
isters the wine. When all at the rail have communicated, he returns to
the altar, deposits the chalice upon the corporal, and turning to the
communicants, pronounces the Sacramental Blessing.
If there be an assisting minister (“deacon”), the officiant distributes
the bread; the deacon follows immediately and administers the wine;
and the officiant pronounces the Blessing. The celebrant has complete
charge of all details at the altar. He renews the supplies of bread and
‘Bingham, Antiquities, XV: 5: 3.
6 Fortescue, Ccremonies, p. 61; Dearmer, Parson’s Handbook, 11th ed., 1928, p. 346.
352 THE SERVICE IN DETAIL

wine; he delivers the chalice to the deacon; and he receives the same
from him again. e
o,°

The formula of Distribution in the early Church was simply “The

Body of Christ,” “The Blood of Christ,” to each of which the communi-
cant responded “Amen.” By the time of Gregory the Great this had ex-
panded into the prayer “The Body of Christ preserve thy soul.”
Luther in his Formula Missae, 1523, kept the Mass formula. He gave
no formula in his German Mass, 1526, and there is none in Duke Henry,
1539, Witt., 15383, and Meck., 1552. Bugenhagen rejected all formulas,
saying: “When one gives the Sacrament let him say nothing to the com-
municants, for the words and commandments of Christ already have
been said in the ears of all, and he cannot improve upon them” (Sch.
Hol., 1546). Liibeck, one of the Bugenhagen cities, however, introduced
a formula in 1647. Many of the sixteenth-century Orders and practically
all of the later agenda prescribe formulas of distribution.
The formula in the Common Service Book—“Take and eat, this is the
Body of Christ given for thee” (Br.-Nbg., 1533, Aust., 1571, etc.), should
be used precisely. “Given for thee” is an addition made by Luther, though
there is precedent for it in some Eastern liturgies. The use of miscel-
laneous Scripture passages or other unaccustomed phrases is disconcert-
ing and destructive to devout concentration.
The words should be spoken distinctly and solemnly, though in a
quiet tone, as an assurance of significant value for each individual. When-
ever conditions permit, the entire sentence should be spoken to each
communicant. The communicant may quietly respond “Amen.”

In the early centuries the minister placed the bread in the communi-
cant’s hand. Tertullian in the second century and Cyril of Jerusalem in-
the fourth, testify to this. The latter describes the communicants as
“making the left hand a throne for the right, and hollowing the palm of
the right to receive the Body of Christ.”? Medieval practice required the
priest to place the wafer directly on the communicant’s tongue. This was
to guard against particles of bread breaking off and also to make impos-
sible the practice to which the First English Prayer Book refers when
it speaks of some who superstitiously “conveyed the same secretly away.”
®For medieval forms see Gihr, Holy Sacrifice of the Mass, p. 787.
7 Scudamore, Notitia Eucharistica, 2d edit., p. 721.
 THE BLESSING 353

Cardinal Bona suggests that probably the introduction of thin altar

breads also furthered the practice of administering directly in the mouth.
Bucer suggested that the English Church should return to the earlier
custom and give the bread “in their hands.” This was prescribed in the
Second Prayer Book, 1552, and has remained the general practice of the
Anglican Communion.
The Lutheran Church has generally retained the late Western custom
of receiving the bread directly in the mouth. When it is received in the
hand, women communicants must be instructed to receive the wafer in
bare, ungloved hands. The right hand rests upon the left, both palms
being held open. If the communicant brings an individual cup to the
altar the procedure will be modified. He will hold the cup in one hand
and receive the bread between the thumb and the forefinger of his other
hand.
The Roman Church never administers the wine to the laity. The
Church of England requires the minister to give the chalice entirely into
the communicant’s hands. In Lutheran practice the minister retains a
firm grasp of the chalice while the communicant determines the inclina-
tion of the chalice by touching its base.®
&

After administering the wine to all at the altar rail, the minister gives
the Sacramental Blessing: “The Body of our Lord Jesus Christ and His
precious Blood strengthen and preserve you in true faith unto everlasting
life,” and the group returns to the pews.
This Blessing is an adaptation of the pre-Reformation formula used
in distributing the bread to each communicant. The sign of the cross,
which should not be used in connection with the recitation of the Verba,
may be used, if desired, with the Blessing. At this place it corresponds to
the sign of the cross which anciently accompanied each individual
administration. 6

Immediately upon returning to the pew, each communicant kneels

and offers a prayer of thanksgiving and self-dedication. Only necessity
should lead him to leave the church before the entire Service is ended.
Rich spiritual values accrue from remaining quietly in the pew and
engaging in personal devotions as a member of the communion of saints,
conscious of intimate fellowship with Christ and His believers. As an
8 For suggestions concerning the use of individual cups see p, 3951.
354 THE SERVICE IN DETAIL

aid in these devotions the communicant may read collects, Psalms, and
hymns in the Common Service Book, or appropriate prayers, etc., In
booklets provided for this purpose.

&

During the administration the congregation may sing stanzas of appro-

priate hymns. This is an ancient custom of the Western Church, dis-
tinct from the use of Rome, and found in the Celtic, Mozarabic, and
other Gallican services centuries before the Reformation. Luther's Ger-
man Mass and Bugenhagen’s Orders also prescribe it.”*
Or—and this is less mechanical and preferable in many cases—a
capable and spiritually discerning organist may be trusted to play softly
during the distribution. Only churchly selections—plain song, chorales,
or other church melodies with deep spiritual associations—should be
used. The playing must be of the utmost refinement and not attract
attention to itself.
Or again, the distribution may well take place in complete silence.
Reverent silence may be, at times, an effective element in worship.
¢

If the consecrated bread or wine be spent before all have communed,

the General Rubrics direct the minister to “set apart more, saying aloud
so much of the Words of Institution as pertaineth to the element to be
consecrated.”
&

As soon as the last communicants have left the altar the minister
unfolds the
veil and covers the sacramental vessels and the elements
which remain.
® Rietschel, Lehrbuch, I: p. $29.
 CHAPTER XXI

THE POST-COMMUNION

Tx MOMENTS immediately following the reception of the Sacrament

should
be rich in gracein realizationof communion with our Lord, fel-
lowship with all believers, and assurance of God’s forgiveness and bless-
ing. Our natural impulse is to adore and thank Him and to seek His
further grace and strength in our daily lives.
The formal liturgical Post-Communion is relatively brief in all litur-
gies. St. Augustine said: “When that great Sacrament has been partaken,
a Thanksgiving concludes all.” The Lutheran Liturgy is particularly
restrained, as if conscious of the fact that any extended expressions after
receiving the communion would be an anticlimax. It provides the per-
missive use of the Nunc Dimittis, an invariable Thanksgiving Collect,
the Salutation and Benedicamus, and the Benediction. In the mood of
deep and reverent devotion, this continues the fundamental eucharistic
note of grateful thanksgiving and finally comes to rest in the blessedness
of peace.
The earliest Roman use had only a brief variable Collect for Grace and
Perseverance which was followed at once by the Dismissal. The modern
Roman Rite, after the Ablutions, with the accompanying prayers, has several
collects which are followed on non-penitential days by the sentence Ite missa
est, “Go, this is the dismissal,” which has given the name “Mass” to the entire
service. Then follows a further prayer, a brief Benediction, and the Last Gos-
pel (John 1:1-14). This latter is recited silently by the priest and is intended
to focus thought upon the mystery of the incarnation as related to the
Eucharist. These features are all late additions to the public Service brought
in from the private devotions of the priest, precisely as the Confiteor came
into the Liturgy at the very beginning of the Service.
The English Prayer Book of 1549 has a Post-Communion which was
definitely influenced by the Order of Cologne, 1543, prepared by Melanchthon
and Bucer. The 1552 revision developed fresh acts of thanksgiving and ado-
ration. It provided the Lord’s Prayer; a Prayer of Oblation, or an alternate
prayer of Thanksgiving; the Gloria in Excelsis (transferred from its ancient
place at the beginning of the Service); and the Blessing. The Scotch, Amer-
ican, and South African Books omit the Lord’s Prayer at this place. The
American Book of 1929 simply provides the Prayer of Thanksgiving of 1549
with its petitions for grace and perseverance, the Gloria in Excelsis, and the
Blessing.
355
396 THE SERVICE IN DETAIL

THe Nunc DIMITIrTIs

Lord, now lettest Thou Thy servant depart in peace: according to Thy
word:
For mine eyes have seen Thy salvation: which Thou hast prepared before
the face of all people;
A light to fighter the Gentiles: and the glory of Thy people Israel.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As t was in the beginning, is now, and ever shall be, orld without end.
Amen.

The Nunc Dimittis is a canticle which properly belongs to Compline,

from which office it came into the Lutheran Vespers. It is found in the
Greek Church at the close of the Liturgy, but is not given in the Roman
or Anglican services of Holy Communion. It is appointed, however, at
this place in the ancient Spanish (Mozarabic) Liturgy. Luther's Orders
for the Holy Communion do not mention it, but it is given in the Swedish
Liturgy, 1581, and in some of the earliest German Orders of the six-
teenth century (Nbg., 1525, Strass., 1525).
The Nunc Dimittis forms an appropriate and beautiful conclusion to
the Service, relating the mystery of the Holy Communion to that of the
incarnation. It expresses fullness of spiritual satisfaction and realization
in personal appropriation of God’s promises and in appreciation of the
world significance of the “salvation prepared before the face of all
people.” As sung at this place it also reminds us of the conclusion of the
first Supper—“when they had sung a hymn they went out into the Mount
of Olives.”
Being a permissive use, the Nunc Dimittis may be omitted when cir-
cumstances make it desirable to shorten the Service.

Most of the Lutheran Orders of the sixteenth century followed the tradi-
tional Roman structure of the Liturgy and did not include the Nunc Dimittis.
It could not, therefore, become a part of the Service under a strict application
of the Rule which determined the preparation of the Common Service. In
response to general desire, however, and on the basis of good if limited prece-
dent, it was inserted as a permissive use.
(For fuller discussion of the Nunc Dimittis see pp. 416f. )
\A
oe

This Canticle is a sacrificial element and the minister faces the altar
while it is sung.
 THE THANKSGIVING 357

The organist must observe carefully when the last group of com-
municants leaves the altar. While the minister covers the vessels the
organist builds up the volume of organ tone and leads into the Nunc
Dimittis.
The chant should be begun in moderate volume and built up in the
latter part. The Gloria Patri is given with breadth and strong organ sup-
port. This leads into the Thanksgiving and the brighter note on which
the Service concludes.
THE THANKSGIVING

{ The Minister shall say:

O give thanks unto the Lord, for He is good.
FY. And His mercy endureth for ever.
We give thanks to Thee, Almighty God, that Thou hast refreshed us with
this Thy salutary gift; and we beseech Thee, of Thy mercy, to strengthen us
through the same in faith toward Thee, and in fervent love toward one
another; through Jesus Christ, Thy dear Son, our Lord, Who liveth and
reigneth with Thee and the Holy Ghost, ever One God, world without end.
{ The Congregation shall sing or say:
Amen.
The Nunc Dimittis sounded a definitely individual note. The call to
congregational thanksgiving comes in the Versicle which introduces the
Thanksgiving Collect. The latter is from Luther's German Mass (1526)
and is found in practically every Lutheran Liturgy.! This Collect was long
thought to be entirely original with the reformer, but earlier texts have
been uncovered which contain similar expressions. These tend to show
that in this, as in all his other collects, Luther did not strive for original-
ity, but endeavored to ground his own forms for public prayer upon the
broad liturgical tradition of the Church. In its final form, the Collect is
definitely Luther's, and expresses his emphasis and spirit.
Essential thoughts are presented in briefest form, and yet with charac-
teristic warmth. The first is that of thanksgiving. The next is an emphasis
upon the fact that the Sacrament is God’s gift to man, not an offering
of man to God. The Sacrament is recognized as a means of grace, and
we pray that we may be strengthened by its use. The goals sought are
stronger faith toward God and fervent love among Christians.
These ideas stand out cameo-like, clear-cut, and concisely expressed
after the manner of many of the ancient collects. Comparison with the
1 Many variant and expanded forms in the Church Orders are listed in Hiéfling, Liturgtsches
Urkundenbuch (Leinzig, 1854), pp. 126-30.
358 THE SERVICE IN DETAIL

variable Post-Communion prayers of the Roman Mass, with the Thanks-

giving of the Book of Common Prayer, and even with Thomas Aquinas
fine Collect on the Blessed Sacrament (appointed for Holy Thursday),
reveals the excellence of Luther's prayer.
The Versicle which introduces the Collect is particularly appropriate.
It is found frequently throughout the Psalms. It appeared first in this
connection in the Coburg Order of 1626, and after this came into gen-
eral use.
There is no one invariable Collect of Thanksgiving in the Roman Rite. In
proposing the use of a single invariable Collect, Luther, though probably
unaware of the fact, reverted to the custom of the early Eastern Churches as
distinguished from the Roman. Early Roman Post-Communion collects, which
varied with each day or festival like the Introit and the Gradual, generally
contained petitions for grace and perseverance. The Gallican Collects first
brought in the definite note of thanksgiving, with the added thought of com-
munion fellowship and right living. Scudamore gives several examples of
French and Spanish forms including the following: “Let us give thanks to
Almighty God, for that He hath refreshed us with the Bread of Heaven and
with the spiritual Cup.”
Gasquet and Bishop in their discussion of the Prayer of Thanksgiving of
the First Book of Edward VI refer to a prayer in the Sarum Missal said by
the priest immediately after Communion which begins: “Gracias tibi ago
sancto Pater omnipotens eterne Deus qui me refecisti de sacratissimo corpore
et sanguine filii tui Domine nostri Ihesu Christi.” There are several points of
similarity here with Luther's Collect.’ The Latin prayer suggested by Profes-
sor Paul Drews as a possible inspiration for Luther’s Collect is not convincing."
Attention may be called to the forthrightness and vigor of Luther's original,
which is not so evident in our excellent but refined translation:
Wir danken dir Almechtiger Herr Gott, das du uns durch diese heilsame
gabe hast erquicket, und bitten deine barmhertzigkeit, das du uns solches
gedeien lassest, zu starkem glauben gegen dir, und zu briinstiger liebe unter
uns allen, durch Jhesum Christ, deinen Son unsern herrn, Amen.
Luther’s method in collect composition had its parallel in his treatment of
hymn tunes. Scraps of the melody of Ein Feste Burg are to be found in the
pre-Reformation music of the Church.* Both this collect and the melody of Ein
Feste Burg in their final forms, however, are definitely to be ascribed to Luther.
The American Book of Common Prayer, 1928, gives the Prayer of Thanks-
giving composed for the First Book of 1549, which offers thanks for “the
spiritual food of the most precious Body and Blood of Thy Son, our Saviour,
Jesus Christ,” and for the assurance “that we are the very members incor-
2W. E. Scudamore, Notitia Eucharistica, 2nd ed., p. 780.
3 For complete text of this Collect and illuminating discussion, see Paul Zeller Strodach, Works
of Martin Luther, Vol. 6, pp. 329-82.
‘ Beitrage zu Luthers liturgischen Reformen, p. 95.
7 Wilhelm Baumker, Das katholische deutsche Kirchenlied, Vol. 1, p. 30; Vol. 4, p. 692.
 THE BENEDICAMUS 359

porate in the mystical Body of Thy Son.” The final petition is one for grace
“that we may continue in that holy fellowship and do all such good works as
Thou hast prepared for us to walk in.” This prayer, Clarke and Harris admit
(Liturgy and Worship, p. 358), “exhibits some parallels to Hermann’s form.”
Hermann's Cologne Order also gives Luther’s Collect as an alternate Thanks-
giving, and the English version of Hermann’s Order under the title “Simple and
Religious Consultation” published in 1548 gives the earliest English transla-
tion of Luther's Collect in quaint form. The present translation in the Com-
mon Service first appeared in the later editions of the Church Book of the
General Council. \/
“~

The minister faces the altar, even during the Versicle. The latter, as
always, is introductory to the Collect, from which it takes its character.
®
“°

The music of the response is the traditional versicle chant form, with
its drop of a minor third. It should be sung in moderate volume, but
with confidence and in the spirit of thanksgiving.

THE SALUTATION AND BENEDICAMUS

{ Then may be sung or said the.Salutation and the Benedicamus.
The Lord be with you.
R’. And with thy spirit.
Bless we the Lord.
R). Thanks be to God.
The Salutation and Benedicamus introduce the final sacramental
feature, the Benediction. The Benedicamus was regularly used in pre-
Reformation times to conclude masses which were followed immediately
by other prayers, at which times the usual Ite missa est (“Go, it is the
dismissal”) was omitted. The sentence “Bless we the Lord” is a doxologv
which concludes each of the five books of the Psalter (Ps. 41, 72, 89, 106,
150). As such it forms an appropriate conclusion to the Christian Liturgy
The response leaves the word “thanks” as the final expression of the con-
gregation at every Eucharist. .

The minister faces the congregation during the Salutation and the
Benedicamus. oe
Y

The prayerful response “And with thy spirit” should be given softly.
“Thanks be to God” should have fuller volume and an impressive, stately
rendition.
360 THE SERVICE IN DETAIL

THE BENEDICTION

{ Then shall the Minister say the Beuediction.

The Lord bless thee, and keep thee.

The Lord make His face shine upon thee, and be gracious unto thee.
The Lord lift up His countenance upon thee, and give thee peace.
{ The Congregation shall sing or say:

Amen.
The Benediction is the final sacramental feature of the Service. It is
more than a prayer for blessing. It imparts a blessing in God’s Name,
giving positive assurance of the grace and peace of God to all who
receive it in faith.
God’s command to Moses (Num. 6:22-27) and our Lord's final act in
taking leave of His disciples on the Mount of Olives (Luke 24:50)
strongly support this conviction. Aaron and his sons are directed to use
the words now embedded in the Lutheran Liturgy, and God says, “They
shall put my Name upon the children of Israel: and I will bless them.”
When our Lord’s earthly ministry was ended and His bodily presence
was about to be withdrawn, He led His disciples out “as far as to Beth-
any and He lifted up His hands and blessed them” and then ascended
into heaven. In the Holy Sacrament, His presence has again been a real-
ity for us, and He now gives us His blessing through the word of His
servant as our worship ends.
No finer or more spiritual word in the vocabulary of devotion could
be found with which to conclude the Service than the word “peace.” We
begin our worship by confessing our sin; we end with the assurance of
forgiveness and peace. Upon this note, which has been sounded again
and again in the Pax, the Agnus Dei, and the Nunc Dimittis, the entire
Service of Thanksgiving and Communion comes to rest.
The Aaronic Benediction (Num. 6:24-26) is a unique Lutheran use.
We would naturally expect the Pauline Benediction as a conclusion to the
Service which features the New Testament Sacrament. The Old Testa-
ment form, however, has an impressive dignity all its own. It is the only
Benediction commanded by God.
The Mozarabic Liturgy gives the Aaronic Benediction as a blessing
before the Reception. Luther evidently desired a stronger and more
positive form than the brief phrase which, after the manner of a prayer,
concludes the Roman Mass. In his Latin Mass of 1523 he suggested the
use of the words from Numbers, or of a passage from the Psalms, saying
 THE BENEDICTION 361

simply, “I believe Christ used something of this kind when He blessed

His disciples as He ascended into the heavens.” He definitely incor-
porated the Aaronic form in his German Mass, 1526, and the Church
Orders generally employed it. It may well be, as Brilioth suggests, that
Luther's simple, strong statement concerning this blessing “is the origin
of the extraordinary popularity of this form in the Lutheran part of
Christendom.” Br. Nbg., 1553, Meckl., 1540, Wiirt., 1558, Worms, 1560,
etc., give the Mass form in conjunction with the Aaronic.
The Swedish Liturgy immediately follows the Aaronic Benediction
with “In the Name of the Father, and of the Son, and of the Holy Ghost.”
Thus the Old Testament form is impressively concluded with the Trini-
tarian formula. The latter is used in this place as a benediction and not
as an invocation. It has sacramental character, quite as when used in
other blessings in marriage, ordination, church dedications, etc. Henry
Melchior Muhlenberg, in his Liturgy for the Ministerium of Pennsy]-
vania, 1748, followed the Swedish use.
In the early Church the Holy Communion was concluded very simply
with the words, “Depart in peace.” (So also the Ulm Church Order, 1747.)
The Greek (St. Mark) and the oriental rites generally, soon introduced final
blessings. The Roman Liturgy, however, was without such a final benediction
for a thousand years. The thought seemed to be that the reception of the
Sacrament was the high point and that any extended formula after this would
be an anticlimax. However, with the increasing number of persons at mass
who did not communicate, it was thought desirable to dismiss them with a
formal blessing. In the eleventh century the sentence, “May God Almighty
bless you, the Father, the Son and the Holy Ghost,” with which bishops were
wont to bless the people in processions, was made a part of the Liturgy. More
extended forms first appeared in German (though not French or English)
missals of the thirteenth and fourteenth centuries. It remained for the German
Church Orders of the sixteenth century and the Prayer Book of 1549 in
England to give this final blessing the dignity and significance it now has.
The quaint form of the Aaronic Benediction, as found in the English
translation of Archbishop Hermann’s Order for Cologne, 1548, is interesting:
“The Lorde blesse the, and keepe the, the Lorde lighten hys countenaunce
upon the and have mercye on the, the Lorde lyfte up hys face upon the and
settle the in peace.”
The final Blessing in the Anglican Prayer Books is impressive. The first part
(based on Phil. 4:7), “The Peace of God, which passeth all understanding,
keep your hearts and minds in the knowledge and love of God, and of His
Son, Jesus Christ our Lord,” is from Hermann’s Order for Cologne, 1548. The
concluding sentence, “And the Blessing of God Almighty, the Father, the Son,
and the Holy Ghost be amongst you, and remain with you always,” an ampli-
ficatien of the traditional episcopal blessing, was added in 1549.
362 THE SERVICE IN DETAIL

Throughout middle and northern Germany the Benediction was sung

(intoned) impressively by the minister. The Church Orders and Cantionales
contain many musical settings for it. Frequently the sign of the cross accom-
panied the concluding words. Schoeberlein comments that uplifted hands con-
vey the idea of blessing, and that the sign of the cross gives a specific Chris-
tian character to the use of the Old Testament text. The threefold change of
harmony in the final “Amen” corresponds to the threefold character of the
Benediction itself.
@,
“e

The minister faces the congregation with uplifted hands. He may

make the sign of the cross—never ostentatiously or extravagantly—at the
words “and give thee peace.”
After the Amen the minister turns to the altar for his final devotions
while the congregation bows or kneels in silent prayer. First of all he
should close the Service Book on the missal stand. The traditional method
is to leave the open edge farthest from the cross.®
@,
“,°

The organist may play very softly during the Benediction. This will
continue the musical tone of the Amen after the hymn and blend it with
the final Amen of the Service which, developing naturally out of the
sustained musical tone, will be without the hard effect of a new tonal
attack.
The Amen after the Benediction is sung in moderate volume, but with
breadth and an impressive sense of finality. The last note may be pro-
longed in diminished volume.
The organist should continue playing softly, giving ample time for
the silent prayer of the minister and the congregation. If a hymn is sung
he will finally modulate into its key, building up the organ tone and
giving out at least a portion of the melody, perhaps the opening and the
concluding phrases. It will usually not be necessary to play through the
entire tune.
The choir may remain in the stalls to the end of the hymn and then
leave in silent procession. The congregation stands while the choir and
the minister leave the church.
The minister, however, may go directly to the sacristy. On festival
or special occasions the choir may sing the hymn as it leaves the church.
° This is the easiest way to close the book with the right hand. An additional mystical reason
is supplied by medieval commentators who suggest that the book should be closed toward the cross
because the latter represents Christ, the Lamb, who alone “is worthy to open the Book and loose
the seals thereof.”
 CARE OF SACRAMENTAL VESSELS 363

The final organ music should be in harmony with the solemnity of

the service itself. The vulgar intrusion of fortissimo postludes and noisy
marches at this point encourages talking and wrecks the mood of worship
beyond hope of recovery.
The General Rubrics, p. 486, direct that a deacon or other officer shall
take the sacramental vessels from the altar to the sacristy after the Serv-
ice. The altar breads are removed from the paten and the ciborium and
kept in a safe receptacle until the next communion. The chalice should
be carried to a “proper and convenient place without the church,” and
the wine remaining in it should be poured upon the ground, and thus
returned to the earth from which it came. This procedure is a substitute
for the rubrical directions in the Roman and Anglican churches, which
require the celebrant or his assistants to consume the wine.
 CHAPTER XXII

MATINS AND VESPERS

T HESE Orpers are historic and beautiful forms of worship supplemen-

by the
tary to The Service. Their origin may be traced to the observance
Jews of the third, sixth, and ninth hours of the day (counting from sun-
rise) as Hours of Prayers. The daily morning and evening sacrifices in
the temple were rich in formal character. The early Christians continued
to observe these Hours in their private devotions (Acts 3:1; 10:9). Hip-
polytus in the early third century gave direction for private prayer at
specific hours as a daily discipline and obligation of the faithful.
When Christianity was recognized by the State, the bishops were
exhorted “to charge the people to come regularly to Church in the early
morning and evening of each day” (Apos. Const., Book 2:59). Thus in
the fourth century public services were held, at least in certain centers,
at times which corresponded to the hours enjoined for private prayer.
The secular clergy and the laity therefore developed daily congrega-
tional services long before the complete system of Offices was perfected
by the ascetics.
Cabrol connects the origin of The Office—as the complete cycle of daily
services is called—with the Mass of the Catechumens. “The Synaxis for
which the early Christians assembled by night, consisted of the ‘break-
ing of bread, preceded by the singing of psalms and hymns, litanies and
collects, readings, homilies, invocations and canticles. This was at one
time the whole of the official liturgical prayer. From this somewhat
crowded celebration .. . the Night Office (Matins, Lauds, and perhaps
Vespers ) came into existence, and afterward threw out, like stars of the
second magnitude, Prime, Compline, and the Little Hours of the Day.”!
The monastic communities increased the number of these services and
elaborated their forms. The men and women who had withdrawn from
the world to lead a life of fasting, prayer, and self-denial, remembered
the words of the Psalmist, “Seven times a day do I praise Thee” (Ps.
119:164), and developed a series of seven Hours of Prayer. For these
seven Hours eight services were provided, Matins and Lauds being com-
bined in one Hour. These became known as the “Canonical Hours,” be-
1 Introduction to the Day Hours of the Church (Lond.: Burns, Oates & Washbourne, 1921),
p. xvi. See also Michel, The Liturgy of the Church, p. 290

364
 THE DIVINE OFFICE 3609

cause prescribed in the Canons or “Rule” of St. Benedict about a.v. 530,
and were promptly adopted by monastic communities throughout the
West. Benedicts scheme was probably a rearrangement and adapta-
tion to monastic requirements of the plan of daily services observed in
Rome, to which he added the offices of Prime and Compline. Gregory
the Great, himself a monk, further unified the system. Roman singers
later sent throughout the West carried the Roman tradition of liturgical
music and the Roman observance of the Offices throughout the monastic
communities of France, England, and Germany.
The central feature in each Office was the recitation of a portion of
the Psalter. To this were added the reading of Scripture, homilies, hymns,
canticles, and prayers. Additional elements such as antiphons, versicles,
responsories, etc., later enriched the services.
Each Hour had its own distinctive character. Matins, originally read
at midnight or later, was thought of as a Night Office. Meditation on the
divine Word is its chief characteristic, and full provision is made for
Scripture reading. Lauds, at dawn when all nature wakes and the birds
begin their song, is marked by the thought of praise to God as Creator
and Redeemer. Prime, at the beginning of the day’s work, is character-
ized by supplication. Terce, Sext, and None, at 9, 12, and 3 oclock,
respectively, hallow the forenoon, noon, and afternoon, and have the
same structure and general character of petition. They share with Prime
the reading of Psalm 119 as if to direct the soul again and again during
the work of the day to the eternal law of God of which it speaks. Vespers yt:
at the close of the day reviews God's mercies and lifts the grateful hearts
of men, free from the toil and cares of earlier hours, in praise and
thanksgiving. Compline, before rest at night, is the Hour in which the - -’-
Christian commends himself into the safe hands of his Lord.
The observance of these Hours spread from the religious communities
to cathedrals and collegiate chapels where groups of clergy assembled
daily for worship. Collectively the services came to be known as the
Divine Office or the Choir-Offices, as by that time they belonged almost
entirely to the monks and the clergy and were generally sung in the choir
(chancel) of cathedrals and monastic churches. The laity occasionally
attended the morning and evening Hours. About the eleventh century
the liturgical material employed in these Offices was collected in a
single work called the Breviary. This was issued in four parts corre-
sponding to the seasons of the year. Each monastic Order had its own
edition which was known as its “Use.”
 366 MATINS AND VESPERS

The early simplicity of Psalter, lessons, hymns, and prayers eventually

became overloaded with an intricate mass of detail which required dit-
ferent observances according to the rank and degree of festivals and
days in the calendar. This artificial complexity robbed these Hour Serv-
ices of much of their spiritual value. The lessons from Scripture were
abbreviated to a simple verse. Long passages from the lives of the saints
were inserted in some of the Hours. The recitation of the complete Office,
with its eight Orders of Service, required an average of two hours every
day. The mechanical burden of this as a daily obligation was felt
by many earnest minds before the Reformation. Various reforms were
attempted, but the Roman Church with its theory of the “meritorious
work” of its clergy in such daily devotions, has never permitted any
great change.?
The Reformers appreciated the valuable features in the Offices. They
sought to retain morning and evening Hours, particularly in the church
schools. They also used them in simplified form for supplementary con-
gregational services—thus reviving the practice of the early Church.
Luther refers approvingly to the outline of Matins, Vespers, and Com-
pline as containing “nothing but the words of Holy Scripture.” Bugen-
hagen in his Church Orders in north Germany and Denmark provided
for daily Matins and Vespers in the principal churches where there were
schools and choirs, and for congregational Vespers on Saturdays, Sun-
days, and days before great festivals. Br. Nbg., 1533, prescribes Vespers
“at the usual time and in the usual manner.”
Nearly all the Church Orders retained Matins and Vespers and occa-
sionally the other Hour Services were referred to with approval (Brand.,
1540, etc.). Scripture readings were greatly extended, and homilies and
explanations generally followed. Frequently these services were con-
ducted by laymen, the minister not being present. In the church schools
the observance of these Orders, with their rich provision of Psalms,
Scripture readings, expositions, hymns, and prayers, was an important
factor in the religious development of a generation from which came
many great writers, dogmaticians, and defenders of the faith.
The fact, however, that the Orders remained chiefly the possession
2 The English translation of the Roman Breviary by John, Marquess of Bute, is a work of more
than 3,000 pages, double column. The complexity of the Pye (General Rubrics, 40 pages), well
. justifies the quaint statement in the Preface to the first Book of Common Prayer, 1549: ‘‘Moreouer,
the nébre & hardnes of the rules called the pie, and the manifolde chaunginges of the seruice, was
the caust, yt to turne the bnke onlye, was so hard and intricate a matter, that many times, there
was more busines to fynd out what should be read, than to read it when it was founde out.”
(Brightman, The English Rite, v. I, p. 86).
 THE ANGLICAN REVISION 367

of the schools, with large portions sung in Latin, eventually resulted in

their being almost lost to the congregations, particularly after the disor-
ganization caused by the Thirty Years’ War. Vespers lingered here and
there in occasional afternoon and evening services, in some form of
catechetical service, and in services of Confession preparatory to the
Holy Communion (Beicht-Vesper).
Pietism and Rationalism made no attempt to revive these Orders. The
churchly revival of the nineteenth century restored Matins and Vespers
to deaconess motherhouses and similar religious communities. They were,
however, only occasionally reinstated in congregational use throughout
Europe. The Common Service of 1888 incorporated Matins and Vespers
in a form well adapted to congregational requirements and thus restored
these historic services to the Lutheran Church in America.®
The Church of England in its First Prayer Book, 1549, abandoned
several earlier schemes of Archbishop Cranmer for new Latin Services
based upon Quignon’s proposed revision of the Breviary. Following the
simpler plan of several Church Orders in Germany, the Prayer Book
combined elements from Matins and Lauds in a service of Morning
Prayer and elements from Vespers and Compline in a service of Evening
Prayer or Evensong. The Anglican effort introduced considerable new
material while it omitted antiphons, responsories, and other musical ele-
ments retained in Lutheran services. It provided complete texts for both
the Morning and the Evening Offices in English and it was quite suc-
cessful in adapting the new services to congregational requirements. It
changed the place of the Canticles. It prescribed the regular recitation
of the entire Psalter once a month. It promptly enlisted the aid of
English composers in providing original musical settings. It later added
much new material such as the opening “Scripture Sentences,” the Gen-
eral Confession and Absolution (1552), the Prayer for the Royal Family,
the clergy and people, etc. (1662).
While the first concentration of interest upon these services may have
been due to the strength of monastic tradition, ever powerful in England,
the permanent result was the conferring of a new dignity and a definitely
congregational character upon these ancient Orders. The Anglican
Church has ever since succeeded in maintaining daily Morning Prayer
3The Mecklenburg Cantionale, 1867, is notable for the complete liturgical and musical pro-
visions which it makes for both Matins and Vespers. The Kirchenbuch of the General Council, 1877,
anticipated the Common Service in providing Matins and Vespers for German Lutheran congre-
gations in America.
The Order for Calenberg-Gittingen, 1542, is thought to have been the particular model fol-
lowed. See Leighton Pullan, History of the Book of Common Prayer, pp. 1608.
368 MATINS AND VESPERS

and daily Evensong in its cathedrals and important parish churches, and
indeed these two services have popularly come to be regarded as the
principal congregational services of the Lord’s Day. The sermon became
attached to them instead of to the Holy Communion and they have been
enriched by a wealth of musical material—choral settings, chants,
anthems, hymns, etc.—by eminent composers.®
Thus the Anglican Book of Common Prayer and the Lutheran Com-
mon Service represent two—and possibly the only two — successful
attempts to master the essential content of certain of the Hour Services
of the pre-Reformation Church and to make full liturgical and musical
provision for their use in English-speaking congregations. In the matter
of relative importance and emphasis, however, the points of view in
these two communions differ widely.
The Lutheran Church recognizes the fact that Matins and Vespers are
not grounded in any institution of our Lord or of the earliest Church;
that they are later developments; that they make provision only for the
Word and not for the Sacrament. The Eucharistic Service retains its
primacy as founded upon a definite institution of our Lord and the prac-
tice of the Church from the beginning. The Service represents powerfully
and objectively the grace of God in the salvation offered by Jesus Christ.
Matins and Vespers are additional minor Offices of prayer and praise
which stress the subjective rather than the objective side of worship.
The Service may be thought of as a cathedral; Matins and Vespers as
chapels which cluster around the apse of the greater building.
These Orders, however, have real value and a character all their own.
Their simple outlines are capable of rich liturgical and musical elabora-
tion. There is a flexibility about them which makes them adaptable to
unusual circumstances and occasions. They provide an edifying devo-
tional Order even if an address is not included. The latter may find its
place immediately following the Lesson, or it may come at the end of the
entire Service. It is difficult to conceive of a finer Order of Worship for
the congregation's second service on Sundays, for early services on fes-
tivals, or for the daily worship of church schools, colleges, seminaries, etc.
When used in the corporate worship of the latter, day by day, these
° “The intention and spirit of the new Offices are summed up not by the verse ‘Seven times a
day do I praise Thee,’ but by ‘Thy Word is a lantern unto my feet.” The Offices, as occasions of
the ministering of the Word of God, became by a process natural within Reformed circles, the
central religious observances of English Church Life.” (E. C. Ratcliff in article, ‘“‘The Choir
Offices,” in Liturgy and Worship, pp. 266ff.) On the entire Anglican development see especially
Leighton Pullan, History of the Book of Common Prayer (Longmans, Green, 1909), pp. ix,
139-167; Brightman, The English Rite, pp. lxxxv ff., and Jacobs, Lutheran Movement in England,
pp. 245 #
 PSALMODY 369

services in their simpler forms take on something of the intimate char-

acterof worship in the Christian family. When used as a framework for
important festival services of the congregation, they are capable of great
enrichment. The use of seasonal antiphons and responsories, as well as
appropriate anthems, provides unlimited opportunity for musical elabo-
ration. The Church in the twentieth century has not yet realized the
possibilities in these Services either as a medium for the simple devotions
of a group, or as a pattern for an elaborate art work richly built up with
chanting, responsories, and other choral features and an enlarged selec-
tion of lessons, hymns, and prayers. The texts of the choral elements pro-
vided in the Common Service are a standing challenge to our musical
editors and composers such as is offered by the services of no other
Protestant communion.
Before considering the Orders of Matins and Vespers in detail, atten-
tion may be directed to the six principal features found in both Offices.
These are Psalmody, Hymnody, Scripture Lessons, the Responsory,
Prayer, and the Canticle.
PsALMODY
The common recitation of the Psalter united the Jews scattered
throughout many lands in their synagogue worship and in the temple
services in Jerusalem upon the great feasts. The early Church incor-
porated the Psalter bodily in its worship. It became the first hymn book
of the Christians. The medieval Church used large portions of the Psalter
in its liturgical and musical enrichment of the Mass. As it developed the
Hour Services into a great system it arranged that the Psalter be recited
in its entirety once a week, because it regarded the Book of Psalms an
inexhaustible mine of devotion. Priests and monks soon came to know
the Psalter by heart. The Council of Toledo ordered that no one “should
be promoted to any ecclesiastical dignity who does not perfectly know
the whole Psalter.”
The musical rendition of the Psalter in monasteries, cathedrals, and
college churches became a noteworthy feature. The entire Psalter was 4
‘a

chanted antiphonally during the course of the week to nine Tones, or = .

melodies, eight regular and one irregular (Tonus Peregrinus). These
were called the Gregorian tones. They differed widely in character,
being in different modes or scales and having different inflections or
cadences at the end of their respective reciting notes. Each tone also
has a varietv of “finals,” some for ferial (daily) and others for festival
use. An antiphon, consisting of a separate Psalm verse sung to a proper
 370 MATINS AND VESPERS

melody of its own, introduced and concluded the chanting of each Psalm
on festivals. To render adequately the 150 Psalms in this fashion every
week required trained singers and constant application. The chanting
of the Latin Psalter to these fine melodies for a millennium or more is
one of the most impressive features in the liturgical and musical history
of the Church.®
The Lutheran reformers made every effort to retain the chanting of
the Psalms and their historic melodies. Where Matins and Vespers were
continued as daily services, Pss. 1-109 were assigned to Matins and Pss.
_110-150 to Vespers. Many of the Church Orders printed the Psalm tones.
. « ‘They are found complete in the Cantionales (choir books) edited by
Lossius, Eler, Ludecus, etc. The great development of vernacular hym-
nody, however, the dissolution of monastic communities, and the discon-
tinuance of corporate clerical worship, eventually caused the chanting
of the Psalms and the use of the traditional Psalm tones to disappear
almost entirely from Lutheran worship. The Anglican Church with its
greater emphasis upon Morning Prayer and Evening Prayer and its con-
tinuance of the ancient choir system in cathedrals and college chapels,
retained the chanting of the Psalms much more generally. The Prayer
Book provided for the chanting or the reading of the entire Psalter once
every month. After the Restoration a new type of chanting was intro-
~ duced, and hundreds of so-called “Anglican chants” supplemented the
ancient Gregorian tones.
In recent times many organists and choir masters have turned again
to the plain song chants. The chanting of the Psalms has been revived
in the Lutheran deaconess institutions in Germany and Scandinavia. The
Common Service of the Lutheran Church in America provides for the
reading or chanting of Psalms in Matins and Vespers. A selection of
Psalms is provided, containing those of marked devotional character and
especially appropriate for congregational use. No attempt is made to
cover the entire Psalter once a week or once a month. One, two, or three
Psalms are used at each service as propriety may suggest.’
A Table of Proper Psalms for Festivals and Seasons gives suggestions
for particular services. Where Matins and Vespers are said daily as in
church schools, seminaries, etc., it is customary to read from the Selec-
°For discussion of methods of Psalmody, see Baumer, Geschichte des Breviers, pp. 119 ff.
Brief summary in Procter and Frere, A New History of the Book of Common Prayer, p. 345.
™ The setting generally used in Germany is that found in Der Psalter by Friedrich Hommel.
Archer and Reed in their Psalter and Canticles Pointed for Chanting to the Gregorian Psalm Tones
(Phila., 1901), were the first to give a plain song setting to the entire Psalter in the Authorized
Version,
 THE ANTIPHON 37]

tion of Psalms in numerical order. In general practice the antiphons are

not used; the Psalm is said; and the Gloria Patri alone is sung to a simple
chant which the congregation can readily learn.
Whenever it is possible to chant the Psalms beautifully and impress-
ively this should be done. Good reading, however, is to be preferred to
poor chanting, and by reason of its corporate and responsive character
it, too, may be very impressive.
The antiphons are a minor and distinctive feature which the Lutheran
Church retained in its sixteenth-century services while they dropped
entirely from the Anglican Book of Common Prayer. The antiphon is a
Psalm verse, or other sentence from Holy Scripture, recited or sung
immediately before each Psalm, or each group of Psalms, and before
the canticles, except the Te Deum. On festivals (“double” feasts), the
antiphon is repeated after the Psalm and after the Canticle. In the
Roman Breviary, throughout the whole Divine Office, the Psalms are
never said without antiphons. Antiphons are supposed to have been
introduced from the East by St. Ambrose. Originally sung as a refrain
after each verse of the Fsalms, they were later restricted to the beginning
and the end. Liturgically the antiphon gives the key to the meaning of
the Psalm as related to the particular service; musically it aids by pro-
viding the keynote for the Psalm tone.
The traditional melodies of the antiphons are rather simple, though
more elaborate than a monotone with inflections. As a preparation for
the Psalm tone they are in the same mode as the latter and lead easily
into it. The Psalm tone in turn leads into the antiphon again, when the
Psalm is finished, by means of different “finals.” The antiphon is first
given out by a solo voice; the Psalm or the Canticle is chanted antipho-
nally, that is, responsively, by two choirs or by the choir and the congre-
gation; and the antiphon is repeated in unison by the entire choir.
The Introits in The Service in their present form consist of an antiphon,
followed usually by a single Psalm verse instead of by the entire Psalm as
originally. The antiphon is thus the most significant part of the text. In the
ancient Breviary use a notable feature of the Advent Offices was the use of
seven “Greater Antiphons” in connection with the Magnificat on the seven
days preceding the Vigil of Christmas. These were known as the “O Antiphons”
(O sapientia, O Adonai, etc.). The hymn Veni, veni Emmanuel (O come,
O come, Emmanuel) is developed out of a paraphrase of these antiphons.
A few antiphons originally used with the Psalms later came to be sung as
“detached chants.” Some of these addressed to the blessed Virgin Mary were
sung at the close of Compline. The melodies were of great beauty and were
used as themes for elaborate figurated choral settings by many composers. In
372 MATINS AND VESPERS

England this paved the way for the development of the anthem, which thus
is historically descended from the antiphon. As far as the antiphon proper is
concerned, however, the Anglican reformers omitted all antiphons, together
with responsories, from the first Book of Common Prayer, and they have
never been restored to any of the Prayer Books of the Anglican Communion.
The Lutheran Reformation in retaining the antiphons carefully selected
“pure” texts. Hundreds of these with their traditional melodies are given in
the Church Orders and Cantionales. The Psalmodia of Lossius, 1558, to which
Melanchthon wrote a preface, contains no less than 206 antiphons. In many
Church Orders and Cantionales their use was prescribed without text or
melody being given, familiarity with both being taken for granted."
The Common Service restored the antiphon and gave a careful selection
of texts. Their use, at least on festivals, would add liturgical and musical inter-
est to our services. The chief difficulty is a lack of proper music to the English
texts and of an established tradition in the English-speaking world. Here is a
fine opportunity for editors and composers who will master the spirit of the
Liturgy and its ancient music, and provide the Church of today with forms
equal in merit to those of pre-Reformation origin.’

HyYMNODY
The use of hymns, as distinct from psalms, Scripture, canticles, etc.,
has been associated with the Hour Offices from the earliest times.
Ambrose, the “father of Latin hymnody,” probably first introduced the
hymn into the Office. The Benedictine Rule gave it universal recognition
and secured its development by appointing one hymn or more for every
hour, and by building up cycles of weekly and annual hymns. Prudentius,
Fortunatus, Theodulf of Orleans, Rhabanus Maurus, and others were
among the earlier known hymn writers. Some fine hymns, e.g., the
Te Deum, the Veni Creator Spiritus, etc., came into universal use
anonymously.
The highest point of development was reached during the eleventh,
twelfth and thirteenth centuries. The seasonal themes suggested by the
Church Year gave way to meditations upon the mystery of the cross, the
glories of the heavenly world, the life and blessedness of the Virgin, etc.
Bernard of Cluny, Bernard of Clairvaux, Adam of St. Victor, and many
others wrote hymns which expressed deep religious feeling in verse of
highest excellence. The Franciscans and others later gave peculiar inten-
®On this procedure, so characteristic of the Church Orders, see Kliefoth, Liturgische Abhand-
lungen, Vol. 8, p. 32; Schoeberlein, Schatz des liturgischen chor- und gemeindegesangs, Vol. 1,
pp. 558, 555, etc. Also E, T. Horn, Lutheran Sources of the Common Service, pp. 27-29.
° Schoeberlein in his Schatz adapted many old Latin melodies to German texts. This influenced
Harriet Reynolds Krauth (Mrs. Spaeth) in settings for the English antiphons in the Church Book
with Music, 1893. A similar though smaller collection of traditional melodies, more fully preserving
the feeling of the Latin originals, is given in Archer and Reed, Season Vespers (U. L. P. H., 1905).
 LATIN HYMNODY 373

sity to these devotional expressions. The rise of humanism checked the

development of Latin hymnody. A fresh impulse was given by the
preparation of local Breviaries, especially in France in the late seven-
teenth and eighteenth centuries. The Brothers de Santeuil and Charles
Coffin contributed hymns characterized by more modern feeling and
polished latinity to the Cluniac and the Paris Breviaries respectively.
Altogether Latin hymnody is impressive in quantity and quality. Pos-
sibly 10,000 texts have been edited chiefly by German scholars—Daniel,
Mone, Wackernagel, Konigsfeld, etc. In many cases plain song melodies
were composed for these hymns and gained currency with the latter. The
Mozarabic, Ambrosian, Roman, Sarum, and Paris Breviaries probably
had the greatest influence upon modern hymnody. The modern Roman
Breviary contains 155 hymns, nearly all of which have been in use for
centuries. These, because of their Latin texts, are the property of only
the clergy and monks. Generally speaking, the only opportunity for ver-
nacular hymn singing in parish churches is in the use of a limited num-
ber of hymns to the Virgin at Vespers. No hymns are sung by the people
at Mass. This absence of hymn-singing is one of the striking differences
between Roman and Protestant worship. Here and there in Germany,
Austria, and America, sporadic efforts are now being made to encourage
popular hymn singing.1°
Except for the Lutheran Church, Protestantism deliberately threw
away its fine inheritance. Zwingli, Calvin, and Knox ignored the whole
body of Latin hymnody and made a new and all too crude start with
vernacular paraphrases of the Psalms. Luther was not ‘willing to sur-
render the fine Latin hymns of the Church to the Romanists, or to let
the world and the devil have the music. While leading the way in the
movement for popular hymn-singing in the vernacular, he based this
solidly upon achievements of the past. Of his thirty-eight German hymns,
no less than fifteen are translations and expansions of Latin hymns. The
Church Orders incorporated many of the best hymns of the pre-Reforma-
tion Church either in Latin or in German translations. Lutheran authors
—Heermann, Arndt, Gerhardt, etc.—while composing new German
hymns, also translated many Latin ones. Lutheran scholars, Spangenberg,
Lossius, Eler, etc., edited important collections of Latin hymns and
%” For discussions of Latin hymnody see John Julian articles, ‘““Latin Hymnody” and “Breviary,”’
A Dictionary of Hymnology (London, Revised ed., 1908); F. J. E. Raby, A History of Christian
Latin Poetry (Oxford, 1987); Matthew Britt, The Hymns of the Breviary and the Missal (N. Y.,
Benziger, 1922); Samuel W. Duffield, The Latin Hymn Writers, and Their Hymns (Funk and
Wagnalls, 1889); especially chapter 31, ‘‘Latin Hymnody and Protestantism,” by Robert Ellis
Thompson.
374 MATINS AND VESPERS

adapted them and their plain song melodies for use not only in the
Hour Offices, but for all the services of the Lutheran Church. Thus the
spirit and forms of Latin hymnody and its music largely determined the
type and standards of the new vernacular hymnody which swept through
the Lutheran churches in Germany and Scandinavia during the next
three centuries in such volume and value as to constitute one of the
greatest religious expressions of all time.
In England these centuries were barren in the field of hymnody.
Reformers who had accomplished a marvelous work in their revision of
liturgical portions of the ancient Offices, strangely neglected the whole
body of Latin hymnody and its music. The Book of Common Prayer
contained only one hymn, the Veni Creator Spiritus, in the Ordination
Service. This appeared in a version which expanded the 105 words of
the Latin original to 357 words in English. The Church of England
skillfully and beautifully preserved the thread of historic continuity in
its Liturgy. It broke with all historical achievement and development in
hymnody.
It remained for the dissenting bodies two centuries later, under lead-
ership of Watts and the Wesleys, to introduce hymn-singing among the
English-speaking people. They retained leadership in this field until the
nineteenth century when the Oxford Movement gave the Established
Church a new realization of the beauty and value of hymnody. Interest-
ingly enough, this awakening came when the leaders of the movement
rediscovered the pre-Reformation backgrounds of the Book of Common
Prayer. Their study of the Breviary and other ancient service books
revealed the fact that hymnody had been an integral and important part
of the medieval services and that there were rich mines of spiritual
beauty and power in Latin hymnody. Once convinced that it was his-
torically and liturgically proper for hymns to be used in formal liturgical
worship, a new development of great significance began. Neale, Caswall,
Chandler, Mant, Newman and a host of others produced fine translations
of the old Latin Breviary hymns. This work inspired the writing of
original English hymns similar in spirit and form. Thus, long after the
stream of Latin hymnody had ceased to flow, and many decades after
inspiration in German hymnody had failed, the Church of England en-
riched the modern English-speaking world with a dower of fine liturgical
hymnody. In extent and importance this later accomplishment is second
only to the achievements of the Lutheran Reformation.
Modern standard hymnals draw from all these sources and include
 LITURGICAL LESSONS 379

translations of great Latin and German hymns as well as original

English hymns by English, Scotch, Welsh, and American writers of all
communions.
READINGS FROM SCRIPTURE
The ancient Jewish synagogue services followed the chanting of the
Psalms with readings from the Law and the Prophets. This practice was
continued in the earliest Christian services and selections from the Old
and the New Testaments constituted an important part of the later Hour
Services.
With reference to the choice of Scripture, two principles were fol-
lowed. For the ferial (daily) Offices consecutive readings from different
Books of the Bible were appointed (lectio continua). For Greater Fes-
tivals and the feasts of the saints the most appropriate selections from
Scripture were chosen. A universally accepted scheme of consecutive
readings appointed Isaiah for Advent, Genesis for Lent, the Acts of the
Apostles for the Eastertide, etc. Matins, the Night Office, was particu-
larly given over to large readings of Scripture. Sunday Matins had three
Lessons for each Nocturn, or nine for the entire Office (in monastic use,
twelve). Not all of these, however, were from Holy Scripture. The second
Lesson was from one of the homilies of the Fathers, and the third from
the lives of the saints. The extensive use of these homilies led Charle-
magne to authorize one for use throughout his kingdom and he himself
wrote the preface to it. Most of the other Hours contained brief Lessons,
and in time these were reduced to a single verse (capitulum). The multi-
plicity of festivals and special observances with their appointments so
interrupted the course of the Lessons that the actual reading of Scrip-
ture itself was crowded into the background.
Many of the legends connected with the lives of the saints were so
absurd that the broad margins of the ancient Breviaries sometimes record
the contemptuous regard of the monks themselves for “an old wives’
fable,” and “to lie like a second nocturn” became a proverb. The Re-
formers swept these features away and restored extensive and connected
reading of Holy Scripture to its place of central dignity and importance.
It was natural that the new ideas concerning the Bible—its authority,
importance for the average man, etc.,—should dominate every sphere of
reform. The leaders in Germany and in England, in their effort to adapt
the Hour Services to congregational use, emphasized the reading of
Scripture and edification rather than worship as such. Luther in his
Formula Missae, 1523, approves the continuing of “Matins of three Les-
376 MATINS AND VESPERS

sons, and the Hours, including Vespers and Compline de tempore, ex-
cluding the feriae of the saints. . . . Let the entire Psalter divided into
parts remain in use and the entire Scriptures, divided into lections, let
this be preserved in the ears of the Church.” He directs that “daily Les-
sons be appointed,” one for the morning, another for Vespers,. “with ver-
nacular exposition.”
In his German Mass, 1526, Luther outlined a complete scheme as
follows:
“Since the chief and greatest aim of any service is to preach and teach
God’s Word, we have arranged for sermons and lessons as follows:—On Mon-
day and Tuesday, early, we have a German lesson on the Ten Commandments,
the Creed and the Lord’s Prayer, Baptism and the Sacrament, so that these
two days shall preserve the Catechism and deepen its understanding. On
Wednesday, early, again a German lesson for which the Evangelist Matthew
has been appointed, so that the day shall be his very own, especially since
he is an excellent evangelist for the instruction of the congregation, reports
the great sermon of Christ on the Mount, and strongly urges the exercise of
love and good works. The Evangelist John, who is so mighty in teaching faith,
has his own day, too, on Saturday afternoon at Vespers. In this way we have
a daily study of two evangelists. Thursday and Friday bring us, early in the
morning, the weekday lessons from the Epistles of the Apostles and the rest
of the New Testament. Thus enough lessons and sermons are appointed to
give the Word of God free course among us...
“To exercise the boys and pupils in the Bible, this is done. Every day of
the week they chant a few Psalms in Latin, before the Lesson, as customary
at Matins hitherto. For we want to keep the youth in the knowledge and use
of the Latin Bible, as was said above. After the Psalms a chapter from the
New Testament is read in Latin by two or three of the boys in succession,
depending on its length. Another boy then reads the same chapter in German,
for the exercise, and for the benefit of any layman who might be present.
Thereupon they proceed with an antiphon to the German lesson mentioned
above. After the lesson the whole assembly sings a German hymn, the Lord’s
Prayer is said secretly (heimlich), the pastor or chaplain reads a collect, clos-
ing with the Benedicamus Domino as usual.” Similar directions are given for
Vespers and this section of the writing closes with the sentence, “This is the
daily weekday service in the cities where there are schools.””
The Church Orders made similar provisions for Scripture reading and
exposition in the vernacular.
In England Cranmer followed the general plan of the German re-
formers. As early as 1541 he directed that chapters from the New Testa-
ment should be read in English on Sundays and holy days after the
Te Deum and the Magnificat, and that when the New Testament was
11 Works of Martin Luther, Vol. VI, pp. 1778.
 THE RESPONSORY 377

finished the Old was to be started. The Prayer Book arrangement of

1549 shows the influence of Quignon’s reformed Breviary which had
provided for the reading of the whole Bible in the course of the year
under the plan of three Lessons daily. The Prayer Book began the secu-
lar year with Lessons from Genesis, appointing Isaiah for Lent. The
New Testament with the exception of Revelation was to be read through
twice in one year. The recent revised lectionary in England, 1922, and
the subsequent Canadian, Irish, Scotch and American lectionaries are
based on the ecclesiastical year with numerous variations between
themselves. The Prayer Book of the Anglican Communion thus provides
extensive readings from Scripture for daily Morning Prayer and Evening
Prayer. Because of the emphasis upon the idea of Daily Services, the
Lessons appointed for Sundays, particularly the First Lesson from the
Old Testament, often seem without relation to the day and quite
mechanical.
The Lutheran provision for Daily Services in seminaries, schools, etc.,
includes a Table of Daily Lessons. These are generally shorter than the
Anglican series (Common Service Book, pp. 507.). For Sunday Matins
and Vespers, however, all effort to conform to a lectio continua arrange-
ment has been abandoned in favor of appropriate Lessons for each par-
ticular service. (See Lectionaries of Thomasius, Hannover, Eisenach,
etc., in the Common Service Book, pp. 497 #f.)

THE RESPONSORY
The Responsoryis an ancient and characteristic chant form originally
sung after each Lesson at Matins. With the development of the Divine
Office, the Responsory assumed a unique liturgical pattern which com-
bined verses and responses from the Scriptures appropriate to the feast
or the season. The name may have been derived from the arrangement
of the text or from the method of its musical rendition. Amalarius in the
ninth century first describes the characteristic form which developed in
the Gallican Church and which later was adopted by Rome.
The first part, the Responsory proper, consists of a series of verses and
responses. The second part, called “the verse,” is so constructed that its
conclusion could be used as a response to each part of the Responsory
proper. Then follows the first part of the Gloria Patri (without the et in
terra), after which the concluding part of the verse is repeated. In Lent
the Gloria Patri is omitted.
The Breviary contains an enormous number of responsories. On an
378 MATINS AND VESPERS

ordinary Sunday or festival when there were nine Lessons, eight Respon-
sories were required, the Te Deum being sung after the last Lesson. On
weekdays, not festivals, there were three Lessons and three Responsories.
Many of the texts were of great merit and interest because of their
appropriateness to particular Lessons or to the feasts or seasons. Battifol
in his History of the Breviary regards the Responsories of the Church
Year proper and the Graduals in the Mass among the finest liturgical
texts of the Church. He compares them favorably, with respect to func-
tion and literary value, with the chorus dialogues of classical Greek
tragedy. The music of the Responsories, also, like that of the Gradual in
the Service, ranked among the highest achievements of the ancient
plain song system. Unfortunately in the late Middle Ages many texts
included questionable material not derived from the Scriptures. The
Paris Breviary, 1735, on the other hand developed a new and thoroughly
Scriptural series of high excellence which combined texts from both the
Old and the New Testament in admirable fashion.
The extent and elaborateness of these texts and melodies made their
use in vernacular worship difficult. Bishop Frere, speaking for the
Anglican Communion, says: “The whole of this rich treasure had to be
sacrificed and excluded from the Prayer Book.”!?
The Lutheran reformers, on the contrary, made every effort to retain
at least a limited number of Responsories with their music. Their revi-
sions of the Office provided for a “pure responsory” to be sung, not after
each Lesson, but after the last Lesson at Matins and also at Vespers.
Thus they simplified the Breviary requirement for a responsory after
each Lesson, but provided for its use at Vespers as well as at Matins. The
Psalmodia of Lucas Lossius contains texts and melodies to forty-seven
responsories. A proportionate number are included in the Cantionales of
Eler, Ludecus, etc.
With the general neglect of Matins and Vespers as a form of congre-
gational worship during the periods of Pietism and Rationalism, the
Lutheran state churches of Europe lost the Responsory and the Anti-
phons. The Common Service restored both to the English Lutheran
Liturgy in America. Texts are given for the greater festivals and seasons,
and seven general Responsories are also provided. Directions for their
use follow the Reformation custom and they are appointed to follow the
last Lesson in Matins and in Vespers. The texts pertinently introduce the
thought of the season or day, and are individual in their structure.
124 New History of the Book of Common Prayer, p. 380.
 THE PRAYERS 379

Choirs will do well to master the responsories and use them as choral
responses to the Lessons in Matins and Vespers. Adequate musical set-
tings are available, and the texts themselves are a constant challenge to
church musicians to provide new compositions of merit for the enrich-
ment of our worship.}8
THE PRAYERS
The use of variant forms of prayer has always characterized the Hour
Services. Originally collects or prayers followed each Psalm or canticle.
Quite early the Collect for the Day was borrowed from the Mass and
used to close the devotions, at least on Sundays and festivals. Later a
number of shorter prayers were assembled at the end of the Office in the
form of versicles and responses. In the Gallican Services these assumed
the character of a litany with which were combined the Kyrie, the Lord’s
Prayer, and, after the ninth century, the Creed. A triple form was com-
monly employed containing a bid, a versicle and a response. The follow-
ing may serve as an example.
Let us pray for every condition in the Church.
¥. Let Thy priests be clothed with righteousness.
RY. And let Thy saints shout for joy.
This plan of including prayers (in the form of Kyrie, Lord’s Prayer,
versicles, responses, and collects) eventually became a part of the
Roman Rite and was called the “Suffrages.”. Abbot Cabrol comments
upon these responsive prayer forms as follows: “They may be described
as an appeal darted swiftly forth to God, a cry from the heart uttered by
the cantor or lector in which the faithful join by making the response.
The Versicle is often truly eloquent in its laconic brevity. . . . This brief
and concise dialog between the cantor and the choir attains a high degree
of liturgical beauty.” As illustrating the latter statement he quotes the
series of Versicles said at Prime. The Suffrages at Compline were similar
in outline and use. 14
The Book of Common Prayer concludes Morning Prayer and Evening
183A complete series of settings to the texts of all the Responsories in the Common Service was
composed by Max Reger, the eminent German musician, shortly before his death. Arrangements
for this were made with the composer by Harry G. Archer and Luther D. Reed who published
Reger’s sixteen Responsories as one of their series of Service Books in 1914. The title is The
Responsories: Musical Settings by Max Reger (Philadelphia, U.L.P.H.). These compositions are of
great merit and will well repay serious study by capable choirs. Another complete and simpler
series is by Dr. J. F. Ohl, The Responsories of Matins and Vespers, Set to Music (Philadelphia,
U.L.P.H., 1909).
14 See Procter and Frere, A New History of the Book of Common Prayer, 1911, p. 392. Fer-
named Cabrol, Liturgical Prayer, its History and Spirit (P. J. Kenedy and Sons, New York, 1922),
chapter on “Forms of Prayer used in Antiquity.”
380 MATINS AND VESPERS

Prayer by the use of the Apostles’ Creed, the Lord’s Prayer and the Suf-
frages, followed by three collects. In 1661 five additional prayers were
inserted before the Benediction. The Versicles (Sutfrages) are not from
the Breviary, but from the “Bidding of the Bedes,” according to the
Sarum Use which was well known by the people.?5
The Lutheran Church made no change in the traditional conclusion
of Matins and Vespers as found in the local Breviaries in Germany and
elsewhere. Luther in his German Mass specifically mentions only the fol-
lowing—“Lord’s Prayer, Collects and Benedicamus Domino,” but the
fuller forms were regularly used. The Common Service provides that
Matins regularly be concluded with prayers as follows: Kyrie, Lord’s
Prayer, the Collect for the Day, other collects concluding with the Col-
lect for Grace, with which a Versicle may be used, and the Benedicamus.
The provision for Vespers is the same except that the Collect for Peace
is substituted for the Collect for Grace. An important additional provision
is given in the General Rubrics, p. 488, which say: “Instead of the prayer
appointed, the Suffrages, the Litany, or other prayers may be said,” and
complete texts of these prayer forms are supplied. The General Suffrages
are arranged from the Breviary prayers for Lauds and Vespers. The
Morning Suffrages are the responsive prayers for Prime. Evening Suf-
frages are from similar forms for Compline.

THE CANTICLE
This is a general term describing certain hymnlike passages from
Holy Scripture (not Psalms), which, together with the Te Deum and
the Benedicite (non-Scriptural), are appointed to be sung at Matins and
Vespers after the Responsory. The ancient breviary use provided can-
ticles for Lauds, Vespers, and Compline to be used every day. The
Te Deum is appointed for Sundays and festivals, but is not specifically
called a canticle. Seven Old Testament canticles are assigned to Lauds,
one for each day of the week. These are regarded as taking the place of
the fourth Psalm. Three New Testament canticles, the Benedictus, the
Magnificat and the Nunc Dimittis, are appointed for use at Lauds, Ves-
pers, and Compline specifically. Each of these is provided with an anti-
phon and they are all sung antiphonally to the Psalm tones.
Closely resembling the Psalms in inspiration and poetic form, the
canticles were early accorded a special place in the Liturgy, and are
% The origin of the five additional prayers is discussed in Leighton Pullan, The History of the
Book of Common Prayer, 1909, p. 1638.
 THE CANTICLE 381]

found near the Psalms in the manuscripts.16 The Mozarabic and the
Benedictine Breviaries and the I'rench diocesan Breviaries of the seven-
teenth and eighteenth centuries contain a much larger number of can-
ticles. The three New Testament canticles and the Te Deum have been
elevated above the others into distinct prominence in every liturgy.
As we have seen, the Reformation in England discarded the respon-
sory as such. The Prayer Book, however, appointed the Te Deum (or the
Benedicite) to be sung as a response after the First Lesson at Morning
Prayer. It provided the Benedictus (or Psalm 100) as a choral chant
after the Second Lesson. Similarly at Evensong it appointed the Mag-
nificat (or Psalm 98) to be sung after the First Lesson, and the Nunc
Dimittis (or Psalm 67) after the Second Lesson.!7 Thus, while losing
their proper dignity as distinct canticles, the most important of the an-
cient series have been retained in the Anglican Prayer Books as chant
forms alternating with the Lessons somewhat after the manner of the
responsory. This is a unique feature of the Anglican Liturgy.18
The Lutheran Church Orders and Cantionales generally retained the
historic canticles, and the Te Deum. The latter was usually given both
in German and Latin, the texts being set to the ancient plain song melo-
dies.1° The Common Service gives the three New Testament canticles
and the Te Deum. The Common Service Book of the United Lutheran
Church gives eight additional canticles. Three of these—the Benedicite,
or Song of the Three Children; the Song of Miriam and Moses, and the
Prayer of Habakkuk—are in the Roman Breviary. The other five are the
Prophet's Song (Isa. 12), The Song of Hannah (I Sam. 2), The Song of
Moses (Deut. 82), the Beatitudes (Matt. 5:1-10), and the Dignus Est
Agnus (verses from Rev. 5, 15 and 19).
16 Interesting testimony to this early use is given by the Codex Alexandrinus manuscript of the
Scriptures in the British Museum (fifth century) which gives the canticles at the end of the Psalter.
171The American Book of Common Prayer adds another alternative built up from portions of
Psalm 108.
1% See discussion in Clarke and Harris, Liturgy and Worship, p. 269f.
9 Lossius, Psalmodia, gives the three Ncw Testament canticles to each of the eight Gregorian
tones. Spangenberg, the Narnberg Officium Sacrum, etc., also give the full series.
 CHAPTER XXIII

MATINS IN DETAIL

Paz NAME Matins, which properly means “of the morning,” was an-
ciently attached to the Office now known as Lauds, and said at dawn.
Later “Matins” was applied to the Night Office which developed as the
continuation of the ancient Vigils (Vigiliae, the nocturnal “watches” of
the soldiers). In the early Church these were regularly held on Saturdays
and other nights preceding festivals, on the anniversaries of martyrs, etc.
They were immediately followed by the Eucharist. Thus in its origin
Matins represents the most ancient public service of the Church apart
from the Eucharist itself. Eventually the Night Office was largely re-
stricted to the monasteries where the daily discipline or Rule appointed
lengthy services to be read in common (in choro). The Reformation
simplified this Night Office, preserving its essential structure, and made
of it an early morning service.}
In the scheme of the Hour Services in the Roman Breviary, Matins is
easily, by reason of length, variety, and richness of forms, the most
important Office of the day. It begins, as does no other, with an invi-
tatory Psalm. On Sundays there are three nocturns, corresponding to the
ancient Roman division of the night into three “watches.” Each nocturn
has its own appointments of Psalms, Lessons, responsories, etc. Thus
Sunday Matins has no less than eighteen Psalms, nine Lessons, eight
Responsories, and the Te Deum. In length this Office almost equals all
the other Offices of the day combined. The weekday Office is simpler.
The Psalms at Matins are chosen from the first two-thirds of the Psalter
(Psalms 1-109). The Lessons are much longer than those in any other
Hour, comprising extracts from all the Books of the Bible to be read
during the year.
This length and complexity led to many efforts at simplification. Among
others, the Franciscan monks greatly reduced the length of Lessons, but
added many festivals and special features. Cardinal Quignon’s revision
was important. Eventually the concluding part of Matins became a
separate Office (Lauds), which was said at dawn. Its Psalms refer to the
* A full and interesting description of the earliest use of Matins is contained in The Pilgrimage
of Sylvia. Sylvia was a Spanish abbess who traveled in the East and reported her impressions of
Christian services in Jerusalem, etc., at the end of the fourth century. See L. Duschesne, Christian
Worship (2d English ed., London, 1904), pp. 547-77, for complete text.

382
 REFORMATION USE OF MATINS 383

morning light and to the resurrection, and its general character is that of
praise. The canticle Benedictus, which also contains an allusion to the
“Dayspring from on high,” concludes this Office, which in monastic prac-
tice generally follows Matins immediately.
Just before the Reformation, Matins, like Vespers, was frequently a
public service in churches connected with monasteries or in larger parish
churches, and attended by at least some of the laity. Luther wished to
retain both Matins and Vespers, though he desired the simplification of
Matins particularly. His suggestions retained the historic outline and pro-
vided for consecutive readings of the entire Scriptures with vernacular
expositions on Sunday. The Church Orders generally retained Matins,
usually in simplified form. On weekdays the services were in Latin “that
the boys may learn the language.” On Sundays and festivals they were
often in German.
While Matins practically disappeared from congregational use in the
Lutheran Church except for early services on Christmas, Easter, and
Pentecost, the nineteenth century revival of church life restored them to
the deaconess institutions and a few other places in Europe. The Com-
mon Service provides complete minor appointments including antiphons,
responsories, etc., and Matins is increasingly used throughout the
Lutheran Church in America in daily chapel services of schools, semi-
naries, etc., for the daily devotional services of conferences, synods, and
general bodies, and by congregations for early services on festivals. The
Matin Order is admirably adapted to all these uses because from begin-
ning to end it is pervaded by the spirit of worship.
The significant quality of Matins, as distinguished from Vespers, is
that of praise. Its petitions seek grace, guidance, and strength for the
duties of the day.
The Reformation in England retained a simplified form of Matins,
and then developed it. Taking the earlier German Lutheran forms as
models, Cranmer and his associates incorporated in these a systematic
division of the Psalms over the period of a month, and a plan of daily
Lessons similar to that suggested by Quignon. The Second Prayer Book
of 1552 prefixed to Morning Prayer the penitential Opening Sentences,
Exhortation, Confession and Absolution. Additional prayers were pro-
vided after the third Collect in 1661. Certain features were drawn from
the old Office of Lauds and Prime and combined with the material from
the ancient Matins.?
2For details see Pullan, History of the Book of Common Prayer, pp. 160f.
384 MATINS IN DETAIL

THE HyMn
The Office begins with a hymn, which may be a hymn to the Holy
Spirit, a morning hymn, a hymn of praise, or of the season.
\
o°

In our use today Matins, like Vespers, is a congregational service

rather than a choir office. It is generally conducted at the altar. Historic
considerations, however, justify the practice, where local conditions per-
mit, of the minister reading these services from a prayer desk or clergy
stall in the chancel. When this is done the minister goes to the altar for
the final prayers and the Benediction.
The minister may follow the choir or he may enter the chancel from
the sacristy as the first stanza of the opening hymn is sung. He pauses
for silent prayer at the foot of the altar steps and then proceeds to the
altar (or to the prayer desk).
On festivals the Hymn may be sung in procession. On other days the
choir may enter the church in procession and go to the stalls without
singing. The organist plays softly until the choir is in place and the min-
ister in the chancel.
The congregation rises when the choir enters the church and remains
standing until the end of the Venite.
At the end of the hymn the organist modulates into the key of the
Service before the minister reads the Versicles.

THE VERSICLES
{ The Versicles with the Gloria Patri shall be sung or said, the Congregation standing
until the end of the Venite.

{ The Hallelujah shall be omitted in Lent.

O Lord, open Thou my lips:
FY. And my mouth shall show forth Thy praise.
Make haste, O God, to deliver me:
FY. Make haste to help me, O Lord.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As it was in the beginning, is now, and ever shall be, world with-
out end. Amen. Hallelujah.
The Versicles are introductory Psalm passages in the spirit of prayer.
They conclude with the Gloria Patri, an act of praise. This liturgical
introduction has been a part of the Office of Matins since the sixth cen-
 THE VERSICLES 385

tury. At first the text was sung throughout by the entire group and not
in the form of versicles and responses.
The first Versicle (Ps. 51:15) is particularly appropriate for the first
Service of the Day. It is a petition for divine aid in offering praise as the
first act in the entire series of the day’s services. It was anciently used
only in Matins.
The second versicle is from Psalm 70:1. This looks forward to the
duties of the day and seeks divine help. Originally in monastic use the
entire Psalm, of which this is the first verse, was repeated on waking, or
while going from the dormitory to the chapel. The use of these opening
versicles in Matins today is therefore a fragmentary survival of this
ancient custom.®
The Gloria Patri concludes the Versicles as it concludes every com-
plete Psalm when used in Christian worship.
The Hallelujah (Alleluia in the Latin) is a Hebrew expression used
in the great Psalms of praise, particularly Psalms 113-18. It is omitted
during Lent. The English Prayer Book of 1549 gave the English equiva-
lent, “Praise ye the Lord.” In 1661 the response, “The Lord’s Name be
praised,” was added.
\/
“°

If the minister is conducting the Service at the altar he faces the altar
for the Versicles.
7
“9

The music of the Versicles and the Gloria Patri is a traditional setting
based upon the ancient plain song and harmonized by Thomas Tallis for
the English Book of Common Prayer. It was not published until 1641,
though Tallis died in 1585.
The responses should be sung in moderate volume and tempo with
distinct enunciation of the words.

THE INVITATORY AND VENITE

{ Then may follow the Invitatory with the Venite.
8 An interesting provision is found in the Schleswig-Holstein Order of 1542 (pp. 161-62),
where Bugenhagen gives two forms of Matins. The first is for the Latin Schools. The second, a
quite elaborate form, is for the canons of cathedrals and others. An unusual feature is the omission
of the historic versicles. The reasons given for this charges the Romanists with not using these
forms ‘‘in the sense in which they were written by the Holy Spirit.” The curious argument con-
cludes with the statement: “If we were to sing everything that is good, there would be no end to
the singing. Therefore, be content with the correct use of Scripture, that our prayer, rising out of
faith, may be purer.”
386 MATINS IN DETAIL

The Invitatory
O come, let us worship the Lord.
RY. For He is our Maker.
Venite Exultemus
O come, let us sing unto the Lord: let us make a joyful noise to the Rock of
our Salvation. .
Let us come before His presence with thanksgiving: and make a joytul
noise unto Him with psalms.
For the Lord is a great God: and a great King above all gods.
In His hand are the deep places of the earth: the strength of the hills is
His also.
The sea is His, and He made it: and His hands formed the dry land.
O come, let us worship and bow down: let us kneel before the Lord our
Maker.
For He is our God: and we are the people of His pasture, and the sheep
of His hand.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As it was in the beginning, is now, and ever shall be, world without end.
Amen.

This extended invitation to worship fittingly continues the opening

call to praise in responsive fashion. It is a characteristic feature of Matins
as the first Service of the day.
The Invitatory is a brief Versicle and Response, the first part of which
is a summons to worship, the latter part supplying the reason. It may be
thought of as the antiphon of the Venite. It may have come into the
Liturgy from the custom of the early monks whose duty called them to
wake their brethren for the Night Office. This they did by intoning
passages of Scripture appropriate to the day or season as they made their
way through the dormitory.
Ordinarily the “common Invitatory” given in the text of the Service is
used and is not repeated after the Venite. Proper Invitatories, however;
are provided for the different festivals and seasons. These all conform
to type with the first part sounding a call to worship and the second part
stating a characteristic fact of each season as the motive. The Book of
Common Prayer lost the Invitatory in 1549, but the proposed Book of
1928 provided for its restoration.
The Invitatory, like the antiphons to the Psalms, may be repeated after
the Venite.
The Venite (Ps. 95) is an invariable Invitatory Psalm sung or said
before the regular Psalmody of the Day. The King’s Primer in England,
 THE HYMN 387

1545, called it “a song stirring to the praise of God.” Originally solo voices
sang the Psalm while the full choir sang the Invitatory and repeated it
entire or in part after each verse of the Psalm.4
The text of the English Book of Common Prayer includes the entire
Psalm. The American Episcopal Book, like the Lutheran Common Serv-
ice, omits the last four verses as unsuitable. The Episcopal Book, how-
ever, substitutes for them verses 9 to 18 of Psalm 96.
The Prayer Book omits the Venite on the nineteenth day of the month,
when Psalm 95 is read in course. The Lutheran use retains the Venite
as an invariable feature of Matins, but to avoid duplication directs that
Psalm 95 shall not be read in course in the regular use of the Psalter.®
The Invitatory as an antiphon preceding the Venite partakes of the
character of that which it introduces, even though the text of the Invi-
tatory by itself suggests a sacramental interpretation. Its real character
is established by the larger element to which it belongs, as in the case
,of the versicles and responses which precede collects. Both the Invitatory
and the Venite therefore are sacrificial and the mmister faces the altar
while they are read or sung.
\/
o,°

The chant to the Invitatory has the traditional drop of a minor third.
The Venite is set to two modern Anglican chants. The text should be
chanted clearly throughout with the easy rhythm of the words them-
selves. A slight pause should be made at the end of the Psalm before the
Gloria Patri in order to preserve the distinction between the two. The
Gloria should be sung deliberately with clear enunciation of each
syllable.
THE HYMN
The principal hymn of Matins, the so-called “Office Hymn,” comes
before the Psalm instead of before the Canticle as in Vespers. This is in
order to mark a separation between the Invitatory Psalm (the Venite)
and the other Psalms.
For discussion of hymnody in general see pp. 372 ff.

If the minister is reading Matins at the altar he will leave the latter
at the conclusion of the Venite and go to his stall for the hymn.
The organist should modulate without any break from the key of the

‘Ilustrated in Dowden, Workmanship of the Prayer Book, 2d ed., p. 61.

8 Discussion in Freeman, Principles of Divine Service, Vol. 1, pp. 330 f.
388 MATINS IN DETAIL

Venite into the key of the hymn tune, establishing the new tonality fully
before giving out the tune.
The choir remains standing while the organist gives out the hymn
tune.
THE PSALM
For psalmody in general see pp. 369 ff.
One or more Psalms are read or chanted. Where daily services are
held the Psalter may be read consecutively; in general congregational
use a selection is made on the basis of propriety. (See Table of Proper
Psalms, Common Service Book, pp. 518 f.)
If the Psalms are chanted an Antiphon may be sung by a solo voice
before each Psalm and repeated by the choir after the Gloria Patri. Good
reading is to be preferred to poor chanting.
The Gloria Patri is a formula which combines doctrinal and devo-
tional values. It is a brief but clear profession of faith in the Holy Trin-
ity. As such it gives an impressive and truly Christian conclusion to the
Old Testament Psalms whenever these are used in Christian worship.
“The Psalms are thus sealed with the sign of Christian baptism—the con
fession of faith in the Father, Son, and Holy Ghost” (Cabrol).
The earliest form of the Gloria Patri was “Glory be to the Father, and
to the Son, and to the Holy Ghost, world without end.” The Arian heresy
denied the eternity of the Son and used the form “Glory be to the Father
in the Son and the Holy Ghost.” To meet this error the orthodox party
insisted upon the original form and added the clause, “As it was in the
beginning, is now, and ever shall be.” In the Middle Ages, particularly
in Germany, the sign of the cross was made at the beginning of the
Gloria Patri in recognition of its significance as a profession of faith. Ever
since the fourth century the Church has borne this repeated testimony
in its use of the Gloria Patri. It continues to do so today as a protest
against current errors.
\)
0,0

The minister, choir, and congregation stand for the Psalm. If it is

chanted the minister may remain at the clergy stall. If the Psalm is read
responsively the minister may read his part from his stall or at the altar.
While certain Psalms, or portions of Psalms, are definitely sacramental
in character, psalmody as a whole, like hymnody, is a devotional or
sacrificial element in the Service. The minister faces the altar. Those who
face the congregation justify their action by the traditional monastic
 THE LESSON 389

practice according to which two groups faced each other as they recited
the Psalter antiphonally. It would seem that this should have less weight
in determining the position of the minister today than the evident sacri-
ficial character of psalmody in general.
If chanted, the first half of each Psalm verse may be sung by the
choir, the congregation joining in the second half. This same division of
the Psalm verse into halves at the colon is usual in Lutheran congrega-
tions when the Psalm is read. The meaning of the text, however, is prob-
ably more readily grasped when whole verses instead of half-verses are
read responsively.
If the Psalm is read responsively, the Gloria Patri may be sung to one
of the Anglican chants given in the Common Service Book. The setting
for Lent is an arrangement of a Psalm tone by John Stainer. This should
be sung with solemnity but not too slowly or the chant will be heavy.
The notes accompanying the words “As it” are in the nature of a musical
intonation and should be prolonged to correspond with the notes set
to the opening word “Glory.”
THE LESSON
{ The Scripture Lessons shall then be read. After each Lesson shall be sung or said
the Response.
O Lord, have mercy upon us.
RY. Thanks be to God.
(For discussion of The Lesson in Matins and Vespers see pp. 375 #.)
From one to three Lessons may be read. On Sundays and festivals two
are prescribed, one from the Epistles and one from the Gospels. A third
Lesson from the Old Testament may be read as a first Lesson. (See
Table, Common Service Book, pp. 497-506. )
Valuable suggestions for the choice of daily Lessons will be found in
another table, pp. 507ff. This table, which is a revision of one in the
Mecklenburg Cantionale, 1867, seeks to include Scripture appropriate
for public reading not contained in the Gospels and Epistles of the
Church Year. It is valuable in this mechanical way if used daily. It has
little value for a single weekly service. More appropriate suggestions for
Sunday and other weekly use will be found in the Table of Scripture
Lessons for Matins and Vespers (Common Service Book, pp. 497-506).
\/
oe

The Respond is a significant and impressive conclusion to the reading

of Scripture. In the Roman Office it is said only in the Little Hours.
390 MATINS IN DETAIL

Terce, Sext, None. Lutheran use in the Reformation period prescribed it

at the end of each Lesson at Matins and Vespers. It voices our constant
need for mercy and our thankfulness that in God’s Holy Word, as no-
where else, we are assured of it.
The Latin and the German texts of the Respond (Tu autem, Domine,
miserere nobis, and Du aber, O Herr, erbarme dich unser) indicate a
strong contrast of feeling. Upon hearing God’s Word our first thought
is how poorly we have kept and done it—“but Thou, O Lord, have mercy
upon us.” Our second thought is of God’s mercy and forgiveness—
“Thanks be to God.”
“@,

The minister should pause before announcing the Lesson until assured
that the congregation is seated and prepared to give quiet attention.
The Lesson should be announced and concluded precisely as indi-
cated in the General Rubrics. Miscellaneous introductions and conclu-
sions are incongruous and disturbing.
The reading of Holy Scripture should be invested with significance
and dignity. The text of the Lessons should be separated from every-
thing else. A slight pause may well be made before the reader says,
“Here endeth the Lesson,” and again before the Respond: “O Lord, have
mercy upon us.”
The minister at the lectern faces the congregation and makes a slight
inclination as he says the Respond. The congregational response should
be prompt and joyous.
THE RESPONSORY
{ After the Lesson a Responsory or a Hymn may be sung.
Behold, the days come, saith the Lord, that ! will raise unto David a righteous Branch,
and a King shall reign and prosper, and shall execute judgment and justice in the earth.
And this is His Name whereby He shall be called, The Lord our Righteousness.
Y. In His days shall Judah be saved, and Israel shall dwell safely.
And this is His Name whereby He shall be called, The Lord our Righteousness.
Glory be to the Father, and to the Son, and to the Holy Ghost.
And this is His Name whereby He shall be called, The Lord our Righteousness.
To give light to them that sit in darkness and in the shadow of death: to guide our
feet into the way of peace.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As it was in the beginning, is now, and ever shall be, world without end. Amen.

(For general discussion of the Responsory, see pp. 377 ff.)

This is one of the oldest and most beautiful parts of the Service. Its
form is individual and its function significant. Liturgical and musical
 SERMON AND CANTICLE 391

effectiveness is secured by having the single voice of the reader of the

Lesson followed immediately by a choral response; and by the fact that
the text of this response relates the Lesson to the fundamental and far.
reaching thought of the festival or season.
Because of its liturgical and musical interest the Responsory should
be much more generally used than is the case.
The rubrics permit the substitution of a hymn in place of the Respon-
sory. This substitution of congregational hymns for historic choral fea-
tures such as the Introit and the Gradual in The Service, and the Respon-
sory in Matins and Vespers, results in liturgical and musical impoverish-
ment. The congregation should be taught to appreciate the full content
of the Liturgy and its music. The choir should be taught to appreciate
these characteristic and beautiful choral elements and to devote its first
energies to the mastery of them, rather than to the sole study of anthems,
many of which are intruders in the services, liturgically and artistically.®

THE SERMON
The liturgical content of Matins with its large provision of hymns,
Psalms, lessons, responsories, canticles and prayers, provides an adequate
service of praise and prayer even without an address. Upon occasion a
sermon or address is appropriate, and even necessarv. It is well, how-
ever, to note the permissive form of the rubric concerning it.
The question as to the place of the sermon or address—whether after
the Lesson or at the end of the Service—was not determined by the
Church Orders. It may follow the Lesson, or it may follow the Bene-
dicamus. In the latter case a hymn, collect, and benediction will conclude
the Service. This latter arrangement is generally preferable for regular
parish services and particularly tor occasions when special exercises such
as commencements, musical programs, discussions, or presentations of
miscellaneous nature, etc., are held. By taking the Matin Order through
to the Benedicamus, the unity and continuity of the Service itself are
preserved, larger freedom is given the address or special feature of the
day, and the entire Service is brought to a prompt conclusion after the
latter.
THE CANTICLE
In the Canticle the congregation lifts its heart and voice to God in an
exalted response to the message of His Word as given in the Lessons,
6 Adequate. seitings to the Responscries are provided in a series by the eminent German musi-
cian, Max Reger, 1914: and also in a series by J. F. Ohl, 1909. See footnote, p. 379.
392 MATINS IN DETAIL

Responsory, and Address. The Canticle also serves as a transition to the

closing prayers. (For general discussion of the Canticle see pp. 380 f.)
The Te Deum and the Benedictus are the canticles regularly appointed
for Matins. Anciently the Benedictus was used in the Office of Lauds,
which followed Matins. Instead of either of these, other canticles may
be used. (Common Service Book,.pp. 358f. )
Te Deum Laudamus
We praise Thee, O God: we acknowledge Thee to be the Lord.
All the earth doth worship Thee: the Father everlasting.
To Thee all Angels cry aloud: the heavens, and all the powers therein.
To Thee Cherubim and Seraphim: continually do cry,
Holy, Holy, Holy: Lord God of Sabaoth;
Heaven and earth are full of the Majesty: of Thy Glory.
The glorious company of the Apostles: praise Thee.
The goodly fellowship of the Prophets: praise Thee.
The noble army of Martyrs: praise Thee.
The holy Church throughout all the world: doth acknowledge Thee;
The Father: of an infinite Majesty;
Thine adorable, true: and only Son;
Also the Holy Ghost: the Comforter.
Thou art the King of Glory: O Christ.
Thou art the everlasting Son: of the Father.
When Thou tookest upon Thee to deliver man: Thou didst humble Thyself
to be born of a Virgin.
When Thou hadst overcome the sharpness of death: Thou didst open the
kingdom of heaven to all believers.
Thou sittest at the right hand of God: in the glory of the Father.
We believe that Thou shalt come: to be our Judge.
We therefore pray Thee, help Thy servants: whom Thou hast redeemed
with Thy precious blood.
Make them to be numbered with Thy saints: in glory everlasting.
O Lord, save Thy people: and bless Thine heritage.
Govern them: and lift them up for ever.
Day by day: we magnify Thee.
And we worship Thy Name: ever, world without end.
Vouchsafe, O Lord: to keep us this day without sin.
O Lord, have mercy upon us: have mercy upon us.
O Lord, let Thy mercy be upon us: as our trust is in Thee.
© Lord, in Thee have | trusted: let me never be confounded.
The Te Deum is one of the noblest hymns of the Western Church and
one of the greatest confessions of faith in song. It combines praise and
prayer in exalted strains of rhythmic prose. Its affirmations, almost creedal
 THE TE DEUM 393

in form (particularly vs. 10-19) constitute a basis for petitions of uni-

versal significance. Some of its phrases are reminiscent of Prefaces in the
Gallican liturgies.7
The earliest explicit reference to the liturgical use of the Te Deum
occurs about a.p. 500. It was commonly known throughout the Western
Church by the time of Benedict, whose Rule (a.v. 530) prescribes its
use at the end of the Night Office. A medieval legend, current since the
eighth century, credited its joint authorship to Ambrose and Augustine
upon the occasion of the baptism of the latter by the former. Modern
scholars generally accept the suggestion, first advanced by Dom Morin
in 1894, that Niceta, missionary bishop of Remesiana in Dacia (ap.
335-414), was the author or at least the compiler of the Hymn.8
The text of the Te Deum can best be studied in its terse rhythmic
Latin form. In structural outline it resembles the Gloria in Excelsis
which, indeed, may have influenced its form. There are three clear divi-
sions—two principal parts and an appendix. The first part (vs. 1-13),
somewhat analogous to the Preface and the Sanctus, sounds forth the
praise of God the Father (vs. 1-6), and then, in full chorus, of the Holy
Trinity (vs. 7-13). The second part (vs. 14-21), again like the Liturgy,
commemorates Christ's redemptive work, and upon the basis of this
implores the divine aid.®
The hymn in the beginning most likely ended with the words “in glory
everlasting.” The third part (vs. 22-29) was probably added from one
of the suffrages in the form of versicle and response, which anciently
concluded certain hymns, in this case the Suffrages which followed the
Gloria in Excelsis in the Eastern Office. The Gloria has had its place as
a morning hymn in the Greek Office since the fourth century. When it
was transferred to the Mass in the Western Church the Te Deum may
have been inserted in the vacant place at Matins. In this manner the
last eight verses may have become attached to the original text. They
are chiefly from the Psalms and Jack unity. Many of the early manuscripts
do not contain them. When found, they are in St. Jerome’s version of the
Psalms which we know was introduced into Gaul about the end of the
fourth century.1°
™See Burm, Introduction toa the Creeds, pp. 265ff; and Dowden, Workmanship of the Prayer
Book, Chap. VII.
® For reasons, see Article “Te Deum” by H. T. Henry, in the Catholic Encyclopedia.
*See particularly, Fernand Cabrol, Liturgical Prayer, 1912. Chap. XII.
© The late addition of vs. 22-29 is confirmed by the ancient plain song melody, which changes
character at this point in the text. See Julian, Dictionary of Humnology (revised ed. 1908,,
p. 1181, which discusses fully the text, translations, and music.
394 MATINS IN DETAIL

Luther translated the Te Deum into German in 1529, in a free ver-

sion of fifty-two lines (Herr Gott, dich loben wir), arranged for antiph-
onal singing. This is found in Spangenberg’s Kirchengesenge, 154,
and in many other Church Orders and Cantionales.
The English translation in the Common Service Book is practically
that of the King’s Primer, 1545, one of the pre-Reformation vernacular
service books in England. It is characterized by good rhythm but is not
particularly accurate. It incorporates several changes first made in the
American Book of Common Prayer, e.g., verse 12, “adorable” for “hon-
orable”; verse 16, “Thou didst humble Thyself to be born of a Virgin,”
for “Thou didst not abhor the Virgin’s womb” (Bishop White's sugges-
tion); and 28, “Let Thy mercy be upon us” for “lighten upon us.”
The historic plain song melody of the Te Deum is clearly related to
the ancient Preface melodies. In Italy the peasants as well as the city
folk sing it with enthusiasm at services of solemn thanksgiving. Pales-
trina, Anerio, Handel, and other composers used it as the cantus firmus
for fine polyphonic compositions. It is given in Lossius, Eler, Keuchen-
thal, and other Lutheran Cantionales of the sixteenth century. Merbeck
simplified it greatly for use in connection with the first Prayer Book.”
The Te Deum is a morning hymn, as the petition “Vouchsafe O Lord,
to keep us this day without sin,” clearly indicates. The General Rubrics,
in accordance with precedent, appoint it for Matins on all festivals (and
during their seasons) and on all Sundays except in Advent and from
Septuagesima to Palm Sunday. There is also ample authority for its use
at Matins on ferial days during the Eastertide, and as a Hymn of Thanks-
giving at The Service on special occasions such as church anniversaries,
national days, the declaration of peace after war, etc. Upon such occa-
sions it may be sung between the Gospel and Epistle in place of the
Gradual; it may take the place of the Gloria in Excelsis if there be no
communion; or, perhaps best of all, it may be sung at the end of the
Liturgy as a special act of thanksgiving.
The Gloria Patri is not used with the Te Deum: no antiphons are sung
before or after it; and it is sung straight through and not antiphonally.
&

The Minister may remain in his stall while the Canticle is sung if he
also recites the Psalm from this place. Otherwise, and upon all festivals
44 This historic melody is set to the English text of the Common Service, with harmonies by
Joseph Hanisch, in the Choral Service Book by Archer and Reed, p. 182.
 THE BENEDICTUS 395

and special occasions of thanksgiving, he will stand at the altar facing

the latter while the Canticle is sung or read responsively. The congre-
gation stands.
©©,

The general use of the Te Deum in connection with solemn services

of thanksgiving has led to the composition of innumerable polyphonic
settings for choir. English composers from Purcell to the present have
produced many such anthem settings. Some are of great merit and others
are hopelessly mediocre.
Generally it is desirable to have the congregation join with the choir
in singing the Te Deum in unison, or to a simple chant setting such as
the one by Frederick Iliffe in the Common Service Book.
The Benedictus
Blessed be the Lord God of Israel: for He hath visited and redeemed His
people;
And hath raised up a horn of salvation for us: in the house of His servant
David:
As He spake by the mouth of His holy prophets: which have been since the
world began;
That we should be saved from our enemies: and from the hand of all that
hate us>
To perform the mercy promised to our fathers: and to remember His holy
covenant:
The oath which He sware to our father Abraham: that He would grant
unto us;
That we, being delivered out of the hand of our enemies: might serve Him
without fear,
In holiness and righteousness before Him: all the days of our life.
And thou, child, shalt be called the prophet of the Highest: for thou shalt
go before the face of the Lord to prepare His ways;
To give knowledge of salvation unto His people: by the remission of their
sins,
Through the tender mercy of our God: whereby the Dayspring from on
high hath visited us;
To give light to them that sit in darkness and in the shadow of death: to
guide our feet into the way of peace.
The Benedictus is one of the three New Testament canticles which
commemorate the incarnation. The other two are the Magnificat and the
Nunc Dimittis. All are found in the first two chapters of St. Luke’s Gospel.
As early as the middle of the fourth century we find them appended to
the Psalter, the hymn book of the early Church.
396 MATINS IN DETAIL

The Benedictus is Zacharias’ song of thanksgiving at the birth of his

son, John the Baptist (Luke 1:68-79). The text is cast in Jewish form,
though the sentiment is truly Christian.1? The first part (vs. 1-8) reminds
us of the hope of the Messiah so long cherished by the Jewish people,
but points out that the deliverance He has brought is a spiritual deliver-
ance,—to the end that “we might serve Him without fear, in holiness and
righteousness before Him,” etc. The second part (vs. 9-12) is addressed
to the child John, whose birth not only fulfilled the ancient prophecy,
“The voice of him that crieth in the wilderness, prepare ye the way of
the Lord” (Isaiah 40:3)—but who, as the great forerunner of the Highest
was called by the Master himself one of the greatest of the prophets.
In the Western Office the Benedictus was sung every morning follow-
ing the Chapter (Lesson) at Lauds. It was probably chosen for this Hour
—which was said at dawn—not only because of its thanksgiving for the
coming of the Redeemer, but also because of its allusion to the Light—
“The Dayspring from on high.” It is a Western feature not found in the
Eastern or Mozarabic rites. In the Ambrosian Lauds the Benedictus was
said immediately after the opening versicles. It came into the Lutheran
Matins, as also into the Anglican Morning Prayer, at the time of the
Reformation as an alternate canticle to the Te Deum.
The Benedictus is proper on all Sundays in Advent, and from Septua-
gesima to Palm Sunday, and also for daily use at any time. It thus is the
proper alternative for the Te Deum.

>

Anciently the Benedictus was sung to the Psalm tones. It is now

generally sung either to simple chants or in more elaborate anthem
forms by the choir. The setting in the Common Service Book is to
double Anglican chants by W. Crotch and Trent. An antiphon may
be used with the Benedictus.

THE PRAYER
This is a general heading for all that follows. We have had Psalm-
ody and Scripture, the Responsory, Hymnody, and the Canticle. Now
we have the final element of Prayer, including everything from the
Kyrie to the Collect for Grace.
Instead of the prayers appointed in the Order, the Litany, the Suf.
“For discussion of Jewish parallels see Warren, The Liturgy of the Ante-Nicene Church,
Chap. IV.
 THE KYRIE 397

frages, or the Morning Suffrages may be used. In the interest of variety

and richness these other prayers should be used frequently.
The Kyrie
{ The Minister shall say:
Lord, have mercy upon us.
{ The Congregation shall sing or say:
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
The Kyrie, sometimes called the Lesser Litany, is a Christian ver-
sion of a synagogue prayer based upon Psalm 51:1. The full phrase
Kyrie Eleison is the Greek equivalent of “Lord, have mercy upon us.”
This full Greek form persisted in the Latin Liturgy for centuries, a
reminder of the fact that Greek was the original language of the
Liturgy as well as of the New Testament. This Greek form is still
found in the German liturgies. The English Liturgy retains the first
word only as a title.
Scriptural sources for this liturgical invocation are Isa. 33:2; Matt.
15:22; 20:30; and Luke 16:24. In every case we find here the cry of
those in need and distress imploring divine mercy and help. In the
ancient Breviary Offices the Kyrie at this place expanded into lengthy
litany forms of prayer and intercession. As used here the Kyrie is a
prelude to the supplications which follow, just as the Gloria at the end
of the opening Versicle in the Office is a prelude to praise. The Kyrie
thus regularly precedes the Lord’s Prayer not only here and in Vespers,
but in the Litany, the Suffrages, and the Burial Service.
e

The minister goes to the altar, if he has not already done so for the
Canticle. He faces the altar with joined hands and reads the prayers from
the Service Book on the missal stand.
It will be noted that in Matins and Vespers the minister says the first
petition only and that the congregation sings and says the first three
petitions in a continuous response. This is in accordance with the use of
the early Church and of the Eastern Church today. The different
arranyement in The Service corresponds to the Latin use.1*
13 See letter of Gregory the Great to Jchn, bishop of Smyma, quoted in Burbidge, Liturgies and
Offices of the Church, p. 288.
898 MATINS IN DETAIL

The first musical setting is from Tallis with the principal melody in
the tenor. The second setting is a melody adapted by Merbeck from a
longer Kyrie in a plain song Mass in the Sarum Missal. The melody in
this case is in the soprano. Its form, with the first notes of the second and
third petitions successively higher than the opening phrase, suggests in-
creasing intensity with a diminishing conclusion.
Whichever setting is used, the music should be rendered softly but
without dragging. Each petition should be phrased, with pauses at the

up gradually until the word “ mercy” in the final petition, after which the
tone should diminish to a soft conclusion. At the end the organ accom-
paniment may be dropped entirely, the voices alone prolonging the final
syllables.
The Lord’s Prayer
1 Then shall all say the Lord’s Prayer.
Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is in heaven; Give us this day our daily
bread; And forgive us our trespasses, as we forgive those who trespass against
us; And lead us not into temptation; But deliver us from evil; For Thine is the
kingdom, and the power, and the glory, for ever and ever. Amen.
This prayer, commonly known as the “Our Father” (Pater Noster),
expresses our deepest personal needs and the fundamental needs of
humanity. Used as a common form by the congregation, its comprehen-
sive petitions enable the individual worshipers to include such personal
intercessions and requests as their own devotion suggests. It also serves
as a model for our private prayers.
The text of the Lord’s Prayer used in the Common Service may be said
to follow the ancient liturgical and popular use rather than any single
translation of Scripture as a whole. This explains the use of the word
“trespasses, not found in the Authorized Versions of Matthew (6:12)
or Luke (11:4). It also explains the inclusion of the Doxology, “For
Thine is the kingdom,” etc., which is not in the best manuscripts. This
is Clearly a liturgical interpolation, though found as early as the Didache
(A.D. 110), whose text incorporates the Matthew form. It is common in
the Greek liturgies, but is not in the Roman. “For ever and ever” is a
Hebraism carried over into early Christian services (Gal. 1:5, Heb.
13:21; Rev. 1:6).
The rubric, “Then shall all say the Lord’s Prayer,” contrasts with the
medieval use, which was continued in some of the Church Orders for a
 THE SALUTATION AND COLLECT 399

time, according to which the priest said the entire prayer silently until
the petition, “Lead us not into temptation,” which he said aloud, the
people joining in the last phrase, “But deliver us from evil.”
<o2,

The minister faces the altar and says the Prayer with hands joined.
?
“9

The Lord’s Prayer should be said and not sung. The use of chant
forms is not to be encouraged. There should be no organ accompaniment
to cloud the clear and devout offering of its petitions.
The Salutation
{ Then may be sung or said:
The Lord be with you.
RY. And with thy spirit.
The origin of the Salutation and its response is to be found among the
Hebrews who employed the word “Emmanuel” (God with us), as a
form of greeting (Ruth 2:4). We also find the expression under slightly
different forms in the New Testament (Luke 1:28; Rom. 16:20; etc.).
The formula was used by early Christian bishops upon entering the
church. It soon found a place in the Liturgy where it introduced specific
prayers such as the Collects in the Mass and the Divine Office, the
Preface, etc. It also introduced such sacramental elements as the reading
of the Gospel, the Benediction, etc.
©

The minister turns by his right and faces the congregation. He may
slightly extend his parted hands in a gesture of greeting as he gives the
Salutation, after which he joins them again. He may make a slight
inclination in recognition of the response of the people.
eo

The Response should be sung softly but without dragging.

The Oremus
{ The Minister shall say:
Let us pray.
This brief invitation to prayer is the remaining fragment of an earlier
and longer use. We associate the Oremus with the Collect which imme-
400 MATINS IN DETAIL

diately follows. Anciently it was an invitation to private prayer with

which specific directions were coupled, such as “Let us pray for Holy
Church,” etc. After a period of silent prayer the officiant collected and
expressed the petitions of all in a brief prayer (Collectio), said aloud. In
the Eastern Rite frequently the form was briefly imperative: “Pray”; or,
as in the Byzantine Rite: “In peace let us pray to the Lord.” The fact
that the Oremus originally introduced the period of silent prayer rather
than the Collect, the latter serving merely as the conclusion of the silent
prayer, may explain the brevity of many of the older Collects.

The Collect for the Day

Stir up, we beseech Thee, Thy power, O Lord, and come; that by Thy protection we
may be rescued from the threatening perils of our sins, and saved by Thy mighty deliver-
ance; Who livest and reignest with the Father and the Holy Ghost, ever One God, world
without end. Amen.

This is the Collect appointed before the Epistle in the Service on a

particular Sunday or festival. It is repeated in Matins and in Vespers at
this place throughout the week. If a festival falls within the week the
proper Collect of the festival becomes the Collect for the Day and is read
first. The Collect for the preceding Sunday may be read next.
As explained above, the ancient Hour Services, particularly in the
Gallican Rite, provided an opportunity after each Psalm for private silent
prayer upon subjects announced in a Bid. These silent prayers were
finally summed up by the officiant in one brief Collect. When desire for
further brevity led to the discontinuance of the silent prayers, the fixed
Collect was borrowed from the Eucharistic Service of the Day to con-
clude the Office; or it was added to the series of Versicles (Suffrages)
which, with the Lord's Prayer, concluded the Office.
The use of the Collect for the Day in Matins and in Vespers through-
out the week, links these services with the Service of the preceding Sun-
day or festival and reminds us of its specific teaching. In recognition
of its special function and dignity it is the first Collect read, and receives
the full liturgical conclusion as in the Service itself.
The Lutheran Liturgy, differing in this respect from the Roman and
the Anglican, permits the use of other collects or prayers after the Col-
lect of the Day. These have the short termination: “Through Jesus
Christ, Thy Son, our Lord.”
Traditionally the entire group of Collects should be uneven in number
and not exceed seven. The final Collect for Grace again has the full
termination.
 THE COLLECT FOR GRACE 401

On the Collect see also pp. 268 ff. Full instructions concerning the
proper termination of Collects are given in the General Rubrics, p. 484.
o

The minister, having turned to the altar by the right (Epistle) side
after the Oremus, prays the Collect with hands joined; or, if he prefer,
he may hold his hands slightly uplifted with palms extended and facing
each other at shoulder height. At the conclusion of each Collect the hands
should be joined.
The Collect is a very brief and often very sententious form of prayer.
Its thought will not be grasped unless it is read very deliberately and
_ awn 2 ~- MEMwoe
- _

distinctly. &

The Amen after each Collect and the Response to the Versicle should
be sung promptly but in the mood of prayer.
The Collect for Grace
{ Other Collects may then be said, and after them this Collect for Grace, with which
a Versicle may be used.
YW. Let my mouth be filled with Thy praise.
RY. And with Thy honor all the day.
O Lord, our Heavenly Father, Almighty and Everlasting God, Who hast
safely brought us to the beginning of this day: Defend us in the same with
Thy mighty power; and grant that this day we fall into no sin, neither run
into any kind of danger; but that all our doings, being ordered by Thy gov-
ernance, may be righteous in Thy sight; through Jesus Christ, Thy Son, our
Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever One God,
world without end. Amen.
The final Collect at Matins is the concluding prayer in the ferial
(daily) Office at Prime. The text, somewhat simplified, is found in the
Gelasian Sacramentary. It was probably fashioned from two prayers of
St. Basil attached to the Eastern Office of Prime, and based chiefly upon
the Psalms appointed for that Hour.’4 The translation is that of the
American Book of Common Prayer from the Sarum Breviary text which
differs somewhat from the Roman.
It is difficult to conceive of a more beautiful or appropriate prayer for
the beginning of day. Acknowledging divine Providence in the past and
looking forward to the trials and temptations of the day, it invokes the
divine defence and governance.
4 Freeman, Principles, 1:222.
402 MATINS IN DETAIL

The Versicle and Response which precede this Collect (Psalm 71:8)
were selected by the committee which prepared the Common Service
Book from the versicles anciently used in the Greek Office of Prime.
e,
“2

The minister remains facing the altar, not turning to the congregation
for the Versicle. This simply introduces the Collect and shares its sacri-
ficial character.
Inasmuch as the Collect is a very brief form of prayer, its thought will
not be grasped unless it is read very deliberately and distinctly.
(Complete directions for the use of Collects are given in the Genera!
Rubrics, pp. 484-85. ) \/
0,0

The music of the Response and of the Amen after the Collect should
express the mood of prayer.

THE BENEDICAMUS
1 Then may be sung or said the Benedicamus.
Bless we the Lord.
RY. Thanks be to God.
This liturgical conclusion and dismissal is a feature found in the
Roman and the Lutheran liturgies, but not in the Anglican. In the pre-
Reformation Office every Hour was concluded in this manner. The_
Lutheran Orders retained the Benedicamus, and, when no minister was
present, this concluded the Service.
The Versicle is a summons to the congregation to thanksgiving. Its
inspiration is found in the doxologies which conclude the first four Books
of the Psalter. (Pss. 41:18; 72:18: 89:52; 106:48. See also pp. 369 ff.) The
Response (Deo gratias), is a prompt and terse reply in which thanks are
given to God for grace received (I Cor. 15:57).

>

The minister turns by his right and faces the congregation with joined
hands. 7
oe

The Response is sung by choir and congregation with fullness and

breadth of musical tone.
 BENEDICTION AND AMEN 403

THE BENEDICTION

1 Then shall the Minister say the Benediction.

The Grace of our Lord Jesus Christ, and the Love of God, and the Com-
munion of the Holy Ghost, be with you all. Amen.
The New Testament Benediction (II Cor. 13:14), sometimes called
“The Grace,” is found in the early Greek liturgies as an introduction to
the Sursum Corda (Lift up your hearts). It was not used in the Hour
Services of the pre-Reformation Church. It appeared after the Reforma-
tion as the conclusion of the English Litany of 1559, and later was incor-
porated in the Prayer Book. In the Anglican use it is a prayer: “be with
us all.” In the Lutheran use it is a benediction: “be with you all.”
The Benediction is a sacramental act. It is pronounced by the min-
ister, facing the congregation with uplifted hand or hands. It should not
be interpreted as a prayer. The text as given in the Liturgy should be
used without variation. (See also pp. 360 ff.)

&

The minister may lift and extend his right hand at more than shoulder
height, the left being held flat upon his breast. He may partially draw
the third and fourth fingers back into the palm, thus representing the
Trinitarian character of the Benediction by his extended fingers and
thumb. If he desire, he may make the sign of the Cross.
Instead of this traditional form, he may extend both hands fully open
to make with his body the form of a cross. This procedure is, however,
historically associated with the Old Testament Benediction rather than
with the New.
During the Amen the minister turns to the altar and offers his final
personal devotions, which may include the Gloria or a prayer of thanks-
giving. He may then retire directly to the sacristy. Or, he may follow the
choir as it leaves the church in silent procession, or, upon festivals, sing-
ing a final hymn.
©

The Amen after the Benediction is to be sung firmly but softly, with
each note solemnly prolonged.
The congregation remains standing until the minister and the choir
have left the church. It then bows or kneels in silent prayer which is
brought to a close by a fuller volume of organ tone.
 CHAPTER XXIV

VESPERS IN DETAIL

V cspens ( vespera—evening) is the historic name for the early Evening

Service of the pre-Reformation Church and of the Lutheran Church
since the Reformation. Corresponding names in Anglican usage are
Evensong (1549) and Evening Prayer (1552).
‘This evening office from the earliest times has been invested with
deep sentiment and poetic feeling. Man feels his kinship with all nature.
The sun and the winds have done their work, the day draws to its close,
the shadows lengthen, a peaceful calm descends upon the earth. So men
feel a sense of duty done, the satisfaction that springs from honest toil
in proper mood. Many seek change in worldly pleasure and for some the
hours of dark are the hours of frivolity and sin. The Christian, too, is
not free from temptation. Isolation and weariness or evil companionship
and example may lead him astray. There is grace and strength to be
found in Christian fellowship and prayer, and a lively sense of God's
providence may well lead the Christian, as opportunity affords, to
recount the mercies of the day with thankful heart, and ask divine pro-
tection for the coming night.
The early Church maintained an Evening Service called the Office of
Lights (Lucernarium), at which candles were lighted for practical as well
as symbolical purposes. In many respects this was reminiscent of the
Jewish evening sacrifice with its incense and lights. Sylvia describes
such an Office of Lights in the Church of the Holy Sepulchre at Jeru-
salem in the fourth century. Cassian shortly afterwards reports similar
services of the monks in Egypt at which twelve Psalms were recited as
at Matins, each Psalm followed by brief prayer. There were lessons from
the Old and the New Testaments and incense was used. Allusions in the
earliest fathers—Clement of Rome, Ignatius, Tertullian, Hippolytus and
Cyprian, and references by Augustine, Ambrose and Basil,—testify to the
general observance of the Lucernarium. The 141st Psalm generally began
this evening service, which included the Agnus and the Nunc Dimittis.
In the fifth century the Kyrie displaced the Agnus. The sixth century
saw the introduction of Responsories.
St. Benedict prepared his scheme of daily Offices for religious com-
404
 POPULAR APPRECIATION: OF VESPERS 405

munities in the West about a.p. 530. This was most likely an adaptation
to monastic needs of the system in use at Rome, which in turn was prob-
ably largely influenced by Jerusalem. Benedict’s Order introduced the
additional Office of Compline to be said just before retiring. This
deprived the ancient Lucenarium of some of its importance and sym-
bolism. A new name, Vespera, was given the Office of Lights and it was

required. The ancient name Lucenarium, however, long continued in

the Gallican, Mozarabic and Milanese Liturgies.
Thus Vespers, originally a congregational service, became, with
Matins, the most important of the daily Hours observed by monastic
communities. It never, however, lost its hold upon the imagination of the
people. From the earliest times to the present the faithful have resorted
to their churches for this evening service, particularly on Sundays and
festivals. The other Offices, as a general rule, were observed only by the
“religious.” But Vespers has always been a popular service. The Roman
Church has consistently endeavored to give it particular solemnity and
provision is frequently made for a sermon. Certain dioceses have decreed
that “complete Vespers be sung on Sundays and feasts in all churches,”
and efforts are constantly made to discourage the use of inferior music.
Luther's appreciation of Vespers led him to seek to retain and develop
it for congregational as well as school use. He said that this devotion
contained nothing but the Word of God, hymnody and prayer. He pro-
vided consecutive readings of large portions of Scripture with vernacular
expositions in place of the greatly abbreviated “little chapters’ of the
Roman Breviary.

The spirit of Lutheran worship did not favor the perpetuation of the entire
system of Hour services, but it sought to retain the essential features of Matins,
particularly for schools, and of Vespers for congregational observance. The fol-
lowing Orders appointed both Matins and Vespers with particular fullness: Sch.
Hol. 1542; Br.-Wolf., 1543; Wal., 1565; Aust., 1571; Sax., 1585; Pom., 1690;
Nbg., 1691. Many other Orders also include these Offices in simplified form.
German hymns were introduced in place of the Latin Office hymns. The
ancient melodies of the Psalms, antiphons, Responsories, Canticles, etc., from
the Roman Antiphonarium were adapted for use in the Lutheran services by
Lucas Lossius, Spangenberg, Eler and others, who edited “Cantionales” for
choir use. Some of the Orders provided that church bells (“kleine glocken”)
should be rung an hour before Vespers, particularly on Sundays, Saturdays
and other days before festivals. Parts of the service were retained in Latin,
but the Lessons and the hymns were in German. The Confessional Service was
406 VESPERS IN DETAIL

often incorporated. From this developed a particular form of Beichtvesper

which substituted the Litany for the Magnificat and the usual prayers.
The later decline in the use of Vespers is to be attributed largely to
continued use of the Latin language for many parts of the service. No
prompt effort was made to translate the entire service into the vernacular
as was done in England. German hymns were gradually substituted for
particular parts of the ancient Order and the service thus lost the charac-
teristic Vesper structure. Freedom was also permitted the choir in the
introduction of special musical numbers. Thus this ancient and beautiful
service, rich in devotional and esthetic elements, was eventually sup-
planted by more or less “free services” often of nondescript character.
The nineteenth century revival of church life in Germany under the lead-
ership of Loehe, Schoeberlein, Armknecht and others, sought to restore
the ancient Vespers to congregational use. This was not generally suc-
cessful, though Deaconess Institutions and similar communities generally
revived the observance of the Office.
The Common Service restored Vespers and developed general con-
gregational appreciation and use of this Service throughout the Lutheran
Church in America. Schools and seminaries regularly use the Order of
Vespers for their daily Chapel services, and Conferences, Synods and
general bodies increasingly employ it for their devotional services. Con-
gregations find this ancient Office most acceptable for their regular Sun-
day evening services because of its interesting and balanced structure
and its fine devotional spirit.
The Reformation in England, following the early Lutheran procedure
in Germany, retained the Vesper outline for its Order of Evening Prayer.
Every parish priest “being at home and not otherwise reasonably hin-
dered” was required to say Vespers (Evensong) in the Church with the
bell rung in advance so that “the people may come to hear God’s Word
and to pray with him.” Considerable changes were made in the historic
structure of the Office, the complete text of which was provided at once
in English. A new division of the Psalter was made; a plan of extensive
Scripture reading was provided; penitential Opening Sentences and a
Confession were prefixed to the Order (in 1552); and certain features
from the Office of Compline were incorporated. The provisions of the
American Book of Common Prayer have differed considerably from those
of the English Book ever since 1789.
Vespers is the “Evening Office of the Church.” As generally employed,
it marks the consecration of the end of the day, though according to
 THE SPIRIT OF VESPERS 407

traditional practice Vespers of the day before actually begins the cele-
bration of every Day or Feast in the Calendar. Its significant quality, as
distinguished from Matins, is contemplation, thanksgiving and prayer.
Its spirit is perhaps better expressed by the Early English and the
Swedish “Even-song” than by “Evening Prayer.” It looks backward in
thankfulness for the mercies of the day and invokes the divine protection
against all foes, and the gift of that peace which the world cannot give.
The element of praise (as in the Magnificat) is not lacking, but, gener-
ally speaking, God is praised in Vespers chiefly for His spiritual mercies.'
The Offices are similar, but there are significant differences. The
Invitatory and the Venite, so appropriate in the first service of the day,
are absent in Vespers. The order of parts differs in that the Psalm im-
mediately follows the opening Versicles and the Office Hymn is con-
nected with the Canticle rather than with the Psalm. The hymns natu-
rally include the thought of the evening. The Gospel Canticle is the Mag-
nificat or the Nunc Dimittis, the latter borrowed from Compline. The
final Collect is the Collect for Peace.
Since Matins and Vespers are almost identical in structure, directions
and suggestions for one apply almost equally to the other. Inasmuch as
this book is in the nature of a study or reference work, it has been
thought best to repeat in Vespers some of the material given in Matins.

THE HymMn
The Office begins with a hymn to the Holy Spirit, a hymn of the
Season, an evening hymn or a hymn of praise.
¢

In congregational use Vespers is generally conducted at the altar.

Historic considerations, however, justify the practice, where local condi-
tions permit, of the minister reading this Service from a prayer desk or a
clergy stall in the chancel. In this case he will go to the altar for the final
prayers and the Benediction. When small parish groups meet without
organist or choir, Vespers may be used as a said Office.
The minister may follow the choir or he may enter the chancel from
the sacristy as the first stanza of the opening hymn is sung. He pauses
1 The traditional Vesper hymns of the Roman Breviary, which may date from the sixth century,
are hymns of praise related to the different days of creation. At Sunday Vespers the reference is to
the creation of light; on Monday, to the separation of the earth and the waters; on Tuesday, the
creation of the plants, etc. The Saturday hymn, because of the close connection with the Office ot
Sunday, refers to the Holy Trinity.
408 VESPERS IN DETAIL

for silent prayer at the foot of the altar steps and then proceeds to the
altar (or to the prayer desk).
On festivals the hymn may be sung in procession. On other days the
choir may enter the church in procession and go to the stalls without
singing. The organist plays softly until the choir is in place and the min-
ister in the chancel.
The congregation rises when the choir enters the church and remains
standing until the end of the Psalm.
At the end of the hymn the organist modulates into the key of the
Service before the minister reads the Versicles.

THE VERSICLES
{ The Versicles with the Gloria Patri shall be sung or said, the Congregation standing
until the end of the Psalm.
{ The Hallelujah shall be omitted in Lent.
O Lord, open Thou my lips:
RY. And my mouth shall show forth Thy praise.
Make haste, O God, to deliver me:
.
Make haste to help me, O Lord.
Glory be to the Father, and to the Son, and to the Holy Ghost: -
RY. As it was in the beginning, is now, and ever shall be, world with-
out end. Amen. Hallelujah.
Vespers, like Matins, begins with a group of Versicles followed by the
Gloria. The Versicles are introductory Psalm passages in the spirit of
prayer. They conclude with the Gloria Patri, an act of praise. Together
they serve as a liturgical introduction to the major elements which fol-
low,—Psalmody, Hymnody, Scripture Lessons, the Canticle and Prayer.
The first versicle (Ps. 51:15) was used in the pre-Reformation Church
only at Matins, where, as the first Service of the day, it was particularly
suitable. The Common Service, 1888, omitted this versicle in Vespers.
The Common Service Book, 1917, recognizing its appropriateness for
congregational use, included it in the Vesper Order.
The second versicle (Ps. 70:1) began every Hour Service except
Matins, before the Reformation. In early times the entire Psalm was said
while going from the dormitory to the chapel. This versicle, therefore, is
the partial survival of an interesting ancient use. It invokes the divine
aid and inspiration in all that follows. It is not in the American Book of
Common Prayer, though it is in the English and Scottish Books as well as
in the Roman and Lutheran uses, generally.?
2See footnote 8 in ‘“Matins in Detail.”
 PSALMODY 409

The Gloria Patri in responsive form concludes the versicles, as it con-

cludes every Psalm when used in Christian worship.
The Hallelujah (Alleluia in the Latin) is a Hebrew expression used
in the great Psalms of praise, particularly Psalms 113-118. It is omitted
during Lent. The English Prayer Book of 1549 gave the English equiva-
lent “Praise ye the Lord.” In 1661 the response “The Lord’s Name be
praised” was added.
\/
°°

If the minister is conducting the Service at the altar he faces the altar
for the Versicles.
\/
“9

The music of the Versicles and the Gloria Patri is a traditional setting
based upon the ancient plain song and harmonized by Thomas Tallis
for the English Book of Common Prayer. It was not published until 1641,
though Tallis died in 1585.
The responses should be sung in moderate volume and tempo with
distinct enunciation of the words.

THE PSALM
(For psalmody in general, see pp. 369 ff.)
One or more Psalms are read or chanted. Where daily services are
held the Psalter may be read consecutively; in general congregational
use a selection is made on the basis of propriety. (See Table of Proper
Psalms, Common Service Book, pp. 5138 f.}
If the Psalms are chanted an Antiphon may be sung by a solo voice
before each Psalm and repeated by the choir after the Gloria Patri. Good
reading is to be preferred to poor chanting.
The Gloria Patri is a formula which combines doctrinal and devo-
tional values. It is a brief but clear profession of faith in the Holy Trin-
ity. As such it gives an impressive and truly Christian conclusion to the
Old Testament Psalms whenever these are used in Christian worship.
“The Psalms are thus sealed with the sign of Christian baptism—the con-
fession of faith in the Father, Son and Holy Ghost” (Cabrol). See also
p. 202.
The earliest form of the Gloria Patr: was “Glory be to the Father, and
to the Son, and to the Holy Ghost, world without end.” The Arian
heresy denied the eternity of the Son and used the form “Glory be to the
Father in the Son and the Holy Ghost.” To meet this error the orthodox
410 VESPERS IN DETAIL

party insisted upon the original form and added the clause, “As it was
in the beginning, is now, and ever shall be.” In the Middle Ages, par-
ticularly in Germany, the sign of the cross was made at the beginning of
the Gloria Patri in recognition of its significance as a profession of faith.
Thus ever since the fourth century the Church has borne this repeated
testimony to the Holy Trinity in its use of the Gloria Patri. It continues
to do so today as a protest against current errors.
\/
9

The minister, choir and congregation stand for the Psalm. If it is

chanted the minister may remain at the clergy stall. If the Psalm is read
responsively the minister may read his part from his stall or at the altar.
While certain Psalms, or portions of Psalms, are definitely sacramental
in character, psalmody as a whole, like hymnody, is a devotional or
sacrificial element in the Service. The minister faces the altar. Those
who face the congregation justify their action by the traditional monastic
practice according to which the groups faced each other as they recited
the Psalter antiphonally. It would seem that this should have less weight
in determining the position of the minister today than the evident sacri-
ficial character of psalmody in general.
\/
“

If chanted, the first half of each Psalm verse may be sung by the
choir, the congregation joining in the second half. This same division of
the Psalm verse into halves at the colon is usual in Lutheran congrega-
tions when the Psalm is read. The meaning of the text, however, is prob-
ably more readily grasped when whole verses instead of half verses are
read responsively.
If the Psalm is read responsively, the Gloria Patri may be sung to one
of the Anglican chants given in the Common Service Book. The setting
for Lent is an arrangement of a Psalm tone by John Stainer. This should
be sung with solemnity but not too slowly or the chant will be heavy.
The notes accompanying the words “As it” are in the nature of a musical
intonation and should be prolonged to correspond with the notes set to
the opening word “Glory.”

THE LEsson
(For discussion of The Lesson in Matins and Vespers see p. 375. )
From one to three Lessons mav he read. On Sundays and festivals two
 THE LESSON AND THE RESPOND 41]

are prescribed, one from the Epistles and one from the Gospels. A third
Lesson from the Old Testament may be read as a first Lesson. (See Table,
Common Service Book, pp. 497-506. )
Valuable suggestions for the choice of daily Lessons will be found in
another Table, pp. 507ff. This Table, which is a revision of one in the
Mecklenburg Cantionale, 1867, seeks to include Scripture appropriate for
public reading not contained in the Gospels and Epistles of the Church
Year. It is valuable in this mechanical way if used daily. It has little
value for a single weekly service. More appropriate suggestions for Sun-
day and other weekly use will be found in the Table of Scripture Lessons
for Matins and Vespers (Common Service Book, 497-506).

The Respond is a significant and impressive conclusion to the read-

ing of Scripture. In the Roman Office it is said only in the Little Hours,
Terce, Sext, None. Lutheran use in the Reformation period prescribed it
at the end of each Lesson at Matins and Vespers. It voices our constant
need for mercy and our thankfulness that in God’s Holy Word, as
nowhere else, we are assured of it.
The Latin and the German texts of the Respond (Tu autem, Domine,
miserere nobis, and Du aber, O Herr, erbarme dich unser) indicate a
strong contrast of feeling. Upon hearing God’s Word our first thought is
how poorly we have kept and done it—“but Thou, O Lord, have mercy
upon us. Our second thought is of Gods mercy and forgiveness—
“Thanks be to God.”
The minister at the lectern faces the congregation and makes a slight
inclination as he says the Respond. The congregational response should
be prompt and joyous. 2,

The minister should pause before announcing the Lesson until assured
that the congregation is seated and prepared to give quiet attention.
The Lesson should be announced and concluded precisely as indi-
cated in the General Rubrics. Miscellaneous introductions and conclu-
sions are incongruous and disturbing.
The reading of Holy Scripture should be invested with significance
and dignity. The text of the Lessons should be separated from everything
else. A slight pause may well be made before the reader says, “Here
endeth the Lesson,” and again before the respond: “O Lord have mercy
upon us.”
412 VESPERS IN DETAIL

THE RESPONSORY
Behold, the days come, saith the Lord, that | will raise unto David a righteous Branch,
and a King shall reign and prosper, and shall execute judgment and justice in the earth.
And this is His Name whereby He shall be called, The Lord our Righteousness.
In His days shall Judah be saved and Israel shall dwell safely.
And this is His Name whereby He shall be called, the Lord our Righteousness.
Glory be to the Father, and to the Son, and to the Holy Ghost.
And this is His Name whereby He shall be called, the Lord our Righteousness.

(For general discussion of the Responsory see pp. 377 Hi.)

This is one of the oldest and most beautiful parts of the Service. Its
form is individual and its function significant. Liturgical and musical
effectiveness is secured by having the single voice of the reader of the
Lesson immediately followed by a choral response; and by the fact that
the text of this response relates the Lesson to the fundamental and far-
reaching thought of the festival or season.
Because of its liturgical and musical interest the Responsory should
be much more generally used than is the case.
The rubrics permit the substitution of a hymn in place of the Respon-
sory. This substitution of congregational hymns for historic choral] fea-
tures such as the Introit and the Gradual in The Service, and the Respon-
sory in Matins and Vespers, results in liturgical and musical impoverish-
ment. The congregation should be taught to appreciate the full content
of the Liturgy and its music. The choir should be taught to appreciate
these characteristic and beautiful choral elements and to devote its first
energies to the mastery of them rather than to the sole study of anthems,
many of which are intruders in the services, liturgically and artistically.®

THE SERMON
The liturgical content of Vespers with its large provision of hymns,
Psalms, lessons, responsories, canticles and prayers, provides an ade-
quate service of praise and prayer even without an address. Upon occa-
sion a sermon or address is appropriate and even necessary. It is well,
however, to note the permissive form of the rubric concerning it.
The question as to the place of the sermon or address,—whether after
the Lesson or at the end of the Service,-was not determined by the
Church Orders. It may follow the Lesson, or it may follow the Bene-
dicamus. In the latter case a hymn, Collect and Benediction will conclude
the Service.
S Adequate settings to the Responsories are provided by the eminent German musician, Max
Reger, 191-4; and by Dr. J. F. Ohl, 1909. Both series may be secured from the United Lutheran
Publication House, Philadelphia. (See also note 18, p. 879.)
 THE CANTICLE 413

The latter arrangement is preferred by many for parish services and

is particularly appropriate for occasions when special exercises such as
commencements, musical programs or discussions are held.

THE OFFERING
The minister may remain at the altar, facing it, or he may go to his
stall while the offering is being received.

THE HyMN
In Vespers the principal Hymn, the so-called “Office Hymn,” is con-
nected with the Canticle instead of with the Psalm as in Matins. (See
also p. 387.)
The minister remains in the clergy stall for the Hymn.
The organist modulates without any break from the key of the organ
number or the Offertory anthem into the key of the hymn tune. He must
establish the new tonality fully before giving out the tune.

THE CANTICLE
{ The Congregation shall rise and sing or say the Canticle.
q A Versicle shall be used with the Canticle.

Y. Let my prayer be set forth before Thee as incense.

RY. And the lifting up of my hands as the evening sacrifice.
In the Canticle the congregation lifts its heart and voice to God in
an exalted response to the message of His Word as given in the Lessons,
Responsory and Address. It also serves as a transition to the closing
prayers. (For general discussion see pp. 380 f.)
The Magnificat and the Nunc Dimittis are the Canticles regularly
appointed for Vespers. The Nunc Dimittis anciently was used in the
final Office of Compline. The Magnificat is proper on all festivals and
may also be used at other times. The Nunc Dimittis may be used at any
time except on the greater festivals. It is particularly appropriate during
Advent, Lent and the Trinity Season. The Dignus Est Agnus is a third
Vesper Canticle which may be used during the Easter Season, the Ascen-
sion-tide and the Trinity Season. Instead of these, other Canticles may be
used. (Common Service Book, pp. 358. )
¢
Tke minister may remain in his stall while the Canticle is sung if he
also recites the Psalm from this place. Otherwise, and upon all festivals
and special occasions of thanksgiving, he will stand at the altar facing
414 VESPERS IN DETAIL

the latter for the Versicle as well as for the Canticle. The congregation
stands. . “2

The Canticle is introduced by an appropriate Versicle, which reminds

us of the evening sacrifice in the Jewish temple. The Response should be
sung with moderate volume in prayerful mood.
The Magnificat
My soul doth magnify the Lord: and my spirit hath rejoiced in God my
Saviour. .
For He hath regarded: the low estate of His handmaiden.
For behold, from henceforth: all generations shall call me blessed.
For He that is mighty hath done to me great: things: and holy is His Name.
And His mercy is on them that fear Him: from generation to generation.
He hath showed strength with His arm: He hath scattered the proud in
the imagination of their hearts.
He hath put down the mighty from their seats: and exalted them of low
degree.
He hath filled the hungry with good things: and the rich He hath sent
empty away.
He hath holpen His servant Israel, in remembrance of His mercy: as He
spake to our fathers, to Abraham, and to his seed for ever.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As it was in the beginning, is now, and ever shall be, world without end.
Amen.

The Magnificat or “Song of Mary” (Luke 1:46-55), derives its name

from the initial words of the Latin text, Magnificat anima mea Dominum.
It is known as the “Song of Mary” or more formally as “the Canticle of
the Blessed Virgin.” It is supposed to have been uttered by the Mother
of our Lord upon the occasion of her visit to her cousin Elisabeth (Luke
1:46-55 ). Some modern scholars believe that the Magnificat was really
the song of Elisabeth and not of Mary. All the Greek and most of the
Latin manuscripts, and many ancient witnesses, however, regard it as
the Song of Mary. In some of the most ancient antiphonaries it is called
the “Gospel of Mary.”
The Magnificat shows a similarity to the Song of Hannah (I Samuel
2:1-10). There are also echoes of the Psalms in it. While steeped in Old
Testament phraseology, it combines, in a way peculiar to itself, exalted
thought and utterance with great humility of spirit. It points to the ful-
fillment of ancient prophecy and it prophesies anew in declaring “from
henceforth all generations shall call me blessed.”
The text falls into four strophes, “advancing from the subjective to
 THE MAGNIFICAT 415

the objective, in order to return to the subjective, though in a higher

form” (Harnack). In our use of it as a Canticle we regard Mary as a
type of the whole Church. In her Song we too give thanks to God for
the mystery of the Incarnation and affirm our belief in His mercy which
is “on them that fear Him from generation to generation.”
The Christian emphasis also appears in the use of the Gloria Patri at
the end of the Canticle. This specifically recognizes the fact that He
Who lives and reigns with the Father and the Spirit for ever and ever is
our Mediator and that, as St. Paul says, it is right for us to “give thanks
always for all things unto God and the Father in the name of our Lord
Jesus Christ” (Eph. 5:20). The use of the Gloria Patri hefe thus incor-
porates Mary's specific thanksgiving into a more general thanksgiving.
The Magnificat has been sung at Vespers in the Western Church since
the sixth century at least. In the Eastern Church it is a morning Canticle.
Durandus gives no less than six reasons for the use of the Magnificat at
Vespers, the first of which is that “the world was saved in its eventide by
the assent of Mary to the divine plan of redemption.” Another quaint
reason suggested is that it was “toward evening when Our Lady arrived
at the home of St. Elisabeth.” Impressive ceremonies, including the use
of incense, elaborate musical settings, etc., were traditionally connected
with the chanting of the Magnificat at Solemn Vespers.
In the Roman Church the Magnificat is chanted to all of the Gregorian
Psalm Tones. Eminent composers have set the text to elaborate contra-
puntal compositions. Palestrina has no less than two settings in each of
the eight modes. There are fifty known settings by Orlando di Lasso.
César Franck planned one hundred settings and completed sixty-three.
There are famous settings by Morales, Anerio, Vittoria and others.
The Lutheran Orders frequently referred to the Magnificat as “an
excellent hymn of praise.” It was frequently retained in Latin because
of the music associated with this text. Many orders give the German
text as an alternate with the prescription that this should be used at least
once a month because the people attended Vespers and loved to sing
this Song of Mary. The most frequently used congregational setting was
to the Tonus Peregrinus (Pilgrim Tone). The Wittenberg Order of 1533
prescribed that “Before a particular feast and after the sermon (in the
afternoon) they shall sing the German Magnificat as usual, with a Ger-
man versicle.” This points to a use which was quite general for a time,
according to which each verse of the German (or the Latin) text was
followed by a German hymn strophe which elaborated the thought.
416 VESPERS IN DETAIL

In course of time elaborate choir settings by Lutheran composers

pushed the congregational use of the Canticle into the background.
Among such were the choral motets by Dietrich, Hassler, Vulpius,
Criiger, etc., and an elaborate five-part setting by Bach.
English translations of the Magnificat were current as early as the
fourteenth century. The text in the Common Service is that of the
Authorized Version, which is preferable to the version in the Anglican
Prayer Books.
The position of the Magnificat was not so well assured in the Anglican
service as in the Roman and the Lutheran liturgies. In 1552 the second
Book of Common Prayer introduced Psalms as alternatives to the Mag-
nificat and the Nunc Dimittis in Evening Prayer. This was done in order
to satisfy the Reformed party, which disliked the ancient Canticles
because of their use in the pre-Reformation Services. Both the Magnificat
and the Nunc Dimittis dropped entirely out of the American Book of
Common Prayer for more than a hundred years (1789-1892). They were
restored, though with the possible use of Psalms as alternatives, in 1892.
The Common Service Book provides simple Anglican chants for con-
gregational use. An antiphon may be sung with the Canticle. On festivals
the choir may sing a more elaborate choral setting, the congregation
standing throughout.

The Nunc Dimittis

Lord, now lettest Thou Thy servant depart in peace: according to Thy
word;
For mine eyes have seen Thy salvation: which Thou hast prepared before
the face of all people;
A light to lighten the Gentiles: and the glory of Thy people Israel.
Glory be to the Father, and to the Son, and to the Holy Ghost:
As it was in the beginning, is now, and ever shall be, world without end.
Amen.

This is the last of the three New Testament or Evangelical Canticles.

The name is derived from the first words of the Latin text. It is known
as the “Song of Simeon.” When Mary and Joseph brought the Infant Jesus
to the Temple for the Purification according to the law of Moses, Simeon,
an aged man who looked for the redemption of Israel and the coming
of the Messiah, took Jesus in his arms and, being filled with the Holy
Spirit, gave utterance to the words recorded in Luke 2:29-32.
There is a fine appropriateness in the use of this Canticle for Vespers.
 THE NUNC DIMITTIS 417

Bright morning hymns and the jubilant Te Deum belong to Matins. The
quieter evening hymns, and this, the shortest and tenderest of the Can-
ticles, belong to the close of day. It is a hymn of parting and a prayer
for peace and rest, in view of the end of day and the close of life, sleep
being a type of death. Its opening words suggest the figure of a sentinel
who seeks permission to depart after a long vigil; or, more agreeable
with oriental use, the figure of a guest departing after a visit. Like
the Magnificat, it contains allusions to the Old Testament (Isa. 52:10;
Ps. 98:2; Isa. 42:6). In our use of it, we, like Simeon, appropriate God’s
salvation in Christ and affirm our belief that God’s promises in Him are
meant for the whole world. Philip Freeman refers to the connection
between the Incarnation, the Holy Communion and the Evening Office
as suggested by the use of the Nunc Dimittis: “It originally occurred in
an office (the Eastern Vespers) in which the True Light had symbolically
been brought in, in the form of the Gospels; the summary of the Eucha
ristic Epistle read; and other features of the great Rite imitated or paral-
leled. It was a thanksgiving, therefore, not for the incarnation only . . .
but for the Eucharistic consummation . . . and for the Apostolic announce-
ment to all nations . . . of the finished work of salvation . . . These great
topics then, associated with the eventide of the world and of the day,
may well be in our thoughts in using this Canticle.”‘
This passage from St. Luke's Gospel probably was a Canticle in the
ancient Office of Lights (Lucernarium). It is mentioned in the Apostolic
Constitutions of the fourth century (Book VII:48). Though used in the
Eastern Office at Vespers, it eventually came into the Roman, though
not the Benedictine, Office of Compline. It was sung with much solem-
nity on the Feast of the Purification (Candlemas), February 2.
When the Lutheran Orders simplified the ancient Vespers they intro-
duced this Canticle from Compline and appointed it as an alternate for
the Magnificat. Frequently it was given as an additional Canticle to be
sung at the close of Vespers in connection with an evening hymn. The
Nunc Dimittis doubtless came into the Anglican Prayer Book of 1549
from Lutheran sources as it is not found in Archbishop Cranmer’s second
draft for his proposed reform of the Breviary.
The Nunc Dimittis in the present musical setting is given to two
simple chants by J. Goldwin and J. Medley. It should be sung devotion-
ally but without dragging. The Gloria Patri introduces a brighter tone.
‘The Principles of Divine Service, v. I, pp. 358ff.
418 VESPERS IN DETAIL

THE PRAYER
This is a general heading for all that follows. We have had Psalmody
and Scripture, with their related features, Hymnody and the Canticle.
Now we have the final element of Prayer, including everything from the
Kyrie to the Collect for Peace.
Instead of the Prayers appointed in the Order, the General Rubrics
permit the use of the Litany, the Suffrages or other prayers. In the interest
of variety and richness these other prayers should be used frequently.
The Kyrie
{ The Minister shall say:
Lord, have mercy upon us.
{ The Congregation shall sing or say:
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
The Kyrie, sometimes called the Lesser Litany, is a Christian version
of the Synagogue prayer based upon Psalm 51:1. The full phrase Kyrie
Eleison is the Greek equivalent of “Lord, have mercy upon us.” This full
Greek form persisted in the Latin Liturgy for centuries, a reminder of
the fact that Greek was the original language of the Liturgy as well as
of the New Testament. This Greek form is still found in the German
liturgies. The English Liturgy retains the first word only as a title.
Scriptural sources for this liturgical invocation are Isa. 33:2; Matt.
15:22; 20:30, and Luke 16:24. In every case we find here the cry of those
in need and distress imploring divine mercy and help. The Kyrie is a
strong, simple, natural cry of the heart. “It belongs to the intensity and
the freshness of primal and spontaneous emotion. Its accents are the
tearful pleadings of a child with a merciful Father” (Bishop Dowden).
In the ancient Breviary Offices the Kyrie at this place expanded into
lengthy litany forms of prayer and intercession.
As used here the Kyrie is a prelude to the supplications which follow,
just as the Gloria at the end of the opening versicle in the Office is a
prelude to praise. The Kyrie thus regularly precedes the Lord’s Prayer
not only here and in Matins, but in the Litany, the Suffrages and the
Burial Service. e
o9

The minister goes to the altar, if he has not already done so for the
Canticle. He faces the altar with joined hands, and reads the Prayers
from the Service Book on the missal stand.
 THE LORD'S PRAYER 419

It will be noted that in Matins and Vespers the minister says the first
petition only and that the congregation sings and says the first three
petitions in a continuous response. This is in accordance with the.use
of the Early Church and of the Eastern Church today. The different
a _,

arrangement in the Service (p. 255) corresponds to the Latin use.®

Ke

The first musical setting is from Tallis with the principal melody in
the tenor. The second setting is a melody adapted by Merbeck from a
longer Kyrie in a plain song Mass in the Sarum Missal. The melody in
this case is in the soprano. Its form with the first notes of the second and
third petitions successively higher than the opening phrase, suggests
increasing intensity with diminishing conclusion.
Whichever setting is used, the music should be rendered softly but
without dragging. Each petition should be phrased, with pauses at the
commas after the words “Lord” and “Christ.” The volume may be built
up gradually until the word “mercy” in the final petition, after which the
tone should diminish to a soft conclusion. At the end the organ accom-
paniment may be dropped entirely, the voices alone prolonging the final
syllables.

The Lord’s Prayer

{ Then shall all say the Lord’s Prayer.
Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom
cume; Thy will be done on earth, as it is in heaven; Give us this day our daily
bread; And forgive us our trespasses, as we forgive those who trespass
against us; And lead us not into temptation; But deliver us from evil; For
Thine is the kingdom, and the power, and the glory, for ever and ever. Amen.
This prayer, commonly known as the “Our Father’ (Pater Noster),
expresses our deepest personal needs and the fundamental needs of
humanity. Used as a common form by the congregation, its comprehen-
sive petitions enable the individual worshipers to include such personal
intercessions and requests as their own devotion suggests.
The text used throughout the Common Service first appeared in the
King’s Book of 1548. This supplanted various English translations pre-
viously in use and gained universal recognition among English-speaking
peoples. One petition was later changed. The text of 1543 read: “Let us
not be led into temptation” a rendering to be preferred to the form we
now have. This text of the King’s Book, with the exception just noted,
5 See letter of Gregory the Great to John, Bishop of Smyma, quoted in Burbidge, Liturgies and
Offices of the Church, p. 288.
420 VESPERS IN DETAIL

maintained its hold in English services even after the Authorized Version
appeared in 1611. Our text of the Lord’s Prayer, therefore, may be said
to follow the ancient liturgical and popular use rather than any single
translation of the Scriptures as a whole. This explains the use of the word
“trespasses,” not found in the Authorized Versions of Matthew (6:12)
or Luke (11:4). It also explains the inclusion of the Doxology “For
Thine is the kingdom,” etc., which is not in the best manuscripts. This is
clearly a liturgical interpolation, though found as early as the Didache
(A.D. 110), whose text incorporates the Matthew form. It is common in
the Greek liturgies, but is not in the Roman. “For ever and ever’ is a
Hebraism carried over into early Christian Services (Gal. 1:5, Heb.
13:21; Rev. 1:6).
The Lord’s Prayer is said only once in Matins and in Vespers in the
Common Service. Both the Roman and the Anglican liturgies give it
more frequently. There is a gain in reverence and impressiveness
in the
restriction of its use.
The rubric “Then shall all say the Lord’s Prayer” contrasts with the
medieval use, which was continued in some of the Church Orders for a
time, according to which the priest said the entire prayer silently until
the petition “Lead us not into temptation,” which he said aloud, the
people joining in the last phrase “But deliver us from evil.”
a

The minister faces the altar and says the Prayer with hands joined.
?

The Lord’s Prayer should be said and not sung. The use of chant
forms is not to be encouraged. There should be no organ accompaniment
to cloud the clear and devout offering of the petitions. ;
The Salutation
{ Then may be sung or said:
The Lord be with you.
RY. And with thy spirit.
The origin of the Salutation and its response is to be found among
the Hebrews who employed the word “Emmanuel” (God with us), as a
form of greeting (Ruth 2:4). We also find the expression under slightly
different forms in the New Testament (Luke 1:28; Rom. 16:20; etc.)
The formula was used by early Christian bishops upon entering the
church. It soon found a place in the liturgy where it introduced specific
 THE COLLECT FOR THE DAY 42)

prayers such as the collects in the Mass and the Divine Office, the
Preface, etc. It also introduced such sacramental elements as the reading
of the Gospel, the Benediction, etc.

The minister turns by his right and faces the congregation. He may
slightly extend his parted hands in a gesture of greeting as he gives the
Salutation, after which he joins them again. He may make a slight in-
clination in recognition of the response of the people.
“@

The Response should be sung softly but without dragging.

The Oremus
{ The Minister shall say:
Let us pray.
This brief invitation to prayer is the remaining fragment of an earlier
and longer use. We associate the Oremus with the Collect which imme-
diately follows. Anciently it was an invitation to private prayer with
which specific directions were coupled, such as “Let us pray for Holy
Church,” etc. After a period of silent prayer the Officiant collected and
expressed the petitions of all in a brief prayer (Collectio), said aloud.
In the Eastern Rite frequently the form was briefly imperative: “Pray’;
or, as in the Byzantine Rite: “In peace let us pray to the Lord.” The fact
that the Oremus originally introduced the period of silent prayer rather
than the Collect, the latter serving merely as the conclusion of the silent
prayer, may explain the brevity of many of the older Collects.
The Collect for the Day
Stir up, we beseech Thee, Thy power, O Lord, and come; that by Thy protection we
may be rescued from the threatening perils of our sins, and saved by Thy mighty deliver-
ance; Who livest and reignest with the Father and the Holy Ghost, ever One God, world
without end. Amen.

This is the Collect appointed before the Epistle in The Service on a

particular Sunday or Festival. It is repeated in Matins and in Vespers
at this place throughout the week. If a Festival falls within the week, the
proper Collect of the Festival becomes the Collect for the Day and is
read first. The Collect for the preceding Sunday may be read next.
As explained above, the ancient Hour Services, particularly in the
Gallican Rite, provided an opportunity after each Psalm for private
422 VESPERS IN DETAIL

silent prayer upon subjects aunounced in a Bid. These silent prayers

were finally summed up by the Officiant in one brief Collect. When
desire for further brevity led to the discontinuance of the silent prayers,
the fixed Collect was borrowed from the Eucharistic Service of the Day
to conclude the Office; or it was added to the series of Versicles (Suf-
frages) which, with the Lord’s Prayer, concluded the Office.
The use of the Collect for the Day in Matins and in Vespers through-
out the week links these services with The Service of the preceding
Sunday or Festival and reminds us of its specific teaching. In recognition
of its special function and dignity it is the first Collect read, and receives
the full liturgical conclusion as in The Service itself.
The Lutheran Liturgy, differing in this respect from the Roman and
the Anglican, permits the use of other Collects or Prayers after the Col-
lect of the Day. These have the short termination: “Through Jesus
Christ Thy Son, our Lord.”
Traditionally the entire group of Collects should be uneven in num-
ber and not exceed seven. The final Collect for Peace again has the full
termination.
In the earliest times the Services of the Lord’s Day and other Festivals
began with Vigils on the night preceding. A survival of this is found in
the Vespers of Saturday and other days immediately preceding a Fes-
tival, such as Christmas Eve. These Vespers take on the character of the
approaching Festival. The General Rubrics prescribe that the Collect
for the following Sunday or Festival shall be used on these days.
On the Collect, see also pp. 263 ff. Full instructions concerning the
proper termination of Collects are given in the General Rubrics, p. 484.
\/
o,°

The minister, having turned to the Altar by the right (Epistle) side
after the Oremus, prays the Collect with hands joined: or, if he prefer,
he may hold his hands slightly uplifted, the palms extended and facing
each other at shoulder height. At the conclusion of each Collect the
hands should be joined.
The Collect is a very brief, and often very sententious form of prayer.
Its thought will not be grasped unless it is read very deliberately and
distinctly.
V2

The Aimen after each Collect and the response to the Versicle should
be sung promptly but in the mood of prayer.
 THE COLLECT FOR PEACE 423

The Collect for Peace

{ Other Collects may then be said, and after them this Collect for Peace, with which
a Versicle may be used.
. The Lord will give strength unto His people.
FY. The Lord will bless His people with peace.
O God, from Whom all holy desires, all good counsels, and all just works
do proceed: Give unto Thy servants that peace, which the world cannot give;
that our hearts may be set to obey Thy commandments, and also that by
Thee, we, being defended from the fear of our enemies, may pass our time
in rest and quietness; through the merits of Jesus Christ our Saviour, Who
liveth and reigneth with Thee, and the Holy Ghost, ever One God, world
without end. Amen.
The Collect for Peace is one of the most ancient prayers of the Church,
being found in the Gelasian Sacramentary. It is unsurpassed in beauty
and spiritual appeal. In the Latin pre-Reformation Services it was used
in the Mass for Peace as well as at Lauds, Vespers and in the Litany.
Because of its great popularity it was translated into many languages.
Luther gave it in German after his hymn “Verley uns Frieden gnadiglich”
in Klug’s Gesangbuch of 1533. It is found in many of the Lutheran
Orders.* There is an English Prymer version of the fourteenth century
which is very quaint:

“God, of whom ben hooli desiris, rizt councels and iust werkis:
zyue to thi seruauntis pees that the world may not zeue, that
in oure hertis zouun to thi commandementis, and the drede of
enemyes putt awei, oure tymes be pesible thurz thi defendyng.””
This Collect is rich in historic associations. We cannot but think of
the troublous times in the latter half of the fifth century when it was
composed—“when sieges and barbaric invasions made men’s hearts fail
for fear, when Rome but narrowly escaped the Huns and did not escape
the Vandals; when the Western Empire itself passed away before
Odoacer, and Odoacer was overthrown by Theodoric” (Canon Bright).
Then, if ever, it seemed as if the Church and Christianity itself might
perish in the general ruin.
Unhappily humanity has scarcely known a decade when, in some
lands if not in many, wars and rumors of wars have not made this prayer
applopriate. But beyond this, its deep spiritual significance expresses the
6 Paul Drews, Beitrége zu Luthers liturgischen Reformen, p. 97; Works of Martin Luther, v. 6,
p. 358.
7 William Maskell, Monumenta Ritualis Ecclestae Anglicanae, v. 3, p. 38.
424 VESPERS IN DETAIL

longing of Christians everywhere in all ages, for peace within and with-
out. The “fear of our enemies” is a constant experience, whether we
think of threatened social upheavals, or whether we look into the depths
of our own spirit and find tumult and temptations there.
As we use this Collect in Vespers it also looks backward over the
experiences of the day, and catching up the tone of the Nunc Dimittis
ere it dies away, prolongs it in this petition for “that peace which the
world cannot give.”
The text in the Common Service is that of the American Book of
Common Prayer, which differs slightly from that of the English Book.
Beautiful as the translation is, the prayer is still more beautiful in its
original Latin form.
The versicle and response which introduce this Collect are from
Ps. 29:11. This thought lays a solid foundation for the petition which
follows.
Probably because of the strong sacramental character of these ancient
versicles, Luther selected many from the storehouse of Latin Service
Books and prefixed them to the collects which he translated or composed.
The constant use of such pregnant passages of Scripture in responsive
form in introducing collects has ever been a rich and characteristic fea-
ture of the Lutheran Liturgy, while it has dropped out of Anglican usage
completely. @,
“9°

The minister remains facing the altar, not turning to the congregation
for the Versicle. This simply introduces the Collect and shares its sacri-
ficial character.
Inasmuch as the Collect is a very brief form of prayer, its thought will
not be grasped unless it is read very deliberately and distinctly.
\/
oe

The music of the Response and of the Amen after the Collect should
express the mood of prayer.

THE BENEDICAMUS
{ Then may be sung or said the Benedicamus.
Bless we the Lord.
RY. Thanks be to God.
This liturgical conclusion and dismissal is a feature found in the
Roman and the Lutheran liturgies, but not in the Anglican. In the pre-
 THE BENEDICTION 425

Reformation Office every Hour was concluded in this manner. The

Lutheran Orders retained the Benedicamus and, when no minister was
present, this concluded the service.
The Versicle is a summons to the congregation to thanksgiving. Its
inspiration is found in the Doxologies which conclude the first four books
of the Psalter (Psalms 41:13; 72:18; 89:52; 106:48). The Response (Deo
gratias) is a prompt and terse reply in which thanks are given to God
for grace received. (I Cor. 15:57.)
o
“9

The minister turns by his right and faces the congregation with joined
hands.

The Response is sung by choir and congregation with fullness and

breadth of musical tone. :

THE BENEDICTION

{ Then shall the Minister say the Benediction.

The Grace of our Lord Jesus Christ, and the Love of God, and the Com-
munion of the Holy Ghost, be with you all. Amen.
The New Testament Benediction (II Cor. 13:14), sometimes called
“The Grace,” is found in the early Greek liturgies as an introduction to
the Sursum Corda (Lift up your hearts). It was not used in the Hour
Services of the pre-Reformation Church. It appeared after the Reforma-
tion as the conclusion of the English Litany of 1559, and later was incor-
porated in the Prayer Book. In the Anglican use it is a prayer: “be with
us all.” In the Lutheran use it is a benediction: “be with you all.”
The Benediction is a sacramental act. It is pronounced by the minister,
facing the congregation with uplifted hand or hands. It should not be
interpreted as a prayer. The text as given in the Liturgy should be used
without variation. (See also pp. 360 #f.)
eo

The minister may lift and extend his right hand at more than shoulder
height, the left being held flat upon his breast. He may partially draw
the third and fourth fingers back into the palm, thus representing the
Trinitarian character of the Benediction by his extended fingers and
thumb. If he desire he may make the sign of the cross.
426 VESPERS IN DETAIL

Instead of this traditional form he may extend both hands fully open
to make with his arms and body the form of a cross. This procedure,
however, is historically associated with the Old Testament Benediction
rather than with the New.
During the Amen the minister turns to the altar and offers his final
personal devotions, which may include the Gloria or a prayer of thanks-
giving. He may then retire directly to the sacristy, or, he may follow the
choir as it leaves the church in silent procession, or, upon festivals, sing-
ing a final hymn.
&

The Amen after the Benediction is to be sung firmly but softly, with
each note solemnly prolonged.
The congregation remains standing until the minister and the choir
have left the church. It then bows or kneels in silent prayer which is
brought to a close by a fuller volume of organ tone.
 CHAPTER XXV

THE PROPERS

i LITURGICAL propers are an essential and characteristic feature ot

all Western liturgies. These liturgies, unlike the so-called “worship
programs” prepared for a single service, provide complete and varied
material for all the services of the ecclesiastical year. There is a fixed,
invariable framework which is repeated every service. Into this are fitted
variable “propers’ pertinent to the particular service or festival.
These propers contribute more than variety, color and interest. Their
content focuses attention upon the specific message of each Sunday and
determines the thought and mood underlying the celebration of the fes-
tivals. Taken as a whole they present the entire body of the Church’s
teaching during the cycle of the year.

THE PROPERS AND THE CHRISTIAN YEAR

Early Christian worship was very simple. Scripture readings from the
Old Testament, the Epistles, and later the Gospels were at first all lectio
continua, that is, continuous readings of entire Books. Weekly celebration
of the Lord’s Day and annual commemorations of Good Friday and
Easter, and later on of other events in Christ's life and the life of the
Church, led to the development of the Christian year. This has two great
divisions—the Half Year of our Lord and the Half Year of the Church.
Saints’ days and other minor testivals are distributed throughout both
divisions. This system of corporate worship was born not of scientific
exactness but of spiritual experience. It developed against a background
of historic depth and consciousness with annually repeated commemora-
tions of scriptural facts and persons. The Christian year and the Christian
Liturgy together constitute an effective and beautiful way of preserving
and presenting the whole body of fundamental Christian truths in devo-
tional form. Together they embrace the whole Gospel, “the things most
surely believed among us,” the way of salvation, the rule of life. This
regular and universal review of Christian essentials is theologically ade-
quate, devotionally inspiring, and pedagogically sound. It also protects
ministers and people against the intrusion of social and secular themes
and personal preferences or prejudices into the services of worship.
The Propers have unity and variety. They give direction, movement,
427
428 THE PROPERS

and even dramatic intensity to the services for each day or festival. They
were not logically or psychologically planned. Their content, however,
gives ample evidence of theological insight and liturgical skill. It would
be difficult to conceive of more pertinent, harmonious, or beautiful selec-
tions than those for Epiphany, Ash Wednesday, the Last Sunday after
Trinity, and All Saints’ Day, to mention but a few examples. Wisdom
born of experience, and knowledge of human nature are evident in the
appointments for the Fourth Sunday in Lent and for Holy Thursday,
which afford relief from the rigors of Lent and the emotional strain of
Holy Week, respectively.
We do not understand the reasons for some selections. Time has
brought dislocations and changes. The historic series nevertheless remains
today a significant and well-organized body of devotional material with
Introits, Graduals, and Collects, as well as Lessons, thoroughly scriptural
in content and tone.

UnItTy AND VARIETY IN THE THREE WESTERN LITURGIES

There are nine such propers in the Roman Liturgy. Each Mass has
its own Introit, Collect, Epistle, Gradual, Gospel, Offertory, Secret, Com-
munio and Post-Communio. The Lutheran Liturgy retained the first five
of these. The Anglican Liturgy dropped the Gradual in 1549 and the
Introit in 1552 and ever since has had only the Collect, the Epistle, and
Gospel. The Proper Prefaces which each of the three Western liturgies
provide are also to be included among the liturgical propers.
The Lutheran, and the somewhat later Anglican, reforms of this com-
plex medieval system were conservative, and yet critical and constructive.
The two churches practically agreed in the festivals and saints’ days to
be retained in the calendar and in the retention or rejection of Collect
texts. While there was this general agreement in attitude and procedure
there were numerous differences in details as the two churches developed
their vernacular services on the continent and in England respectively.
Thus, the Lutheran Liturgy retained the historic Advent Collects while
the Anglican Prayer Book substituted new compositions. Both churches
rejected the Collect for the First Sunday in Lent as unevangelical. The
Lutheran Liturgy substituted another Collect from the Gelasian Sacra-
mentary while the Prayer Book introduced an original Collect based upon
the Gospel. In the case of the Palm Sunday Gospel, which in the Roman
Liturgy consists of two entire chapters of Matthew, the Prayer Book
(1661) reduced this to fifty-four verses of Chapter 27. The Lutheran
 INTROITS AND GRADUALS 429

Liturgy departs entirely from the Passion narrative and gives the Trium-
phal Entry, transferring the Gospel from the preliminary office of the
Blessing of the Palms. A further illustration of the discriminating and
constructive spirit of the Lutheran reform is found in the transfer of the
Feast of the Transfiguration of our Lord from August 6 to the Last
Sunday after Epiphany; in the formulation of an entirely new set of
propers for the last three Sundays after Trinity; and in the introduction
of new festivals such as Harvest and Reformation Day.
The critical and constructive spirit of Anglican reform is further
shown in the lengthening, and occasionally the shortening, of many
Epistles and Gospels, in the substitution of different Epistles and Gospels,
and particularly in the free translations and expansions of the Collects
and the composition of many new and beautiful Collects such as those
for Advent, Quinquagesima, Ash Wednesday, All Saints’ Day and many
apostles’ days.
Tue INTROITS AND THE GRADUALS
The Introit and the Gradual are two of the historic propers retained
in the Lutheran Liturgy. The Church Orders generally referred to them
approvingly. They are given with Latin texts and the traditional plain-
song settings in the Lutheran cantionales—Spangenberg, Lossius, Eler,
etc.—and even in the seventeenth-century (1664) Nuremberg Officium
Sacrum. As time went on they were partially translated into the vernacu-
lar. The Common Service Book gives a complete series of English texts
of the Introits and the Graduals for the liturgical year. The Anglican
Prayer Book does not have these propers.
The Introit and the Gradual are two of the three Psalm selections in
the Liturgy, the other being the Offertory. Occasionally New Testament
and liturgical phrases are interspersed, as for example in Holy Week,
when New Testament passages are used, and on Whitsunday, when
extracts from the Book of Wisdom and the sequence Veni Sancte Spiritus
are introduced.
Skill and taste of high order are evident in the choice of texts. The
Introit sounds the theme of the day, especially on festivals. The Gr adual
is a song of passage, a liturgical transition from the Epistle to the Gospel.
Both are choral elements which should be cultivated by organists and
choirmasters in preference to the nondescript, irrelevant, and frequently
incongruous anthems, solos, etc., which so often intrude in the services
and mar their unity. Excellent settings, some plain song and others in
anthem form, are available. Others are in preparation. (See pp. 25-f, 280. }
430 THE PROPERS

THE LITURGICAL GOSPELS AND EPISTLES

The liturgical Lessons are the core of the propers. The Introits, Col-
lects and Graduals take their character and color from the Lessons. In
the early Church certain books of the Bible were read through continu-
ously. This lectio continua was interrupted by Easter and the later fes-
tivals, each of which had its own appropriate Lessons. It was not until
the fifth century in Gaul that a complete series of selected Lessons for
all the Sundays and festivals gained general acceptance.
The word Pericopes as applied to the series of Gospels and Epistles
which, with some differences, is appointed in the Roman, Lutheran and
Anglican liturgies, is of sixteenth-century Lutheran origin. (Brenz,
Pericopae Evangeliorum Expositae, 1566.) The basis for this series is the
usage at Rome, perhaps in the time of Gregory the Great (590-604).
This was contained in the so-called Comes (“Companion” to the Sacra-
mentary). The earliest Comes has been ascribed to Jerome but is prob-
ably later than his time. Alcuin corrected the series of Lessons for
Charlemagne and the latter made it the basis for the Homilies which he
caused to be prepared for the clergy in his realm. Many changes were
made during the following centuries. Isidore of Seville influenced the
selection of Advent Lessons. Other changes were made in Rome and
other centers. The Roman Church finally unified and stabilized its Use
at the Council of Trent. The Lutheran and the Anglican liturgies, with
few exceptions, follow the older Use of Charlemagne’s time and later,
which had come to prevail throughout Germany, Scandinavia and
England (see the Preface to the Common Service, 1888).
The Pericopes originated and continued in use largely because of
homiletical considerations. In medieval times the Lessons themselves
were read only in Latin. The Hussites sought permission to use them,
together with the Creed, in the vernacular. The Church, however, per-
mitted only the Sermon in the vernacular. This usually was a paraphrase
or an interpretation of ore of the Lessons.
The Reformers took ‘,arious attitudes towards the Pericopes. The
Reformed, beginning with Miinzer, 1523, and the Swiss leaders—Zwingli,
Bullinger, etc.—abolished the Pericopes. Calvin saw only homiletica!
values in them and substituted a iectio continua. The Lutherans, on the
other hand, defended and kept the system, thougl: admitting weaknesses.
Luther was one of the first to propose vernacular Lessons, and it has been
suggested that this idea may have influenced the preparation of his
German Bible. He objected to some of the Epistles, James in particular.
 THE PERICOPES 431

In general he tavored a moderate revision of the Lessons to be read in

the services, but he kept the historic series, with few changes, as the
basis for sermons. He and Bugenhagen and others published “Postils” on
the series as an aid to preachers, quite as the Homilies of Charlemagne
had been prepared by Paul the Deacon for reading in monasteries and
cathedral churches. The Church Orders generally established the series
in Lutheran use, though a few prescribed the lectio continua and a few
others gave a modified series.
At various times during the past two centuries the historic Pericopes
have met criticism at the hands of Lutheran scholars—Mosheim, Herder,
Schleiermacher, and others. The Rationalists generally attacked them,
claiming that some of the selections fostered superstition and violated
good taste. Alternate systems were proposed by the Eisenach Conference,
by Thomasius, and in the Hanoverian and the Swedish Liturgies.
The considerations which have continued the Pericopes in Lutheran
use to the present are chiefly their popular appeal, the fact that preach-
ing should deal with essentials, and the further fact that the series is
Christocentric and better than any scheme which would encourage
preaching on large portions of the Old Testament or on whole books of
the Bible. The pedagogical values in repetition are also recognized as is
the fact that the series well defines and sustains the mood of the Church's
festivals and seasons.
Even the most earnest advocates of the historic series, however, must
admit imperfections. Some of the great parables are missing, though the
Lutheran Liturgy has introduced the parable of the Prodigal Son for its
Day of Humiliation and Prayer. Some of the Lessons for Lent represent
medieval rather than evangelical ideas. The Epistle for the Fourth Sun-
day in Lent misses a magnificent climax by not including one verse more
(Gal. 5:1). The Gospel for Easter, and the Collect and the Epistle as
well, are inadequate for this great festival. The former presents only the
empty tomb and not the risen Christ. The Gospel for Trinity Sunday is
the historical and appropriate Gospel for the octave of Pentecost, and
we might well substitute the Roman appointment (Matt. 28:18-20) for
this festival. The unique Lutheran provision of eschatological Lessons
for Trinity XXV and XXVI, while devotionally satisfying in connecting
the end of life and the end of the world with the close of the ecclesiastical
year, may be criticized from the practical point of view of giving a
somber, lifeless tone to the season when congregational life normally
swings into vigorous activity after the lassitude of the summer.
432 THE PROPERS

The desirability of including Old Testament Lessons is also fre-

quently expressed. The rubrics in the Common Service permit an Old
Testament Lesson to be read before the Epistle, but this is rarely done.
The readings from Scripture, on the average, consume but a small por-
tion of the service hour. The reintroduction of an Old Testament series
to precede the Epistle and the Gospel would be a return to the practice
of the early Church and would be spiritually edifying as well.
Notwithstanding these items, the mature judgment of the Church
recognizes the worth of the Pericopes as a whole and approves their
retention. As indicated above, the Lutheran and the Anglican Liturgies
have the Lessons of the Comes and of Charlemagne’s Homilarium with
a few Reformation and post-Reformation developments. The Roman
Use, established by the Council of Trent, includes numerous variations
occasioned by the multiplication of the feasts of Mary and of the Martyrs,
and by other later innovations.
From another point of view, we must recognize three types of Lec-
tionaries: 1. those of the early middle ages, before the general recognition
of the Festival of the Holy Trinity; 2. those of a later period, from the
thirteenth to the fifteenth centuries; 3. the sixteenth-century lectionaries
of the Lutheran Church Orders, the Anglican Book of Common Prayer,
and the Roman Missal. The Lectionaries of the second period accepted
the Festival of the Holy Trinity, and this, instead of the festivals of Pente-
cost and of a few important saints (Peter, Paul, Lawrence, Michael, etc.),
soon came to dominate the final half of the ecclesiastical year, though the
Roman Church still continued to number these Sundays “after Pentecost.”
The Lutheran Church, though in general keeping to the most ancient
use, climaxed the process of development by establishing Propers for all
the Sundays that may occur in the Trinitytide.
A comparative study of the Pericopes for this half of the Church
Year in the medieval missals and in the modern Roman, Lutheran and
Anglican liturgies, shows that with the possible exception of the Epistle
and the Gospel for Trinity II, no particular combination of Epistle and
Gospel has been absolutely maintained throughout these centuries. The
late Roman Use discarded the traditional Gospel for Trinity Sunday
(Nicodemus and the necessity of regeneration) and substituted Matt.
28:18-20 (the Divine Commission in the Name of the Trinity). For the
First and the Second Sundays after Trinity it drew back the traditional
Lessons for Trinity II and III respectively. For Trinity III it appointed
the old Epistle for Trinity IV and the Gospel for Trinity V. From this
 ORIGIN OF THE PERICOPES 433

point to the end of the Trinity season the Roman Epistles are one Sunday
behind and the Gospels are two Sundays behind the Carolingian Lessons
retained in the Lutheran and the Anglican liturgies.?
The Lutheran Church, on the whole, followed the Carolingian lec-
tionary more closely than did the Anglican Church. It, however, estab-
lished several new features, the most important of which were the
appointment of the Festival of the Transfiguration on Epiphany VI, or
as in the Common Service Book on the Last Sunday after Epiphany; the
permissive use of the History of the Passion instead of the traditional
Lessons for the Days in Holy Week; and the establishment of an entirely
new set of propers for Trinity XXIV—XXVII. The Anglican Liturgy was
freer than the Lutheran in changing the length of the Lessons. It advan-
tageously lengthened a number of the Gospels—Advent I, Whitsunday,
etc.—and even more frequently the Epistles—Advent I, Trinity I and II,
etc. It also introduced a number of new Epistles—Epiphany, Epiphany I
etc._and new Gospels—Epiphany II, Trinity IX, etc. The Epistles for
Septuagesima and Sexagesima were shortened.

FORMATIVE FACTORS
A century ago Ernest Ranke undertook a critical study of the Peric- (log

sf
opes and concluded that many of the present Lessons are fragments of
earlier and longer Lessons, and that in many instances the occasion or
reason for the selection of certain Lessons has long since been forgotten.
More recently the scholarly investigations of Stephen Beissel, Walter
Howard Frere, Hartmann Grisar, Leonhard Fendt and Cardinal IIde-
fonso Schuster and others have brought many of these occasions and
reasons to light. The results of these exhaustive studies, with selected
illustrations, may be summarized briefly as follows:
a. Ecclesiastical Festivals and Seasons
The Lessons for Festival Days usually present the historic facts and
the theological considerations which underlie these occasions. On Christ-
mas we have the Story of the Nativity and the doctrine of the Incarna-
tion; on Easter the fact of the Resurrection and the implications of this
doctrine; on Whitsunday the Descent of the Holy Spirit and the func-
tions of the Spirit etc. The preparatory and penitential moods of Advent
and Lent are fully brought out in the Lessons of these seasons.
1For discussion of this and of other changes in Lent and Advent, see Achelis, Lehrbuch der
Praktischen Theologie, 8d ed., Leipzig, 1911, Vol. I: 3861ff. See Adolph Spaeth, “The Pericopes,”
in Memoirs of the Lutheran Liturgical Association, III: pp. 47-66. For the Pericopes in genera]
see also pp. 273#.
434 THE PROPERS

b. Survivals of the Lectio Continua

Partial survivals of the early system of continuous reading from the
different books of the Bible are found in the Epistles for Epiphany I-IV,
where the Lessons from Romans have but little reference to the season;
in the Sundays from Easter to Trinity V, which, with few exceptions,
have Epistles from the Catholic Epistles; and in Trinity VI to XXVI
(except XVIII), which have Epistles from the books of the New Testa-
ment in their proper order.

c. Cycles which Present Specific Teaching

Four such cycles are evident in the Trinitytide. The division points
originally seem to have been determined by the festivals of St. Peter and
St. Paul on June 29; St. Laurentius’ Day, August 10; and St. Michael's
Day, September 29. As embodied in our present system these cycles are:
Trinity I-V, the Call to the Kingdom of Grace; Trinity VI-XI, the Right-
eousness of the Kingdom; Trinity XII-XVIII, Aspects of the New
Life of Righteousness; Trinity XIX-Advent, the Consummation of the
Kingdom.

d. References to Catechumens, Baptism, Confirmation

These are particularly evident in the Lessons for Sundays before and
after Easter, as for example Lent I, II, III and the First Sunday after
Faster.
e. Commemoration of Apostles, Martyrs, etc.
The Epistles for Trinity III and V are probably related to the Feast of
St. Peter and St. Paul; the Gospel and Epistle for Trinity XII reflect the
proximity of St. Laurentius’ Day. The Lessons for Apostles’ Days, Evan-
gelists Days and All Saints’ Day are definitely commemorative.
f. Significance of Station Churches
There were no less than forty-five different churches in Rome known
as “stations at which the pope or his representative regularly conducted
services on eighty-nine specified days of the year (see p. 451). On
Sexagesima St. Paul Beyond the Walls was the station church, and the
Lessons as well as the Collect specifically commemorate the great Apostle
in whose honor the basilica had been erected. The station church for the
Fourth Sunday in Lent was the Basilica of the Holy Cross in Jerusalem,
and references to Jerusalem are contained in the Introit as well as the
Epistle and the Gospel. The station church for the Third Sunday in Lent
was the Basilica of St. Lawrence, and Schuster (II: 95, 96) even sug-
 LESSONS AND COLLECTS 435

gests, quite fancifully one may believe, that the Epistle (“Ye were some-
times darkness, but now are ye light in the Lord”) may have some refer-
ence to alterations in the basilica which Pope Pelagius II (a.p. 578-90) -
made and which permitted more light to enter the older part of the |
building.

g. Times of the Natural Year

The Gospels for Septuagesima (the Vineyard) and Sexagesima (the
Sower) were originally appointed for early spring, when the farmers
prepared their vineyards and fields. The later lengthening of Lent pushed
these selections back so that they now normally come at the end of
winter. The Epistle for Trinity XX (“Be not drunk with wine”) may
have some reference to the fact that this Sunday normally comes in Italy
about the time when the new wine is drawn off (Schuster).

h. National and Local Conditions

The Introits and the Collects for Septuagesima, Sexagesima and Quin-
quagesima reflect the great anxiety felt in Italy before and during the
Lombard invasions. The Epistle and the Collect for Trinity IV probably
refer to the disasters suffered by the Roman Empire. The Gospel for
Trinity X may possibly have been selected in view of the fact that the
date of the destruction of Jerusalem (August 10) usually falls about this
time in the Church Year.
i. Influence of the Breviary Lessons
Dom Gaspar Lefebvre attempts to show how the general scheme of
the Pericopes for the period Septuagesima—Lent IV parallels the thought
of the Old Testament Lessons in the Breviary (The Saint Andrew Daily
Missal, p. 235); and how the Gospels for Trinity I-XI parallel the daily
readings in the Breviary (p. 754). The Epistles for Epiphany II-IV also
parallel the Lessons in the Breviary Offices.

THE COLLECTS
The Collects, which have maintained their unique prayer form through
more than 1200 years of unbroken history, have always been in close
relationship with the Lessons. At the time of the Reformation the
Lutherans and the Anglicans retained the Collects, while the Reformed
Churches discarded them. With relatively few exceptions, the same his-
toric Collects for Sundays and Festivals are in use today in the Roman.
Lutheran and Anglican churches (see pp. 264 ff).
436 THE PROPERS

The Propers of the Common Service Book present a more complete

seriesof Collects than is to be found in most of the Church Orders or in
modern European Lutheran service books. This series also keeps closer to
the traditional body of Collects than does the series in the Anglican
Prayer Book. Thus on three Sundays in Advent, Christmas Day and
Quinquagesima, the Lutheran Liturgy retains the historic Collects while
the Prayer Book gives new or different ones.
The references to sources in the next two chapters will give the earliest
known appearances of the Collects for the Day and will also demonstrate
the fact that this entire series of Collects had been incorporated in the
pre-Reformation Missals of Germany, Scandinavia, England and other
lands particularly affected by the Reformation. A careful study of the
Nuremberg Missal, 1484; the Bamberg Missal, 1498; the Constance Mis-
sal, 1505, and the Sarum Missal (J. Wickham Legg’s collation of three
early manuscripts) shows that of the seventy-five Collects in the Com-
mon Service Book whose Latin originals have been identified, sixty-seven
are found in all four of these Missals, six others in three, one in two, and
one in only one of the four Missals. In our use of these Collects today,
therefore, we are continuing a use universally established throughout
Western Christendom long before the Protestant Reformation.’
The English Reformers rendered a great service to the whole English
speaking world by their admirable translations, often free and expansive,
of the historic Collects of the Day and by their composition of new Col-
lects in the spirit and form of the ancient prayers, and thoroughly. evan-
gelical in content. Usually these new Collects were developed from the
thought of the Epistles. Thus the Collects for Advent I, II and III, Quin-
quagesima, Easter II, etc. Occasionally these new Collects are based upon
the thought of the Gospels, as for example the First Sunday in Lent, St.
Thomas’ Day and other apostles’ days.
The Common Service generally accepts the classic .translations of
Latin originals prepared at the time of the Reformation for the English
Prayer Book. Occasionally its critical judgment is expressed in altered
forms. The Common Service series also contains some original Collects
composed by the English Reformers and some original Collects not found
2The three German Missals are in the Krauth Memorial Library of the Lutheran Theological
Seminary at Philadelphia. J. Wickham Legg’s collation of three early manuscripts has supplied the
Sarum texts. The author has not been able to consult a Swedish pre-Reformation Missal except
for the few scattered leaves of the Aboe, Strengnas and Upsala Missals in the Pierpont Morgan
Library, New York City. These fragments, however, and particularly the critical work of Gustaf
Lindberg (Die Schwedischen Missalien des Mittelalters, Upsala, 1923), make it clear that the
entire system of Propers found in the German and English pre-Reformation Missals was also
found with identical texts in the Swedish Missals.
 SIGNIFICANCE OF THE PROPERS 437

in the Roman or the Anglican services. Among the latter are the collect
for New Year, Trinity XXVI, Reformation Day, Luther’s Post-Communion
Collect, etc.
A careful appraisal of the translations and expansions made by the
English Reformers and incorporated in the Common Service Book pro-
nounces many of them real improvements upon the originals, as for
example the Collect for Epiphany II and V, Sexagesima, Whitsunday,
Trinity V, XI, etc.
On the other hand, some of the translations are inadequate, though
in most instances only minor details are involved. In this group are the
Collects for the Festival of the Epiphany, Epiphany I, IV, Lent II, Tues-
day in Holy Week, Easter III, the Festival of the Holy Trinity, Trinity
XV, XVII, etc.

The Liturgical Propers, together with the Liturgy and the Church
Year, of which they are an indispensable part, constitute an important
factor in the Church's program of worship, edification, and education.
Their liturgical, homiletical, musical, and practical values call for con-
stant and careful study on the part of every minister, organist and choir-
master. The minister will also do well to share some of the fruits of his
studies in this field with his people. Catechumens can be given simple
explanations of the Propers and encouraged to follow the texts at every
service. Bible classes and older groups may be led to an appreciation of
what Professor Moffatt has called “The Thrill of Tradition” as they study
the Propers in connection with the history and the teaching of the
Church. Young and old will thus come to realize from their own experi-
ence the beauty and the worth of the Liturgy as a medium of devotion
and an instrument of grace in the corporate worship of the Church.
 CHAPTER XXVI

THE PROPERS IN DETAIL: ADVENT TO WHITSUNDAY

THE FIRST SUNDAY IN ADVENT

Epistle Gospel Intrott Gradual
Common Serv- Rom. 18:11-14 Matt. 21:1-9 Ps. 25:l1-3a, 4 Ps. 25:3-4;
ice Book 85:7
Roman Missal Ibid. Luke 21:25-33 Ibid. Ibid.
American Book Rom. 18:8-14 Matt. 21:1-18
of Common
Prayer
COLLECT
COMMON SERVICE Book ORIGINAL
Stir up, we beseech Thee, Thy power, Excita, Domine, quaesumus, potentiam
O Lord, and come; that by Thy protec- _tuam et veni, ut ab imminentibus pecca-
tion we may be rescued from the threat- torum nostrorum periculis te mereamur
ening perils of our sins, and saved by _ protegente eripi, te liberante salvari. Qui
Thy mighty deliverance; Who livest and __ vivis et regnas cum Deo Patre in unitate
reignest with the Father and the Holy Spiritus Sancti, Deus, per omnia saecula
Ghost, ever One God, world without end. saeculorum. Gregorian. B.C.N.S. Missals.
Advent as a season of preparation for the Festival of the Nativity originated
in France. Its observance was quite general by the time of the Council of
Tours, 563. In some places six or seven Sundays were included. When
Rome accepted the Gallican innovation she limited the period to four Sun-
days. It was probably not until the thirteenth century that Advent was
universally recognized as beginning the Christian year, which up to that time
had begun with the Festival of the Anunciation in March or, in some places,
with Christmas. While Advent never attained the severely penitential char-
acter of Lent, it has always been regarded as a season of solemn anticipation
and of spiritual preparation and purification. Lossius, the friend of Melanchthon
and the editor of a famous Reformation Cantionale, speaks of a threefold
Advent—His Coming in the flesh, His return to Judgment, and His daily Com-
ing in the ministrations of the Word and the Sacraments. The season color
is violet.
The Lutheran and the Anglican churches agree in the choice of Lessons
following the ancient Comes and the Lectionary of Charlemagne. The Roman
Church later pushed back the Gospels for the Second, Third, and Fourth
Sundays and interchanged the Epistles for the Third and the Fourth Sundays.
In the latter case this was done to establish a parallel between the Third
Sunday in Advent and the Fourth Sunday in Lent. The Lutheran and the
Roman churches have the same Collects, while the Prayer Book has a series
composed at the time of the Reformation.
The Gospel for the First Sunday recalls the word of prophecy, “Thy King
cometh,” and its fulfillment in our Lord’s entrance into Jerusalem on His way
to the Cross, whose centrality in God’s plan of redemption is thus recognized
438
 THE ADVENT SUNDAYS 439

at the very beginning of the Christian year. The Prayer Book advantageously
lengthens the Gospel by four verses and the Epistle by three verses. The
Epistle strikes the note of Time and exhorts to preparation. The Collect voices
the longing appeal of the Church in the single word “Come,” which is ad-
dressed directly to Christ. This form of address, while unusual in Collects, is
particularly appropriate as we begin another “Year of our Lord.” The Common
Service retains the historic Collect but gives a free translation which avoids
the unevangelical implications in the Latin word mereamur (“we may
deserve”). Anglican Reformers, 1549, as in many other instances, prepared a
new Collect based upon the thought of the Epistle. The Introit strikes the note
of personal devotion to the coming King and consecration to His way. The
first verse is the constant Introit for Private Communion.

THE SECOND SUNDAY IN ADVENT

Epistle | Gospel Introit Gradual
C. S. Bk Rom. 15:4-138 Luke 21:25-86 Isa. 62:11; 80: Ps. 50:2-8a, 5;
30, 29; Ps. 80:1 122:1-2
Missal Ibid. Matt. 11:2-10 Ibid.
Pr. Bk Ibid. Luke 21:25-33

COLLECT
CoMMON SERVICE Book ORIGINAL
Stir up our hearts, O Lord, to make Excita, Domine, quaesumus, corda
ready the way of Thine Only-begotten nostra ad praeparandas Unigeniti tui
Son, so that by His coming we may be vias: ut per eius adventum purificatis tibi
enabled to serve Thee with pure minds; _servire mentibus mereamur, per. Gela-
through the same Jesus Christ, Thy Son, sian. B.C.N.S. Missals.
our Lord.

Again the Propers are not in full agreement, as the Missal gives the story
of St. John the Baptist for the Gospel (appointed for Advent III in the Com-
mon Service) while the Common Service and the Prayer Book give our Lord’s
account of his Second Coming. The Common Service expands this as the
leading thought of the day and it provides its own translation of the historic
Collect. The Anglican Reformers, 1549, prepared an entirely new Collect
based upon the Epistle. This shifted the emphasis from the thought of the
Second Coming to the significance of the Holy Scriptures (“Bible Sunday”).
The Epistle is not closely related to the Gospel and probably was carried over
from a lectio continua reading of Romans. The Introit voices the hopes of the
post-Exilic age of restoration which harmonizes with the Day’s dominant
theme.

THE THIRD SUNDAY IN ADVENT

Epistle Gospel Introit Gradual
C. S. Bk 1 Cor. 4:1-5 Matt. 11:2-10 Phil. 4:4-6; Ps. 80:1b, 2b,
Ps. 85:1 la, 2b
Missal Phil. 4:4-7 John 1:19-28 Ibid. Ibid.
Pr. Bk I Cor. 4:1-5 Matt. 11:2-10
440 THE PROPERS IN DETAIL

COLLECT
CoMMON SERVICE Book ORIGINAL
Lord, we beseech Thee, give ear to Aurem tuam, quaesumus Domine, pre-
our prayers, and lighten the darkness of cibus nostris accommoda: et mentis nos-
our hearts, by Thy gracious visitation; trae tenebras, gratia tuae visitationis illus-
Who livest and reignest with the Father _ tra, per. Gelasian. B.N.S. Missals.
and the Holy Ghost, ever One God, world
without end.
The Gospel introduces the Advent figure of St. John the Baptist, the great
forerunner who was “more than a prophet.” The Missal gives the account in
John 1:19-28 which the Common Service and the Prayer Book reserve for
Advent IV. The Epistle strikes a clear Advent note in verse 5. The reference
to “the ministers of Christ” and their work of preparing men for the Second
Advent made it an appropriate selection for the Embertide Ordinations.
The Collect is a typical example of the ancient Latin prayers which com-
pressed spiritual thought of large significance in clear and terse phrase. The
First Prayer Book, 1549, retained this Collect. Bishop Cosin in the revision of
1662 introduced a new Collect based on the Epistle which again shifts the
emphasis on this Sunday in the Anglican Communion to the holy Ministry.
The Introit anticipates the pre-Reformation (Roman) Epistle, Phil. 4:4-7.

THE FOURTH SUNDAY IN ADVENT

Epistle Gospel Introit Gradual
C. S. Bk Phil. 4:4-7 John 1:19-28 Isa. 45:8a; Ps. Pss. 145:18, 21:
19:1 40:17b
Missal I Cor. 4:1-5 Luke 3:1-6 Ibid. Ibid.
Pr. Bk Phil. 4: 4-7 John 1:19-28

COLLECT
Common SERVICE BOOK ORIGINAL
Stir up, O Lord, we beseech Thee, Excita, Domine, potentiam tuam; et
Thy power, and come, and with great magna nobis virtute succurre: ut per
might succor us, that by the help of Thy auxilium gloriae tuae, quod nostra pec-
grace whatsoever is hindered by our sins cata praepediunt, indulgentia tuae propi-
may be speedily accomplished, through tiationis acceleret. Qui vivis. . . Gelasian.
Thy mercy and satisfaction; Who livest B.N.S. Missals.
and reignest with the Father and the
Holy Ghost, ever One God, world with-
out end.

This last Sunday in Advent has been particularly designated as the Praeparatio
in anticipation of Christmas rather than of the Second Coming. There is a
sense of immediacy in the Lessons: “The Lord is at hand,” “Make straight the
way of the Lord.” There is power in the very first word of this and other
Advent Collects. Only four of the nearly one hundred proper Collects thus
address the Second Person of the Trinity. In this instance we owe this address
to Christ to a change made by Gregory the Great.
The thought of the Collect is quite similar to that in the Collect for Advent I.
The Prayer Book, 1549, has a free translation of the historic Collect which
 THE SERVICES OF CHRISTMAS DAY 44)

returned to the earlier Gelasian address to God the Father. The expansion of
this prayer in 1662 caused it to differ further from the Roman and the
Lutheran. The Introit, as on the Second Sunday, from the second part of
Isaiah again establishes a connection between the Old Testament hope of
restoration and the New Testament Advent. ,

OTHER COLLECTS FOR THE SEASON OF ADVENT

Mercifully hear, O Lord, the prayers Preces populi tui, quaesumus, Domine,
of Thy people; that as they rejoice in the clementer exaudi: ut qui de adventu
Advent of Thine Only-begotten Son ac- Unigeniti tui secundum carnem letantur;
cording to the flesh, so when He cometh in secundo cum venerit in majestate sua,
a second time in His Majesty, they ma premium eeternze vitz percipiant. Per.
receive the reward of eternal life; through Gelasian.

O milder Gott, der du dein ewiges

Most Merciful God, Who hast given wort der menschen natur hast lassen an
Thine eternal Word to be made incarnate sich nemen vom unvorruckten leybe der
of the pure Virgin: Grant unto Thy junkfrawen Marie, vorley deinen auser-
people grace to put away fleshly lusts, welten, urlob zu geben, Jen fleyschlichen
that so they may be ready for Thy Visi- lusten, auf das sie all deiner heymsu-
tation; through... chung stat geben, durch den selbigen
Jesum Christum ... Thomas Mtinzer,
1524. (Probably a Latin collect, trans-
lated. )

CHRISTMAS DAY. THE NATIVITY OF OUR LORD

1. For rHe EARLY SERVICE

Epistle Gospel Intrott Gradual
C. S. Bk Titus 2:11-14; Luke 2:1-14 Pss. 2:7; 93:1 Pss. 110:38, 1;
Isa. 9:2-7 2:7
Missal Titus 2:11-15 Ibid Ps. 2:7, 1 Ibid.
Pr. Bk Ibid Ibid

COLLECT

CoMMON SERVICE BOOK ORIGINAL

O God, Who hast made this most holy Deus, qui hanc sacratissimam noctem
night to shine with the brightness of the veri luminis fecisti illustratione clares-
true Light: Grant, we beseech Thee, that cere: Da, quaesumus; ut, cuius Lucis
as we have known on earth the mysteries mysterium in terra cognovimus, eius
of that Light, we may also come to the quoque gaudiis in caelo perfruamur, per.
fullness of His joys in heaven; Who liv- Celasian. B.N.S. Missals.
eth and reigneth with Thee and the Holy
Ghost, ever One God, world without end.

9. For THE LATER SERVICE

Epistle Gospel Intrott Gradual
C. S. Bk Heb. 1:1-12 John 1:1-14 Isa. 9:6; Ps. Pss. 98:3b-4, 2;
98: ] 95:la, 6a
Missa! Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. Ibid.
442 THE PROPERS IN DETAIL

COLLECT
COMMON SERVICE Book ORIGINAL
Grant, we beseech Thee, Almighty Concede, quaesumus, ommipotens
God, that the new Birth of Thine Only- Deus, ut nos unigeniti tui nova per car-
begotten Son in the flesh,may set us nem Nativitas liberet, quos sub peccati
free who are held in the tld bondage iugo vetusta servitus tenet, per. Gelasian.
under the yoke of sin; through the same ___B.N.S. Missals.
Jesus Christ, Thy Son, our Lord.

The festival of Christmas is of later observance than the festivals of Easter

and Whitsunday. We do not know the date of our Lord’s birth. The admittedly
inexact calculations of Hippolytus (c. a.p. 220) determined March 25 as the
date of the crucifixion. On an unfounded assumption that our Lord’s earthly
life must have included an exact number of years, fractions being imperfec-
tions, Hippolytus named December 25 as the date of the Nativity. By the
fourth century this date was generally accepted and observed in the West.
In the East the calculations of the Montanist sect fixed January 6 as the date
of Christ’s birth and this date was observed as a Feast, celebrating both the
birth and the baptism of our Lord.
In Rome also, December 25 was celebrated as a Festival of the Sun and in
recognition of the winter solstice. Church leaders took advantage of this
deeply rooted observance and gave it Christian direction by celebrating the
birth of the Sun of Righteousness on this date.
Christmas Day is the only day in the year for which more than one Service
with complete Propers is appointed. The Missal has three such masses—at mid-
night, at dawn, and later in the morning. The Common Service and the
American Prayer Book provide two services. In the Common Service the
Propers of the Early Service agree with those of the medieval Midnight Mass,
except that the latter part of the Introit (Ps. 93:1) appears to be an innova-
tion. It is not found in the medieval missals.
The Propers of the Later Service are from the Third Mass. The Introit is
unusual again, in beginning with a passage from Isaiah. All of the Christmas
Lessons reflect the early Church's thought of the Nativity as an epiphany, a
manifestation of the nature and purpose of Christ, which thought is continued
throughout Epiphanytide.
The Prayer Book agrees with the Missal and Common Service selection of
Lessons, but it appoints different Collects. The one for the Early Service is
the ancient Gelasian Collect for the Vigil; the Collect for the Later Service
is a composition of the Reformers in the first Prayer Book, 1549.

THE SECOND CHRISTMAS DAY

Epistle Gospel Introit Gradual
C. S. Bk Titus 3:4-7 Luke 2:15-20 The same asfor Pss. 118:26a,
Christmas Day 27a, 23; 93:la
The Collect is the same as for Christmas Day.

The Lutheran Church is unique in recognizing December 26 as Second

Christmas Day, and also as St. Stephen’s Day, and in appointing a full set of
 THE SUNDAY AFTER CHRISTMAS 443

Propers for both feasts. The extension of the celebration of the Nativity to
include the day following was, doubtless, the Church’s most ancient use, but
the appointment of December 26 as a festival in honor of St. Stephen, the
first martyr, was also very early. The Roman and the Anglican churches recog-
nize only St. Stephen’s Day.
The Common Service Book (p. 492) declares all apostles’ and martyrs 5|

days to be “lesser festivals.” Thus the Propers on December 26 are those of

the Second Christmas Day. There should be, however, a “commemoration” of
St. Stephen, the Collect for St. Stephen’s Day being read immediately after
the Collect for Christmas Day. The Propers for Second Christmas Day are the
historic Propers of the second mass (at dawn) of Christmas Day, as given in
the medieval missals.

THE FIRST SUNDAY AFTER CHRISTMAS

Epistle Gospel Introit Gradual
C. S. Bk Gal. 4:1-7 Luke 2:33-40 Ps. 93:5, 2, la Pss. 45:2a, 1;
93:la
Missa] Ibid. Ibid. Bk. Wis. 18: Ibid.
14-15; Ps. 93:1
Pr. Bk Ibid. Matt. 1:18-25

COLLECT
COMMON SERVICE BOoK ORIGINAL
Almighty and Everlasting God, direct Omnipotens sempiterne Deus, dirige
our actions according to Thy good pleas- actus nostros in beneplacito tuo, ut in
ure, that in the Name of Thy beloved nomine dilecti filii tui mereamur bonis
Son, we may be made to abound in good _operibus abundare, per eundem. Gela-
works; through the same Jesus Christ, sian. B.C.N.S. Missals.
Thy Son, our Lord.

If Christmas Day falls upon a Sunday, its octave will be the Festival of
the Circumcision (New Year’s Day) and this “First Sunday after Christmas”
will not be observed as such. When it is observed, its Epistle links the Gospel
for the Day with the Gospel of the Nativity. The thought of the Collect may
stem from the “good works” of Anna and Simeon and the “good pleasure” of
the Father in the human development of the Child Jesus. The Common
Service has the historic Propers throughout except that it omits from the
Introit a passage from the apocryphal Bock of Wisdom and substitutes verses
from the 98rd Psalm. The Prayer Book departs from the Roman and the
Lutheran uses and appoints Matt. 1:18-25 as the Gospel and repeats the 1549
Collect for Christmas Day.

THE CIRCUMCISION AND THE NAME OF JESUS

(NEW YEAR’S DAY)
Epistle Gospel Introit Gradual
C. S. Bk Gal. 3:23-29 Luke 2:21 Ps. 8:1, 4; Isa. Ps. 98:3b, 4b, 2;
63:16b Heb. 1:1, 2a
Missal Titus 2:11-15 — Ibid. Is. 9:6; Ps. 98:1 Ibid.
Pr. Bk Chil. 2:9-13 Luke 2:15-21
444 THE PROPERS IN DETAIL

COLLECT
COMMON SERVICE Book ORIGINAL
O Lord God, Who, for our sakes, hast Omnipotens Deus, cujus Unigenitus
made Thy blessed Son our Saviour sub- hodierna die, ne Legem solveret, quam
ject to the Law, and caused Him to en- adimplere venerat, corporalem suscepit
dure the circumcision of the flesh: Grant Circumcisionem: spiritali circumcisione
us the true circumcision of the Spirit, mentes vestras ab omnibus vitiorum in-
that our hearts may be pure from all centivis expurget, et suam in vos infun-
sinful desires and lusts; through the same dat benedictionem. Gregorian.
Jesus Christ, Thy Son, our Lord.

This Sunday concludes the Christmas octave. It was first observed only as
the octave of the Nativity. Later (perhaps as late as a.p. 1100) it became the
Feast of the Circumcision. The Reformers happily added the idea of the Name
of Jesus. The Common Service has the Epistle and Gospel of the ancient
Comes. The Missal and the Prayer Book have other Epistles. The Prayer Book
extends the uniquely short Gospel of one verse to seven. The Common Service
and the Missal have the same Gradual (a combination of Psalm verses and a
passage from Hebrews) but entirely different Introits. The Missal repeats the
Introit for the Later Christmas Service. The Common Service introduces a
passage from Isaiah for the Psalm verse.
The Missal Collect centers in the thought of the Intercession of the Blessed
Virgin Mary. The Common Service Collect is a free translation of a Benedic-
tion for this Feast in the Gregorian Sacramentary. This differs considerably
from the original translation of this text by Cranmer in the Prayer Book of
1549. The Prayer Book Collect retains to this day an awkward interpolation of
the printers “who did not understand the grammar of the sentence” (Pr. Bk.
Dict., p. 218).

CoLLECT FoR New YEAR

CoMMON SERVICE Booxk ORIGINAL
Almighty and Everlasting God, from Allmichtiger, ewiger Gott, von dem
Whom cometh down every good and per- alle gute und alle vollkommene Gabe
fect gift: We give Thee thanks for all herabkommt, wir danken dir fiir deine
Thy benefits, temporal and spiritual, be- Wohlthat die du uns in vergangenem
stowed upon us in the year past, and we beides geistlich und leiblich hast erzei-
beseech Thee of Thy goodness, grant us get; und bitten deine Barmherzigheit, du
a favorable and ‘oyful year, defend us wollest uns nun wicderum ein gliick-
from all dangers and adversities, and seliges und freudenreiches neues Jahr
send upon us the fullness of Thy bless- bescheren, vor Ungliick und Gefahr uns
ing; through Jesus Christ, Thy Son, our gnidigiic’ behiiten, und mit deinem gétt-
Lord. ichen Segen erfiillen.
The Collect for the New Year is peculiar to the Lutheran Rite. Nothing
like this is found in the Missal or the American Prayer Book. The Proposed
Book of 1928 in England provides a somewhat similar Collect. The Common
Service Collect is an admirable prayer and a close translation from the Ober-
Lausitz Agende, 1695. The German text is in all probability a condensation of
a very florid original in Aust. 1571. The present translation first appears in
the Church Book, 1878.
 THE FESTIVAL OF THE EPIPHANY 445

THE SECOND SUNDAY AFTER CHRISTMAS

Epistle Gospel Introit Gradual
C. S. Bk [ Pet. 4:12-19 Matt. 2:13-23 | The same as for the first Sunday
. after Christmas
Missal Acts 4:8-12 Luke 2:21 Phil. 2:10-11; Ps. 106:47;
Ps. 8:1 Isa. 63:16b;
Ps. 145:21
Pr. Bk [sa. 61:1-3 Matt. 2:19-23

COLLECT
The Collect is the same as for the first Sunday after Christmas.

The Roman, Lutheran and Anglican liturgies appoint three different

Epistles. The Missal differs from the other two in giving a Gospel from St.
Luke. The Common Service repeats the Introit and the Gradual for the First
Sunday after Christmas while the Missal provides other texts. The Missal Col-
lect refers to the Name of Jesus; the Prayer Book Collect anticipates the
thought of the Epiphany; and the Common Service repeats the Collect for the
First Sunday after Christmas.

THE FESTIVAL OF THE EPIPHANY OF OUR LORD

Epistle Gospel Introit Gradual
C. S. Bk Isa. 60:1-6 Matt. 2:1-12 Ecce advenit Isa. 00:6b, 1;
Dominator; Matt. 2:2b
Ps. 72:1
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Eph. 8:1-12 Ibid.
CoLLECT
COMMON SERVICE BOOK ORIGINAL
O God, Who by the leading of a star Deus qui hodierna die Unigenitum
didst manifest Thy Only-begotten Son to tuum gentibus stella duce revelasti: con-
the Gentiles: Mercifully grant, that we, cede propitius, ut qui iam te ex fide cog-
who know Thee now by faith, may after novimus, usque ad contemplandam spe-
this life have the fruition of Thy glorious ciem tuae celsitudinis perducamur, per
Godhead; through the same Jesus Christ, eundem. Gelasian. B.C.N.S. Missals.
Thy Son, our Lord.

This festival, known in the West as “Twelfth Day,” closes the Christmas
cycle. Its origin is to be found in the Eastern Church, which celebrates both
the birth and the baptism of our Lord on this day which it calls the “Day of
Lights.” After the Western Church had chosen December 25 for its celebration
of the Nativity, it stressed the visit of the Magi as the high point of the Fes-
tival of the Epiphany.
There is entire agreement in the three rites concerning the Propers, except
that the Prayer Book has an Epistle from Ephesians instead of the traditional
Lesson from the Prophecy of Isaiah. The Gradual connects the thought of the
Epistle with that of the Gospel. The Introit (antiphon) is either apocryphal
or a liturgical composition, imitating the doxology of the Lord's Prayer. The
Psalm verse harmonizes with the Gospel.
446 THE PROPERS IN DETAIL

The Collect is a fine example of the Collect form and of a natural and
beautiful harmony with the Lessons. The translation, however, from the first
Prayer Book, 1549, fails to bring out the fine antithesis between faith and
sight which the original contains. The suggestion of a parallel with the leading
of the Wise Men, which the Latin perducamur (“that we may be led on’)
offers, is also not evident in the English rendering.

THE FIRST SUNDAY AFTER EPIPHANY

Epistle Gospel Intrott Gradual
C. S. Bk Rom. 12:1-5 Luke 2:41-52 Isa. 6:lb; Rev. Pss. 72:18-19a,
19:6; Ps. 100: 8; 100:1-2a
1-2a
Missal Ibid. Luke 2:42-52 Ibid. Pss. 72:18, 8;
100:1-2a
Pr. Bk Ibid. Luke 2:41-52

COLLECT
COMMON SERVICE BOOK ORIGINAL
O Lord, we beseech Thee mercifully Vota, quaesumus Domine, supplicantis
to receive the prayers of Thy people who _—populi tui coelesti pietate prosequere:
call upon Thee; and grant that they may ut et quae agenda sunt videant, et ad
both perceive and know what thingsthey implenda quae viderint, convalescant,
ought to do, and also may have grace per. Gelasian. B.C.N.S. Missals.
and power faithfully to fulfill the same;
through Jesus Christ, Thy Son, our Lord.

The propers for this Sunday are the same in the three rites. The Gospel
gives us our only account of the boyhood of our Lord. The story records His
appearance in the temple and His devotion to “His Father’s business.” The
Collect and the Epistle carry out this thought in a practical way in empha-
sizing our “reasonable service” and our need of divine grace and power. The
Introit extends it to the biblical theophanies granted the young Isaiah and the
aged St. John and the universal praise evoked by the psalmist.
The Epistle is the first of four selections from the concluding hortatory
chapters of Romans. These selections have little reference to the season and
are evidently survivals of a lectio continua in the early church. The Fifth and
Sixth Sundays which occur irregularly have unrelated selections.
The original of the Collect is of such excellence that Dr. Horn was moved
to say, “Such a collect makes one wish that we always said our prayers in
Latin.” The translators have not preserved the terseness and crispness of its
balanced phraseology, though they have contributed smoothness.

THE SECOND SUNDAY AFTER EPIPHANY

Epistle Gospel Introit Gradual
C. S. Bk Rom. 12:6-16 John 2:1-11 Ps. 66:4, 1-2 Pss. 107:20-21;,
148:2
Missal] Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. Mark 1:1-ll
 THE SUNDAYS AFTER EPIPHANY 447

COLLECT
Common SERVICE Book ORIGINAL
Almighty and Everlasting God, Who Omnipotens sempiterne Deus, qui
dost govern all things in heaven and _ coelestia simul et terrena moderaris, sup-
earth: Mercifully hear the supplications _plicationes populi tui clementer exaudi,
of Thy people, and grant us Thy peace et pacem tuam nostris concede tempo-
all the days of our life; through Jesus ribus, per. Gelasian. B.C.N.S. Missals.
Christ, Thy Son, our Lord.

There is entire agreement in the Propers except that the American Prayer
Book (1928) appoints the baptism of Jesus (Mark 1:1-11) instead of St.
John’s account of “the beginning of miracles” as the Gospel. The choice of
Epistles for this and the next two Sundays from Romans parallels the procedure
in the breviary offices during this season where the Lessons are from this same
Epistle of the great Apostle to the Gentiles.
The Collect is from the Gelasian Sacramentary. Archbishop Cranmer’s trans-
lation, 1549, is a free rendering which possibly improves the last phrase of the
original, “all of the days of our life” instead of “in our times.” For the Introit,
see Epiphany III.

THE THIRD SUNDAY AFTER EPIPHANY

Epistle Gospel Introit Gradual
C. S. Bk Rom. 12:16-21 Matt. 8:1-18 Ps. 97:7b, 8, 1 Pss. 102:15-16;
97:1
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. John 2:1-11

COLLECT
COMMON SERVICE Boox ORIGINAL
Almighty and Everlasting God, merci- Omnipotens sempiterne Deus, infirm-
fully look upon our infirmities, and in all itatem nostram propitius respice, atque
our dangers and necessities stretch forth ad protegendum nos dextram tuae maie-
the right hand of Thy Majesty, to help _ statis extende, per. Gelasian. B.C.N\S.
and defend us; through Jesus Christ, Thy Méissals.
Son, our Lord.

There is agreement in the Propers except that the American Prayer Book
(not the English) departs from the Roman and the Lutheran uses again in
appointing a different Gospel, the marriage in Cana, which was the Gospel for
the Second Sunday after Epiphany in the other churches. The Gospels for this
and the remaining Sundays after Epiphany are from St. Matthew and they
testify to our Lord’s miraculous power and great glory. The Introits and
Graduals for the remaining Sundays (except in the Lutheran use for the Sixth
Sunday) are the same as for this Third Sunday. They proclaim throughout the
Epiphanytide the kingship of Christ and call all in heaven and earth to wor-
ship Him.
The immediate relation of the Collect to the Gospel is shown in the petition
“stretch forth the right hand of Thy Majesty” with its obvious reference to the
healing touch of the Saviour in the case of the leper.
The Collect is a slight expansion of the terse Latin original. The Prayer
448 THE PROPERS IN DETAIL

Book gives simply “Thy right hand,” omitting the phrase “of Thy Majesty.”
This same phrase is used in the similar Collect for Lent III.
THE FOURTH SUNDAY AFTER EPIPHANY
Epistle Gospel Introit Gradual
C. S. Bk Rom. 13:8-10 Matt. 8:23-27 The same as for the Third Sun-
day after Epiphany
Missal Ibid. Ibid.
Pr. Bk Rom. 13:1-7 Matt. 8:1-18

CoLLECT
COMMON SERVICE BOOK ORIGINAL
Almighty God, Who knowest us to be Deus qui nos in tantis periculis consti-
set in the midst of so many and great tutos pro humana scis fragilitate non
dangers, that by reason of the frailty of posse subsistere: da nobis salutem mentis
our nature we cannot always stand up-_ et corporis, ut ea, quae pro peccatis nos-
right: Grant to us such strength and __ tris patimur, te adiuvante vincamus, per.
protection as may support us in all dan- Gelasian. B.C.N.S. Missals.
gers, and carry us through all tempta-
tions; through Jesus Christ, Thy Son, our
Lord.
The Common Service and the Missal have the same Propers. The Prayer
Book has chosen passages immediately preceding the selections in the Roman
and the Lutheran uses for its Epistle and Gospel, the Gospel being the story
of the leper and the centurion which the other churches assign to the Third
Sunday after Epiphany. The Gospel tells of our Lord’s manifestation of power
over the elements. The Epistle speaks of the moral and spiritual dangers which
surround us and of the power of love in the Kingdom of Christ.
The Collect enforces this spiritual note as the church's special teaching for
the day. It is the Prayer Book translation (1549) of a Gelasian original, con-
siderably altered in Queen Elizabeth’s revision of 1558. The original accurately
states that without Divine strength and protection “we cannot at any time
stand upright.” The translation inserts the questionable word “always.” This
Collect appears in Luther's German Litany, 1529, and in many Lutheran
Church Orders.
THE FIFTH SUNDAY AFTER EPIPHANY
Epistle Gospel Introit Gradual
C. S. Bk Col. 3:12-17 Matt. 18:24-830 The same as for the Third Sun-
day after Epiphany
Missal Ibid. Ibid.
Pr. Bk Ibid. Ibid.

COLLECT
COMMON SERVICE Boox ORIGINAL
O Lord, we beseech Thee to keep Thy Familiam tuam, quaesumus Domine,
Church and Household continually in continua pietate custodi, ut quae in sola
Thy true religion; that they who do _ spe gratiae coelestis innititur; tua semper
lean only upon the hope of Thy heav-_ protectione muniatur, per. Gelasian
enly grace may evermore be defended B.C.N.S. Missals.
by Thy mighty power; through Jesus
Christ, Thy Son, our Lord.
 THE FEAST OF THE TRANSFIGURATION 449

There is agreement in the Propers. The Lessons for this Sunday manifest
Christ's power and glory in the government of His “church and household,”
and in the fruits of the “good seed of the Gospel,” namely, the “Word of
Christ” as it “dwells richly” in the hearts of believers. The Collect is a free
but beautiful translation (1549) which introduces several ideas which are not
in the Gelasian original. The first petition in the original is identical with that
of the Collect for Trinity XXI, though the translations differ.

THE TRANSFIGURATION OF OUR LORD

Epistle Gospel Introit Gradual
C. S. Bk II Pet. 1:16-21 Matt. 17:1-9 Ps. 77:18b; 84: Ps. 45:2a; 110:
a 1-2a 1; 96:2-3
Missal II Pet. 1:16-19 = Ibid. Ibid. Ps. 45:2a, 1;
Bk. Wis. 7:26
Pr. Bk II Pet. 1:18-18 Luke 9:28-36

COLLECT
COMMON SERVICE Book ORIGINAL
O God, Who, in the glorious Trans- Deus, qui fidei sacramenta, in Uni-
figuration cf Thy Only-begotten Son, hast geniti tui gloriosa Transfiguratione pa-
confirmed the mysteries of the faith by trum testimonio roborasti, et adoptionem
the testimony of the fathers, and Who, filiorum perfectam, voce delapsa in nube
in the voice that came from the bright lucida, mirabiliter praesignasti: concede
cloud, didst in a wonderful manner fore- _propitius; ut ipsius regis gloriae nos
show the adoption of sons: Mercifully cohaeredes efficias, et ejusdem gloriae
vouchsafe to make us co-heirs with the _ tribuas esse consortes. Per eumdem Dom-
King of His glory, and bring us to the inum. 15th century (?) B. Rom. Missals.
enjoyment of the same; through the same
Tesus Christ, Thy Son, our Lord.

This feast, which was observed in the East as early as the sixth century but
which was accepted slowly in the West, is observed in the Roman and Anglican
Communions on August 6. This was the date on which in the year 1456 Pope
Calixtus III announced the victory of Belgrade where Hunyady’s army over-
came the forces of Islam. The following year the pope extended the observance
of the Feast of the Transfiguration to the whole church.
Since this feast received only limited observance on August 6, usually a
weekday; and since it seemed appropriate as a climax to the Epiphany season,
the Reformers Bugenhagen and Veit Dietrich chose it as the theme for sermons
on the Sixth Sunday after Epiphany. Eventually this became the general
Lutheran use. The Common Service Book (not the Common Service), remem-
bering that our Lord after descending from the Mount “set His face to go to
Jerusalem,” appointed the Transfiguration for the last Sunday after the
Epiphany in every year “except when there is only one Sunday after the
Epiphany.”
For this feast the Roman and the Lutheran churches have the same Introit,
chosen with apt reference to the event and the disciples’ instinctive reaction
to the heavenly vision. The Gradual differs after the first verse by the substi-
tution in the Lutheran use of a canonical for an apocryphal verse. The three
450 THE PROPERS IN DETAIL

churches have Peter’s eyewitness account as the Epistle. The Prayer Book
(American book only, and that since 1892) differs from the Roman and the
Lutheran uses in giving Luke’s account for the Gospel. The Roman and the
Lutheran rites have the same fine Collect, which indeed may have been com-
posed by Pope Calixtus for this feast. Its unusual length and complicated
structure, with double antecedent clauses and parallel construction throughout,
indicate that it is not an early Latin composition. The American Prayer Book
has a different Collect, somewhat reminiscent of the thought in the traditional
Collect.
If Easter comes late enough to permit a Sixth Sunday after Epiphany, the
day is observed as such by the Roman and the Anglican Churches with ap-
pointed propers. These differ with respect to Epistles, Gospels, and Collects.
The Prayer Book has a fine Collect of Bishop Cosin, one of the four original
Collects added to the Prayer Book in 1662.

SEPTUAGESIMA SUNDAY
Epistle Gospel Introit Gradual
C. S. Bk I Cor. 9:24— #£Matt. 20:1-16 Ps. 18:5-6a, Pss. 9:9-10, 18-
10:5 1-2a 19a; 130:1-2a
Missal Ibid. Ibid. Ibid. Pss. 9:9-10, 18-
19a; 130:1-4
Pr. Bk I Cor. 9:24-27 Ibid.

COLLECT
COMMON SERVICE BOOK ORIGINAL
O Lord, we beseech Thee favorably to Preces populi tui, quaesumus Domine,
hear the prayers of Thy people: that we, clementer exaudi, ut qui iuste pro pec-
who are justly punished for our offences, _catis nostris affigimur, pro tui nominis
may be mercifully delivered by Thy gloria misericorditer liberemur, per.
goodness, for the glory of Thy Name; Gelasian. B.C.N.S. Missals.
through Jesus Christ, Thy Son, our Lord.

The names Septuagesima, Sexagesima and Quinquagesima point forward

to Easter, these Sundays falling within the seventh and the sixth decades and
upon the fiftieth day before that great feast. The Propers of the three Sundays
provide a transition from the joyousness of the Christmas and Epiphany cycles
to the stern penitential season of Lent. Momentous historic events originally
led to the choice of the Lessons and the composition of the Collects for these
days. This accounts for the strongly individual character of these Sundays.
In 568 Pope John II appointed these Sundays as days of supplication in
view of the perils threatened by the invading Lombards. Fear of impending
disaster and trust in God are alternately expressed in the Introits and Graduals
and in the earnest petitions of the Collects for these Sundays. The prayers and
other Propers were retained in the Liturgy after the long-continued threats of
invasion had ended, and have now received a spiritual interpretation.
The Propers are practically the same in the three rites except that the
Prayer Book has greatly abbreviated the lengthy Epistles for Septuagesima and
Sexagesima. The general scheme of these Propers and for those of the first
 SEXAGESIMA SUNDAY 451

four Sundays in Lent parallels the thought of the Old Testament Lessons for
these same days in the Breviary.1 The Gospels for Septuagesima (the vine-
yard) and for Sexagesima (the sower) were originally chosen for early spring
when the farmers prepared their vineyards and fields. The later extension of
Lent pushed these selections back so that they now normally come at the end
of winter.
These Sundays have marked individuality and a Lentenlike intensity of
spirit. This is announced thematically in the Introit for Septuagesima, which
speaks of being “mercifully delivered” and “defended in all adversity.” The
Epistle and the Gospel sound the warning that although many be called, few
are chosen. The Gospel extols God’s goodness but the Epistle exhorts us to
self-discipline and endeavor; an intimation of the approaching Lententide. In
keeping with this, the Hallelujahs of the Graduals are replaced, beginning
with this Sunday, by “tracts” which continue in use throughout Lent. The
Collect is a 1549 translation of a Gelasian original with the addition of the
phrase “by Thy goodness.”

SEXAGESIMA SUNDAY
Epistle Gospel Introit Gradual
C. S. Bk II Cor. 11:19— Luke 8:4-15 Ps. 44:23-24, Pss. 83:18, 18;
12:9 25a, 26a, 1 60:4
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk II Cor.11:19-31 Ibid.

COLLECT
CoMMON SERVICE Book ORIGINAL
O Lord God, Who seest that we put Deus qui conspicis quia ex nulla nos-
not our trust in anything that we do: tra actione confidimus: concede propitius,
Mercifully grant that by Thy power we ut contra adversa omnia doctoris gentium
may be defended against all adversity; protectione muniamur, per. Gelasian.
through Jesus Christ, Thy Son, our Lord. B.C.N.S. Missals.

The Apostle to the Gentiles is specially honored in the Propers for this day.
The Epistle (the longest in all the Christian year) recounts St. Paul’s labors
and persecutions. The Gospel may indirectly point to him as the greatest of all
missionaries who sowed the seed of the Word everywhere. The Collect in its
original form invokes his protection in the phrase doctoris gentium protectione
(cf. I Tim. 2:7; II Tim. 1:11). This special reference to St. Paul possibly was
related to the fact that the basilica of St. Paul Beyond the Walls in Rome was
the “station church” for Sexagesirna Sunday. There were eighty-nine days in
the year “with station” at forty-five different churches in Rome. Anciently the
Pope or his representative celebrated a solemn High Mass “of the city and the
world” at these churches. The faithful assembled previously in another church
“of the Collecta” or assembly, and went in procession to the station church
singing Psalms and the Litany. The Anglican Reformers in 1549 omitted the
1See The St. Andrew Daily Missai by Dom Gaspar Lefebvre, E. M. Lohmann Company, 1943,
op. 235f. .
452 THE PROPERS IN DETAIL

reference in the Collect to St. Paul and substituted the phrase “by Thy power,”
thus eliminating the unscriptural request for defense “by the protection of the
Teacher of the Gentiles” and directing all thought to the efficacy of God's
power alone.

QUINQUAGESIMA SUNDAY
Epistle Gospel Introit Gradual
C. S. Bk I Cor. 18:1-18 Luke 18:31-438 Ps. 31:2b-8, 1 Pss. 77:14-15;
100:1-2
Missal Ibid. Ibid. Ibid. Pss. 77:14-15;
100:1-3
Pr. Bk Ibid. Ibid.

COLLECT
COMMON SERVICE Book ORIGINAL
O Lord, we beseech Thee mercifully Preces nostras, quaesumus Domine.
_hear our prayers, and, having set us free clementer exaudi, atque a peccatorum
from the bonds of sin, defend us from vinculis absolutos, ab omni nos adversi
all evil; through Jesus Christ, Thy Son, tate custodi, per. B.C.N-S. Missals.
our Lord.

This Sunday, actually fifty days before Easter, as the name indicates, marks
the Gateway to the Passion with our Lord’s word in the Gospel, “Behold, we
go up to Jerusalem.” The Propers combine to enforce the significance of Love
as the Church’s teaching for the day. This is exemplified in Christ's sacrificial
journey to Calvary and in His compassionate ministry of healing on the way.
We might have expected St. John to voice this sublime panegyric of love
in the Epistle, but it is St. Paul, whose zealous endeavors we have considered
in previous Epistles, who shows us that all discipline and endeavor are unavail-
ing unless accomplished in the spirit of love. The Psalmist in the Introit Psalm
(31) supports this in a prayer peculiarly fitted to the coming Passiontide,
quoted in our Lord’s last Word from the Cross (v. 5) and concluding, “O love
the Lord, all ye His saints” (v. 23).
The Collect, perhaps with remembrance of the freedom from infirmity
granted Bartimaeus, centers its petitions upon freedom “from the bonds of sin”
and reminds us of the general practice of confession and absolution (especially
on “Shrove Tuesday”) in preparation for Lent. The Anglican Reformers re-
jected the historic Collect—perhaps because of its limited scope and its repeti-
tion of the thought in the Sexagesima Collect—and, as in other cases, com-
posed a fine and entirely new Collect based upon the thought of the Epistle.

ASH WEDNESDAY. THE FIRST DAY OF LENT

Epistle Gospel Introit Gradual
C. S. Bk Joel 2:12-19 Matt. 6:16-21 Ps. 57:2, lb, la Pss. 57:la, 8a:
103:10; 79:9a
Missal Ibid. Ibid. Bk Wis. 11:24- Ps. 57:la, 3a
95, 27; Ps. 57:1
Pr. Bk Joel 2:12-17 — Thid.
 ASH WEDNESDAY 4538

COLLECT
CoMMON SERVICE Book ORIGINAL
Almighty and Everlasting God, Who Almightie and euerlastyng god, which
hatest nothing that Thou hast made, and hatest nothing that thou haste made,
dost forgive the sins of all those who are and doest forgeue the synnes of al them
penitent: Create and make in us new and that be penitent: Create and make in vs
contrite hearts, that we, worthily lament- new and contrite heartes, that we wor-
ing our sins, and acknowledging our thily lamentyng our synnes, and know!-
wretchedness, may obtain of Thee, the egyng our wretchednesse, may obtayne
God of all mercy, perfect remission and of thee, the God of all mercy, perfecte
forgiveness; through Jesus Christ, Thy remission and _ forgeuenesse, through
Son, our Lord. Jesus Christe. Bk. Com. Pr., 1549.

The name Lent is probably derived from the Anglo-Saxon word meaning
spring, the time when the days lengthen. The early Christians remembered
with special devotions the forty hours during which our Saviour lay in the
tomb. The period of commemoration was later extended to two weeks (the
Passiontide), and eventually, in recognition of the forty days of our Lord’s
Temptation, to forty days. Since Sundays were never fast days, being in Lent
but not of Lent, four weekdays were added to the six weeks and this (prob-
ably in the time of Gregory the Great) finally fixed the season as of forty
fasting days (the Quadragesima).
The medieval observance of Lent with its rigors and efforts at appeasement
was a tragic relapse from the joy of the early Christians in completed redemp-
tion to the fear and uncertainty of pre-Christian thought. Much of this is felt
in the Propers of the Sundays. Some of these seem to have been chosen in
line with the medieval conception of fasting, penitence, and good works in
the spirit of work-righteousness and the hope of acquiring “merit” before God.
Pope Benedict XIV in 1741 said, “The observance of Lent is the bond of union
in our army; by it we are distinguished from the enemies of the Cross of
Christ.”
The significance of “Ash Wednesday” is found in the medieval custom of
penitents who came to the church on this day in sackcloth and with naked
feet, and who after finishing their prayers threw ashes, made from palm
blessed the previous Palm Sunday, over their heads. The Lutheran observance
of Lent is commemorative and emulative as well as penitential. It regards the
season as a time of special spiritual opportunity which contemplates the Pas-
sion of Christ as an incentive for seli-examination, repentance and growth in
faith and grace.
In the Introit, verses from Psalm 57 are substituted for passages from the
Book of Wisdom in the Missal. The Epistle and the Gospel both strike a thor-
oughly evangelical note with their call to “rend your hearts and not your
garments’ in the spirit of repentance toward the “Father who seeth in secret.”
The Roman Collect is saturated with the “venerable solemnity of fasting” and
the English Reformers, 1549, composed a prayer of rare beauty and balance
for this day, a prayer which is one of the gems of Collect literature. The
opening phrase is drawn from a medieval Benediction of Ashes in the Sarum
(Salisbury) use, which in turn rests upon the Book of Wisdom 11:24. The
454 THE PROPERS IN DETAIL

petitions themselves are a development of Psalm 51:10, 17. The American

Prayer Book prescribes this Collect “every day in Lent after the Collect
appointed for the day until Palm Sunday.”

INVOCAVIT. THE FIRST SUNDAY IN LENT

Epistle Gospel Intrott Gradual
C. S. Bk II Cor. 6:1-10 Matt. 4:1-11 Ps. 91:15-16, 1 Ps. 91:11-12, 1
Missal Ibid. Ibid. Ibid. Ps. 91:11-12,
1-7, 11-16
Pr. Bk Ibid. Ibid.

COLLECT
CoMMON SERVICE Book ORIGINAL
O Lord, mercifully hear our prayer, Preces nostras, quaesumus Domine
and stretch forth the right hand of Thy clementer exaudi, et contra cuncta nobis
Majesty to defend us from them that rise adversantia dexteram tuae maiestatis
up against us; through Jesus Christ, Thy extende, per Dnm. Gelasian. B.C.N.
Son, our Lord. Missals.

The Sundays in Lent are known by the first words of their Latin Introits.
The Introit and the Gradual are from the 91st Psalm, whose spirit is well
caught by the Epistle. The latter probably had reference originally to the
catechumens who were being instructed for baptism at Easter, and also to
the fact that ordinations to the ministry were regularly appointed at the
Lenten Ember season which began the following Saturday. As this Sunday
anciently marked the beginning of the Quadragesima the choice of our Lord's
temptation as the Gospel was most appropriate. The Epistle is closely related
to the Epistle for Sexagesima. The Roman Collect is full of the idea of “good
works.” The Prayer Book, 1549, has a Collect based on the Gospel, which is
doubtless by Cranmer, though something of the same thought is expressed
in an earlier Collect in the Ambrosian Missal. The Common Service has a
Gelasian Collect. The English translation appears in the Church Book, 1879.

REMINISCERE. THE SECOND SUNDAY IN LENT

Epistle Gospel Introit Gradual
C. S. Bk I Thess. 4:1-7 Matt. 15:21-28 Ps. 25:6, 2b, Pss. 25:17-18;
22, 1, 2a 136:1]
Missal Ibid. Matt. 17:1-9 Ibid. Pss. 25:17-18;
136:1; 106:1-4
Pr. Bk Ibid. Matt. 15:21-28

COLLECT
ComMMON SERVICE BOOK ORIGINAL
O God, Who seest that of ourselves we Deus, qui conspicis omni nos virtute
have no strength: Keep us both out- destitui: interius exteriusque custodi: ut
wardly and inwardly; that we may be ab omnibus adversitatibus muniamur in
defended from all adversities which may corpore, et a pravis cogitationibus mun-
happen to the body, and from all evil demur in mente, per Dnm. Gelastan.
thoughts which may assault and hurt the B.C.N.S. Missals.
soul; through Jesus Christ, Thy Son, our
Lord.
 THE THIRD SUNDAY IN LENT 455

This Sunday is called Reminiscere (“remember”), the first word of the

Latin Introit. The Propers of the three Rites are in agreement except that
while the Common Service and the Prayer Book follow the ancient Comes and
give the account of the woman of Canaan and her daughter as the Gospel,
the Missal appoints the story of the Transfiguration. The Lessons as we have
them for this Sunday and for the next Sunday probably had special reference
to the catechumens in the early church, adults, it should be remembered, who
were being instructed.
The Collect combines the Epistle’s admonitions concerning purity and the
thoughts of the soul and the Gospel story of the bodily adversity suffered by
the daughter of the woman of Canaan. The Latin original has the strength of
sharp antithesis tersely put in a verbal parallel: Muniamur in corpore . .
mundemur in mente: “defended in body . . . cleansed in mind.” The Prayer
Book translation, 1549, loses some of this but gains smoothness and extension
of thought in its longer form. The Common Service has altered several
redundant phrases, “no power of ourselves to help ourselves,” and “outwardly
in our bodies,” etc.

OCULI. THE THIRD SUNDAY IN LENT

Epistle Gospel Introit Gradual
C. S. Bk Eph. 5:1-9 Luke 11:14-28 Ps. 25:15-16, Pss. 9:19, 8;
1-2a 123:1, 3a
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Eph. 5:1-14 Ibid.

COLLECT
COMMON SERVICE BOoK ORIGINAL
We beseech Thee, Almighty God, look Quaesumus omnipotens Deus, vota
upon the hearty desires of Thy humble humilium respice, atque ad defensionem
servants, and stretch forth the right hand nostram dexteram tuae maiestatis ex-
of Thy Majesty to be our defence against tende, per Dnm. B.C.N.S. Missals.
all our enemies; through Jesus Christ,
Thy Son, our Lord.

This Sunday is called Oculi (“eyes”) from the first word of the Latin Introit.
There is agreement in the Propers except for the addition of five verses in the
Prayer Book Epistle and one Psalm verse in the Roman Gradual. The Propers
were chosen before the season of Lent, as we know and observe it, had devel-
oped. They are clearly related to the observance of this day and week in the
early Church when the preliminary “scrutiny” or examination of catechumens
was held followed by a public renunciation of the devil and all his works and
ways and the pronouncement of the formula of exorcism. The Epistle shows
how Christians must “walk in love” as “followers of God.” The Gospel warns
of the never-ending conflict with evil which calls for vigilance and the Divine
protection which is sought in the Collect and trustfully awaited in the Introit.
The Collect in its original form is one of the shortest in the Church's use and
does not have the concluding phrase: “against all our enemies.”
456 THE PROPERS IN DETAIL

LAETARE. THE FOURTH SUNDAY IN LENT

Epistle Gospel Introit Gradual
C. S. Bk Gal. 4:21-3] John 6:1-15 Isa. 66:10; Ps. Pss. 122:1,7;
122:1 125:1
Missal Ibid. Ibid. Isa. 66:10; Ps. Pss. 122:1,7;
122:1, ll 125:1-2
Pr. Bk Ibid. Ibid.

COLLECT
CoMMON SERVICE BOOK ORIGINAL
Grant, we beseech Thee, Almighty Concede, quaesumus omnipotens Deus,
God, that we, who for our evil deeds do —ut qui ex merito nostrae actionis affligi-
worthily deserve to be punished, by the mur, tuae gratiae consolatione respiremus,
comfort of Thy grace may mercifully be per Dnm. Gelasian. B.C.N.S. Missals.
relieved; through Jesus Christ, Thy Son,
our Lord.

This Sunday receives its name Laetare (“rejoice”) from the first word of
the Latin Introit. The day is popularly called “Rejoicing Sunday” because of
the occurrence of this word in the Epistle as well as the Introit; or “Refresh-
ment Sunday” in allusion to the miracle recorded in the Gospel; or simply
“Mid-Lent.” Anciently in Rome the “station” for this day was at the “Basilica
of the Holy Cross in Jerusalem” and it will be noted that the Introit, Epistle
and Gospel all have reference to Jerusalem. The shortening of the Epistle in
early times involved the loss of a magnificent climax in Gal. 5:1. The Propers
seem definitely to have been chosen with the thought of relieving the auster-
ities of the Lenten season. The observance of Lent in the early centuries began
the following day, and the Lessons for this Sunday may reflect something of
a pre-Lenten carnival spirit. Anciently the Pope distributed bread to the poor
on this day. Later rose-colored vestments were worn and (16th century) a
golden rose, symbolic of our Lord, the Rose of Sharon, was solemnly blessed
by the Pope and sent as a gift to some king, queen, or other high dignitary in
recognition of service rendered the Church.
The Collect is a Prayer Book translation of 1549, slightly altered in 1662,
and somewhat resembles the Collect for Septuagesima. It provides the one
stern note which, too, is softened by the reference to “the comfort of Thy
grace. Anciently, the catechumens were advanced a step on this day, and
permitted to remain a bit longer with the faithful in order to hear the Gospel -
read and explained. On this day they were also taught the Creed and the
Lord’s Prayer. The rejoicing of the catechumens is reflected in the Introit and
in the Gradual: “I was glad when they said unto me: let us go into the house
of the Lord.”
JUDICA. PASSION SUNDAY
Epistle Gospel Introit Gradual
C. S. Bk Heb. 9:11-15 John 8:46-59 Ps. 43:1-2a, 3 Pss.143:9a, 10a;
. 18:48; 129:;1-2
Missal Ibid. Ibid. Ibid. Pss. 143:9a, 10a:
18:48; 129:1-4
Pr. Bk {bid. [bid
 PALM SUNDAY 457

COLLECT
Common SeErvIcE Book ORIGINAL
We beseech Thee, Almighty God, Quaesumus omnipotens Deus, familiam
mercifully to look upon Thy people, that tuam propitius respice, ut te largiente
by Thy great goodness they may be gov- regatur in corpore, et te servante custo-
erned and preserved evermore, both in diatur in mente, per. Gelasian. B.C.N.S.
body and soul; through Jesus Christ, Thy Missals.
Son, our Lord.
The remote preparation for Easter began with Septuagesima. The spirit of
preparation has been intensified throughout Lent up to this point. The prepa-
ration is now immediate as we enter upon the final two weeks of the Passion-
tide. This period of fourteen days was the earliest formal commemoration of
our Lord's Passion. It vividly recalls His persecutions and sufferings, and this
Sunday is popularly known as Passion Sunday. The term Passion Week is no
older than the nineteenth century and originated in Anglican circles. The
liturgical name for this Sunday is Judica (“Judge”) from the first word of the
Latin Introit.
The Propers of the three Rites are in agreement. The enmity of the “ungodly
nation” of the Introit leads to the final declaration of hostilities in the Gospel,
while the Epistle gives a terse but complete presentation of the Passion. The
Collect, a 1549 translation of the Gelasian original, presents the petitions of
the faithful, the household of God, “We, Thy people.” In general it is quite
reminiscent of the Collect for the Second Sunday in Lent.
PALMARUM. THE SIXTH SUNDAY IN LENT
Epistle Gospel Introit Gradual
C. S. Bk Phil. 2:5-11 Matt. 21:1-9 Ps. 22:19,21,la Pss. 73:23b-24,
1; 22:1, 4a, 5a
Missal Ibid. Matt. 26:1-75; Ibid. Pss. 73:23, 1-3;
27:1-66 22:2-9, 18, 19,
22, 24, 32
Pr. Bk Ibid. Matt. 27:1-54
COLLECT
CoMMON SERVICE Book ORIGINAL
Almighty and Everlasting God, Who Deus, qui humano generi ad imitandum
hast sent Thy Son, our Saviour Jesus humilitatis exemplum, Salvatorem nos-
Christ, to take upon Him our flesh, and trum et carnem sumere, et Crucem subire
to suffer death upon the Cross, that all fecisti; concede propitius, ut et patientiae
mankind should follow the example of ejus habere documentum, et resurrec-
His great humility: Mercifully grant that tionis ejus consortia mereamur Christi
we may both follow the example of His Domini nostri. Qui tecum .. . Gelasian.
patience, and also be made partakers of B.C.N. Missals.
His resurrection; through the same Jesus
Christ, Thy Son, our Lord.
This Sunday begins the “Holy Week,” cr the “Great Week,” the latter name
being explained by Chrysostom as referring to “the great things wrought at
this time by the Lord.”
Palm Sunday owes its name to fourth-century observances in Jerusalem,
where on this day the faithful assembled on the Mount of Olives and from
there went in procession to the city, carrying palm and olive branches and
458 THE PROPERS IN DETAIL

singing, while the bishop rode in their midst sitting on a donkey. Similarly,
other events in the days preceding the crucifixion were dramatized in the later
services of Holy Week. It was not until the sixth century that services in the
West included a procession with palms. The present lengthy Roman office of
blessing the palms which precedes the Mass for the day dates only from the
ninth century. In the Early Church the candidates for baptism and confirma-
tion were again taught the Creed. This fact gives some justification for the
administration of confirmation on this day, though too frequently now this
feature dominates the service almost to the exclusion of its deeper significance.
The Propers differ. The Introit in the Missal and the Common Service, with
our Lord’s cry of anguish from the Cross, sound the note of solemnity which
this and the later services of Holy Week should maintain. The Roman Gradual
with its Tract is very lengthy. The Roman Gospel is the “Matthew Passion”
(the entire chapters 26 and 27). The Prayer Book appoints fifty-four verses
of the 27th chapter of St. Matthew, a reduction dating from 1661. The
Lutheran Church is unique in departing from the Passion History and giving
the Gospel of the Triumphal Entry, which historically is the Gospel for the
preliminary office of the Blessing of the Palms. The three rites agree in
appointing Phil. 2:5-11 as the Epistle, a passage describing “the mind of
Christ” which is generally regarded as a quotation from an early Christian
hymn.
, The Gelasian Collect is a noble and beautiful prayer which perfectly sum-
marizes the Divine plan of redemption. The Prayer Book translation, 1549,
expanded the invocation by adding “of Thy tender love toward mankind,” a
phrase which Bishop Dowden says “suffuses the whole prayer with its flush
of emotion.” The Common Service has not accepted this clause. The Reformers
also avoided the unevangelical thought in the Latin word mereamur (“that we
may deserve to have”) by the alteration: “that we may follow” the example,
etc.
MONDAY IN HOLY WEEK
Epistle Gospel Introit Gradual
C. S. Bk Isa. 50:5-10 John 12:1-23 or Ps. 35:1-3 Pss. 35:23, 3:
The History of 79:9
the Passion
Missal Ibid. John 12:1-9 Ibid. Pss. 35:28, 3;
103:10; 79:8-9
Pr. Bk Isa. 63:1-19 Mark 14:1-72
COLLECT
CoMMON SERVICE Boox ORIGINAL
Grant, we beseech Thee, Almighty Da, quaesumus, omnipotens Deus, ut
God, that we, who amid so many adver- qui in tot adversis ex nostra infirmitate
sities do fail through our own infirmities, deficimus, intercedente unigeniti filii tui
may be restored through the Passion and _ passione respiremus, per eundem. Gelas-
Intercession of Thine Only-begotten Son. ian. B.C.N.S. Missals.
Every day in Holy Week except Saturday is given a full set of Propers. The
Introit for Monday anticipates the thought of the Saviour’s sufferings as
prophetically described in Isaiah 50, a section of which is appointed as the
Epistle. The Gospel (John 12:11-23) relates the incidents of the last days.
 HOLY WEEK 459

The Collect is Gelasian. The American Prayer Book has an entirely different
Epistle, Collect and Gospel. The English Prayer Book repeats the Collect for
Palm Sunday every day until Good Friday.
The appointment in the Common Service of the History of the Passion as
an alternate Gospel is a unique Lutheran feature. This developed in Reforma-
tion times, particularly after the harmony of the accounts of the Passion in the
four Gospels by John Bugenhagen, Luther’s colleague and pastor at Witten-
berg, gained wide currency in Lutheran lands.
TUESDAY IN HOLY WEEK
Epistle Gospel Introit Gradual
C. S. Bk Jer. 11:18-20 John 12:24-43 Gal. 6:14; Ps. 35:13, la, 2
Ps. 67:1
Missal Ibid. Mark 14:1-72; Ibid. Ibid.
15:1-16
Pr. Bk Isa. 50:5-11 Mark 15:1-39
COLLECT
CoMMON SERVICE BOOK ORIGINAL
Almighty and Everlasting God, grant Omnipotens sempiterne Deus, da nobis
us grace so to contemplate the Passion ita dominicae passionis sacramenta pera-
of our Lord, that we may find therein’ gere, ut indu ‘fentiam percipere mere-
forgiveness for our sins; through the amur, per eundem. Gelasian. B.C.N.S.
same Jesus Christ, thy Son, our Lord. Missals.
The Introits for this and the following days in Holy Week point definitely
to the Cross and its significance. They are unusual in containing passages from
the New Testament and verses which are liturgical interpolations, not actually
from Scripture but thoroughly Scriptural in tone. The Epistle is a messianic
prophecy from Jeremiah. The Prayer Book Epistle is from Isaiah. The Gospel
is a passage from John 12, which speaks of the corn of wheat which falls into
the ground and dies and brings forth much fruit. The Roman Gospel com-
prises Chapters 14 and 15 of Mark, which is the original liturgical Gospel for
the day. The Prayer Book gives the 15th chapter. The Collect is Gelasian and
in the terse Latin of the original has more strength and meaning than the
colorless English translation indicates. The latter, however, avoids the objec-
tionable mereamur of the Latin.
WEDNESDAY IN HOLY WEEK
Epistle Gospel Introit Gradual
C. S. Bk Isa. 62:11-—63:7 Luke22:1-238,42 Phil. 2:10, 8b, Pss. 69:17, 1,
llb; Ps. 102:1 2a; 102:1, 18
Missal Ibid. Luke 22:1-23,53 Ibid. Pss. 69:17, 1,
2a; 102:1
Pr. Bk Heb. 9:16-28 Luke 22:]-7]
COLLECT
COMMON SERVICE Book ORIGINAL
Grant, we beseech Thee, Almighty Praesta quaesumus, omnipotens Deus,
God, that we, who for our evil deeds are _—ut qui nostris excessibus incessanter affli-
continually afflicted, may mercifully be gimur, per unigeniti filii tui passionem
relieved by the Passion of Thine Only- _liberemur, per eundem. Gelasian. B.C.N.S.
begotten Son. Missals.
460 THE PROPERS IN DETAIL

The Introit again contains two verses from the New Testament and it sings
of victory beyond the grave. The Epistle is again from Isaiah, whose accurate
foretelling of the Saviour’s sufferings has led some to call him the “fifth evan-
gelist.” The Prayer Book chooses its Epistle from Hebrews 9. All three rites
agree in appointing Luke 22 as the Gospel, though the Prayer Book includes
a larger section than the others. The Collect is Gelasian and the translation
would be improved by the substitution of the word “freed” for “relieved.”
The fact that the Gospel records the treacherous covenant between Judas
and the chief priests has given the name “Spy Wednesday” to the day. In the
Roman Church the Office of the Tenebrae (“darkness”) begins and continues
the next day and Good Friday. The Story of the Passion interspersed with
Psalms is chanted and candles are extinguished one by one (fifteen in all)
until the church is in darkness.

THURSDAY IN HOLY WEEK

Epistle Gospel Introit Gradual
C. S. Bk I Cor. 11:28-32 John 13:1-15 The same as Phil. 2:8b-9
for Tuesday
Missal I Cor. 11:20-32 = Ibid. Ibid.
Pr. Bk I Cor. 11:23-26 Luke 23:1-49
or John 18:1-15
COLLECT
COMMON SERVICE BOOK ORIGINAL
O Lord God, Who hast left unto us in Deus qui nobis sub Sacramento mira-
a wonderful Sacrament a memorial of bili passionis tuae memoriam reliquisti,
Thy Passion: Grant, we beseech Thee, tribue quaesumus ita nos Corporis et
that we may so use this Sacrament of Sanguinis tui sacra mysteria venerari, ut
Thy Body and Blood, that the fruits of redemptionis tuae fructum in nobis jugiter
Thy redemption may continually be sentiamus. Qui vivis . . Thomas Aqui-
manifest in us; Who livest... nas, B.C.N. Missals.
This day has always had high significance, chiefly because it commemorates
the Institution of the Lord’s Supper. This fact has given it various names:
Coena Domini (“Day of the Supper”); Dies Natalis Calicis (“Birthday of the
Chalice”); Dies Mysteriorum (“Day of the Mysteries”). The name by which
it is most commonly known: “Maundy Thursday” (Dies Mandati, “Day of the
Commandment”) has particular reference to the injunctions to humility and
love in connection with the account of the feet-washing given in the Gospel,
(cf. also John 13:34); while we also must not forget the command of the
Institution, “This do in remembrance of Me.” The reconciliation of penitents,
which the ancient church observed particularly on this day, is commemorated
in the German name Gruendonnerstag. Remembering Luke 23:31, the cere-
mony of reconciliation brought the withered branches (sinners) back to the
fellowship of the church so that they might again become living, green
branches.
Anciently three masses were appointed: for the reconciliation of penitents;
for the consecration of the holy oils; and for the special commemoration of the
Institution of the Holy Eucharist. The first two have been dropped. The third
mass, however, is celebrated with ancient ceremonies in every Roman cathe-
 GOOD FRIDAY 46]

dral, where the bishop, attended by twelve priests, seven deacons and seven
subdeacons, blesses the oils to be used at the Service of Baptism and Con-
firmation at Eastertide and for the consecration of bishops, the dedication of
churches, altars, bells, etc., at other times. Everywhere the note of sorrow is
stilled and the Institution of the Holy Supper is celebrated with rejoicing. The
priest consecrates two hosts, one of which is reserved for consumption on Good
Friday when the “Mass of the Pre-Sanctified” is held without consecration.
The Introit is the same as for Tuesday. The Gradual is unique in being
entirely from the New Testament. The Gospel is John’s account of the feet-
washing. The Prayer Book gives Luke’s account of the crucifixion, with the
traditional Gospel as an alternate. The Collect is not the historic Collect for
this day but was composed by St. Thomas Aquinas in 1264 for the then
newly authorized Feast of Corpus Christi which was observed on the Thurs-
day following Trinity Sunday. This feast celebrated the Roman conception of
the Sacrament and it soon became the most popular of all feasts. The Host
was carried through the streets in a procession which included not only
ecclesiastical and civil authorities but craftsmen’s guilds and all manner of
organizations which after the Service contributed to a program of popular
entertainment.
This feast was most offensive to the Reformers, who unanimously de-
nounced it. Their opposition, however, did not prevent the Lutherans, at least,
from retaining this marvelously beautiful Collect and appointing it for the
service on Holy Thursday or, as in a number of instances, as an alternate to
Luther’s post-Communion Collect (Dk. Henry, Sax., 1539; Spang., 1545; Aus.,
1571, etc.). The address to our Lord himself is very unusual and appropriate
and the content of the prayer is thoroughly evangelical and satisfying. The
Collects in the Missal and the American Prayer Book are both inferior to this
Collect of St. Thomas. The liturgical color for the day is white in recognition
of the doctrine of the Real Presence.

GOOD FRIDAY
Epistle Gospel Introit Gradual
C. S. Bk Isa. 52:18— John 18:1— Isa. 53:4a, 5a, Isa. 53:1, lla
53:12 19:42 Gac, Ps 102:1
Missal Ex. 12:1-11 Ibid.
Pr. Bk Heb. 10:1-25 John 19:1-37

COLLECT
ComMON SERVICE Book ORIGINAL
Almighty God, we beseech Thee gra- Respice Dne quaesumus, super hanc
ciously to behold this Thy family, for familiam tuam, pro qua Dominus noster
which our Lord Jesus Christ was con- Ihs Xus non dubitavit manibus_ tradi
tented to be betrayed, and given up into _nocentium, et crucis subire tormentum,
the hands of wicked men, and to suffer qui tecum. Gelasian. B.C.N. Missals.
death upon the Cross; through the same
Jesus Christ, Thy Son, our Lord.
The earliest name for this day, “Pascha,” referred to the Jewish Passover
celebrated at this time. Other names were: “Day of the Lord’s Passion,” “Day
462 THE PROPERS IN DETAIL

of the Absolution,” and “Day of the Cross.” The name “Good Friday” is a
peculiarly English expression. It reflects the joy of completed redemption and
protests against superstitious notions that all Fridays are “unlucky” and that
this particular Friday must be shrouded in funereal gloom.
The Roman Church invests this day with the spirit of desolation and
mourning. The altars are bare, organs and bells and all glorias are stilled, and
there are no lights or incense. A “Mass of the Catechumens” with Lessons from
Isaiah and Exodus, a lengthy Tract, and the Passion from St. John are fol-
lowed by the Solemn Prayers, a series of eight Intercessions in collect form
(see the Bidding Prayer, p. 568). Then follows the Adoration of the Cross,
during which the Reproaches and Hymns of the Passion are sung. The Mass
of the Pre-Sanctified follows. For this there are no Propers as such. The Host,
which had been consecrated the previous day, and the chalice are brought
from the altar of repose and the priest communicates himself and recites the
final prayers.
The Lutheran and the Anglican churches provide normal services with the
usual Propers. The Lutheran Church especially gives this service the character
of solemn, restrained praise. The Introit, Gradual and Epistle are all from
Isaiah. The Gospel is the Johannine account of the crucifixion. Hymns of
Lutheran origin do not bewail the sufferings of Christ but rather solemnly
rejoice that “with his stripes we are healed.” The Prayer Book abbreviates the
Gospel and takes its Epistle from Hebrews. The Collect is Gelasian and in
the Roman use is the prayer super populum for Wednesday before Easter. The
translation is that of the Prayer Book, 1549. The other two Collects for Good
Friday are from the Saxon Church Order, 15389.
OTHER COLLECTS FOR Goop FRIDAY
Merciful and Everlasting God, Who Barmhertiziger ewiger Gott, der du
hast not spared Thine only Son, but de- deines einigen Sons nicht verschonet
livered Him up for us all, that He might hast, sondern fur uns alle dahin gegeben,
bear our sins upon the Cross; Grant that das er unser siinde am creutz tragen
our hearts may be so fixed with stead- solte, Verleihe uns, das unser hertz in
fast faith in Him that we may not fear solchem glauben nimermehr erschrecke
the power of any adversaries; through noch verzage, Durch den selbigen etc.
the same . Sax. 1540.
Almighty and Everlasting God, Who Deus, qui pro nobis filium tuum
hast willed that Thy Son should bear for crucis patibulum subire voluisti, ut inim-
us the pains of the Cross, that Thou ici a nobis expelleres potestatem, concede
mightest remove from us the power of nobis famulis tuis, ut resurrectionis gra-
the adversary: Help us so to remember tiam consequamur, per eundem. Gelasian.
and give thanks for our Lord’s Passion
that we may obtain remission of sin and
redemption from everlasting death;
through the same...
SATURDAY IN HOLY WEEK
Epistle Gospel Intrott Gradual
C. S. Bk
Missal Col. 3:1-4 Matt. 28:1-7
Pr. Bk I Pet. 3:17-22 Matt. 27:57-66
 EASTER DAY 463

COLLECT
COMMON SERVICE Boox ORIGINAL
O God, Who didst enlighten this most Deus, qui hanc sacratissimam noctem
holy night with the glory of the Lord’s gloria Dominicae Resurrectionis illustras:
Resurrection: Preserve in all Thy people conserva in nova familiae tuae progenie
the spirit of adoption which Thou hast adoptionis spiritum, quem dedisti: ut
given, so that renewed in body and soul corpore et mente renovati, puram tibi
they may perform unto Thee a pure exhibeant servitutem. Per Dominum.
service; through Jesus Christ, Thy Son, Gelasian. B.C.N. Missals.
gur Lord.

The early Church held no service on Holy Saturday. Later the Roman
Church developed a series of ceremonies which included the Blessing of the
New Fire and the Paschal Candle; chanting of the Prophecies (twelve in
number); the Blessing of the Font and the Litany of the Saints. The mass
which follows has a full set of Propers. The Prayer Book appoints an Epistle,
Collect and Gospel. The Collect, introduced in 1662, is an adaptation of the
Collect in the Scottish Prayer Book, 16387. The Common Service appoints only
the historic Collect which anticipates the Easter dawn and recalls the custom
of the early Church in baptising ‘catechumens on this day. The opening words
may possibly contain an allusion to the custom in the early Church of lighting
lamps and torches in churches and homes on Easter Eve. Throughout the East
the “new fire” is still lighted on this day.

RASTER DAY. THE RESURRECTION OF OUR LORD

Epistle G Intrott Gradual
C. S. Bk I Cor. 5:6-8 Mark 16:1-8 1. Ps. 189:18b, Ps. 118:24, 1;
5b, 6, 1, 2 I Cor. 5:7b, 8
2. Luke 24:6a,
Sb, 6b, 7; Ps.
8:5b, 6a
Missal { Cor. 5:7-8 Mark 16:1-7 Ps. 189:18b, Ps. 118:24, 1;
5b, 6, 1, 2 I Cor. 5:7b, 8
Pr. Bk 1. I Cor. 5:6-8 1. Mark 16:1-8
2. Col. 3:1-4 2. John 20:1-10

COLLECT
CoMMON SERVICE Book ORIGINAL
Almighty God, Who, through Thine Deus, qui hodierna die per unigeni-
Only-begotten Son, Jesus Christ, hast tum tuum aeternitatis nobis aditum de-
overcome death, and opened unto us victa morte reserasti: vota nostra, quae
the gate of everlasting life: We humbly praeveniendo aspiras, etiam adiuvando
beseech Thee, that, as Thou dost put prosequere, per eundem Dnm nm.
into our minds good desires, so by Thy Gelastan. B.C.N.S. Missals.
continual help we may bring the same
to good effect; through Jesus Christ, Thy
Son, our Lord.

Easter, the queen of festivals, was the first feast observed by the Christians
who really kept the entire “pentecost” of fifty days from Easter to Whitsunday
as a time of rejoicing. There were no days of fasting, and standing in prayer
was enjoined instead of kneeling. This continued observance of Easter, to-
464 THE PROPERS IN DETAIL

gether with the weekly commemoration in the services of the Lord’s Day,
combined to make the fact of the Resurrection a dominant note in the life and
thought of the early Church and gave a joyful though reverent character to
early Christianity. The medieval church, with its insistence upon the F riday
fast, its development of the lengthy and rigorously penitential season of Lent,
and its cultivation of an all-pervasive atmosphere of fear and uncertainty lost
this mood of the early Church. It remained for the Reformation to recapture
at least some of it.
The church’s Alleluia rings out again in the Introit and the Gradual. The
Common Service provides a second Introit (cf. Schoeberlein and Loehe)
chiefly from the New Testament, in addition to the traditional one. The
Gradual als includes a New Testament passage. The Epistle and the Gospel
in the Missal are each one verse shorter than in the Common Service and the
Prayer Book.
The Gospel, a seventh-century selection, is inadequate in that it describes
only the empty tomb and does not include an appearance of the risen Christ.
This is explained historically since the ancient use carried the accounts of the
Resurrection through the services held every day in Easter week. In conse-
quence of this, the Gospel for Easter day itself presented only the preliminary
section of the Easter narrative. The Common Service provides for a service on
Easter Monday, and the Gospel for this day gives the account of our Lord's
appearance on the way to Emmaus.
The American Prayer Book, 1892, revived the provisions of 1549 and
appointed the Propers for two services on Easter Day, but none of these Gos-
pels gives an account of an appearance of the risen Lord. The Collect for
Easter is in classic form and begins by establishing the historic fact of the
Resurrection as the basis for its petition. The original is Gelasian, somewhat
altered in the Gregorian Sacramentary and further expanded in the Prayer
Book translation. The Common Service omits the awkward phrase of 1549, “by
Thy special grace preventing us.” We agree that the petition of this Collect
“has the merit of associating a consistent Christian life with the Resurrection,
but seems inadequate to the greatest Festival of the Christian Year” (Tutorial
Prayer Book, p. 173).

OTHER EASTER COLLECTS

Grant, we beseech Thee, Almighty Concede, quaesumus, omnipotens Deus,
God, that we who celebrate Thy Paschal ut qui festa Paschalia agimus, caelestibus
Feast, kindled with heavenly desires, desideriis accensi, fontem vitae sitiamus.
may ever thirst for the Fountain of Life, Per Dominum. Gregorian.
Jesus Christ, Thy Son, our Lord, Who
iveth, etc. Amen.

Grant, we beseech Thee, Almighty Da nobis, quaesumnus, ut qui Resur-

God, that we who celebrate the solemni- rectionis Dominicae solemnia colimus,
ties of the Lord’s Resurrection, may by per innovationem tui Spiritus a morte
the renewal of Thy Holy Spirit rise animae resurgamus. Per Dominum.
again from the death of the soul; through Gelasian.
the same Jesus Christ, thy Son, our
Lord. Amen.
 THE FIRST SUNDAY AFTER EASTER 465

MONDAY AFTER EASTER

Epistle Gospel Introit Gradual
C. S. Bk Acts 10:34-41 Luke 24:13-35 The same as for Easter Day
Missal Acts 10:37-43 Ibid. Ex. 13:5, 9; Ps. 118:24, 2;
Ps. 105:1 Matt. 28:2b
Pr. Bk Acts 10:34-41 — Ibid.
The Missal provides Propers for every day in Easter week; the Prayer Book
for Monday and Tuesday; the Common Service for Monday only. For the
Monday service, the Missal appoints a Proper Introit and Gradual. The Com-
mon Service repeats the texts for Easter Day. The Common Service and the
Prayer Book agree in the Epistle and the Gospel and the Missal varies only
by a few verses in the Epistle. The Common Service repeats the Collect for
Easter Day. The Missal and the Prayer Book each appoint different Collects.
QUASI MODO GENITI. THE FIRST SUNDAY AFTER EASTER
Epistle Gospel Introit Gradual
C. S. Bk I John 5:4-12 fohn 20:19-31 I Pet. 2:2a; Ps. Matt. 28:2b;
81:8, 1 John 20:26
Missal I John 5:4-10 Ibid. I Pet. 2:2a; Ps. Matt. 28:7
81:1 John 20:26
Pr. Bk I John 5:4-12 John 20:19-23
COLLECT
CoMMon SERVICE Book ORIGINAL
Grant, we beseech Thee, Almighty Praesta, quaesumus omnipotens Deus,
God, that we who have celebrated the ut qui paschalia festa peregimus, haec te
solemnities of the Lord’s Resurrection, largiente moribus et vita teneamus, per.
may, by the help of Thy grace, bring Gelasian. B.C.N.S. Missals.
forth the fruits thereof in our life an
conversation; through the same Jesus
Christ, Thy Son, our Lord.
The ecclesiastical name for this Sunday is derived from the opening words
of the Latin Introit, Quasimodogeniti, “as newborn babes.” It is also called
Dominica in albis (post albas depositas) “The Lord’s Day in White,” because
those who had been baptized at Easter now received their First Communion
and then laid aside the white robes which they had worn throughout the
week. The name Low Sunday for this Octave of the Resurrection marks the
contrast with the great feast celebrated the week before, or is in recognition
of the fact that in many places it was customary to repeat some of the Easter
solemnities.
The Propers are in substantial agreement. In the Introit the Missal omits
Ps. 81:8. The Epistle is the last of the “baptismal” sections. It is well adapted
to further instruction in the Christian life. The Epistles for the entire Eastertide
are non-Pauline, and Schuster interestingly suggests that the fact that St. Paul
was not converted until after Pentecost may have determined the plan of
selection of these Epistles. The Gospel reports two of the first reappearances
of our Lord. The Prayer Book in abbreviating the Gospel loses the story of the
appearance of our Lord “after eight days” and the incredulity of Thomas. The
Missal and the Common Service have the traditional Collect, which fits per-
fectly with the thought of the Epistle. The Prayer Book has a different Collect.
466 THE PROPERS IN DETAIL

MISERICORDIAS DOMINI. THE SECOND SUNDAY AFTER EASTER

Epistle Gospel Introit Gradual
C. S. Bk I Pet. 2:21-25 John 10:11-16 Ps. 33:5b, 6a, 1 Luke 24:35;
John 10:14
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk I Pet. 2:19-25 Ibid.

COLLECT
COMMON SERVICE Book ORIGINAL
God, Who, by the humiliation of Thy Deus, qui in Filii tui humilitate jacen-
Son, didst raise up the fallen world: tem mundum erexisti; laetitiam concede:
Grant unto Thy faithful ones perpetual ut quos perpetuae mortis eripuisti casi-
gladness, and those whom Thou hast de- bus, gaudiis sempiternis perfrui. Per.
ivered from the danger of everlasting Gelasian. B.C.N.S. Missals.
death, do Thou make partakers of eter-
nal joys; through the same Jesus Christ,
Thy Son, our Lord.
The name Misericordias Domini, “Goodness of the Lord,” is derived from
the phrase in the first verse of the Latin Introit. The popular name “Good
Shepherd Sunday” refers directly to the Gospel and the Epistle. The Propers
in the three rites are in agreement except that the Prayer Book has advan-
tageously lengthened the Epistle by two verses and has substituted for the
historic Collect an admirable new prayer composed in 1549 and based upon a
passage in the Epistle.
There is no clear reason for the choice of the Gospel for this particular Sun-
day. It may represent a survival of a favorite passage from early continuous
reading of the Scriptures. Similarly the fact that the Epistles during the
Eastertide and, with a few exceptions, until the Fifth Sunday after Trinity, are
all from the Catholic Epistles, may also indicate the survival of a primitive
section of continuous reading. The abrupt address in the Collect—“God”—is
unique.
JUBILATE. THE THIRD SUNDAY AFTER EASTER
Epistle Gospel Introit Gradual
C. S. Bk I Pet. 2:11-20 John 16:16-23 Ps. 66:1-8 Ps. 111:9a;
Luke 24:26, 46
Missal I Pet. 2:11-19 John 16:16-22 Ibid. Ibid.
Pr. Bk I Pet. 2:11-17 Ibid.

COLLECT
COMMON SERVICE Boox ORIGINAL
Almighty God, Who showest to them Deus errantes in via posse redire, veri-
that be in error the light of Thy truth, tatis lumen ostendis: da cunctis, qui
to the intent that they may return into Christiana professione cencentur, et illa
the way of righteousness: Grant unto all respuere, quae huic inimica sunt nomini,
them that are admitted into the fellow- et ea quae Sunt apta sectari. Per. Leonine.
stip of Christ's Religion that they may B.C.N.S. Missals.
eschew those things that are contrary to
their profession, and follow all such
things as are agreeable to the same;
through Jesus Christ, Thy Son, our Lord.
 THE FOURTH SUNDAY AFTER EASTER 467

The name Jubilate, “Rejoice,” comes from the first word of the Latin
Introit. The Propers are in agreement except for slight differences in the length
of the Lessons. The Epistle and particularly the Collect vividly recall the
Easter baptisms and confirmations and point all who have been “admitted into
the fellowship of Christ’s religion” to the Christian way of life.
The earliest Collect text (Leonine Sacramentary) says simply “return into
The Way,” an obvious reference to the designation by the early Christians of
their faith and manner of life as “The Way.” The phrase “of righteousness”
restricts the thought and its insertion probably indicates that the full signifi-
cance of the original via had been forgotten. The Latin word for “eschew”
(respuere) is very forceful: “to eject from the mouth” (cf. Rev. 3:16). The
softened form “eschew” in the Common Service is further weakened in the
translation “avoid” given in the American Book of Common Prayer. The Gos-
pel looks forward and anticipates the ascension. Actually the text is part of
the discourse of our Lord before His crucifixion.

CANTATE. THE FOURTH SUNDAY AFTER EASTER

Epistle Gospel Introit Gradual
C. S. Bk James 1:1-21 John 16:5-15 Ps. 98:la, 2, lb Ps. 118:16;
Rom. 6:9
Missal James 1:17-21 John 16:5-14 Ibid. Ibid.
Pr. Bk Ibid. John 16:5-15

COLLECT
CoMMON SERVICE Boox On
O God, Who makest the minds of the Deus, qui fidelium mentes unius efficis
faithful to be of one will: Grant unto voluntatis; da populis tuis, id amare,
Thy people that they may love what quod praccipis, id desiderare, quod pro-
Thou commandest, and desire what Thou _mittis: ut inter mundanas varietates ibi
dost promise; that, among the manifold nostra fixa sint corda ubi vera sunt gau-
changes of this world, our hearts may dia. Per. Gelasian. B.C.N.S. Missals.
there be fixed where true joys are to be
found; through Jesus Christ, Thy Son,
our Lord.

The name Cantate, “Sing Ye,” again comes from the first word of the Latin
Introit. The Propers agree in the three rites. The Introit reminds us that we are
still in the Eastertide. The Gospel looks ahead to the Ascension and to Whit-
sunday. There is no close connection between the Epistle and the Gospel,
though we may think of the Holy Spirit as the supremely “good and perfect
gift from above.”
The Collect, whose thought can readily be related to the Epistle and the
Gospel, is a 1549 translation of a Gelasian original. The Prayer Book in 1662
altered the antecedent clause to “who alone canst order the unruly wills and
affections of sinful men,” thereby making the ground of the Petition more
obvious, but losing entirely the important idea of unity. The Tutorial Prayer
Book offers this interesting comment: “This more sad opening may be an
468 THE PROPERS IN DETAIL

intentional reflection of the divided state of English Christianity at the time.’

The Common Service, as in many other instances, adhered to the original text.

ROGATE. THE FIFTH SUNDAY AFTER EASTER

Epistle Gospel Introit Gradual
C. S. Bk James 1:22-27 John 16:23-30 Isa. 48:20b; Luke 24:46, 26;
Ps. 66:1-2 John 16:28
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. John 16:23-33

COLLECT
CoMMON SERVICE Book ORIGINAL
O God, from Whom all good things do Deus, a quo bona cuncta procedunt;
come: Grant to us Thy humble servants, _largire supplicibus: ut cogitemus, te in-
that by Thy holy inspiration we may spirante, quae recta sunt: et, te uber:
think those things that be right, and by nante, eadem faciamus. Per. Gelasian.
Thy merciful guiding may perform the B.C.N.S. Missals.
same; through Jesus Christ, Thy Son, our
Lord.

The name Rogate, “Pray ye,” is not derived from the Introit but from our
Lord’s assurance concerning prayer in the Gospel. This Sunday came to be
known as Rogation Sunday and the days following which were observed as
a prolonged Vigil of the Ascension, were known as “Rogation Days” (“Days
of Asking”). In a ge@rmal season these days came when the seed in the fields
was springing to Ife. The custom arose in Gaul in the fifth century, after a
siege of devastating earthquake, pestilence and famine, of having the faithful
meet in the churches and then go in processions through the countryside chant-
ing litanies which invoked God’s blessings upon the fruits of the earth, the
husbandmen, etc. These “lesser litanies” were not introduced in Rome until
the ninth century.
The Propers agree, except that the Prayer Book extends the Gospel by
three verses. The Gospel stresses prayer; the Epistle exhorts to action; the
Introit begins with a passage from Isaiah. The Psalm verse celebrates a triumph
which anticipates that of the Ascended Lord. Hallelujahs emphasize the festal
note. The Collect is a 1549 translation of a Gelasian original which can readily
be related to both the Epistle and the Gospel. The Prayer Book again substi-
tutes a word of wider significance, viz., “good” for “right,” in the phrase,
“those things that be right.”

THE ASCENSION OF OUR LORD

Epistle Gospel Introit Gradual
C. S. Bk Acts 1:11 Mark 16:14-20 Acts 1:11: Pss. 47:5;
Ps. 47:1 68:18a
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. Luke 24:49-53
 THE FESTIVAL OF THE ASCENSION 469

COLLECT
ComMMon SERVICE Book ORIGINAL
Grant, we beseech Thee, Almighty Concede, quaesumus, omnipotens Deus,
God, that like as we do believe Thy ut qui hodierna die unigenitum tuum
Only-begotten Son, our Lord Jesus Christ, redemptorem nostrum ad coelos ascend-
to have ascended into the heavens; so isse credimus, ipsi quoque mente in coel-
may we also in heart and mind thither estibus habitemus, per eundem. Gelasian.
ascend, and with Him continually dwell, B.C.N.S. Missals.
Who liveth...

O King of Glory, Lord of Hosts, Who O rex gloriae, Domine virtutum, qui
didst this Day ascend in triumph far triumphator hodie super omnes coelos
above all heavens: We beseech Thee ascendisti, ne derelinquas nos orphanos;
leave us not comfortless, but send to us sed mitte promissum Patris in nos spiri-
the Spirit of Truth, promised of the tum veritatis, allel. Gregorian, Liber
Father; Who livest . . . | Responsalis.

The Festival of the Ascension was observed at least as early as the fourth
century and always in the spirit of joy as commemorating the completion of
Christ's redemptive work. The Roman Church employs a symbolic ceremony.
After the reading of the Gospel, a Paschal Candle, whose light during the forty
days had represented the presence of our Lord in the midst of His disciples,
is extinguished. The three rites agree in the Propers except that the Prayer
Book gives Luke’s brief account for the Gospel instead of Mark’s longer form.
All the Propers are related to the historic event.
The Introit begins by quoting the final verses of the Epistle for the day.
The Proper Collect is Gelasian, 1549 translation. The sedwmd Collect is a trans-
lation of the beautiful Antiphon addressed to God the Son at the Magnificat
in 2nd Vespers, which the Venerable Bede is said to have repeated on his
deathbed. This combines verses from Ps. 24:10, Eph. 4:10, John 14:18 and
Luke 24:49. The Collect begins by proclaiming the triumph of the ascended
Lord and concludes with a prayer for the coming of the Spirit. This Collect is
appointed in the Prayer Book for the Sunday after the Ascension.

EXAUDI. THE SUNDAY AFTER THE ASCENSION

Epistle Gospel Introit Gradual
C. S. Bk I Pet. 4:7-11 John 15:26— Ps. 27:7a, 8-9a, Ps. 47:8
16:4 la John 14:18a;
16, 22b
Missal Ibid. Ibid. Ibid. Ibid.
Pr. Bk Ibid. John 15:26—
16:4a

COLLECT
COMMON SERVICE Book ORIGINAL
Almighty, Everlasting God, make us to Omnipotens sempiterne Deus, fac nos
have always a devout will towards Thee, tibi semper et devotam gerere volun-
and to serve Thy Majesty with a pure tatem; et maiestati tuae sincero corde
heart; through Jesus Christ, Thy Son, servire, per. Gelasian. B.C.N.S. Missals.
our Lord. —
470 THE PROPERS IN DETAIL

The name Exaudi, “Hear,” comes from the first word of the Latin Introit.
The thought of the day turns definitely from the Ascension to Whitsunday,
and the day is sometimes called “Expectation Sunday.” The Propers are in
agreement, except that the Prayer Book substitutes for the historic Collect an
altered and expanded translation of the Antiphon for Vespers on Ascension
Day which the Common Service Book gives in its original form, as addressed
to Christ himself, as the second Collect for Ascension Day. The Hallelujahs in
the Introits for this Sunday and for Pentecost respond to those of Easter and
Rogate.

THE FESTIVAL OF PENTECOST. WHITSUNDAY

Epistle Gospel Introit Gradual
C. S. Bk Acts 2:1-18 John 14:23-31 Bk. Wis.:1:7a; Ps. 104:30 and
Ps. 68:3, 1 Veni Sancte
Spiritus
Missal Acts 2:1-ll Ibid. Ibid. Ibid.
Pr. Bk Ibid. John 14:15-81

COLLECT
COMMON SERVICE Book ORIGINAL
O God, Who didst teach the hearts of Deus, qui hodierna die corda fidelium
Thy faithful people, by sending to them sancti Spiritus illustratione docuisti: da
the light of Thy Holy Spirit: Grant us nobis in eodem Spiritu recta sapere, et
by the same Spirit to have a right judg- de eius semper consolatione gaudere, per
ment in all things, and evermore to re- Dominum. Gelasian B.C.N.S. Missals.
joice in His holy comfort; through Jesus
Christ, Thy Son, our Lord.

This is the third great festival of the Christian year. The name Pentecost
(fifty days) is a Greek word. As used in the Septuagint it refers to the second
great Jewish festival which followed the Feast of the Passover after fifty days.
As at first observed by the Jews, it was a festival of the wheat harvest. Later
it commemorated the giving of the Law and the establishment of the Jewish
Church.
The Christian observance is very early (Hippolytus c. 217 knows of it) and
the Christian significance of the festival as a celebration of the outpouring of
the Holy Spirit is better expressed by the English word Whitsunday. This has
reference to the white garments worn by the newly baptized or to the giftof
wisdom (early Anglo-Saxon “wit”) by the Holy Spirit. The first explanation
is favored because of the history of the word in medieval documents; Icelandic
and Welsh use of the term “White Sunday”; and the analogy of Saxon words
in which the syllable “Whit” means “white.”
This festival, coming at the end of fifty days of rejoicing, ranked with
Easter itself in the thought of the early Church and shared the popularity of
that feast as a proper time for baptism. This was particularly true of the
Northern Churches even in later times, for considerations of climate led them
to prefer Pentecost to Easter as the great season for baptism. Whitsunday
became, in fact, their Dominica in Albis (see p. 465). The medieval Church
developed many customs in connection with this festival. Among these were
 MONDAY IN WHITSUN-WEEK 47]

the lavish use of roses and the employment of trumpets in the service. The
liturgical color for the day is red, a reminder of the tongues of fire and also
of the blood of the martyrs, “the seed of the Church.”
The Propers are in agreement, except that the Prayer Book, 1552, expanded
the Gospel to include the text for the Vigil as well as that for the Feast, and
that the American Book, 1928, provides an additional set of Propers for an
early service. The Introit and the Gradual are unusual in introducing passages
from the Book of Wisdom and the Sequence Veni Sancte Spiritus, respectively.
The Psalm (68) is one of the most majestic hymns of the Old Testament
Church. The Epistle (from Acts, not strictly an Epistle) recounts the historic
event which the day commemorates. The Gospel recalls our Lord’s words con-
cerning the work of the Holy Spirit.
The Collect is a 1549 translation of a Gelasian original with two additions
which improve its thought and rhythm: “in all things” and “holy.” A regret-
table loss in the Common Service is the omission of the phrase at the begin-
ning which specifically relates the prayer to the day (hodierna die, in the
Missal; “as at this time,” in the Prayer Book).

THE MONDAY IN WHITSUN-WEEK

Epistle Gospel Introit Gradual
C. S. Bk Acts 10:42-48 John 3:16-21 The same as for Whitsunday
Missal Acts 10:34, Ibid. Ps. 81:16, 1 Acts 2:4 and
42-48 Veni Sancte
Spiritus
Pr. Bk Acts 10:34-48 Ibid.

COLLECT
COMMON SERVICE Book ORIGINAL
O God, Who didst give Thy Holy Deus, qui apostolis tuis Sanctum dedisti
Spirit to Thine Apostles: Grant unto Thy Spiritum, concede plebi tuae petitionis
people the performance of their peti- effectum, ut quibus dedisti fidem, largi-
tions, so that on us to whom Thou hast aris et pacem. Per. Gelasian. B.C.N.S.
given faith, Thou mayest also bestow Missals.
peace; through Jesus Christ, Thy Son,
our Lord.

The Missal provides Propers for every day in Whitsun-Week; the Prayer
Book for Monday and Tuesday; the Common Service for Monday only. The
Introits and the Graduals for Whitsunday are repeated. The Epistle, a con-
tinuation of the Epistle for Easter Monday, establishes a connection between
the two great festivals. Anglican usage actually combines these two sections
in one lengthy Epistle for Whitmonday. The Missal and the Common Service
have the historic Gelasian Collect. The American Prayer Book has an entirely
different Collect.
 CHAPTER XXVIiI

THE PROPERS IN DETAIL: THE TRINITYTIDE,

SAINTS’ DAYS, ETC.
THE FESTIVAL OF THE HOLY TRINITY
Epistle Gospel Introit Gradual
Common Serv- Rom. 11:33-36 John 3:1-15 Ancient anti- Song of the
ice Book phon: Ps. 8:la Three Children
or Isa. 6:8; 32-34, 29
Rom. 11:36
Ps. 8:la
Missal Ibid. Matt. 28:18-20 Ancient anti- Ibid.
phon: Ps. 8:la
Prayer Book Rev. 4:1-11 John 3:1-15

CoLLECT
COMMON SERVICE BOOK ORIGINAL
Almighty and Everlasting God, Who Omnipotens sempiterne Deus, qui de-
hast given unto us, Thy servants, grace, disti famulis tuis in confessione verae
by the confession of a true faith, to Fidei, aeternae Trinitatis gloriam agnos-
acknowledge the glory of the Eternal cere, et in potentia maiestatis adorare
Trinity, and in the power of the Divine Unitatem: quaesumus, ut ejusdem Fidei
Majesty to worship the Unity: We be- firmitate ab omnibus muniamur adversis
seech Thee, that Thou wouldest keep us per. Late Gregorian. B.C.N.S. Missals.
steadfast in this faith, and evermore de-
fend us from all adversities; Who livest
and reignest, One God, world without end.

This Sunday is unique in character and position. The preceding Sundays

in the first half of the Year have recalled events in the life of our Lord. Whit-
sunday concluded these historic commemorations.
The early medieval centuries witnessed local diocesan celebrations, par-
ticularly throughout the West, in honor of the Holy Trinity. Popes Alexander II
in the eleventh century and Alexander ITI in the twelfth century regarded this
as unnecessary, and discouraged the observance, contending that the Holy
Trinity was acclaimed in every day's worship. Pope John XXII (d. 1334)
ordered this festival observed by the Universal Church, and on this Sunday.
Coming at the conclusion of the historic celebrations, Trinity Sunday pro-
vides a fitting climax to the first half of the year and lends a dogmatic founda-
tion for the Sundays in the second half with their messages concerning the
teaching of our Lord as exemplified in the life of the Church. It thus has a
central position, concluding the Half Year of our Lord and beginning the
Half Year of the Church. The vestments are white in recognition of the holi-
ness and glory of the Godhead.
The Propers by their disunity reflect the late date and the provincial origins
of the festival. The Introit, Collect, Gradual and Epistle, though differing as
472
 THE FIRST SUNDAY AFTER TRINITY 473

to texts, all sound the note of adoration and praise. The Gospel in the Com-
mon Service and the Prayer Book is the story of Nicodemus and our Lord’s
teaching concerning regeneration. This is the traditional Gospel for the Sunday
after Pentecost and its relation to that festival is evident. The local dioceses
in Germany and England retained this Gospel even after the First Sunday
after Pentecost was no longer observed as the Octave of that Feast. Rome
appointed a different Gospel (the Divine Commission in the Name of the
Trinity—Matt. 28:18-20) for the new Festival of the Holy Trinity. The
Epistle in the Missal and the Common Service Book suggests the mystery of
the doctrine of the Trinity. The Prayer Book Epistle more appropriately sounds
the note of adoration.
The Collect appears in late Gregorian manuscripts but its involved dog-
matic phraseology indicates that it is a later insertion, and also makes it one
of the least admirable of all the Collects in the Church’s use. The translation
is Prayer Book 1549, with the unfortunate alteration of 1662 which replaces
the much-to-be-preferred original: “through the steadfastness of this faith we
may evermore be defended from all adversity.” It is also regrettable that the
Latin preposition in, which is used in both clauses of the text, should have
been translated “by” in one instance and “in” in another. “By the confession
. . by the power’ would not only preserve the native balance of the Collect,
but would clarify its meaning.

THE FIRST SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I John 4:16-21 Luke 16:19-31 Ps. 13:5-6, 1 Pss. 41:4, 1; 7:1
Missal I John 3:18-18 Luke 14:16-24 Ps. 18:19, 20, Pss. 120:1-2;
2, 8 7:1
Pr. Bk I John 4:7-21 Luke 16:19-81

COLLECT
COMMON SERVICE BOOK ORIGINAL
O God, the Strength of all them that Deus, in te sperantium fortitudo, adesto
put their trust in Thee: Mercifully ac- propitius invocationibus nostris; et quia
cept our prayers; and because through sine te nihil potest mortalis infirmitas;
the weakness of our mortal nature we praesta auxilium gratiae tuae: ut in exe-
can do no good thing without Thee, quendis mandatis tuis et voluntate tibi
grant us the help of Thy grace, that in et actione placeamus, per. Gelasian.
keeping Thy commandments we may B.C.N.S. Missals.
please Thee, both in will and deed;
through Jesus Christ, Thy Son, our Lord.
With this Sunday we enter upon the Half Year of the Church. The pre-
ceding Half Year of our Lord had a chronological sequence which is lacking
from this point on. In some instances historical or other considerations influ-
enced the choice cf the Propers. In general, however, the most we can say
is that each Sunday the Church presents edifying selections from the Scrip-
tures and appropriate prayers which together comprise a fine body of devotion
and instruction. In its totality this material illustrates the practical life of Chris-
tianity as it develops from truths presented in the first half of the Year.
474 THE PROPERS IN DETAIL

An ancient scheme of four cycles, or groupings of material, is still evident

after the many substitutions and dislocations which the Propers in this half
of the Year have suffered. These cycles are: 1, from Pentecost to the Feast of
St. Peter and St. Paul, June 29; 2, from this date to St. Laurentius’ Day,
August 10; 3, from this date to St. Michael’s Day, September 29; 4, from this
date to Advent. The Propers for a particular day frequently exhibit a natural
harmony, but in other cases the effort to demonstrate this would be forced
and artificial.
Originally all these Sundays were counted Sundays after Pentecost. When
the Festival of the Holy Trinity was introduced, it was particularly acclaimed
in Northern Europe, where it was accorded the dignity of a Vigil and a full
Octave. In these areas the Sundays following were then numbered “after
Trinity,” while the use at Rome and in the Southern Churches (as well as
in the Greek Church) continued to count them “after Pentecost.” The intro-
duction of the Octave of Trinity Sunday led to some confusion in the Northern
section of the Church, and changes and dislocations made in Rome and not
introduced in the distant dioceses of Germany, Scandinavia, and England
were responsible for the discrepancies which now exist between the Lutheran
and the Anglican Lectionaries, on the one hand, and the Roman Lectionary,
on the other (see pp. 273ff).
In general, the Epistles for Sundays VI to XXVII are a remnant of early
continuous reading, with the books of the New Testament themselves in their
correct order. The Gospels, for the first to the eleventh Sundays particularly,
parallel the daily readings in the Breviary for the same period (see The St.
Andrew Daily Missal, p. 754).
For the First Sunday after Trinity the Common Service and the Prayer
Book agree in the Epistle, Gospel and Collect, the Prayer Book having advan-
tageously lengthened the Epistle. The theme of the day is the Love of God
and the Love of Man. The Missal appoints our Epistle and Gospel for Pente-
cost III and assigns our Gospel to the Third Thursday in Lent. In the Roman
use, though Trinity Sunday has displaced the First Sunday after Pentecost,
the latter Sunday is still kept in the calendar and the Mass for that day is
celebrated on one of the three weekdays before Corpus Christi.
The Collect in the Common Service and the Prayer Book is Gelasian and
the phrase “through the weakness of our mortal nature” reminds us of Pope
Gelasius’ defense of the faith against Pelagianism. This Collect is also a
“commemoration” in the Missal for Pentecost I. The translation, 1549, would
be more literal if “hope” were substituted for “trust.”

THE SECOND SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I John 3:18-18 Luke 14:16-24 Ps. 18:18b-19, Ps. 120:1-2,
1-2a 7-17
Missal I Pet. 5:6-11] Luke 15:1-10 Ps. 25:16, 18, Pss. 55:22a, 16,
1-2a 17; 7:11
Pr. Bk I John 8:13-24 Luke 14:16-24
 THE THIRD SUNDAY AFTER TRINITY 475

COLLECT
ComMMoNn SERVICE Book ORIGINAL
O Lord, Who never failest to help and Sancti nominis tui, Domine, timorem
govern those whom Thou dost bring up et amorem fac nos habere perpetuum;
in Thy steadfast fear and love: Make us quia nunquam tua gubernatione desti-
to have a perpetual fear and love of Thy tuis, quos in soliditate tuae dilectionis
holy Name; through Jesus Christ, Thy institius, per. Gelasian. B.C.N.S. Missals.
Son, our Lord.

The Common Service and the Prayer Book have the same Epistle and
Gospel, both of which, in the spirit of Whitsuntide, present manifestations
of love actively at work. The Introit suggests the basis for this in the love of
God. From another aspect, both suggest the choice which comes to all men:
the things of the world or the things of Christ. The Prayer Book Epistle is
again advantageously lengthened.
The Collect in the 1549 translation gave a literal version of the forthright
Gelasian original, which was not in true Collect form but which went directly
into the petition: “Lord, make us to haue a perpetuall feare and loue of Thy
holy name.” The present altered form dates from 1662. The Missal appoints
the Introit, Epistle and Gospel which the Common Service and the Prayer
Book give for Trinity III.

THE THIRD SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I Pet. 5:6-11 Luke 15:1-10 Ps. 25:16, 18; Pss. 55:22a, 16,
1-2a 18; 18:1-2a
Missal Rom. 8:18-23 Luke 5:1-ll Ps. 27:1, 2, 3 Ps. 79:9, 10
Pr. Bk I Pet. 5:5-11 Luke 15:1-10

CoLLECT
COMMON SERVICE BOOK ORIGINAL
O God, the Protector of all that trust Protector in te sperantium Deus, sine
in Thee, without Whom nothing is strong, quo nihil est validum, nihil sanctum,
nothing is holy: Increase and multiply multiplica super nos misericordiam tuam,
upon us Thy mercy; that Thou being our ut te rectore, te duce sic transeamus per
Ruler and Guide, we may so pass through bona temporalia, ut non amittamus
things temporal, that we finally lose not aeterna, per. Gelasian. B.C.N.S. Missals.
the things eternal; through Jesus Christ,
Thy Son, our Lord.

The Common Service and the Prayer Book have the same Epistle and
Gospel, and these lections, together with the Common Service Introit and
Collect, teach God’s loving care for “all that trust” (better, “hope”) in Him,
whether those who suffer affliction (Introit and Epistle) or those who for
a time wander away and are “lost” (Gospel). The Epistle for this day and
for Trinity V, both from I Peter, may have reference to the approaching Fes-
tival of St. Peter and St. Paul.
The fine Collect is a Gelasian original in a free translation of 1549. This
476 THE PROPERS IN DETAIL

Collect is appointed in the Missal for Pentecost III and in the Prayer Book
for Trinity IV. A different Collect is used for this Sunday (Trinity III) in both
the Missal and the Prayer Book. The Missal appoints the Introit and Epistle
which the Common Service and the Prayer Book give for Trinity IV, and the
Gospel which they give for Trinity V.

THE FOURTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Rom. 8:18-23 Luke 6:36-42 Ps. 27:1-3a Pss. 79:9b, 10a,
9a, 9c; 21:1
Missal I Pet. 3:8-15 Matt. 5:20-24 Ps. 27:7,9, 1a Pss. 84:9, 8;
21:1
Pr. Bk Rom. 8:18-28 Luke 6:36-42

COLLECT
COMMON SERVICE BOOK ORIGINAL
Grant, O Lord, we beseech Thee, that Da nobis, Domine Deus noster, ut et
the course of this world may be so peace- mundi cursus pacifice nobis tuo ordine
ably ordered by Thy governance, that dirigatur, et ecclesia tua tranquilla devo-
Thy Church may joyfully serve Thee in tione laetetur, per. Leonine. B.C.N.S.
all godly quietness; through Jesus Christ, Missals.
Thy Son, our Lord.

The Common Service and the Prayer Book have the same Epistle and
Gospel. These Lessons were originally chosen with reference to the Embertide
and they present the duties (Gospel) and the patience and hope (Epistle)
required of Christian leaders. The Gospel is appointed in the Missal for
Pentecost I and the Missal gives Matt. 5:20-24 and I Peter 3:8-15a as the
Gospel and Epistle respectively for Trinity IV.
The Collect (1549 translation) is one of the most ancient in the Church's
use. As Canon Bright remarks (Ancient Collects, p. 208): “It seems to have
been suggested by the disasters of the dying Empire.” The word nobis in the
original text “may be peaceably ordered for us,” would seem to bear out this
conjecture. The Reformers widened the scope of the petition by omitting this
and stressing the idea that the Church’s opportunities of service are enhanced
in a world at peace. The Introit breathes the same air of confident trust. The
connection of the Introit and the Collect with the Epistle is evident. This
Introit and Collect are given in the Missal on Pentecost IV and in the Prayer
Book on Trinity V.

THE FIFTH SUNDAY AFTER TRINITY

' Epistle Gospel Introit Gradual
C. S. Bk I Pet. 3:8-15 Luke 5:1-l1l Ps. 27:7a, 9b,la Pss. 84:9, 8;
31:1
Missal Rom. 6:3-11 Mark 8:1-9 Ps. 28:8, 9, 1 Pss. 90:18, 1;
(VI) 81:1, 2
Pr. Bk I Pet. 3:8-15 Luke 5:1-ll1
 THE SIXTH SUNDAY AFTER TRINITY 477

COLLECT
COMMON SERVICE Book ORIGINAL
O God, Who hast prepared for them Deus, qui diligentibus te bona invisi-
that love Thee such good things as pass bilia praeparasti; infunde cordibus nos-
man’s understanding: Pour into our hearts tris tui amoris affectum ut te in omnibus
such love toward Thee, that we, loving et super omnia diligentes, promissiones
Thee above all things, may obtain Thy tuas, quae omne desiderium superant,
promises, which exceed all that we can consequamur, per. Gelasian. B.C.N.S.
desire; through Jesus Christ, Thy Son, Missals.
our Lord.
This Sunday marks the close of the first cycle in the Trinity season, a
period of five Sundays which emphasize the call to the Kingdom of Grace. The
Common Service and the Prayer Book have the ancient lessons which were
originally appointed for the Sunday immediately before the Festival of St.
Peter and St. Paul, June 29. The Gospel is the story of the great draught of
fishes and the call of Peter; the Epistle is a section of St. Peter’s first Epistle.
Later changes in the Missal assigned our Epistle to Pentecost V and the
Gospel to Pentecost IV, and appointed for this Sunday the Epistle which the
Common Service and the Prayer Book give on Trinity VI and the Gospel
which they give on Trinity VII.
The Collect is one of the finest in the Church’s use, a prayer of rare spiritual
beauty, perfect form, and fine diction. The original is Gelasian. The Invocation
is based upon I Cor. 2:9: “Eye hath not seen nor ear heard, neither have
entered into the heart of man, etc.” The original chose the phrase, “The things
which eye hath not seen” (invisibilia); the 1549 translation, “The things which
have not entered into man’s heart’; and the final form incorporated the phrase
in Phil. 4:7, “which passeth all understanding,” and became “such good things
as pass man’s understanding.” The Prayer Book appoints this Collect for
Trinity VI; the Missal appoints it for Pentecost V.
THE SIXTH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk Rom. 6:38-11 Matt. 5:20-26 Ps. 28:8-9, 1 Pss. 90:18, 1; .
47:1
Missal Rom. 6:19-23 Matt. 7:15-21 Ps. 47:1, 2 Pss. 34:11, 5;
47:1
Pr. Bk Rom. 6:8-ll Matt. 5:20-26

COLLECT
COMMON SERVICE Book ORIGINAL
Lord of all power and might, Who Deus virtutum, cujus est totum, quod
art the Author and Giver of all good est optimum; insere pectoribus nostris
things: Graft in our hearts the love of amorem tui nominis: et praesta ut et
Thy Name, increase in us true religion, nobis religionis augmentum: quae sunt
nourish us with all goodness, and of Thy bona nutrias; ac vigilantia studium, quae-
great mercy keep us in the same; through sumus, nutrita custodias, per. Gelasian.
Jesus Christ, Thy Son, our Lord. B.C.N.S. Missals.
This Sunday begins the second Trinity cycle, which runs from St. Peter’s
and St. Paul’s Day, June 29, to St. Laurentius’ Day, August 10, a period of
six Sundays. The general theme of the Propers for this day and for the entire
478 THE PROPERS IN DETAIL

cycle is newness of life and righteousness as marks of those who are in the
Kingdom of Grace and “alive unto God.” This is the “true religion” of which
the Collect speaks.
The Introits of this series continue to select from the Psalms in numerical
order. The selections from Trinity Sunday through this Sunday are from the
First Book (Pss. 1-41); beginning with the Seventh after Trinity, from the
Second Book (Pss. 42-72). The Roman series really marks the distinction,
however, by starting the second cycle. on this Sunday.
The Common Service and the Prayer Book have the same Lessons. The
Epistles for the Sundays Trinity VI to Trinity XXV (except Trinity XVIII,
when there is a dislocation due to Embertide) are all from St. Paul’s Epistles
in their proper order. The Missal appoints for this Sunday the Epistle which
the Common Service and the Prayer Book give on Trinity VII and the Gospel
which they give on Trinity VIII. This Collect is a meaningful and forceful
prayer from the Gelasian Sacramentary which the English Reformers materially
enriched by their free translation in 1549. The Missal and the Prayer Book each
give a different Collect for this Sunday, the former appointing the Collect
which the Common Service gives for Trinity VII and the latter the Collect
which the Common Service gives for Trinity V.
THE SEVENTH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk Rom. 6:19-23 Mark 8:1-9 Ps. 47:1, 8 Pss. 34:11, 5;
59:]
Missal Rom. 8:12-17 Luke 16:1-9 Ps. 48:9-10, 1 Pss. 31:2, 1;
48:1
Pr. Bk Rom. 6:19-23 Mark 8:1-9

COLLECT
COMMON SERVICE BOOK ORIGINAL
O God, Whose never-failing Provi- Deus, cujus providentia in sui disposi-
dence ordereth all things both in heaven tione non fallitur; te supplices exoramus:
and earth: We humbly beseech Thee to ut noxia cuncta submoveas; et omnia
put away from us all hurtful things, and nobis profutura concedas, per. Gelastan.
to give us those things which be profit- B.C.N.S. Missals.
able for us; through Jesus Christ, Thy
Son, our Lord.
The Common Service and the Prayer Book again have the same Epistle and
Gospel. The Missal appoints for this day our Epistle for Trinity VIII and our
Gospel for Trinity IX. Each of the three Rites has a different Collect. The
theme of the Propers is the Providence of God as shown in His gifts of Grace
and the kind of lives we should live, as “free from sin” and “servants of God.”
Psalm 47 (The Introit) celebrates the Providential deliverance of Jerusalem
from the Assyrian, 701 s.c. The fine Collect (Prayer Book Trinity VIII, Missal
Pentecost V), is Gelasian. The inadequate 1549 translation of the Invocation,
“God, Whose providence is never deceived,” was greatly improved (1662) by
the present happy paraphrase, though this still falls short of the full signifi-
cance of the original, “Whose Providence is not deceived in the management
of its own.”
 THE EIGHTH SUNDAY AFTER TRINITY 479

THE EIGHTH SUNDAY AFTER TRINITY

Epistle Gospel Intrott Gradual
C. S. Bk Rom. 8:12-17 Matt. 7:15-23 Ps. 48:9-10, 1 Pss. 31:2b, 1;
1:6
Missal 1 Cor. 10:6-18 Luke 19:41-47 Ps. 54:4-5, 1 Pss. 8:1; 59:1
Pr. Bk Rom. 8:12-17 Matt. 7:15-23

COLLECT
COMMON SERVICE Book ORIGINAL
Grant to us, Lord, we beseech Thee, Largire nobis, Domine, quaesumus,
the Spirit to think and do always such spiritum cogitandi, quae bona sunt,
things as are right; that we, who cannot propitius et agendi; ut qui sine te esse
do anything that is good without Thee, non possumus, secundum te vivere valea-
may by Thee be enabled to live accord- mus, per. Leonine, B.C.N.S. Missals.
ing to Thy will; through Jesus Christ,
Thy Son, our Lord.

The Common Service and the Prayer Book have the same Epistle and the
same Gospel. The Missal appoints. for this day our Epistle for Trinity IX and
our Gospel for Trinity X. The Collect in the three rites again differs due to
shiftings of liturgical material in the medieval dioceses. This slight dislocation
of the Propers continues throughout the Trinitytide, the same Epistles, Gospels,
Collects, etc., being found in the same general areas in the three rites, and the
same Introits in the Roman and Lutheran uses, but frequently a Sunday or
two apart.
The teaching of the Propers for this Sunday is the gift of the Spirit of God
and the tests of life which demonstrate whether we “live after the flesh” or
whether we are truly “led by the Spirit of God.” In the Introit (Ps. 48) the
Church of the Old Testament exemplifies the life of grace. The Collect is an
early Leonine original of the fifth century which exhibits a fine balance of
phraseology which it is almost impossible to preserve in translation: ut qui sine
te esse non possumus, secundum te vivere valeamus. The 1549 translation
“though we, which cannot be without thee” was changed to its present im-
proved form in 1662.

THE NINTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk 1 Cor. 10:6-13 Luke 16:1-9 Ps. 54:4-5, 1 —— Pss. 8:1; 78:1
Missal 1 Cor. 12:2-11 Luke 18:9-14 Ps. 55:16, 19, Ps. 17:8, 2
22a
Pr. Bk 1 Cor. 10:]-18 Luke 15:11-32
COLLECT
ComMMoN SERVICE BOOK ORIGINAL
Let Thy merciful ears, O Lord, be Pateant aures misericordiae, Domine,
open to the prayers of Thy humble ser- precibus supplicantium; et ut petentibus
vants: and, that they may obtain their desiderata concedas, fac tibi eos quaesu-
petitions, make them to ask such things mus, placita postulare. Per. lLeonine
as shall please Thee; through Jesus B.C.N.S. Missals.
Christ, Thy Son, our Lord.
480 THE PROPERS IN DETAIL

The Common Service and the English Prayer Book have the same Epistle
and the same Gospel. The Missal appoints for this Sunday our Epistle for
Trinity X and our Gospel for Trinity XI. The American Prayer Book, 1928, has
the same Epistle (advantageously lengthened), but introduces a new Gospel
in the story of the Prodigal Son, which the Scottish Prayer Book also gives
as an alternate Gospel. There is no agreement in the Collects.
The general theme of the Propers is the admonition to all believers to be
on guard against divers temptations .and to use their talents in the cause of
righteousness, in which God is our helper (Introit). The Collect, an exhorta-
tion to the right kind of prayer, is very ancient, appearing first in the Leonine
Sacramentary, and then, somewhat altered, in the Gelasian Sacramentary. The
1549 translation was made from the latter version. The Missal appoints this
Collect for Pentecost IX and the Prayer Book for Trinity X.

THE TENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk 1 Cor. 12:1-11 Luke 19:41-48 Ps. 55:16a,17b, Pss. 17:8, 2;
18a, 19a, 22a,1 59:1
Missal 1 Cor. 15:1-10 Mark 7:31-87 Ps. 68:5b, 6a, Pss. 28:7, la;
85b, 1 81:1, 2
Pr. Bk 1 Cor. 12:1-11 Luke 19:41-47

CoLLECT
COMMON SERVICE BOOK ORIGINAL
O God, Who declarest Thine almighty Deus, qui omnipotentiam tuam par-
power chiefly in showing mercy and pity: cendo maxime et miserando manifestas;
Mercifully grant unto us such a measure multiplica super nos gratiam tuam: ut
of Thy grace, that we, running the way ad tua promissa currentes, caelestium
of Thy commandments, may obtain Thy bonorum facias esse consortes. Per. Gela-
gracious promises, and be made partak- sian. B.C.N.S. Missals.
ers of Thy heavenly treasure; through
Jesus Christ, Thy Son, our Lord.

The Epistle and the Gospel are the same in the Common Service and the
Prayer Book. The Missal gives for this Sunday our Epistle for Trinity XI and
our Gospel for Trinity XII. There is the usual dislocation of a Sunday or two
in the Introits and the Collects. There is probably little to substantiate the
oft-expressed idea that the choice of the destruction of Jerusalem as the Gospel
for Trinity X was determined by the fact that this city was twice destroyed on
August 10, about this very time in a normal Church Year. The message of the
Propers is rather an intensification of the teaching of the Sunday just past—
the diversity of spiritual gifts and the consequences of failure to recognize our
privileges and opportunities, “the time of our visitation.”
The Collect (which is appointed in the Missal for Pentecost X and in the
Prayer Book for Trinity XI) is in harmony with the Epistle and the Gospel in
appealing for “such a measure of thy grace that . . . we may obtain . . . be
made partakers, etc.” The Collect is Gelasian. The 1549 translation was ex-
panded by the revisers of the Prayer Book in 1662, and this has given us our
present text.
 THE ELEVENTH SUNDAY AFTER TRINITY 48]

THE ELEVENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I Cor. 15:1-10 Luke 18:9-14 Ps. 68:5b-6a, Pss. 28:7, la,
35b, 1 2a; 65:1
Missal . II Cor. 8:4-9 Luke 10:23-37 Ps. 70:1, 2,8 Pss. 34:1, 2;
58:1]
Pr. Bk I Cor. 15:1-l11 Luke 18:9-14

COLLECT
COMMON SERVICE Book ORIGINAL
Almighty and Everlasting God, Who Omnipotens sempiterne T‘eus, qui
art always more ready to hear than we to abundantia pietatis tuae et merita sup-
pray, and art wont to give more than plicum excedis et vota; effunde super
either we desire or deserve: Pour down nos misericordiam tuam ut dimittas quae
upon us the abundance of Thy mercy, conscientia metuit; et adjicias quod ora-
forgiving us those things whereof our tio non praesumit, per. Gelasian. B.C.-
conscience is afraid, and giving us those N.S. Missals.
good things which we are’not worthy to
ask, but through the merits and media-
tion of Jesus Christ, Thy Son, our Lord.
The Epistle and the Gospel are the same in the Common Service and the
Prayer Book. The Missal has the usual dislocation, and appoints our Introit
and Epistle for one week ahead (Trinity XII) and our Gospel for two weeks
ahead (Trinity XIII). There is also the usual discrepancy in the Collect, the
Common Service Collect for this day being the one for Pentecost XI in the
Missal and for Trinity XII in the Prayer Book. For this Sunday the Missal
appoints our Collect for Trinity XII, the Prayer Book our Collect for Trinity X.
This Sunday concludes the second cycle of the Trinity Season, whose teach-
ing has concerned itself with aspects of the new life of righteousness. The
Introit employs the great Pentecost Psalm (68), though the Missal appoint-
ment concludes the series from Book II of the Psalter. The lessons reveal, in
sharp contrast, the story of the Pharisee and the publican, and also the story
of the two Pharisees—the one traditionally proud and boastful, and the other
the converted Pharisee who became an Apostle, and who “by the grace of God
which was with me” “labored more abundantly than they all,” but in that
spirit of humility which the publican exemplified.
The remarkably fine Collect, with its reference to prayer, conscience and the
spirit of humility, is in harmony with both the Epistle and the Gospel. The
germ of this Collect is Leonine. The later Gelasian form added the clause “for-
giving us those things whereof our conscience is afraid,” and the Prayer Book,
1549, added to the Invocation the phrase “who art always more ready to hear
than we to pray.” Bishop Cosin in 1662 further changed the conclusion from
“giving unto us that that our prayer dare not ask” to the present full form.
THE TWELFTH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk II Cor. 3:4-11 Mark 7:31-87 — Ps. 70:1-3 Pss. 34:1-2;
81:1
Missal Gal. 3:16-22 Luke 17:11-19 Ps. 74:20a, 21a, Pss. 74:20a,
99a, 28a, 1 2la, 22a: 90:1
Pr. Bk {I Cor. 3:4-9 Mark 7:31-37
482 THE PROPERS IN DETAIL

COLLECT
COMMON SERVICE Book ORIGINAL
Almighty and Merciful God, of Whose Omnipotens et misericors Deus, de
only gift it cometh that Thy faithful cujus munere venit, ut tibi a fidelibus
people do unto Thee true and laudable tuis digne et laudabiliter serviatur, tribue,
service: Grant, we beseech Thee, that ut ad promissiones tuas sine offensione
we may so faithfully serve Thee in this curramus, per. Leonine. B.C.N.S. Missals.
life, that we fail not finally to attain Thy
heavenly promises; through Jesus Christ,
Thy Son, our Lord.
The Epistle and the Gospel are the same in the Common Service and the
Prayer Book, except that the Prayer Book, which frequently lengthens the
Epistle, has in this case shortened it by two verses. The Missal, as generally
in these Sundays, is one Sunday ahead (Trinity XIII) with its Introit and
Epistle, and two Sundays ahead (Trinity XIV) with its Gospel.
This Sunday begins the third cycle within the Trinity Season, a cycle which
extends to Trinity XVIII. The first cycle (Trinity I-V) presented the call to
the Kingdom of Grace; the second (Trinity VI-XI) the righteousness of the
Kingdom; and the third, from St. Laurentius’ Day to St. Michael's Day, dis-
cusses practical aspects of Christian faith and life as manifested in works of
love and service. The Missal Introits (and ours after this Sunday) are from
Book III (Pss. 73-89) of the Psalter, until Trinity XVI.
The Lessons for this Sunday were undoubtedly chosen because of the
proximity of St. Laurentius’ Day, August 10. Laurentius was a famous deacon
and preacher in Rome, “an able minister of the New Testament” (Epistle).
The psalmist’s prayer in this Introit almost seems an anticipation of his martyr-
dom. The “true and laudable service” which all God’s “faithful people” (Coll-
lect) may render, is indicated in the Gospel which tells of the ministrations
of those who “brought” a sufferer to Christ; “besought” His aid and “pub-
lished” the story abroad.
The Collect (Trinity XIII in the Prayer Book; Pentecost XII in the Missal)
is a somewhat expanded form of the Leonine original. The insertion of the
word “only” before “gift” is a quaint and suggestive addition. The substitution
of “true” for “worthy” (digne) is in line with evangelical belief which seeks
genuineness but cannot claim “worthiness.” The 1549 translation also had a
more literal rendering of the petition: “that we may so runne to thy heauenly
promises, that we faile not finally to attayne the same.” In 1662 the prayer
was changed to its present form with the addition of the final phrase, “through
the merits of Jesus Christ our Lord,” an addition which the Common Service
has not accepted.
THE THIRTEENTH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk Gal. 3:15-22 Luke 10:23-37 Ps. 74:20a, 21a, Pss. 74:20a,
22a, 23a, 1 2la, 22a, 28a;
3 88:1
Missal Gal. 5:16-24 Matt. 6:24-33 Ps. 84:9-10a, Pss. 118:8-9;
1-2a 95:1
Pr. Bk Gal. 8: 16-22 Luke 10:23-37
 THE FOURTEENTH SUNDAY AFTER TRINITY 483

COLLECT
ComMMON SERVICE Boox ORIGINAL
Almighty and Everlasting God, give Omnipotens sempiterne Deus da nobis
unto us the increase of faith, hope, and __fidei, spei, et caritatis augmentum; et
charity; and that we may obtain that ut mereamur assequi, quod promittis,
which Thou dost promise, make us to fac, nos amare, quod praecipis, per.
love that which Thou dost command; Leonine. B.C.N:S. Missals.
through Jesus Christ, Thy Son, our Lord.
The Common Service and the Prayer Book agree in the Epistle and the
Gospel. The Missal is again one Sunday ahead with its Introit and Epistle and
two Sundays ahead with its Gospel. The three Rites differ in the Collects. The
Introit sounds the theme of the day “have respect, O Lord, unto Thy covenant.”
The Epistle discusses the old covenant which could not give life. The Gospel
answers the lawyer’s question in the parable of the Good Samaritan with its
message of serving love, which is the fulfillment of the law and the practical
manifestation of that “increase of faith, hope and charity” for which we pray
in the Collect. The latter, a Leonine original in briefest form, is in the trans-
lation of 1549. It is well related to both the Epistle and the Gospel and is, of
course, reminiscent of I Cor. 13. The Latin has ut mereamur ad sequi: “that
we may deserve to obtain.” By the simple omission of “deserve to” in this and
similar instances, the Reformers recognized and rejected one of the major doc-
trinal errors of the medieval (and modern Roman) Church.

THE FOURTEENTH SUNDAY AFTER TRINITY

Epistle Gospel Intrott Gradual
C. S. Bk Gal. 5:16-24 Luke 17:11-19 Ps. 84:9-10a, Pss. 118:8-9;
1-2a 90:1
Missal Gal. 5:25-6:10 Luke 7:11-16 Ps. 86:la, 2b-4 Pss. 92:1-2;
95:3
Pr. Bk Gal. 5:16-24 Luke 17:11-19

COLLECT
CoMMON SERVICE Boox ORIGINAL
Keep, we beseech Thee, O Lord, Th Custodi, Domine, quaesumus, Ecclesiam
Church with Thy perpetual mercy; and, tuam propitiatione perpetua: et quia sine
because the frailty of man without Thee _ te labitur humana mortalitas; tuis semper
cannot but fall, keep us ever by Thy auxiliis et abstrahatur a noxiis: et ad
help from all things hurtful, and lead us _ salutaria dirigatur, per. Gelasian. B.C.-
to all things profitable to our salvation; N.S. Missals.
through Jesus Christ, Thy Son, our Lord.
The Epistle and the Gospel are the same in the Common Service and the
Prayer Book. The Missal, as usual, is one and two Sundays ahead respectively
in its Lections. The three Rites appoint the Collect for different Sundays in
this area (Missal, Pentecost XIV; Prayer Book, Trinity XV). The theme is an
exhortation to practica) Christian living—the realization in our own daily lives
of “the fruits of the Spirit” as over against “the works of the flesh” (Epistle).
The Introit Psalm (84) is a model for such realization, by its transition from
the blessedness of the worshiper to that of the man of true faith and moral
power (cf. Ps. 84:4, 5, 12).
484 THE PROPERS IN DETAIL

The Gospel adds another fruit of the Spirit in stressing the faith and grati-
tude of the Samaritan who was cleansed of leprosy, always the symbol of sin.
The commendation of the thankful Samaritan in this day’s Gospel and of the
Good Samaritan of the past Sunday’s Gospel, pointedly suggests that more is
required of us than a merely formal Church connection, and that those who
have not enjoyed our privileges may excel us in spiritual gifts and graces.
The Collect is a Gelasian prayer for the preservation of the Church. Its
form is unusual in that its very first word voices its petition, without the usual
invocation. The original: propitiatione perpetua, “by thy perpetual atone-
ment,” is suggestive of a possible reference to the sacrifice of the mass, and
the Reformers substituted “by Thy perpetual mercy.” On the other hand, the
original “without Thee human mortality falls” is more forthright in its warning
that danger to the Church constantly arises from the “frailty of man” than is
the 1549 translation.

THE FIFTEENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Gal. 5:25-6:10 Matt. 6:24-34 Ps. 86:la, Pss. 92:1-2;
2b-4 108:1
Missal Eph. 3:18-21 Luke 14:1-11 Ps. 86:3, 5, 1 Pss. 102:15, 16;
98:la
Pr. Bk Gal. 6:11-18 Matt. 6:24-34

COLLECT
COMMON SERVICE Book ORIGINAL
O Lord, we beseech Thee, let Thy con- Ecclesiam tuam, Domine, miseratio
tinual pity cleanse and defend Thy _ continuata mundet et muniat; et quia
Church; and because it cannot continue sine te non potest salva consistere, tuo
in safety without Thy succor, preserve it semper munere gubernetur, per. Gelasian.
evermore by Thy help and goodness; B.C.N.S. Missals.
through Jesus Christ, Thy Son, our Lord.

There is great diversity in the Propers, the one agreement being between
the Common Service and the Prayer Book in the matter of the Gospel. The
three Rites have three different Epistles and three different Collects. The
Missal is, as usual, one Sunday ahead with its Introit and Epistle and two
Sundays ahead with its Gospel. The Prayer Book at the time of the Reforma-
tion appointed an Epistle (Gal. 6:11-18) which is not found in either of the
other Lectionaries.
The theme of the day is living and walking in the Spirit in singleness of
heart, in trust and contentment, ever seeking to “do good unto all men”
(Epistle) as a “servant of the Lord” (Introit). The Collect is Gelasian, and
is another prayer for the Church, this time for its cleansing and defense. The
Prayer Book translation, 1549, has not been able to preserve the triple play on
the Latin words mundet, muniat and munere, which the original provides. The
substitution of “govern” for “preserve” in the final petition would be nearer
the original thought. The translation of 1549, with its petition “cleanse and
defend thy congregacion” (changed to “church” in 1662) reminds us of
I,uther’s frequent use of “Gemeine” for ecclesia.
 THE SIXTEENTH SUNDAY AFTER TRINITY 485

THE SIXTEENTH SUNDAY AFTER TRINITY

Epistle . Gospel Introit Gradual
C. S. Bk Eph. 3:138-21 Luke 7:11-17 Ps. 86:3, 5,1 Pss. 102:15-16;
98:la
Missal Eph. 4:1-6 Matt. 22:34-46 Ps. 119:187, Pss. 33:12, 6;
124a, 1 102:]
Pr. Bk Eph. 3:18-21 Luke 7:11-17

COLLECT
ComMMON SERVICE Book ORIGINAL
Lord, we pray Thee, that Thy grace Tua nos Domine quaesumus gratia
may always go before and follow after semper et preveniat et sequatur, ac bonis
us, and make us continually to be given operibus iugiter praestet esse intentos,
to all good works; through Jesus Christ, per. Gelasian. C.N.S. Missals.
Thy Son, our Lord.

The Common Service and the Prayer Book appoint the same Epistle and
the same Gospel. The Missal, as usual, is one Sunday ahead with its Introit
and Epistle and two Sundays ahead with its Gospel. There is no agreement in
the Collect. The theme of the Propers is the power of God and the love of
Christ, which make it possible for believers to be “strengthened with might
by His Spirit in the inner man,” to meet the doubts, sufferings and sorrows of
this present life. This the psalmist found (Introit) in forgiveness and mercy
in his time of need.
The Collect (Prayer Book Trinity XVII) which might perhaps more prop-
erly have been appointed for last Sunday (Trinity XV) is a Gelasian prayer
for grace, whose thought is quite similar to that of the Collect, “direct us, O
Lord, in all our doings, etc.” (Common Service Book, p. 211, Collect No. 19).
The translation is Prayer Book, 1549, except that “go before” has been sub-
stituted for the archaic expression “prevent” which anciently had the same
meaning, as is indicated in the theological term “prevenient grace.”

THE SEVENTEENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Eph. 4:1-6 Luke 14:1-11 Ps. 119:187, Pss. 33:12, 6;
124a, 1 116:1
Missal I Cor. 1:4-8 Matt. 9:1-8 Ecclus. 86:16, Pss. 122:1, 7;
17a 102:15
Ps. 122:1
Pr. Bk Eph. 4:1-6 Luke ]4:1-11

CoLLECT
CoMMON SERVICE BOOK ORIGINAL
Lord, we beseech Thee, grant Thy Da, quaesumus Domine, populo tuo
people grace, to withstand the tempta- diabolica vitare contagia et te solum
tions of the devil, and with pure hearts Dominum puro corde sectari, per. Gela-
and minds to follow Thee, the only God; sian. B.C.N.S. Missals.
through Jesus Christ, Thy Son, our Lord.
Again, the Common Service and the Prayer Book have the same Epistle
and the same Gospel, and the Missa] is one Sunday ahead with its Introit and
486 THE PROPERS IN DETAIL

Epistle (Pentecost XIX), and two Sundays ahead (Pentecost XX) with its
Gospel. There is no agreement in the Collect, the usual separation of a Sunday
or two prevailing. The theme of the Propers is a life “worthy of the vocation
wherewith ye are called” (Epistle), “walking in the Law of the Lord” (Introit)
with special emphasis upon the virtue of humility (Gospel).
The Collect is Gelasian. The Prayer Book translation, 1549, in its more
literal rendering, “to avoid the infections of the devil” preserved the antithesis
of the original Latin diabolica contagia and puro corde. This was lost in the
later (1662) amended form “to withstand the temptations of the world, the
flesh, and the devil.” This recognized the fact that infections (contacts) may
be avoided but that temptations must be withstood. The Common Service
omits “the world and the flesh.”

THE EIGHTEENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I Cor. 1:4-9 Matt. 22:34-46 Ecclus. 36:16- Pss. 122:1, 7;
17a 117:1
Ps. 122:1
Missal Eph. 4:23-28 Matt. 22:1-14 Liturgical; Pss. 141:2;
Ps. 78:1 105:1
Pr. Bk I Cor. 1:4-8 Matt. 22:34-46

COLLECT
CoMMON SERVICE Booxk ORIGINAL
O God, forasmuch as without Thee we Dirigat corda nostra, Domine, quae-
are not able to please Thee: Mercifully sumus, tuae miserationis operatio, quia
grant, that Thy Holy Spirit may in al tibi sine te placare non possumus, per.
things direct and rule our hearts; through Gelasian. B.C.N.S. Méissals.
Jesus Christ, Thy Son, our Lord.

The Epistle and the Gospel are the same in the Common Service and the
Prayer Book. The Missal, as usual, gives the Epistle for next Sunday (Pente-
cost XX) and the Gospel for two Sundays ahead (Pentecost XXI). There is
the usual dislocation of the Collect. This Sunday concludes the third cycle of
Sundays within the Trinity Season, a cycle which began with Trinity XII and
which stressed practical aspects of Christian faith and life as revealed in works
of love and service. The Introits from Book III of the Psalter, however, were
already interrupted at Trinity XVI (Missal) or XVII (Com. Ser. Bk.).
The teaching of the day contemplates with thanksgiving the gift of the
grace of God which enriches Christian fellowship “in all utterance and in all
knowledge” (Epistle), and stresses the two great commandments and the
acknowledgment of Christ as Lord (Gospel) as fundamental, under the con-
stant guidance of the Holy Spirit (Collect) to the life and growth of believers.
The Collect is Gelasian, probably earlier. The Latin text is unusual in that it
begins directly with the petition. The 1549 translation conformed to the usual
collect pattern and began with the “antecedent reason.” Its petition “graunte
that the workyng of thy mercie maye in all thynges,” etc., was a literal trans-
lation of the terse original. The reference to the Holy Spirit came in with the
 THE NINETEENTH SUNDAY AFTER TRINITY 487

revision of 1662, which also retained the idea of “mercy” by inserting the word
“mercifully” before “grant.”

THE NINETEENTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Eph. 4:22-28 Matt. 9:1-8 Pss. 35:3b; 84: Pss. 141:2;
17; 48:14a; 118:16
78:1
Missal Eph. 5:15-21 John 4:46-53 Dan. 3:81, 29, Pss. 145:15, 16;
35; Ps. 119:1 108:1
Pr. Bk Eph. 4:17-32 Matt. 9:1-8

COLLECT
COMMON SERVICE Book ORIGINAL
O Almighty and most Merciful God, Omnipotens et misericors Deus, unt-
of Thy bountiful goodness keep us, we versa nobis adversantia propitiatus ex-
beseech Thee, from all things that may clude; ut mente et corpore pariter ex-
hurt us; that we, being ready, both in pediti, quae tua sunt liberis mentibus
body and soul, may cheerfully accom- exsequamur, per. Gelasian. B.C.N.S.
plish those things that Thou wouldest Missals.
have done; through Jesus Christ, Thy
Son, our Lord.

The Common Service and the Prayer Book have the same Epistle and the
same Gospel, except that the Prayer Book has greatly lengthened the Epistle.
The Missal has the usual dislocation and appoints for this day our Epistle for
Trinity XX and our Gospel for Trinity XXI.
This Sunday begins the fourth and final cycle within the Trinity Season,
this cycle, extending from St. Michael’s Day, September 29, to Advent. The
general theme of its teaching is the consummation of the Kingdom, which,
according to the Propers of this day, requires that we “be renewed in the
spirit of our mind” and “put on the new man” (Epistle), while it assures us
of Christ’s purpose and power to heal the ravages of sin (Gospel) and to
make us “ready both in body and soul” (Collect) for life here and for the
consummation of all things since the Lord is “our God for ever and ever’
(Introit).
The Collect is Gelasian. The translation, Prayer Book, 1549, slightly altered,
1662, has numerous but unimportant variations from the original. We may
regret the word “cheerfully” of 1662 as an inadequate substitute for the qual-
ity of spiritual freedom expressed in liberis mentibus or “with free hearts”
(1549).
THE TWENTIETH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk Eph. 5:15-21 Matt. 22:1-14 Dan. 9:14b; Pss. 145:15-16;
Pss. 119:124; 105:1
48:1
Missal Eph. 6:10-17 Matt. 18:23-85 Esther 13:9-11 Pss. 90:1-2;
114:1
Pr. Bk Eph. 5:15-21 Matt. 22:1-14
488 THE PROPERS IN DETAIL

COLLECT
CoMMON SERVICE Book ORIGINAL
Grant, we beseech Thee, Merciful Largire, quaesumus, Domine, fidelibus
Lord, to Thy faithful people pardon and tuis indulgentiam placatus et pacem; ut
peace, that they may be cleansed from pariter ab omnibus mundentur offensis et
all their sins, and serve Thee with a secura tibi mente deserviant, per. Gela-
quiet mind; through Jesus Christ, Thy sian. B.C.N.S. Missals.
Son, our Lord.

The Common Service and the Prayer Book agree as usual in the Lections.
The Missal is again one Sunday ahead with the Introit and Epistle and two
Sundays ahead with the Gospel. The Collect differs in the three rites. The
teaching of the Propers is the necessity of right living and of “understanding
what the will of the Lord is” (Epistle) because God not only provides boun-
tifully for our needs and our pleasure but will judge and condemn those who
“make light” of His goodness and grace (Gospel). Schuster, in commenting on
the Epistle (“be not drunk with wine”) calls attention to the fact that this
Sunday normally comes in Italy about the time when the new wine is drawn off.
The Collect, a brief but beautiful prayer, which would seem to have been
particularly appropriate for Trinity XIX, is a Gelasian original in a none too
literal Prayer Book, 1549, translation.

THE TWENTY-FIRST SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Eph. 6:10-17 John 4:46-54 Esther 13:9-lla_ Pss. 90:1-2;
Ps. 119:1 125:1
Missal Phil. 1:6-11 Matt. 22:15-21 Ps. 130:38-4, Pss. 133:1-2a;
1-2a 115:11
Pr. Bk Eph. 6:10-20 John 4:46-54

COLLECT
CoMMON SERVICE Book ORIGINAL
Lord, we beseech Thee to keep Thy Familiam tuam, quaesumus, Domine,
household, the Church, in continual god- continua pietate custodi; ut a cunctis
liness; that through Thy protection it adversitatibus te protegente sit libera, et
may be free from all adversities, and de- in bonis actibus tui nominis sit devota,
voutly given to serve Thee in good works, per. Gelasian. B.C.N.S. Missals.
to the glory of Thy Name; through Jesus
Christ, Thy Son, our Lord.

The Lections are the same in the Common Service and the Prayer Book.
The Epistle in the Prayer Book is lengthened by three verses. The interjection
of the Lesson from St. John’s Gospel in the sequence of lessons from St.
Matthew's Gospel is to be noted, though there is no explanation for it.
The Missal again is one Sunday ahead with its Introit and Epistle and two
Sundays ahead with its Gospel. The Introit is taken from an apocryphal chap-
ter of Esther. There is the usual dislocation of Collects. The theme of the
Propers is the Christian warfare and the necessity of taking “the whole armor
of God that ye may be able to withstand in the evil day” (Epistle). The
“shield of faith” makes an easy connection with the Gospel. The Introit sings
 THE TWENTY-SECOND SUNDAY AFTER TRINITY 489

of God’s omnipotence and the Collect invokes His protection and maintenance
of the Church in all adversities. The Collect is a Gelasian original in a Prayer
Book, 1549 translation. It is quite similar in content to the Collect for
Epiphany V.

THE TWENTY-SECOND SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Phil. 1:3-11 Matt. 18:28-35 Ps. 180:8-4, Pss. 133:1, 8b;
]-2a 146:1-2
Missal Phil. 3:17-4:3 Matt. 9:18-26 Jer. 29:11, 12, Pss. 44:7, 8;
14 130:1-2a
Ps. 85:1
Pr. Bk Phil. 1:3-11 Matt. 18:21-35

COLLECT
ComMMON SERVICE Book ORIGINAL
O God, our Refuge and Strength, Who Deus, refugium nostrum et virtus:
art the Author of all godliness: Be ready, adesto piis Ecclesiae tuae precibus, auc-
we beseech Thee, to hear the devout tor ipse pietatis, et praesta ut quod fide-
prayers of Thy Church; and grant that liter petimus, efficaciter consequamur,
those things which we ask faithfully, we per. Gelasian. B.C.N.S. Missals.
may obtain effectually; through Jesus
Christ, Thy Son, our Lord.

The usual arrangement of the Propers prevails. The Common Service and
the Prayer Book have the same Epistle and the same Gospel; the Missal gives
our Introit and Epistle and our Collect on Trinity XXIII and our Gospel on
Trinity XXIV. The Prayer Book appoints the Collect we used the past Sunday
(Trinity XXI).
The theme of the Propers is growth in grace on the part of the “fellowship
in the Gospel” (Epistle), with special reference to exercising the spirit of for-
giveness illustrated in the Gospel and proclaimed in the Introit. There is pos-
sibly the suggestion of an eschatological note in the phrase “until the day of
Jesus Christ.” The Collect, a fine Gelasian original in the Prayer Book, 1549
translation, reinforces the social significance of the day’s teaching by its refer-
ence to “the devout prayers of Thy Church.” It has not been possible to retain
in translation the play upon piis aud pietatis in the original, although Goulburn
suggests the possibility of “godly” and “godliness,” or of “devout” and
“devotion.”

THE TWENTY-THIRD SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk Phil. 3:17-21 Matt. 22:15-22 Jer. 29:11, 12, TPss. 44:7-8;
l4a 115:11
Ps. 85:]
Missal Col. 1:9-14 Matt. 24:15-35 Jer. 29:11, 12, Pss. 44:7, 8;
14; Ps. 85:1] 130: 1-2a
Pr. Bk Phil. 3:17-21 Matt. 22:15-22
490 THE PROPERS IN DETAIL

COLLECT
CoMMON SERVICE Book ORIGINAL
Absolve, we beseech Thee, O Lord, Absolve, quaesumus, Domine, tuorum
Thy people from their offences; thatfrom __delicta populorum; ut a peccatorum nos-
the bonds of our sins which, by reason _trorum nexibus quae pro nostra fragilitate
of our frailty, we have brought upon us, contraximus, tua benignitate liberemur.
we may be delivered by Thy bountiful Per. Gelasian. C.N.S. Missals.
goodness; through Jesus Christ, Thy Son,
our Lord.
Again the Common Service and the Prayer Book have the same Epistle and
the same Gospel. The Missal is one Sunday ahead with its Epistle and two
Sundays ahead with its Gospel, the latter also being materially lengthened.
While the Missal has new Lessons today, it has no new Introit. It repeats the
Introit for last Sunday and so comes into line again with our more ancient use.
The usual dislocation of Collects prevails, the Missal appointing for this day
our Collect for Trinity XXIV, and the Prayer Book appointing our Collect for
Trinity XXII.
This Sunday is the final Sunday of the liturgical year, for which proper
appointments are made in the medieval missals and in the present Roman use,
except for the Introits, which conclude with last Sunday's Missal appointment.
The Common Service appoints propers for four more Sundays and the Prayer
Book propers for two more. This will be further discussed under Trinity XXIV.
The theme of this day’s teaching is our heavenly citizenship, which requires
standards of life and conduct worthy of that high estate but which does not
free us from meeting the normal obligations of our earthly citizenship. The
Collect is Gelasian, Prayer Book, 1549 translation. This Collect “is to be used
the last Sunday after Trinity of each year,” and it is well adapted to this
requirement. Its thought encompasses the year which is closing and which
calls for the confession of our sins and an appeal for the absolution which alone
can give peace and deliverance “from the bonds of our sins” in accordance with
the divine word announced in the Introit. The American Prayer Book has
reconstructed the text of the Collect with resulting smoothness.
THE TWENTY-FOURTH SUNDAY AFTER TRINITY
Epistle Gospel Intrott Gradual
C. S. Bk Col. 1:9-14 Matt. 9:18-26 Ps. 95:6-7, 1 Pss. 1:la, 2;
91:15a, 16
Missal Epiphanytide Lessons repeated Trinity XXII repeated
Pr. Bk Col. 1:8-12 Matt. 9:18-28
COLLECT
COMMON SERVICE BOOK ORIGINAL
Stir up, we beseech Thee, O Lord, the Excita, quaesumus, Domine, tuorum
wills of Thy faithful ple; that they, fidelium voluntates; ut divini operis fruc-
plenteously bringing forth the fruit of tum propensius exsequentes, pietatis tua2
good works, may of Thee be plenteously remedia majora percipiant. Per. Gelasian.
rewarded; through Jesus Christ, Thy Son,
our Lord.
The Lutheran Liturgy is unique in providing propers for twenty-seven
Sundays after Trinity. When there are more than twenty-two Sundays the
 THE TWENTY-FIFTH SUNDAY AFTER TRINITY 491

Roman Use repeats the Introit and the Gradual for Trinity XXII each Sunday.
When there are more than twenty-three Sundays it supplies Collects, Epistles
and Gospels from the Sundays after Epiphany that were passed over that year.
It always uses the propers of Trinity XXIII on the Sunday before Advent.
The Prayer Book provides Collects, Epistles and Gospels for twenty-five
Sundays, those for the last Sunday always being used on “the Sunday next
before Advent.” If there are twenty-six or twenty-seven Sundays the propers
for Epiphany VI and V are used as required.
The Common Service and the Prayer Book have the same Epistle and
Gospel, except that both lections are lengthened in the Prayer Book. The
Common Service Introit first appears in Lutheran sources (Nuremberg Officium
Sacrum, 1664, and probably earlier). The Collect is Gregorian in a very free
English translation of 1549. The Prayer Book gives this Collect on Trinity XXV.
Its first word Excita, “stir up,” anticipates the characteristic cry of the Advent
Collects. There is no significant unity observable in the propers, though the
necessary relation of “the wills of the faithful” (Collect) to “the knowledge of
His will” (Epistle) will not escape the homiletician.

THE TWENTY-FIFTH SUNDAY AFTER TRINITY

Epistle Gospel Introit Gradual
C. S. Bk I Thess. 4:18-18 Matt. 24:15-28 Ps. 31:9a,15b, Ps. 91:2, 4b, 1
17a,la
Missal Epiphanytide Lessons repeated Trinity XXII repeated
Pr. Bk See comment, Trinity XXIV
COLLECT
CoMMON SERVICE BOOK ORIGINAL |
Almighty God, we beseech Thee, show Omnipotens sempiterne Deus, miseri-
Thy mercy unto Thy humble servants, cordiam tuam ostende supplicibus; ut qui
that we who put no trust in our own’ de meritorum qualitate diffidimus, non
merits may not be dealt with after the judicium tuum, sed indulgentiam sen-
severity of Thy judgment, but according _tiamus. Per. Gelasian.
to Thy mercy; through Jesus Christ, Thy
Son, our Lord.

The Roman Missal appointed no propers beyond Trinity XXIII, as explained

in the comment on Trinity XXIV. Luther in his Kirchenpostille chose Lessons
referring to the Lord’s second coming for Trinity XAV and XXVI, stating that
there were very few references to this event in the Lessons throughout the
year, while it was of great importance to the believer. These selections soon
established themselves as a Lutheran Use. Their appropriateness is also gen-
erally recognized because it seems natural that we should consider eschatolo-
gical themes on the closing Sundays of the Christian year as a culmination and
final focus of all the Church’s teaching throughout the year.
The Epistle is rich in assurance and comfort for the believer. The Gospel
sounds a solemn warning to all. The Introit and the Gradual sing of the
Church’s confidence and trust in God’s mercy and protection. The Introit first
appears in Lutheran sources. The Nuremberg Officium Sacrum, 1664, adds the
final phrase, “Deliver me in Thy righteousness.” The Collect is Gelasian, and
492 THE PROPERS IN DETAIL

appears in its present English form in the Church Book, 1868. It, too, voices
an appeal for divine mercy.
THE TWENTY-SIATH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk II Pet. 8:3-14 Matt. 25:31-46 Ps. 54:1-2, 5 Ps. 24:3-4a, 5a
or II Thess. Isa. 43:1b
1:3-10
Missal Epiphanytide Lessons. repeated Trinity XXII repeated
Pr. Bk See comment, Trinity XXIV
COLLECT
CoMMON SERVICE Book ORIGINAL
O God, so rule and govern our hearts O Herre Gud! regera tu sa vara hjer-
and minds by Thy Holy Spirit, that be- tan och tanckar med tinom Helga Ande,
ing ever mindful of the end of all things, at wi altid tanckie pa andan, och tin
and the day of Thy just judgment, we rattwisa dom; och ther af upwackias at
may be stirred up to holiness of living har gudeligen lefwa, pa thet wi ther
here, and dwell with Thee forever here- ewinnerliga med tig blifwa mage. Genom
after; through Jesus Christ, Thy Son, tin son Jesum Christum war Herra. Amen.
our Lord. Swedish Psalmbok, 1695.
This day is seldom observed, as there rarely are twenty-seven Sundays after
Trinity, which would be necessary if the appointments for Trinity XXVI are
to be used. The theme of the day is definitely our Lord’s return and judgment.
All the propers point to this. The Introit first appears in Lutheran sources. The
Nuremberg Officium Sacrum, 1664, omits the second half of the second verse.
The Introit and the Gradual sing of the Christian assurance of salvation. The
Epistle selections affirm the certainty of His coming and the Gospel proclaims
the manner of His judgment.
The Collect is unique as coming from a Swedish source. It first appeared
in the Evangeliebok of the Church of Sweden, 1639. The Swedish text given
above is the earliest available form, that of the Psalmbok, 1695. It appears in
the present English form in the Church Book, 1868.
THE TWENTY-SEVENTH SUNDAY AFTER TRINITY
Epistle Gospel Introit Gradual
C. S. Bk I Thess. 5:1-11 Matt. 25:1-18 Rev. 22:18; John 8:12b
21:3 Rev. 22:17, 20b
Ps. 24:7
Missal Col. 1:9-14 Matt. 24:15-35 Jer. 29:11, 12, Pss. 44:7, 8;
14 130:1-2a >
Ps. 85:1
Pr. Bk Jer. 23:5-8 John 6:5-14
COLLECT
The Collect for Trinity XXIII (p. 490) repeated.
Absolve, we beseech Thee, O Lord, Absolve, quaesumus, Domine, tuorum
Thy people from their offences; thatfrom _delicta populorum; ut a peccatorum nos-
the bonds of our sins which, by reason trorum nexibus quae pro nostra fragili-
of our frailty, we have brought upon us, tate contraximus, tua benignitate libe-
we may be delivered by Thy bountiful remur. Per. Gelasian. C.N.S. Missals.
goodness; through Jesus Christ, Thy Son,
our Lord.
 APOSTLES’ DAYS 493

Each of the three rites makes definite liturgical provision for the Last Sun-
day after Trinity. These appointments differ throughout. The Lutheran Use
presents a beautiful mosaic. The Introit and the Gradual mingle the figures of
the Light and the Wedding suggested by the Gospel and sound the note of
triumphant welcome to the Church’s Bridegroom and King. The Epistle and
the Gospel urge preparation and vigilance, the former in direct admonition and
the latter in a parable. Luther suggested the Gospel for All Saints’ Day (Matt.
0:1-12, The Beatitudes) for this Sunday, but the story of the ten virgins, first
found in this connection in T. H. Hesshusen of Helmstadt, 1580, eventually
became the accepted Gospel. The Collect (Trinity XXIII repeated) is a final
confession and plea for absolution, without the assurance of which there can
be no freedom “from the bonds of our sins” and no hope of heaven.
The Roman Missal simply repeats the propers of Trinity XXIII. The Prayer
Book appoints a passage from Jeremiah for the Epistle and repeats the Gospel
for the Fourth Sunday in Lent. In contrast, the rich and beautiful appointments
of the Lutheran Liturgy for this and the two preceding Sundays bring the
Liturgical Year to an impressive conclusion in a mood that is dramatic yet
wholly devotional.
APOSTLES’ DAYS
Introit Gradual
C. S. Bk II Tim. 1:12b; Ps. 19:4a, 1;
4:8a; Ps. 189: John 15:16a
]1-2a

The Roman calendar contains hundreds of saints’ days. Practically every

day in the year is assigned to some apostle, martyr, confessor, saint, pope, or
doctor of the Church. The most important days have a full set of propers. The
others have a Collect or a Lesson specially appointed while the other required
texts are found in a section of the Missal called the Common of Saints.
The Lutheran reform rejected all saints’ days except those which could be
justified by Scripture. This reduced the number of days to approximately
twenty. In course of time four other days were included: the Festival of the
Reformation, the Festival of Harvest, a Day of Humiliation and Praver, anc
(in America) a Day of Thanksgiving.
The later Anglican reform was along almost identical lines. The Prayer
Book observes all the days in the Lutheran calendar except the Visitation, the
Festival of the Reformation, the Festival of Harvest and a Day of Humiliation
and Prayer. It adds to the Lutheran list the Holy Innocents, St. Barnabas and
(in America) Independence Day.
Each day in the Lutheran calendar has its own Epistle and its own Gospel.
The Common Service provides a Common of Apostles, Evangelists and Martyrs
with a common Introit and three Collects. The Common Service Book slightly
enlarges the selection and provides a Common of Apostles with a Gradual and
two additional Collects, and a Common of Evangelists, with an additional
Introit and Gradual.
The common Introit for apostles’ days is the historic one for the conversion
of St. Paul with the addition of the passage II Tim. 4:8a. The common Gradual
494 THE PROPERS IN DETAIL

is the Introit for St. Luke’s Day. Four of the five Collects are the work of the
English Reformers who composed a dozen or more Collects as substitutes for
the unevangelical medieval collects for saints’ days which generally invoked the
intercession of the saints.
COLLECTS
CoMMON SERVICE BOOK ORIGINAL
O Almighty God, Whom to know is Almightie God, whome truely to knowe
everlasting life: Grant us perfectly to is euerlasting lyfe: Graunte vs perfectelye
know Thy Son Jesus Christ to be the to knowe thy sonne Iesus Christe, to be
Way, the Truth, and the Life; that fol- the waye, the trueth, and the life, as
lowing His steps we may steadfastly walk thou haste taught saint Philip, and other
in the way that leadeth to eternal life; the Apostles: Through Iesus Christe our
through the same Jesus Christ, Thy Son, Lorde. Bk. Com. Pr., 1549.
our Lord.
1. This is the Collect for St. Philip and St. James (May 1), composed for
the first Prayer Book and expanded in the revision of 1662. The uncertainty
as to which James was meant may explain the omission of his name in the
1549 Collect. In order to permit general use of this Collect the Common
Service has omitted entirely the names of the Apostles. John 17:3 is the basis
for the Invocation and John 14:6 for the Petition. The latter passage is from
our Lord’s discourse with Thomas.

O Almighty God, Who by Thy Son Almightie God, whiche by thy sonne
Jesus Christ, didst give to Thy holy Iesus Christ hast geuen to thy Apostle
Apostles many excellent gifts, and com- Sayncte Peter many excellente giftes, and
mandedst them earnestly to feed Thy commaundedst him earnestly to fede thy
flock: Make, we beseech Thee, all Pas- flocke: make we beseche thee, all byshops
tors diligently to preach Thy holy Word, and pastors diligently to preache thy
and the people obediently to follow the holy worde, and the people obedientlye
same, that they may receive the crown of to folowe the same, that they may re-
everlasting glory; through Jesus Christ, ceyue the croune of euerlasting glorye,
Thy Son, our Lord. through Iesus Christ our Lorde. Bk.
Com. Pr. 1549.
2. This is the Prayer Book, 1549, Collect for St. Peter’s Day (June 29), a
Day which in the Roman and the Lutheran Churches is observed in memory
of both St. Peter and St. Paul, Apostles. The omission of direct reference to
St. Peter and of the word “Bishops” adapted the Collect for general use. The
word “Pastor” (shepherd) is a direct reference to our Lord’s thrice-repeate
exhortation to Peter, “Feed my sheep” (John 21:15-17).
O a anignty God, Who by Thy blessed Almightie God, which by thy blessed
Son didst ca Matthew from the receipt sonne diddest call Mathewe from the re-
of custom to be an Apostle and Evan- ceipte of custome to be an Apostle and
gelist: Grant us grace to forsake all cov- Euagelist: Graunt vs grace to forsake all
etous desires, and inordinate love of couetous desyres and inordinate loue of
riches, and to follow the same Thy Son riches, and to folowe thy sayed sonne
Jesus Christ Tesus Christ: who lyueth and reigneth.
Bk. Com. Pr. 1549.
3. This is the Collect composed in 1549 by Cranmer or one of his associates
for St. Matthew's Day (Sept. 21). The Collect in the Missal was objectionable
 EVANGELISTS’ DAYS 495

because it invoked St. Matthew’s aid and intercession. The petition with its
references to “covetous desires” and “love of riches” reminds us of the low
esteem in which tax-gatherers were usually held (cf Matt. 9:9).

O Almighty God, Who hast built Thy Almightie God, whiche hast builded
Church upon the foundation of the the congregacion vpon the foundacion of
Aposties and Prophets, Jesus Christ Him- the Apostles and prophetes, Iesu Christ
self being the Head Corner-Stone: Grant hymselfe beyng the head corner stone:
us so to be joined together in unity of graunte vs so to bee ioyned together in
spirit by their doctrine, that we may be vnitie of spirite by theyr doctrine, that
made a holy temple acceptable unto we may be made an holye temple ac-
Thee; through the same Jesus Christ, ceptable to thee: throughe Iesu Christe
Thy Son, our Lord. our Lorde. Bk. Com. Pr. 1549.
4. This Collect is again one of the prayers composed for the Prayer Book
of 1549. It is a substitute for the collect in the Missal for St. Simon’s and St.
Jude’s Day (Oct. 28), which was unacceptable. The Scriptural source is Eph.
2:20-22 (cf also Isa. 28:16). The only change in text was the substitution in
1662 of “Church” for “congregation.”
Merciful Lord, we beseech Thee to Ecclesiam tuam quaesumus domine
cast the bright beams of Thy light upon benignus illustra: vt beati iohannis apos-
Thy Church, that it, being instructed by toli tui et euangeliste illuminata doc-
the doctrine of the blessed Apostles, may trinis; ad dona perueniat sempiterna.
so walk in the light of Thy truth, that it Per. Leonine. B.S. Missals.
may at length attain to the light of ever-
lasting life; through Jesus Christ, Thy
Son, our Lord.
5. This fine collect is a Leonine original for St. John’s Day (Dec. 27),
translated for the Prayer Book 1549 and altered and expanded in the revision
of 1662. It is based upon the Epistle for the Day, a section of which (I John
1:5-7) gives special prominence to the idea of “light,” which conception the
expanded form carries through to the end of the prayer. The Common Service
gives the more literal translation “the bright beams of Thy light” instead of
the Prayer Book “Thy bright beams of light.” It also gives “instructed” in place
of “enlightened” (Amer. Prayer Book, “illumined”). The American Book fails
to carry the figure of light to the end and lamely concludes with “attain to life
everlasting.”
EVANGELISTS’ DAYS
Introit Gradual
C. S. Bk \Mfark 16:15; Pss. Ps. 19:4a, 1;
19:4a; 119:105 John 15:16a
CoMMON SERVICE Book ORIGINAL
O Almighty God, Who hast instructed Almightye God, whiche haste instructed
Thy holy Church with the heavenly doc- thy holye Churche, with the heauenly
trine of Thy Evangelists: Give us grace, doctrine of thy Euangelist Sainct Marke:
that being not like children carried away geue vs grace so to bee establyshed by
with every blast of vain doctrine, we thy holy gospell, that we be not, like
may be established in the Truth of Thy children, caried away with euery blast
holy Gospel; through Jesus Christ, Thy of vayne Doctrine: Through Iesus Christ
Son, our Lord. our Lorde. Bk. Com. Pr. 1549.
496 THE PROPERS IN DETAIL

The Common Service provides a common Introit, Collect and Gradual for
evangelists’ days, although all but St. Luke have their own collects. The second
verse of the Introit and the first verse of the Gradual are part of the Gradual
for St. Luke’s Day. The third verse of the Gradual is part of the Graduals for
St. James the Elder and for St. Luke.
The Collect is the Prayer Book, 1549, Collect for St. Mark’s Day (April
25), an original composition of the English Reformers with a transposition of
clauses made, perhaps not too happily, in 1662. The petition is based upon
Eph. 4:14, a part of the Epistle for St. Mark’s Day. In view of St. Mark’s fine
record as a missionary and evangelist, it is unfortunate that this Collect should
contain what seems a disparaging reference to his desertion of St. Paul.

ST. THOMAS, APOSTLE

December 21
Epistle Gospel Introit Gradual
C. S. Bk Eph. 1:3-6 John 20:24-31 For Introit, Collect, and Gradual
see Apostles’ Days
Missal Eph. 2:19-22 John 20:24-29 Ps. 139:17, Pss. 139:17-18;
j-2a 33:1
Pr. Bk Heb. 10:35— John 20:24-31
11:1

Not much is known of “Thomas, which is called Didymus” (Greek for “a

twin”). There are four references to him in the New Testament. Later legend
associates him with Bartholomew, Matthew, Simon and Jude, the five “Apostles
of the East,” and states that his labors extended as far as India. A church body
called “The Christians of St. Thomas” still exists at Malabar. The Eastern
churches were the first to commemorate him (sixth century). The Roman
observance dates from the ninth century. It is strange that the story of his
doubts concerning the Saviour’s resurrection (Gospel) should not have placed
his feast in the Easter season.
The Roman, Lutheran and Anglican Liturgies give the same Gospel but
have different Epistles. The Common Service appoints Eph. 1:3-6. The Amer-
ican Prayer Book (1928) gives Heb. 10:35—11:1; the English Prayer Book
retains the Missal selection (Eph. 2:19-22). The Roman Collect invokes “the
patronage’ of St. Thomas, and the English Reformers, 1549, composed a new
collect based upon the Gospel. The Common Service simply refers to the
Common of Apostles’ Days for the Introit, Collect and Gradual.

ST. STEPHEN, MARTYR

December 26
Epistle Gospel Introit Gradual
C. S. Bk Acts 6:8—7:60 Matt. 28:34-89 Ps. 119:238a, Matt. 5:10;
95a, 22b, 1 Rev. 2:10b:
Acts 7:56
Missal Acts 6:8-10; Ibid. Ibid. Pss. 119:28a,
7:54-60 95a; 86:6:
Acts 7:56
Pr. Bk Acts 7:55-60 Ibid.
 ST. STEPHEN'S DAY 497

CoMMON SERVICE Boor ORIGINAL

| Grant, O Lord, that, in all our suffer- Graunt vs, O Lorde, to learne to loue
ings here upon earth for the testimony of our enemies by the exaumple of thy martir
Thy truth, we may steadfastly look up —Saincte Stephin, who prayed to thee for
to heaven, and by faith behold the gory his persecutours: whiche liuest and
that shall be revealed; and, being filled _reignest, etc. Gregorian.
with the Holy Ghost, may learn to love
and bless our persecutors by the example
of Thy first Martyr, Saint Stephen, who
prayed for his murderers to Thee, O
Blessed Jesus, Who standest at the right
hand of God to succor all those that suf-
fer for Thee, our only Mediator and
Advocate, Who livest and reignest with
the Father and the Holy Ghost, ever
One God, world without end.

The choice by the Western Church of Dec. 25 for the celebration of our
Lord’s birth promptly attracted other feasts to the following days. The early
Church held Stephen in high honor as the first martyr and in the fourth cen-
tury it appointed Dec. 26 as his special day. John, “the Beloved” of the Lord,
was given Dec. 27, and the Holy Innocents, whose death was in such close
connection with the birth of Christ, were commemorated Dec. 28. Medieval
commentators (Durandus, etc.) explained these three feasts as illustrating
three kinds of martyrdom: St. Stephen, martyr in-will-and-deed; St. John,
martyr in-will, though not in-deed; Holy Innocents, martyrs in-deed, though
not in-will. Holy Innocents might well have been included in the Calendar of
the Common Service Book.
There is substantial agreement in the propers, though the Prayer Book
abbreviates the Epistle and the Common Service lengthens it to include the
entire story of Stephen’s sermon and martyrdom. The latter affords a dramatic
and poignant illustration of our Lord’s portentous words in the Gospel. The
Gradual of the Common Service is unusual in being composed entirely of New
Testament texts.
The Collect is Gregorian and was originally addressed to the Father. The
condensed translation of 1549 changed the address to the Son in harmony
with the final words of the martyr himself. The 1662 revision greatly expanded
the prayer, adding the lengthy introduction and conclusion. The reference to
“our persecutors” may have been called forth by conditions prevailing in
England at the time of the Restoration.

ST. JOHN, APOSTLE, EVANGELIST

December 27
Epistle Gospel Introit Gradual
C. S. Bk I John 1:1-10 John 21:19-24 For Introit and Gradual
see Apostles’ Days
Missal Eccles. 15:1-6 — bid. Eccles. 15:5; John 21:23,
Ps. 92:1 19, 24
Pr. Bk I John 1:1-10 John 21:19-25
498 THE PROPERS IN DETAIL

COLLECT
Merciful Lord, we beseech Thee to
cast the bright beams of Thy light upon
Thy Church, that it, being instructed by
the doctrine of the blessed Apostles, may
so walk in the light of Thy truth, that it
may at length attain to the light of ever-
lasting life; through Jesus Christ, Thy
Son, our Lord.

The observance of this day, in honor of “the beloved disciple,” dates from
the sixth century. In some places St. James (though it is not certain which
James) was commemorated on the same day.
The Common Service and the Missal have the same Lessons. The Missal
strangely gives as the Epistle a selection from Ecclesiasticus. For the Collect
see p. 495, Collect No. 5.

THE CONVERSION OF ST. PAUL

January 25
Epistle Gospel Introit Gradual
C. S. Bk Acts 9:1-22 Matt. 19:27-30 For Introit, Collect, and Gradual
see Apostles’ Days
Missal Ibid. Ibid. II Tim. 1:12b; Gal. 2:8, 9;
Ps. 189:1-2a nagnus sanctus
Paulus...
Pr. Bk Ibid. Ibid.

This was a fourth century feast in Rome, which when introduced in Western
Europe much later laid special emphasis upon the Conversion. Kellner (p. 288)
suggests that the removal (“translation”) of the relics from the catacombs to
the basilica of St. Paul, in the reign of Constantine, may have determined the
date, though the apostle’s conversion became the dominant idea as the observ-
ance of the feast spread. The diocese of Worms adopted it a.p. 1198; Cologne
in A.D. 1260. The chief commemoration of Paul was in association with Peter
on June 29, though his martyrdom was also commemorated June 30.
The dramatic and miraculous elements in St. Paul’s conversion seem to
have had a particular appeal for the Western Church in medieval times. The
Greek Church has no observance. .
All three rites appoint the same Lessons. The Common Service refers to the
Common of Apostles for the Introit, Collect and Gradual.

THE PRESENTATION OF OUR LORD

February 2
Epistle Gospel Introit Gradual
C. S. Bk Mal. 3:1-4 Luke 2:22-82 Ps. 48:9, 10, 1
Missal Ibid. Ibid. Ibid. Ps. 48:9, 10, 1,
8; Luke 2:29-
32
Pr. Bk Ibid. Ibid.
 THE PRESENTATION OF OUR LORD 499

COLLECT
CoMMON SERVICE Book ORIGINAL
Almighty and Everliving God, we Omnipotens sempiterne deus, maies-
humbly beseech Thy Majesty, that as tatem tuam supplices exoramus, vt sicut
Thine Omy begotten Son was this day vnigenitus filius tuus hodierna die cum
presented in the Temple in substance nostrae carnis substantia in templo est
of our flesh, so we may be presented _praesentatus: ita nos facias purificatis tibi
unto Thee with pure and clean hearts; mentibus praesentari. Per eundem. Gelas-
through qe same Jesus Christ, Thy Son, ian. B.S. Missals.
our Lord.
Sylvia mentions this Feast as observed in Jerusalem at the end of the fourth
century. Justinian introduced it in Constantinople in the sixth century. Its
earliest name was Hypapante (Greek for “Meeting”) and the reference was to
the meeting of our Lord with Simeon. Thus the feast was one of our Lord
rather than of the Virgin. The historic Collect for the Day, as well as the
prayer for the Blessing of the Candles, stresses the thought of Presentation
and not that of Purification.
After the ninth century the expanding cult of Mary established the title,
“The Purification of the Virgin,” which is strikingly incongruous with the
later dogma of the Immaculate Conception. The Lutheran and the Anglican
Churches have retained the feast as a festival of Christ. The date, forty days
after Christmas, is in recognition of the requirement of the Mosaic law that
every mother should go to Jerusalem and offer a sacrifice forty days after the
birth of her child.
In the Middle Ages the feast was popularly known as Candlemas, in refer-
ence to the blessing and use of an unusual number of candles in the services
of this day. This was originally a feature of a pagan festival anciently held in
Rome on February 2, which under Christian direction became a penitential
procession. The Feast of the Presentation later displaced this but incorporated
this particular custom within its own order, possibly because of Luke 2:32, “a
Light to lighten the Gentiles.”
The propers are in agreement throughout, though the Common Service
appoints no special Gradual. The Collect is Gelasian, altered in Gregorian,
translated for the Prayer Book, 1549, and revised 1662. The use of “by”
instead of “through” at the close is unique in collect literature. It adds a new
idea by associating our final presentation by Christ (Eph. 5:27; Col. 1:22;
Jude 24) with His Presentation in the temple.

ST. MATTHIAS, APOSTLE

February 24
Epistle Gospel Introit Gradual
C. S. Bk Acts 1:15-26 Matt. 11:25-80 For Introit, Collect and Gradual
see Apostles’ Days
Missal Ibid. Ibid. Ps. 139:17, 1-2 Ps. 139:17-18a
Pr. Bk Ibid. Ibid.
Scripture is silent concerning the subsequent history of the Apostle who
was chosen to take the place of Judas. Tradition also has nothing positive to
offer, though ‘an interesting surmise repeatedly appears, viz., that the election
500 THE PROPERS IN DETAIL

of Matthias was premature and that in fact Paul was our Lord’s selection. The
Feast is not found in the early sacramentaries and probably was not observed
before a.p. 1000.
All rites have the same Lessons. The Epistle recounts the story of the
“giving of the lots.” Names were written on wood or parchment and placed in
a bowl which was shaken until one fell out. In this instance the lot literally
“fell” upon Matthias. The Gospel is a general one with possible reference to
Judas in the phrase “the wise and prudent.” The Latin Collect was unaccept-
able and the Prayer Book, 1549, has a new composition. The Common Service
refers to “The Common of Apostles” for the Introit, Collect and Gradual.

THE ANNUNCIATION
March 25
Epistle Gospel Introit Gradual
C. S. Bk Isa. 7:10-16 Luke 1:26-88 Ps. 45:12b,
14, la
Missal Ibid. Ibid. Ibid. Ps. 45:2b, 4
Pr. Bk Ibid. Ibid.

COLLECT
COMMON SERVICE BOOK ORIGINAL
We beseech Thee, O Lord, pour Thy Gratiam tuam quaesumus domine men-
grace into our hearts; that as we have tibus nostris infunde: vt qui angelo nun-
known the Incarnation of Thy Son Jesus tiante Christi Filii tui incarnationem cog-
Christ by the message of an angel, so by novimus, per passionem eius et crucem
His Cross and Passion we may be brought ad resurrectionis gloriam perducamur.
unto the glory of His Resurrection; Per eundem. Gregorian.
through the same Jesus Christ, Thy Son.
our Lord.

This festival, popularly known as “Lady Day,” originated in Constantinople

and was accepted in Rome about a.p. 600, along with the Feast of the Presen-
tation. The fact that the dates of both these festivals are determined by Christ-
mas places them in the Calendar without relationship to their respective
seasons. Thus the Annunciation frequently comes in Lent and sometimes close
to Good Friday. This may be one reason why some Eastern Churches do not
observe it. Marking the first moment of the incarnation, it is a feast of Christ
rather than of Mary, as the ancient prayers for the Day fully attest.
The Bamberg missal (also Spangenberg and Lossius among Lutheran
authorities) prescribes the Introit for Advent IV. The Nuremberg missal
appoints Advent I. The Common Service and the Roman missal have the same
Introit and the Lutheran, Anglican and Roman liturgies agree in the other
propers. The Epistle is Isaiah’s prophecy and the Gospel is St. Luke’s account
of the Angel Gabriel’s announcement.
The Collect is Gregorian, in a 1549 translation. The original is not properly
the Collect of the Day but a post-Communion Collect. The Feast has its place
in the Calendar between Christmas and Easter, and the thought of the Collect
properly embraces both the Incarnation and the Resurrection.
 ST. MARK’S DAY 501

ST. MARK, EVANGELIST

April 25
Epistle Gospel Introit Gradual
. S. Bk Eph. 4:7-13 John 15:1-11 For Introit and Gradual see
Evangelists’ Days
Missi Ezek. 1:10-14 Luke 10:1-9 Ps. 64:2, 1 Pss. 89:5; 21:3b
Pr. Bk Eph. 4:7-16 John 15:1-11
COLLECT
O Almighty God, Who hast instructed
Thy holy Church with the heavenly doc-
trine of Thy Evangelists: Give us grace,
that being not like children carried away
with every blast of vain doctrine, we
may be established in the Truth of Thy
Holy Gospel; through Jesus Christ, Thy
Son, our Lord.
Mark, though not one of the twelve, was the friend and companion of sev-
eral of the apostles. After breaking an early association with Paul (Acts 12:25;
13:18; 15:37, 38) he became the close companion of Peter, a successful mis-
sionary and the writer of the earliest Gospel. Unconfirmed tradition connects
him with Alexandria, where his opposition to the worship of Serapis led to
his martyrdom, and Venice, to which city his body is supposed to have been
removed a.p. 829 and where the Cathedral of St. Mark was later erected in
his honor. In this cathedral on Easter Day, the liturgical Gospel is announced
as being recorded “in the 16th chapter of the Gospel according to him,” the
reader dramatically pointing to the high altar under which the bones of Mark
are supposed to rest. The late observance of his Festival (c. 1200) in Rome
may be explained, as Schuster suggests, by the fact that his body was not
buried there.
The Common Service and the Prayer Book have the same Collect, Epistle
and Gospel, the latter being one of the medieval “common” Gospels for saints
days. The Collect is the one appointed for evangelists’ days (see p. 495).
ST. PHILIP AND ST. JAMES, APOSTLES
May I
Epistle Gospel Intrott Gradual
C. S. Bk Eph. 2:19-22 John 14:1-14 For Introit and Gradual see
Apostles’ Days
Missal Bk. Wis. 5:1-5 Ibid. Pss. 107:6; 38:1 Ps. 89:5
John 14:9
Pr. Bk James 1:1-12 Ibid.
| CoLLect
O Almighty God, Whom to know is
everlasting life: Grant us perfectly to
know Thy Son Jesus Christ to be the
Way, the Truth, and the Life; that fol-
lowing His steps we may steadfastly
walk in the way that Jeadeth to eternal
life; through the same Jesus Christ, Thy
Son, our Lord.
002 THE PROPERS IN DETAIL

This combined feast is Roman in origin. The Greek Church, as well as the
Mozarabic and other early Gallican liturgies, commemorates the two apostles
separately. The combination and the date seem to have been determined by
the fact that the Church of the Holy Apostles in Rome, built a.p. 350, was
rebuilt in the sixth century and rededicated May 1, a.p. 561, on which occa-
sion the relics of the two apostles were transferred to this Church which was
now rededicated in their honor.
Philip, like Peter and Andrew, was of Bethsaida in Galilee. Through him
“certain Greeks” sought to see Jesus (John 12:21). Like Thomas, he wished
“to be shown” and the Gospel for the Day records his dialogue with the Lord.
Later tradition confuses him with Philip the Evangelist. He is supposed to
have died on a cross, even as did Peter and Andrew, somewhere in Phrygia.
James is traditionally known as “James the Less” and identified with James
“the brother of the Lord,” though in all probability the latter was an entirely
different person.
The Epistle refers to the Church as being “built upon the foundation of the
Apostles and Prophets, Jesus Christ himself being the chief corner stone,” a
passage which led the medieval Church to give apostles’ days equal honor
with Sundays. The Collect is the first collect for apostles’ days (see p. 494).

THE NATIVITY OF ST. JOHN, THE BAPTIST

June 24
Epistle Gospel Intrott Gradual
C. S. Bk Isa. 40:1-5 Luke 1:57-80 Isa. 40:8, 5a; Luke 1:76; John
Ps. 92:1 1:15, 29b
Missal Isa. 49:1-3, 5-7 Luke 1:57-68 Isa. 49:1-2; Ps. Jer. 1:5, 9; Luke
92:1 1:76
Pr. Bk Isa. 40:1-11 Luke 1:57-80
COLLECT
CoMMON SERVICE BooK ORIGINAL
O Lord God, Heavenly Father, Who, Herr Gott, himmlischer Vater, der Du
through Thy servant John the Baptist, durch den heiligen Teuffer Johannem
didst bear witness that Jesus Christ is uns allen zu Trost hast bezeugen lassen,
the Lamb of God Which taketh away dass Jesus Christus das ware unschiildige
the sin of the world, and that all who Lemblin were, welcher der gantzen Welt
believe in Him shall inherit eternal life: Siinde tragen solte, in welchem auch
We humbly pray Thee to enlighten us alle gleubingen das ewige Leben iiber-
by Thy Holy Spirit that we may at all komen werden: wir bitten Dich von Her-
times find comfort and joy in this wit- zen, Du wollest uns durch Deinen heil-
ness, continue steadfast in the true faith, igen Geist erleuchten, dass wir uns alle-
and at last with all believers attain unto zeit solcher gezeugnis von unserem Heil-
eternal life; through the same _ Jesus and Jesu Christo trésten und erfrewen,
Christ, Thy Son, our Lord. in rechtem Glauben darinne bestendig
beharren und entlichen mit Johanne dem
Teuffer und allen Gleubigen die ewige
Seligkeit iiberkomen mégen, durch Den-
selben Deinen Sohn. Liineberg, 1564.

The story of John the Baptist greatly influenced the literature, the worship,
and the art of both the early and the medieval Church. The Nativity of St.
 ST. PETER AND ST. PAUL, APOSTLES 503

John the Baptist and the Nativity of our Lord are the two feasts in the calendar
which commemorate actual birthdays and not days of death (called “birth-
days” in the heavenly kingdom).
This festival is of Western origin and of very early observance. Augustine
refers to it in the fourth century and cites the agreement between John 3:30
(“He must increase, but I must decrease”) and the astronomical fact that after
this midsummer feast the days become shorter while after Christmas they
become longer. The Benedictine monk Guy of Arezzo in the thirteenth century
called attention to the fact that the notes set to the first syllables in each line
of Paul the Deacon’s hymn in honor of the Baptist (ut queant laxis, resonare
fibris, etc.) constituted a sequence of the first six degrees of the musical scale.
His naming of each degree by the corresponding syllable established the “Ut
(Do), Re, Mi, Fa, So, La, Si” scale as an aid in mastering musical intervals.
The three rites have the same Guspel, advantageously lengthened in the
Lutheran and the Anglican Liturgies. The Epistle of these latter services is a
better selection from Isaiah than the Roman lection. Each of the three liturgies
has a different collect. The Prayer Book Collect, 1549, stresses repentance;
the Lutheran collect, faith. The latter is found in the Lineburg Church Order,
1564, and, in somewhat different translation, in the Church Book, 1868.

ST. PETER AND ST. PAUL, APOSTLES

June 29
Epistle Gospel Intrott Gradual
C. S. Bk Acts 12:1-1] Matt. 16:13-20 For Introit and Gradual see
Apostles’ Days
Missal Ibid. Matt. 16:13-19 Acts 12:11; Ps. Ps. 45:16-17;
139:1-2 Matt. 16:18a
Pr. Bk Ibid. Ibid.

COLLECT
O Almighty God, Who by Thy Son
Jesus Christ, didst give to Thy holy
Apostles many excellent gifts, and com-
mandedst them earnestly to feed Thy
flock: Make, we beseech Thee, all Pas-
tors diligently to preach Thy boy Word,
and the people obediently to follow the
same, that they may receive the crown
of everlasting glory; through Jesus Christ.
Thy Son, our Lord.

This is one of the oldest saints’ days, its observance beginning early in the
fourth century. In ancient Rome it was regarded as the greatest feast of the
year except Christmas and three masses were appointed, one in honor of Peter,
another for Paul, and the third in commemoration of all the apostles. The two
great apostles have been associated in Christian thought and worship from
earliest times. Their apostleships embraced the Church’s complete ministry to
both the Jewish and the Gentile worlds. There also was a tradition that they
were martyred on the same day, though in different years, and that their
bodies were removed to the catacombs on the 29th of June, in the year 258
904 THE PROPERS IN DETAIL

during the Valerian persecution. This established the date of the combined
feast. Later in Rome, when two great basilicas were erected in honor of these
Apostles, Peter particularly was commemorated on June 29 and Paul on June
30. At the time of the Reformation the Church of England retained only the
name of Peter on June 29 and the Prayer Book is without any special com-
memoration of the martyrdom of Paul. The Lutheran calendars retained the
traditional combination.
All rites have the same Lessons and these refer exclusively to Peter. The
Epistle records his deliverance from prison; the Gospel, his confession of our
Lord’s Divinity. The Collect is the second collect for apostles’ days (p. 494).
THE VISITATION
July 2
Epistle Gospel Introit Gradual
C. S. Bk Isa. 11:1-5 Luke 1:39-56 For Introit see
The Annuncia-
tion
Missal Song of Sol. 2: Luke 1:389-47 Sedulius Benedicta et
8-14 Ps. 45:1] venerabilis es
Pr. Bk

COLLECT
Almighty God, Who hast dealt won-
derfully with Thy hardmaiden the Vir-
gin Mary, and hast chosen her to be the
mother of Thy Son, and hast graciously
made known that Thou regardest the
poor and the lowly and the despised:
Grant us grace in all humility and meek-
ness to receive Thy Word with hearty
faith, and so to be made one with Thy
dear Son, Who liveth . .
The Visitation is a minor festival which presumably was retained in Lu-
theran Church Orders because it was based upon an incident recorded in
Scripture. Its observance as a universal feast does not antedate a.p. 1889 when
Urban VI established it as part of an effort to heal the great Western schism.
The English Reformers did not include it in the calendar of the Prayer Book.
The Gospel recounts the visit of Mary to her cousin Elisabeth and the
latter's joy at the coming of “the Mother of my Lord.” It concludes with
Mary's utterance of the Magnificat. The Epistle is a passage from Isaiah which
is an improvement upon the Missal selection from the Song of Solomon.

ST. JAMES THE ELDER, APOSTLE

July 25
Epistle Gospel Introit Gradual
C. S. Bk Rom. 8:28-89 Matt. 20:20-33 For Introit, Collect and Gradual
see Apostles’ Days
Missal I Cor. 4:9-15 Matt. 20:20-23 Ps. 189:17, 1-2 Ps. 45:16-17;
John 15:16a
Pr. Bk Acts 11:27— Matt. 20: 20-28
12:3
 ST. BARTHOLOMEW’S DAY 005

James, the son of Zebedee and the brother of John, is called the Elder
(Greater), possibly because of his association with Peter and John as intimates
of our Lord. He is the only one of the Apostles whose death is recorded in
Scripture. Herod Agrippa, willing to please the Jews, had him beheaded in
Jerusalem just before the Passover, a.p. 42 (Acts 12:1). The date of the
teast, July 25, can have no reference to this, but presumably recalls the later
“translation” of his body, because of fear of the Arabs, to Campostella in Spain,
which country, according to tradition, James had visited before his martyrdom.
The feast does not antedate the eighth or ninth century.
The three rites have the same Gospel (differing in length) and different
Epistles. The Lutheran Epistle is a noble passage from St. Paul concerning
persecution, the sword, etc., and their inability to “separate us from the love
of God which is in Christ Jesus our Lord.” For the Introit, Collect and Gradual
the reference is to the Common of Apostles’ Days.
ST. BARTHOLOMEW, APOSTLE
August 24
Epistle Gospel Introit Gradual
C. S. Bk II Cor. 4:7-10 Luke 22:24-80 For Introit, Collect and Gradual
see Apostles’ Days
Missal I Cor. 12:27-31 Luke 6:12-19 Ps. 139:17,1-2a Ps. 45:16-17;
Te gloriosus
Apostolorum ...
Pr. Bk Acts 5:12-16 Luke 22:24-30
This is an Eastern feast introduced in the West about the eighth century.
The date, August 24, is supposed to recall the removal by the Emperor Anas-
tasius of the saint’s relics to Daros on the borders of Mesopotamia, a.p. 500.
Fastern tradition identifies Bartholomew with Nathanael whom Philip brought
to our Lord (John 1:45-49). This has never been fully accepted by the
Western Church. Eusebius refers to Bartholomew's successful preaching, pre-
sumably in Arabia where he is said to have suffered martyrdom.
The Lutheran and the Anglican Liturgies have the same Gospel, a selection
which may reflect the early tradition that Bartholomew was of noble birth and
that this occasioned the “strife” (v. 24). The Missal has a different Gospel, and
all three rites have different Epistles. The Common Service Book refers to the
Common of Apostles for the Introit, Collect and Gradual. The Prayer Book
Collect is partly new (1549) and partly a translation of the Missal Collect,
altered in 1662.

ST. MATTHEW, APOSTLE, EVANGELIST

September 21
Epistle Gospel Introit Gradual
C. S. Bk Eph. 4:7-14 Matt. 9:9-13 For Introit and Gradual
| see Apostles’ Days
Missal Ezek. 1:10-14 Ibid. Ps. 37:30-31, 1 Ps. 112:1b-2;
Te gloriosus
Apostolorum .
Pr. Bk II Cor. 4:1-6 Ibid.
506 THE PROPERS IN DETAIL

COLLECT
O Almighty God, Who by Thy blessed
Son didst call Matthew from the receipt
of custom to be an Apostle and Evan-
gelist: Grant us grace to forsake all cov-
etous desires, and inordinate love of
riches, and to follow the same Thy Son
Jesus Christ.

This is another feast of Eastern origin. It is not found in the Early Roman
sacramentaries, though it is in the Ambrosian, Mozarabic and other Gallican
calendars. The Greek Church observes it November 16. Little is known of
Matthew apart from his Gospel, in which he records his call from the receipt
of custom to follow the Lord. He is supposed to have preached in Palestine
and Ethiopia and to have been martyred in the latter country.
The three liturgies have the same Gospel, the story of Matthew's call. For
the Epistle, the Common Service Book gives a selection of general application
(the diversity of spiritual gifts); the Prayer Book gives Paul’s eulogy of “the
glorious Gospel of Christ”; and the Missa] appoints a “common of Evangelists”
selection. This is the vision of Ezekiel with its description of the animal types
of the four evangelists, Matthew's symbol being a man since he more fully
than the others records the human genealogy of our Lord. The Collect is the
third collect for apostles’ days (see p. 494).

ST. MICHAEL AND ALL ANGELS

September 29
Epistle Gospel Introit Gradual
C. S. Bk Rev. 12:7-12 Matt. 18:1-l11 Ps. 103:20-21,1 Pss. 103:20;
91:11; 103:1;
Rev. 4:8
Missal Rev. 1:1-5 Ibid. Ps. 103:20, 1 Ps. 108:20a, 1;
Sancte
Michael
Archangele . . .
Pr. Bk Rev. 12:7-12 Ibid.

COLLECT
CoMMon SERVICE Boox ORIGINAL
O Everlasting God, Who hast ordained Deus qui miro ordine angelorum min-
and constituted the services of angels isteria hominumque dispensas: concede
and men in a wonderful order: Merci- propitius vt a quibus tibi ministrantibus
fully grant, that as Thy holy angels in caelo semper assistitur: ab his in terra
always do Thee service in Heaven, so by vita nostra muniatur. Per dominum.
Thy appointment they may succor and Gregorian B. S. Missals.
defend us on earth; through Jesus Christ,
Thy Son, our Lord.

Feasts in honor of angels developed particularly in the East. After the time
of Constantine many churches were dedicated in honor of Michael, the only
 ST. LUKE'S DAY 507

archangel named in Scripture (Daniel and Revelation). Gabriel is the only

other angel mentioned by name in Scripture proper, though Raphael and Uriel
are named in the Apocrypha. September 29 was the date of the dedication in
the fifth century, of a small basilica on the Via Salaria, six miles from Rome,
the first church in Italy dedicated in honor of Michael.
The feast which commemorates this event, and which eventually regarded
Michael as representative of all angels, gradually spread throughout the West.
The Council of Mainz introduced it a.v. 813 and the popularity of the “war-
rior saint” in Teutonic lands is shown by the large number of churches which
bear his name. King Ethelred established the feast in England in a.p. 1019.
The term “All Angels” is an Anglican addition at the time of the Reformation.
There is agreement in the propers except that the Epistle in the Common
Service and in the Prayer Book is a Reformation substitute for the selection in
the Missal. The Collect is a Gregorian original, 1549 translation, slightly
altered 1662.
ST. LUKE, EVANGELIST
October 18
Epistle Gospel Introit Gradual
C. S. Bk II Tim. 4:5-11 Luke 10:1-9 For Introit, Collect and Gradual
see Evangelists’ Days
Missal II Cor. 8:16-24 Ibid. Ps. 189:17, 1-2 Ps. 19:4, 1;
John 15:16a
Pr. Bk II Tim. 4:5-15 Luke 10:1-7

Luke, the “beloved physician,” is supposed to have been one of the seventy
and possibly the unnamed companion of Cleopas on the walk to Emmaus.
(Luke 24:18). He was originally a pagan and was born in Antioch in Syria.
He became the close friend and companion of Paul and his Gospel is spoken
of as Pauline, as the Gospel of Mark is referred to as Petrine. He was appar-
ently talented and well educated. Tradition states that he was a painter. His
Gospel with its large number of parables and its poetic imagery certainly re-
veals an unusual appreciation of beauty.
Luke was commemorated first in the East. He was the last of the evangelists
to be honored with a festival in Rome and this was not until the tenth century.
The propers are in agreement except that the Lutheran and the Anglican litur-
gies have substituted an Epistle which differs from the selection in the Missal.
The Common Service refers to the Common of the Evangelists’ Days for the
Introit, Collect and Gradual. The Prayer Book Collect is new in 1549.

ST. SIMON AND ST. JUDE, APOSTLES

October 28
Epistle Gospel Intrott Gradual
C. S. Bk [ Pet. 1:3-9 For Introit and Gradual
John 15:17-21 see Apostles’ Days
Missal John 15:17-25 Ps. 189:17, 1-2 Pss. 45:16-17;
Eph. 4:7-13 139:17
Pr. Bk Eph. 2:19-22 John 15:17-27
 THE PROPERS IN DETAIL

COLLECT
O Almighty God, Who hast built Thy
Church upon the foundation of the
Apostles and Prophets, Jesus Christ Him-
self being the Head Corner-Stone: Grant
us so to be joined together in unity of
spirit by their doctrine, that we may be
made a holy temple acceptable unto
Thee; through the same Jesus Christ,
Thy Son, our Lord.

The association of these two apostles may be due to nothing more than
their immediate connection in the lists of the apostles in Luke and Acts. There
is a tradition, however, that Simon the Zealot (extreme nationalist) and Jude
(identical with Thaddaeus) labored together in Persia and were martyred
there on the same day. The festival is of late (ninth century) origin.
The Lutheran, Roman and Anglican Liturgies have the same Gospel. The
fact that they all have different Epistles and that none of these is from the
Epistle of Jude probably reflects the opinion of scholars that the Apostle Jude
himself did not write the brief Epistle ascribed to him. The Collect is the
fourth Collect of the Common of Apostles (see p. 495).

THE FESTIVAL OF THE REFORMATION

October 81
Epistle Gospel Introit Gradual
C. S. Bk Gal. 2:16-21 John 8:31-36 Ps, 46:7, 2,1 Ps. 48:1, 12-14

CoLLECT
CoMMON SERVICE BOOK ORIGINAL
O Lord God, Heavenly Father, pour Herr gott himlischer vater, wir bitten
out, we beseech Thee, Thy Holy Spirit dich, du woltest deinen heiligen geist in
upon Thy faithful people, keep them unsere herzen geben, uns in deiner gnade
steadfast in Thy grace and truth, protect ewig zu erhalten, und in aller anfechtung
and comfort them in all temptation, de- zu behiiten, wo6llest auch allen feinden
fend them against all enemies of Th deines worts umb deines namens ehre
Word, and bestow upon Christ’s Church willen wehren und deine arme christen-
militant Thy saving peace; through the heit allenthalben gnedig befrieden, durch
same Jesus Christ, Thy Son, our Lord. Jesum Christum deinen lieben son un-
Or, sern herrn. Saxony (Duke Henry), 1589.
Almighty God, Who, through the
preaching of Thy servants, the blessed
Reformers, hast caused the light of the
Gospel to shine forth: Grant, we be-
seech Thee, that, knowing its saving
power, we may faithfully guard and de-
fend it against all enemies, and joyfully
proclaim it, to the salvation of souls and
the glory of Thy holy Name; through
Jesus Christ, Thy Son, our Lord.
 ALL SAINTS’ DAY 509

The Lutheran Liturgy is unique among the churches of the world in ap-
pointing a Festival of the Reformation. This festival, which the Common
Service regards as of major rank, may be traced back to the annual commemo-
ration in domestic circles of the translation of the Bible into the German lan-
guage, or to the annual Thanksgiving service commemorating the introduction
of the Reformation in specific districts which Bugenhagen appointed in sev-
eral of his Church Orders (Brunswick, 1528, Hamburg, 1529, Liibeck, 1531).
Similar services of thanksgiving were instituted by the Elector Joachim, 1563,
and in the Pomeranian Church Order, 1568. In some places services were held
on the eve of Luther’s birthday (Nov. 10) or on the anniversary of his death.
In Wirttemberg and Baden the festival was observed on the Sunday following
June 25, the date of the delivery of the Augsburg Confession.
The Thirty Years’ War obliterated these observances, but in 1667 Elector
John George II of Saxony. reestablished the festival, appointing it for October
31. This date, or the Sunday preceding or the Sunday following, came to be
generally accepted in practically all German-speaking and other Lutheran
lands, where the festival itself rapidly gained general observance.
The Introit and the Gradual are from the 46th and the 48th Psalms, usually
associated with the Reformation. The Epistle features the doctrine of justi-
fication by faith and the Gospel speaks of the freedom which the truth of
the Gospel assures. The first Collect is found in the Saxon (Duke Henry) Ch.
Order, 1539-40. The Liineburg, 1564, form specifically mentions the Pope and
the Turk among the “enemies of Thy Word.” The English translation first
appears in the Church Book, 1878 (not in 1868). The second Collect first
appears in the Common Service Book, 1918.

ALL SAINTS’ DAY

November 1
Epistle Gospel Intrott Gradual
C. S. Bk Rev. 7:2-17 Matt. 5:1-12 Rev. 7:14-15a_— Ps, 34:9, 10b;
Ps. 33:1 Matt. 11:28
Missal Rev. 7:2-12 Ibid. (;audeamus Ibid.
OMmnes In
Domino... ;
Ps, 33:1
Pr. Bk Rev. 7:2-17 Ibid.

COLLECT
CoMMON SERVICE Boox ORIGINAL
C Almighty God, Who hast knit to- Almightie GOD, whiche haste knitte
gether Thine elect in one communion together thy electe in one Comunion and
and fellowship in the mystical Body of felowship in the misticall body of thy
Thy Son, Christ our Lord: Grant us sonne Christe our Lorde: graunt vs grace
grace so to follow Thy blessed Saints in so to folow thy holy Saynctes in all ver-
all virtuous and godly living, that we tues, and godly lyuyng, that we maye
may come to those unspeakable joys come to those vnspeakeable ioyes, whiche
which Thou hast prepared for those who thou hast prepared for all them that
unfeignedly love Thee; through Jesus vnfaynedly loue thee: through Iesus
Christ, Thy Son, our Lord. Christe. Bk. Com. Pr., 1549.
510 THE PROPERS IN DETAIL

The Feast of All Saints has had an interesting development. Strictly speak-
ing, it dates from the ninth century. Its beginnings, however, are to be found
in a very early festival in honor of All Martyrs which originated in Syria
A.p. c. 860. In Rome the Pantheon, which had been dedicated 27 B.c. to all
the gods of the seven planets, was rededicated by Boniface IV in a.p. 610 as
a Christian basilica in honor of Mary and the martyrs, and the remains of
many of the early martyrs were “translated” from the catacombs to the Church.
Another feast in commemoration of All Saints (confessors as well as martyrs)
was appointed for November 1 by Pope Gregory IV, a.p. 835. Gregory VII
later transferred the anniversary of the dedication of the Pantheon to this date
and confirmed the title of the feast as All Saints instead of All Martyrs.
The feast, therefore, recalls the memories of all the faithful departed and
the triumph of Christ over all false gods. At the very end of the tenth century
an additional feast of All Souls (November 2) was initiated at Cluny and offi-
cially accepted by the Romaa Church in the fourteenth century. This met the
situation created by acceptance of the doctrine of Purgatory by establishing
a day commemorating the souls in Purgatory and not technically regarded
as saints.
All Saints’ Day through the centuries became exceedingly popular with
pilgrims. After the Reformation the Lutherans (in many parts of Germany and
generally in Scandinavia) and the Anglicans continued to observe All Saints’
Day, but rejected All Souls’ Day because of its unscriptural implications.
The propers, in point of harmony, depth of sentiment and poetic beauty,
are unsurpassed by any series in the Church’s calendar. They reflect the
Church’s early emphasis in this feast upon the martyrs of the first three cen-
turies. The Gospel depicts ideal qualities of “the blessed” in this world; the
Epistle is a glorious passage which gives a vision of them in the heavenly
world; the Collect in superlatively beautiful language unites the faithful of
both worlds in the Communion of Saints, the Church of Christ. The Lessons
are the same in the three liturgies. The Collect is by the English Reformers,
1549. Brightman (JI:633) suggests a Leonine collect as a basis, but the text is
not convincing.

ST. ANDREW, APOSTLE

November 30
Epistle Gospel Introit Gradual
C. S. Bk Rom. 10:10-18 Matt. 4:18-22 For Introit, Collect and Gradual
see Apostles’ Days
Missal Ibid. Ibid. Ps. 189:17, Ps. 45:16-17;
1-2a Dilexit
Andream
Dominus...
Pr. Bk Kom. 10:9-21 = Ibid.

This feast was observed in the fourth century by the Eastern Church and
in the sixth century in Rome and elsewhere. Andrew and John were the first
apostles to follow Christ (John 1:35-40) and the former’s name always appears
 THE FESTIVAL OF HARVEST ol]

next to the first three in the lists cf the apostles. After Pentecost he is sup-
posed to have preached in Palestine, Scythia, Epirus and Thrace, and the
Greek Church particularly holds him in high honor. Tradition states that he
was martyred November 30 on a special kind of cross which has ever since
borne his name, and that his body, together with that of St. Luke, was taken
to the Church of the Apostles, Constantinople, a.p. 357 and later removed
(A.D. 1210) to Amalfi in Italy. Quite early, certain of his relics were taken to
St. Andrew's Church, Fife, and Andrew thus became the patron saint of
Scotland.
The three liturgies have the same Lessons (Prayer Book lengthened) and
liturgical unity is found in the missionary theme which pervades them. The
Gospel records St. Andrew’s second call (with Simon Peter, his brother). ‘The
Roman Collect seeks St. Andrew’s intercession. The Prayer Book Collect is
by the English Reformers, the only original collect prepared for the Second
Prayer Book, 1552. The Common Service refers to the Common of Apostles’
Days for the Collect, Introit and Gradual.

THE FESTIVAL OF HARVEST

Epistle Gospel Introit Gradual
C. S. Bk II Cor. 9:6-11 Luke 12:15-21 Ps. 65:11, 9a, Pss. 145:15-16;
10b, 1 103:1-2

CoLLECT
Almighty God, most Merciful Father,
Who openest Thine hand, and satisfiest
the desire of every living thing: We give
Thee most humble and hearty thanks
that Thou hast crowned the fields with
Thy blessing, and hast permitted us once
more to gather in the fruits of the earth;
and we beseech Thee to bless and pro-
tect the living seed of Thy Word sown
in our hearts, that in the plenteous fruits
of righteousness we may always present
to Thee an acceptable thank-offering:
through Jesus Christ, Thy Son, our Lord,
Who livest, etc.

The Festival of Harvest is another unique day in the Lutheran calendar.

The Roman Church observes three Rogation Days—Monday, Tuesday and
Wednesday before Ascension Day—with penitential processional litanies fol-
lowed by a mass for which special propers are appointed which implore God’s
forgiveness and invoke His blessings upon the fruits of the earth. The Amer-
ican Prayer Book (not the English) also recognizes these Rogation Days,
eliminating the penitential features, and appoints proper Lessons and a special
Collect.
The Lutheran festival has a different character. It is definitely a Thanks-
giving for the fruits of the earth and is observed according to local appoint-
O12 THE PROPERS IN DETAIL

ment, usually on a Sunday, after the harvests have been gathered. Many six-
teenth-century Lutheran Orders (Calenberg, 1542, Osnabriick, 1543, Hildes-
heim, 1544, Prussia, 1558) combine the Festival of Harvest with the Feast
of St. Michael, September 29. Other Orders specify the Sunday before or the
Sunday after St. Michael’s Day. Others, again, simply direct that such a
harvest festival be held annually, without specifying the date.
The Introit and the Gradual sing of God’s bounty and of our thanksgiving.
The Epistle also speaks of “bountifulness” and “thanksgiving” with respect to
God’s gifts to us and our gifts for others. The Gospel warns against covetous-
ness and exhorts everyone to be “rich toward God” and not to “lay up treasure
for himself.” The Collect combines phrases from the Introit and the Gradual
and leads to the thought of spiritual gifts, the “living seed of Thy Word” and
“plenteous fruits of righteousness.” It appears in the Church Book, 1868, and,
in German, in Loehe’s Agende, 1884.

A DAY OF HUMILIATION AND PRAYER

Epistle Gospel Introit Gradual
C. S. Bk Rev. 3:1-6 Luke 15:11-32 Isa. 1:2, 4b; Isa. 55:6-7
Ps. 130:3

COLLECT
CoMMON SERVICE Book ORIGINAL
Almighty and most Merciful God, our O Allmiachtiger Barmherziger HERR
Heavenly Father, of Whose compassion und Himmlischer Vatter! desz Barmher-
there is no end, Who art long-sutfering, zigkeit kein Ende ist/der Du langmiitig/-
gracious, and plenteous in goodness and pnacig/ und von grosser Giite und Treue
truth; forgiving iniquity, transgression ist/und vergibst die Missethat/Uber-
and sin: We have sinned and done per- trettung und Siinden/wir haben misz-
versely, we have sinned and grievously handelt und sind gottlos gewesen/und
offended Thee; against Thee, Thee only, Dich oft erziirmet/Dir allein haben wir
have we sinned and done evil in Thy gesiindiget/und iibe]l fiir Dir gethan/
sight; but, we beseech Thee, O Lord, aber HErr gedenke nicht an unsere vo-
remember not against us former iniqui- rige Missethat/lasz bald deine Barm-
ties; let Thy tender mercies speedily pre- herzigkeit tiber uns grésser seyn/daii wir
vent us, for we are brought very low; sind fast elend worden/hilf uns GOTT
help us, O God of our Salvation, and unsers Heils/errette uns/und vergib uns
purge away our sins, for the glory of unsere Siinden/um der Ehren willen
Thy holy Name, and for the sake of Thy deines heiligen Namens/und von wegen
dear Son, Jesus Christ, our Saviour. deines lieben, Sohns unsers Heilandes
JEsu Christi/ Nuremberg, 1691.

The Common Service provides proper appointments for a Day of Humili-

ation and Prayer without naming any specific date. This accords with six-
teenth century Lutheran practice generally. Later in many sections, particu-
larly after the Thirty Years’ War, a fixed date was established for annual
observance, frequently on or near the ancient Rogation Days (the Sunday
after Ascension Day, for example). Where Reformed influence was strong
(Cassel, Hesse, Wiizttemberg, etc.) quarterly and even monthly penitential
days were appointed. After 1893 most Lutheran areas in central and northern
 THANKSGIVING DAY O13

Sermany observed Wednesday before the last Sunday after Trinity as such
a day.
The Introit and the Gradual of the Common Service Book give passages
from the prophet Isaiah and the penitential Psalm 130. The Epistle gives
the impressive warning of the Spirit to the church in Sardis. The Gospel is
the parable of the prodigal son, a parable which might well be appointed
as the Gospel for some Sunday during the year instead of being reserved
for a service held so infrequently. The Collect is from the Nuremberg Agend-
Biichlein, 1691. The translation first appears in the Church Book, 1878 (not
in 1868).

A DAY OF GENERAL OR SPECIAL THANKSGIVING

Epistle Gospel Introit Gradual
C. S. Bk Deut. 8:1-20, Isa. 26:1-12 Ps. 150:6, 2, 1 Pss. 145:15-16;
I Tim. 2:1-8 108:1-2
Pr. Bk James 1:16-27 Matt. 6:25-34
COLLECT
Almighty God, our Heavenly Father,
Whose mercies are new unto us every
morming, and Who, though we have in
nc wise deserved Thy goodness, dost
abundantly provide for all our wants of.
body and soul: Give us, we pray Thee,
Thy Holy Spirit, that we may heartily
acknowledge Thy merciful goodness to-
ward us, give thanks for all Thy bene-
fits, and serve Thee in willing obedience;
through Jesus Christ, Thy Son, our Lord.

Thanksgiving Day is a uniquely American Day established by the procla-

mations of governors of States and the President of the nation. The Pilgrims
proclaimed a Day of Thanksgiving at Plymouth in 1621 after their first har-
vest. By 1680 this had become an annual festival in the Massachusetts Bay
Colony. In 1789 after the adoption of the Constitution, George Washington
proclaimed Thursday, November 26, a Day of Thanksgiving. Again in 1795
he appointed a Day of Thanksgiving and Prayer for the benefits and welfare
of the nation. President Madison did the same after the end of the War of
1812. By 1858 no less than twenty-five governors of the states annually
appointed such days. In 1863 President Lincoln appointed a National Day
of Thanksgiving and each President since has followed his example, the date
usually being the last Thursday in November.
The Lutheran and the Episcopal Churches provide liturgical appoint-
ments. The Common Service states that “the proper service for this Day is
the Order for Matins,” but it appoints Propers for The Service, which may
be used if desired. The Introit is a selection from Ps. 150; the Gradual is
the same as for the Festival of Harvest; three Lessons are provided. The
Collect appears in the Church Book, 1878 (not in 1868) and, in German,
in Loehe’s Agende, 1884.
ol4 THE PROPERS IN DETAIL

INVITATORIES, ANTIPHONS, RESPONSORIES AND VERSICLES

These Minor Propers for Matins and Vespers (Com. Ser. Bk., pp. 191-206)
are an important and characteristic feature of the Lutheran Liturgy. They
provide a rich collection of variable material for all festivals and seasons. The
items are all historic, being found in the pre-Reformation breviaries, in the
Lutheran cantionales of the sixteenth century—Spangenberg, 1545; Lossius,
1558; Eler, 1588, etc.—and in many Church Orders—Rhein Pfalz, 1570,
Nuremberg Officium Sacrum, 1664. etc.
Limitations of space prevent discussion of this material at this point.
Attention may be called to comment on pp. 371ff, 377£.
 CHAPTER XXVIII

COLLECTS AND PRAYERS

Tex 101 Collects and Prayers in the Common Service Book of 1917
represent an expansion of the 77 Prayers in the original Common Service
of 1888. They supplement the Collects of the Day appointed for Sundays
and Festivals and are intended chiefly for use in Matins and Vespers.
Much of this material may also be incorporated at different times within
the General Prayer in The Service, or it may suggest fitting expression
for petitions to be included in that Prayer as circumstances may require.
These Collects and Prayers constituted a rich collection gathered from
many sources, ancient and modern. No less than 24 are from the earliest
prayer collections of the Church, the Leonine, Gelasian, and Gregorian
sacramentaries of the sixth to the ninth centuries. There is one transla-
tion from the Greek Liturgy and six translations from the Ambrosian,
Mozarabic and Roman Liturgies. Thirty-six are compositions of the
Reformation era, 25 appearing first in the Lutheran Church Orders in
German and 11 in the Book of Common Prayer of the Church of England.
Twenty-three are from modern sources—20 Lutheran, 1 Roman, 1 Angli-
can and 1 Presbyterian. The origin of 11 is unknown. Thus, in content
and in form, the collection as a whole is well within the great liturgical
tradition of the historic Church.
The ancient Latin originals are for the most part terse, sententious
prayers with simple strong thought cast in traditional collect form. Many
of these were translated into German for the Lutheran Church Orders
a decade or two before they appeared in English translations in the First
Book of Common Prayer, 1549. In accordance with general Guallican
practice, the tendency in both the Lutheran and Anglican Churches was
to expand the Latin material, or to combine the thought of several in
one new and longer vernacular form.
In nearly every case when early Latin Prayers are found in both the
German Church Orders and in the English Book of Common Prayer, the
translations in the latter have been accepted in recognition of the literary
grace and liturgical feeling so beautifully expressed in the work of Arch-
bishop Cranmer and his associates.
515
O16 COLLECTS AND PRAYERS

Many of the original collects in the German Church Orders reflect

the concern of the time for purity of doctrine, wholehearted acceptance
of God’s Word, etc. Others stress heavily a sense of unworthiness and of
Divine chastisement in times of national distress (Nos. 41, 48, 49, 70).
One at least, No. 75, specifically mentions “The Turk” as the enemy
chiefly feared by the state and the Church of that time. Some of these
wordy and constantly repeated expressions have been pruned in trans-
lation. The original Collects taken from the Book of Common Prayer
are for the most part post-Communion Collects and Collects for Apostles’
Days. The Collects for Apostles’ Days were adapted for more general
use by the framers of the Common Service in 1888 (e.g. Nos. 11, 18, 27,
39, 50).
The earliest original German collect is No. 13, “Grant us, we beseech
Thee, Almighty God, a steadfast faith in Jesus Christ, a cheerful hope
in Thy mercy, a sincere love of Thee and of all our fellowmen.” This is
found in Déber’s Mass for the Hospital Church, in Nuremberg, 1525, an
early Lutheran vernacular Service which appeared a full year before
Luther's German Mass. Its simple, lucid form suggests the possibility
of a Latin original, but none has been found. The process of emendation
and amplification to which reference has already been made, is illus-
trated by the fact that when this Collect was inserted five years later in
the Riga Church Order, 1580, it had already undergone change and
expansion.
Too high praise cannot be given the translators, known and unknown,
for their part in making these Prayers of the Church available for our
use today. The work of Cranmer and his associates was, in part, so suc-
cessful because it was free and not literal. In some cases, however, it
must be acknowledged, important values were lost in the transition from
one language to another. In the Collect for Peace (No. 87) for example,
the phrase “whose service is perfect freedom,” while excellent in itself,
introduces a new idea and omits the stronger thought of the original “cui
servire regnare est,’ and of the German translation in Br. Nbg. 1533,
“wer dir dienet der regieret.” The manuscript studies of Drs. Beale M.
Schmucker, Charles Porterfield Krauth, F. W. Geissenhainer and Edward
T. Horn,1 show how painstakingly they strove for clear thought and
felicitous phrase in translation. Dr. Schmucker’s work was particularly
important for the collection of Collects in the Church Book of the Gen-
eral Council 1868, and some of it passed unchanged into the Common
1 Preserved in the Krauth Memorial Library, Lutheran Theological Seminary, Mt. Airy, Phila-
delphia.
 FOR THE HOLY SPIRIT 317

Service of 1888. Dr. Paul Zeller Strodach contributed the largest number
of translations to the enlarged collection in the Common Service Book
of 1918 (Nos. 30, 46, 58, 59). He also contributed eight original collects.
These prayer forms, like the Liturgy itself, represent the discriminating
thought and devotional experience of the Church throughout the cen-
turies. The survival and unbroken use, for more than one thousand years,
of many of these forms, is in itself a testimony to their spiritual worth
and vitality. In content and in form they have satisfied millions of wor-
shipers in the past. They serve admirably as the vehicles of our corporate
devotion today. The collection as a whole, however, is the most flexible
part of the officially approved Service Book of the Church. It is the one
part of the Book which must respond to new conditions and express the
living faith and work of the Church in every age. As such, it can never
be complete or final. Successive revisions of the Church’s Service Book
will necessarily involve omissions and additions in this section.”
The following notes give the fullest information as to sources in the
possession of the author at this time. Further research will doubtless
disclose earlier sources for some items, certainly for some credited to
Loehe, 1853. For the most part, no attempt has been made to indicate
more than the earliest known appearance of individual Collects in the
German Church Orders, though many appear in many different Orders,
often with considerable variation in text.
In the case of the early sacramentaries, references are to the modern
editions of Wilson and of Feltoe. In a few instances references are to
the 18th century edition of Muratori.
Quotations from the German Church Orders are mostly from original
editions, in a few instances from Sehling or from Loehe.
THE HOLY SPIRIT
ORIGINAL CoMMON SERVICE BOoK
1. For the Holy Spirit
Almighty God, Who hast given us
commandment to pray for the gift of the
Holy Ghost: Most heartily we beseech
Thee, through Jesus Christ our Advocate,
to grant us Thy Hoy Spirit, that He may
quicken our hearts by Thy saving Word,
and lead us into all truth, that He may
uide, instruct, enlighten, govern, com-
fort and sanctify us unto everlasting life;
through the same Jesus Christ, Thy Son.
our Lord. Amen.
2In line with this thought, the Common Service Book Committee has prepared, and the United
Lutheran Church has cfficially approved, a supplementary collection of 481 Collects and Pravers
(United Lutheran Publication House, 1935).
518 COLLECTS AND PRAYERS

2. For the Holy Spirit

Herr Jhesu Christe/ du Son des almech- Send, we beseech Thee, Almighty God,
tigen Gottes/ Wir bitten dich/ du wol- Thy Holy Spirit into our hearts, that He
lest durch dein Wort/ deinen heiligen may rule and direct us according to Thy
Geist in vnser hertze geben/das dersel- will comfort us in all our temptations
bige vns regiere vnd fiire/ nach deinem and afflictions, defend us from error,
willen/ vns in allerley Anfechtung vnd and lead us into all truth, that we, being
Vngliick tréste/ in deiner Warheit wider steadfast in the faith, may increase in
allen Irthumb leite vnd erhalte/ auff das love and in all good works, and in the
wir im glauben fest bestehen miigen/ in end obtain everlasting life; through Jesus
der liebe vnnd guten wercken zunemen/ Christ, Thy Son, our Lord. Amen.
vnnd durch eine gewisse hoffnung/
deiner erworbenen vnd_geschenckten
Gnaden/ ewig selig werden/ der du mit
dem Vater/ vnd heiligen Geist regierest/
von ewigkeit zu ewigkeit/ Amen.
Br. Liin. 1564 (In die Pentecostes).°

3. For the Holy Spirit

Mentes nostras, Domine, Spiritus O Lord God, Heavenly Father, we be-
Paraclitus, qui a te procedit, illuminet; seech Thee, let Thy Holy Spirit dwell in
et inducat in omnem, sicut tuus prom- us, that He may enlighten and lead us
isit Filius, veritatem. Per. into all truth, and evermore defend us
Gelasian (Wilson, p. 124). from all adversities; through Jesus Christ,
Thy Son, our Lord. Amen.

Herr Gott, himmlischer Vater: hilf,

dass bei uns wohne Dein heiliger Geist,
der uns erleuchte und leite in alle Wahr-
heit, beschiize und starke in aller wider-
wartigkeit, auf dass wir durch Sein hei-
liges Eingeben denken, was recht ist,
und es durch Seine Kraft und Wirkung
auch vollbringen. Durch Jesum Christum,
Deinen lieben Sohn, unsern Herrn.
Loehe, 1853, p. 189.

4. For the Holy Spirit

Herr Gott himlischer Vater/ der du O Lord God, Heavenly Father, Who
deinen eingebornen Son Jhesum Chris- by the blessed light of Thy divine Word
tum/ durch erscheinung eines Sterns/ hast led us to the knowledge of Thy
den Heiden offenbaret hast/ und uns Son: We most heartily beseech Thee. so
auch in diesen letzten zeiten/ mit dem to replenish us with the grace of Thy
seligen Liechte deines Gottlichen Wors Holy Spirit, that we may ever walk in
zu erkentnis deines lieben Sons hast the light of Thy truth, and rejoicing with
komen lassen. Wir bitten von gantzen sure confidence in Christ our Saviour,
hertzen/ du wollest uns durch dein en- may in the end be brought unto ever-
heiligen Geist also begnaden/ unnd lasting salvation; through the same Jesus
begaben/ das wir nach solchem Liecht/ Christ, Thy Son, our Lord. Amen.
deiner Warheit/ imerdar wandern/ uns
mit ganzer zuuersicht unsers Heilands
allezeit erfrewen/ und also zur ewigen
8 Also in different forms in Dk. Henry, Sax. 1539 (1540), Aust. 1571, Cob. 1626, and other
Orders. The English translation is from the Austrian text.
The earliest known source is the only source which will be given for the other Collects in this
section.
 FOR SPECIAL GIFTS 519

seligkeit erhalten werden miégen/ durch

denselben deinen Son unsern Herrn.
Br. Liin. 1564, p. viii.

d. For the Holy Spirit

Allmechtiger Ewiger Gott/ der du Almighty and Everlasting God, Who
durch deinen Sohn/ vergebung der Siin- of Thy great mercy in Jesus Christ, Thy
den/ Gerechtigkeit und Ewiges Leben Son, dost grant us forgiveness of sin, and
uns hast verheissen/ bitten dich/ all things pertaining to life and godli-
du wiollest durch deinen heiligen Geist/ ness: Grant us, we beseech Thee, Thy
unsere Hertzen also fuhren und erweck- Holy Spirit, that He may so rule our
en/ dass wir solche hilff durch taglichs hearts, that we, being ever mindful of
Gebet/ und sonderlich in aller Anfech- Thy fatherly mercy, may strive to mor-
tung/ bey ihm suchen/ und durch ein tify the flesh, and to overcoine the world;
rechten festen Glauben/ auff seine Zusa- and, serving Thee in holiness and pure-
gung und Wort/ gewiss finden und er- ness of living, may give Thee continual
gen/ durch denselben deinen Sohn/ thanks for all Thy goodness; through the
unsern Herrn Jesum Christum/ der mit same Jesus Christ, Thy Son, our Lord.
dir/ und dem heiligen Geist/ lebet und Amen.
regieret in Ewigkeit/.
Br. Cal. 1569, p. 136.
SPECIAL GIFTS
6. For Spiritual Renewal
O
Herr Gott, himmlischer Vater, der O Lord God, Heavenly Father, Who
Du Deinen eingebornen Sohn um unsrer - hast given Thine only Son to die for our
Siinden willen dahingegeben und uns sins, and to rise again for our justifica-
zur Gerechtigkeit vieder auferweckt tion: Quicken us, we beseech Thee, by
hast: wir bitten Deine Barmherzigkeit, Thy Holy Spirit, unto newness of life,
Du wollest unsre erstorbenen Herzen that, through the power of His Resur-
durch Deinen Geist zum neuen Leben rection, we may dwell with Christ for-
erweken und dort mit Christo ewig ever; Who liveth and reigneth with Thee
lebendig machen, durch die Kraft der and the Holy Ghost, ever One God,
Auferstehung Deines Sohnes, unsers world without end. Amen.
Herrn Jesu Christi, der mit Dir in Ewig-
keit des heiligen Geistes, wahrer Gott,
lebt und herrschet, immer und ewiglich.
First part, Aust. 1571 (CXL b), and
Bk. Com. Pr. 1661. All in Loehe, 1853.

7. For Spiritual Renewal

Almyghtie God, whiche haste geuen vs Almighty God, Who hast given us
thy only begotten sonne to take our Thine Only-begotten Son to take our
nature vpon him, and this daye to be nature upon Him: Grant that we being
borne of a pure virgin: Graunt that we regenerate and made Thy children by
being regenerate and made thy children adoption and grace, may daily be re-
by adoption and grace, maye dayly be newed by Thy Holy Spirit; through the
renued by thy holy spirite, through the same Jesus Christ, Thy Son, our Lord.
same oure Lorde Iesus Christe, who Amen.
lyueth and reigneth etc.
Bk. Com. Pr. 1549. (Christmas, 2d cele-
braticn.)

8. For Spiritual [lumination

Praesta, quaesumus, omnipotens Deus, Grant, we beseech Thee, Amigaty
ut claritatis tuae super nos splendor God, that the brightness of Thy glory
520 COLLECTS AND PRAYERS

effulgeat, et lux tuae lucis corda eorum, may shine forth upon us, and that the
qui per gratiam tuam renati sunt Sancti light of Thy light by the illumination of
Spiritus illustratione confirmet. Per Do- the Holy Spirit may stablish the hearts
minum nostrum Jesum Christum etc. of all that have been born anew by Thy
Gregorian. (Wilson, p. 77.) grace; through Jesus Christ, Thy Son,
our Lord. Amen.
9. For Guidance into Truth
Mentes nostras, Domine, Spiritus Par- Enlighten o inds, we beseech Thee,
aclitus, qui a te procedit illuminet et O God, by the”Spirit Who proceedeth
inducat in omnem, sicut tuus promisit from Thee; that, as Thy Son hath prom-
Filius, veritatem. Per &. ised, we may be led into all truth;
Gelasian. (Wilson, p. 124.) through the same Jesus Christ, Thy Son,
our Lord. Amen.
10. For Grace to Receive the Word
Blessed Lorde, whiche haste caused Blessed Lord, Who hast caused all
all holy scriptures to be written for our Holy Scriptures to be written for our
learning; gratuit vs that we maye in suche learning: Grant that we may in such
se heare them, reade, marke, learne, wise hear them, read, mark, learn, and
and inwardly digeste them: that by pa- inwardly digest them, that by patience
cience and coumforte of thy holy worde, and comfort of Thy holy Word, we may
we maye embrace and euer holde fast embrace, and ever hold fast the blessed
the blessed hope of euerlastyng lyfe, hope of everlasting life, which Thou
whiche thou haste geuen vs in our hast given us in our Saviour Jesus Christ,
sauiour Jesus Christe. Who liveth and reigneth with Thee and
Bk. Com. Pr. 1549. (2d Sunday in Ad- the Holy Ghost, ever One God, world
vent. ) without end. Amen.
11. For Faith
Almightie euerlyuing God, whiche for Almighty and Ever-living God, Who
the more confirmacion of the fayth didst hast given to them that believe exceed-
suffer thy holy Apostle Thomas, to be ing great and precious promises: Grant
doubtfull in thy sonnes_resurreccion: us so perfectly, and without all doubt,
graunte vs so perfectly and without al to believe in Thy Son Jesus Christ, that
oubt to beleue in thy sone Iesus Christe, our faith in Thy sight may never be re-
that our faith in thy sight neuer be re- proved. Hear us, O Lord, through the
proued: heare vs, O Lorde, through the- same, our Saviour Jesus Christ. Amen.
same Iesus Christe: to whom with thee
and the holy gost be all honour, etc.
Bk. Com. Pr. 1549. (St. Thomas the
Apostle. )
12. For Constancy
Herr gott himlischer vater, der du aus Almighty God, our Heavenly Father,
veterlicher liebe gegen uns arme siinder Who, of Thy tender love towards us sin-
deinen son uns geschenkt hast, das wir ners, hast given us Thy Son, that be-
an in gleuben und durch den glauben neving on Him we might have everlast-
sollen selig werden, wir bitten dich, gib ing life: Grant us, we beseech Thee, Th
deinen heiligen geist in unsere herzen, Holy Spirit, that we may continue stead-
das wir in solchem glauben bis an unser fast in this faith to the end, and may
ende beharren und ewig selig werden, come to everlasting life; through
durch Jesum Christ deinen son, unsern
herrn.
Dk. Henry, Sax. 1539. (Sehling I:276.)
18. For Faith, Hope and Love
O Got vatter, verleyhe uns eynen bes- Grant us, we beseech Thee, Almighty
tendigen glauben in Christum, eyn uner- God, a steadfast faith in Jesus Christ, a
 FOR SPECIAL GIFTS O21

schrockene hoffnung in dein barmher- cheerful hope in Thy mercy, and a sin-
Zigkeit wider alle blotigkeit unsers siint- cere love to Thee and to all our fellow
lichen gewissens, eyn gruntgiitige lyeb men; through
zu dir und allen menschen.
Dobers Mass, Nbg. 1525. (Smend: Die
evang. deutschen Messen, p. 165.)
14. For Love to God
Deus, qui diligentibus te facis cuncta O God, Who makest all things to work
prodesse, da cordibus nostris inviolabilem together for good to them that love Thee:
caritatis affectum, ut desideria de tua Pour into our hearts such steadfast love
inspiratione concepta nulla possint tenta- toward Thiee, that the pure desires which
tione mutari. Per. by Thy Spirit have been stirred up in
Gelasian. (Wilson, p. 247.) us, may not be turned aside by any
temptation; through
15. For Love to God
Deus, qui caritatis dona per gratiam O God, Who, through the grace of
Sancti Spiritus tuorum cordibus fidelium Thy Holy Spirit, dost pour the gifts of
infudisti: da famulis tuis, pro quibus charity into the hearts of Thy faithful
tuam deprecamur clementiam, salutem peoples Grant unto Thy servants health
mentis et corporis; ut te tota uirtute dili- oth of mind and body, that they may
gant, et quae tibi placita sunt, tota love Thee with their whole strength, and
dilectione perficiant. Per. with their whole heart perform those
Gregorian. ( Wilson, p. 193. ) things which are pleasing unto Thee;
through Jesus Christ, Thy Son, our Lord.
Amen.
16. For Chari
O Lord which dost teache vs that all O Lord, Who hast taught us that all
our doinges without charitie are nothyng our doings without charity are nothing
worthe; sende thy holy gost and powre worth: Send Thy Holy Spirit and pour
into oure heartes that moste excellent into our hearts that most excellent gift
gyfte of charitie the very bonde of peace of charity, the very bond of peace and
and all vertues, without the whiche, of all virtues, without which whosoever
whosoeuer lyueth is counted dead before liveth is counted dead before Thee;
thee: Graunt this for thy onely sonne grant this for the sake of Thine Only
Iesus Christes sake. Son, Jesus Christ, our Lord. Amen.
Bk. Cm. Pr. 1549. (Quinquagesima. )
17. For Grace to do God's Will
Almightie God, geue vs grace, that we Almighty God, give us grace that we
maye caste away the workes of darkenes, may cast away the works of darkness,
and put vpon vs the armour of light, and put upon us the armor of light, now
now in the time of this mortal lyfe (in in the time of this mortal life, in which
the which thy sonne Iesus Christe came Thy Son Jesus Christ came to visit us in
to visite vs in great humilitie) that in great humility; that in the last day, when
the last daye, when he shall come again He shall come again in His glorious
in his gloryous maiestie, to judge both Majesty to judge both the quick and the
the quicke and the dead: we maye ryse dead, we may rise to the life immortal;
to the lyfe immortall, through him, who through
liueth and reigneth with thee and the
holy gost, nowe and euer.
Bk. Com. Pr., 1549. (First Sunday in
Advent. )
18. For Grace to use our Gifts
Lorde almightie, whiche haste indued O Lord God Almighty, Who dost endue
thy holy Apostle Barnabas, with singuler Thy servants with divers and singular
922 COLLECTS AND PRAYERS

iftes of thy holy gost: let vs not be gifts of the Holy Ghost: Leave us not,
Hestitute of thy manifolde giftes, nor yet we beseech Thee, destitute of Thy mani-
of grace to vse them alwaye to thy fold gifts, nor yet of grace to use them
honoure and glory: Through Iesus Christ alway to Thy honor and glory; through
our Lorde.
Bk. Com. Pr., 1549. (St. Barnabas. )

19. For Divine Guidance and Help

Actiones nostras, quaesumus, domine, Direct us, O Lord, in all our doings,
et aspirando praeueni, et adiuuando pro- with Thy most gracious favor, and further
sequere, ut cuncta nostra operatio et a us with Thy continual help; that in all
te semper incipiat, et per te coepta fini- our works begun, continued, and ended
atur. Per Dominum. in Thee, we may glorify Thy holy Name;
Gregorian. (Wilson, p. 32) Bk. Com. and finally, by Thy mercy, obtain ever-
Pr., 1549. (“Prevent us.” ) lasting life; throug

20. For Divine Guidance and Help

Dirigere et sanctificare, régere et O Almighty and Everlasting God,
gubernare dignare, Démine Deus Rex vouchsafe, we beseech Thee, to direct,
coeli et terrae, héddie corda et cérpora sanctify and govern both our hearts and
nostra, sensus, serménes, et actus nostros bodies in the ways of Thy laws, and in
in lege tua, et in opéribus mandatorum: the works of Thy commandments; that,
tuérum: ut hic, et in aetérnum, te auxil- through Thy most mighty protection,
idnte, salvi et liberi esse meredmur, Sal- both here and ever, we may be preserved
vator mundi: Qui vivis et regnas in sae- in body and soul; through
cula saeculorum.
Roman Breviary (Prime); Bk. Com. Pr.
1549. (Post Communion. )

21. For Divine Guidance and Help

Omnipotens & misericors Deus, Pater Almighty and Everliving God, Who
coelestis, qui solus in nobis efficis, ut makest us both to will and to do those
velimus ac perficiamus, quae tibi placita things which are good, and acceptable
sunt . . rogémus te pro his pueris . . ut unto Thy Divine Majesty: Let Thy fath-
cum illis modo in tuo nomine manus im- erly hand, we beseech Thee, ever be
ponemus, & per hoc signum certos eos over us; let Thy Holy Spirit ever be with
reddemus, paternam manum tuam sem- us; and so lead us in the knowledge and
per fore super eos extentam, Spiritum obedience of Thy Word, that in the end
sanctum tuum . nuquam defuturum we may obtain everlasting life; through
. . in Ecclesia tua agnitione & obedientia
Euangelii tui semper proficientes . . per
Dominum nostrum Iesum Christum.
Hermann’s Ref. of Cologne, 1543. (Con-
firmation); Bk. Com. Pr., 1549. (Confir-
mation, expanded form. )

22. For Aid Against Temptation

Deus qui iustificas impium, et non uis O God, Who justifiest the ungodly,
mortem peccatorum maiestatem tuam and Who desirest not the death of the
suppliciter deprecamur ut famulum tuum sinner: We humbly implore Thy Maj-
illum de tua misericordia confidentem, esty, that Thou wouldest graciously
celesti protegas benignus auxilio et assi- assist, by Thy heavenly aid, and ever-
dua protectione consernes, ut tibi iugiter more shield with Thy protection, Thy
famuletur . et nullis temptationibus a te servants who trust in Thy mercy, that
separetur . per dominum. they may be separated by no temptations
Gregorian (Wilson, p. 191.) from Thee, and, without ceasing, may
serve Thee; through
 FOR SPECIAL GIFTS 523

23. For Aid in Temptation

Allmechtiger ewiger gott, der du Almighty and Ever asting God, Who,
durch deinen son vergebung unser siin- by ™ Son, hast promised us forgive-
den gerechtigkeit und ewiges leben uns ness of sins and everlasting life: We be-
hast verheissen, wir bitten dich, du wé6l- seech Thee so to rule and govern our
lest durch deinen heiligen geist unsere hearts by Thy Holy Spirit, that in our
herzen also fiiren und erwecken, das wir daily need, and especially in all time of
solche hiilfe durch tegliches gebet und temptation, we may seek help from Him,
sonderlich in aller anfechtung bei im and by a true and lively faith in Thy
suchen und durch ein rechten festen Word obtain the same; through
glauben auf sein zusagung und wort
gewis finden und erlangen, durch den-
selben deinen son, unsern herren Jesum
Christum, der mit dir und dem heiligen
geist lebet und regiert in ewigkeit.
Dk. Henry, Sax. 1589. (Sehling I:276. )
24. For Repentance
Merciful Father, give us grace that
we may never presume to sin; but if at
any time we offend Thy Divine Majesty,
may we truly repent and lament our
offence, and by a lively faith obtain re-
mission of all our sins; solely through
Exaudi, quaesumus, Domine, supplicum
preces, et confitentium tibi parce pecca- 25. For Pardon
tis, ut pariter nobis indulgentiam tribuas ~ Hear, we beseech Thee, O Lord, the
benignus et pacem. Per. prayer of Thy suppliants, and spare those
Gregorian. ( Wilson, p. 122.) who confess their sins unto Thee, that
Thou mayest bestow upon us both par-
don and peace; through

26. For Deliverance from Sin

Ineffabilem misericordiam tuam dom- We beseech Thee, O Lord, in Thy
ine nobis clementer ostende, ut simul clemency to show us Thine unspeakable
nos et a peccatis exuas, et a poenis quas mercy; that Thou mayest both set us
pro his meremur eripias. Per. free from our sins, and rescue us from
Gregorian. (Wilson, p. 201.) Trans. the punishments which, for our sins, we
William Bright (p. 36). deserve; through

27. For Grace to know and follow Christ

Almightie God, whome truely to knowe O Almighty God, Whom to know is
is euerlasting lyfe: Graunte vs perfectelye everlasting life: Grant us perfectly to
to knowe thy sonne Iesus Christe, to be know Thy Son Jesus Christ to be the
the waye, the trueth, and the life, as Way, the Truth, and the Life; that fol-
thou haste taught saint Philip and other lowing His steps we may steadfastly
the Apostles: Through Iesus Christe our walk in the way that leadeth to eternal
Lorde. life; through
Bk. Com. Pr., 1549. (SS. Philip and
James. )

28. For Grace to follow Christ

Almightie God, whiche haste geuen Almighty God, Who hast given Thine
thy holy sonne to be vnto vs, bothe a Only Son to be unto us both a sacrifice
sacrifice for synne, and also an exaple of for sin and also an ensample of godly life:
Godly lyfe::Geue vs the grace that we Give us grace that we may always most
may alwayes moste thankfully receiue thankfully receive that His inestimable
024 COLLECTS AND PRAYERS

that his inestimable benefite, and also benefit, and also daily endeavor our-
dayly indeuour our selfes, to folowe the selves to follow the blessed steps of His
blessed steppes of his moste holy lyfe. most holy life; through
Bk. Com. Pr. 1549. (II Sunday after
Faster.)
29. For Patience
© God, Who by the meek endurance
of Thine Only-begotten Son didst beat
down the pride of the old enemy; Help
us, we beseech Thee, rightly to treasure
in our hearts what our Lord hath of His
goodness borne for our sakes; that after
His example we may bear with patience
whatsoever things are adverse to us;
through ©
30. For Contentment
Allmachtiger Gott unser lieber unnd Almighty God, our Heavenly Father,
Himmlischer Vatter/ Der du die vogrein Who dost feed the birds and clothe the
speysest/ und alle Bliimlein kleidest/ flowers, and Who carest for us as a father
und sorgest fiir uns/ wie ein Vatter fiir for his children: We beseech Thee, gra-
seine Kinder. Wir bitten deine milde ciously guard us against distrust and vain
Giitte/ du wollest uns vor Misstrawen over-carefulness, and help us, through
und eiteler vergebener Sorgta tigkeit Thy Holy Spirit, to live to the hallowing
behiitten/ und uns durch deinen Geist of Thy Name, the comiug of Thy King-
nach deines Namens Heiligung/ und dom, and the doing of Thy Will, so that
deinem Reich und Willen leben lassen/ we may cast all our care on Thee and
dass wir all unzer Sorge unnd Anligen in in unwavering faith, abide trustingly in
starckem Glauben auft dich werffen/ und Thee, through
dir befelhen kéfen/ Durch denselben
deinen lieben Son Jesum Christum un-
sern Herren.
Austria, 1571, (CXLIX).
Translated by Paul Zeller Strodach.
31. For Steadfastness in Affliction
Barmhertziger/ ewiger Gott/ der du Almighty and most Merciful God, Who
wilt/ dass wir zuvor mit Christo leyden hast appointed us to endure sufferings
und sterben sollen/ ehe dan wir mit ihm and death with our Lord Jesus Christ,
zur Herrligkeit erhoben werdé/ Verleihe before we enter with Him into eternal
uns gnediglich/ dass wir uns allzeit in glory: Grant us grace at all times to sub-
deinen willen ergeben/ und im rechté ject ourselves to Thy holy will, and to
Glauben biss an unser Ende bestendi continue steadfast in the true faith unte
bleiben/ und uns der zukiinfftigen Auf- the end of our lives, and at all times to
ferstehung und Herrligkeit trésten und find peace and joy in the blessed hope
frewen médgen/ durch Jesum Christum of the resurrection of the dead, and of
unsern Herren/ Amen. the glory of the world to come; through
Saxe-Coburg, 1626. (Burial. P. 86.)
32. For Humility
Omp semp Ds qui superbis resistis et O God, Who resistest the proud, and
gratiam praestas humilibus tribue quae- givest grace to the humble: Grant unto
sumus ut non indignationem tuam pro- us true humility, after the likeness in
vocemus elati sed propitiationis tuae which Thine Only Son hath revealed it
capiamus dona subiecti per. in Himself, that we may never be lifted
Leonine. (Feltoe, p. 58.) up and provoke Thy wrath, but in all
lowliness be made partakers of the gifts
of Thy grace; through
 FOR THE CHURCH 525

33. For Purity

Deus, qui omni cor patet, & omnis Almighty God, unto Whom all hearts
voluntas loquitur, & nullum latet secre- are open, all desires known, and from
tum: purifica per infusionem Sancti Whom no secrets are hid: Cleanse the
Spiritus cogitationes cordis nostri, ut per- thoughts of our hearts by the inspiration
fecte te diligere & digne laudare mere- of Thy Holy Spirit, that we may per-
amur. Per. fectly love Thee, and worthily magnify
Gregorian. (Muratori II:383, Missa de Thy holy Name; through
Spiritu Sancto.) Bk. Com. Pr., 1549.
‘ Holy Communion. )
34. For Holiness
O God, Whose strength is made per-
fect in weakness: Mortify and kill all
vices in us, and so strengthen us by Thy
grace, that by the innocency of our lives,
and the constancy of our faith even unto
death, we may glorify Thy holy Name;
through
35. For a Blessed Death
Confirm, we beseech Thee, Almighty
God, Thine unworthy servants in Thy
grace; that in the hour of our death the
adversary may not prevail against us,
but that we may be found worthy of
everlasting life; through
36. For the Blessedness of Heaven
Almighty Everlasting God, Who didst
give Thine Only Son to be a High Priest
of good things to come: Hereafter grant
unto us, Thine unworthy servants, to
have our share in the company of the
blessed; through
37. For Peace
Deus, auctor pacis et amator, quem O God, Who art the Author of peace
nosse vivere, qui servire regnare est, and Lover of concord, in knowledge of
protege ab omnibus impugnationibus Whom standeth our eternal life, Whose
supplices tuos; ut qui defensione tua service is perfect freedom: Defend us,
fidimus, nullius hostilitatis arma _ time- Thy humble servants, in all assaults of
amus. Per. our enemies; that we, surely trusting in
Gelasian. (Wilson, p. 272); Br. Nbg., Thy defence, may not fear the power
1533; Bk. Com. Pr., 1549. of any adversaries; through

THE CHURCH
38. For the Church
Grant, we beseech Thee, Almighty
God, unto Thy Church, Thy Holy Spirit,
and the wisdom which cometh down
from above, that Thy Word, as becometh
Br. Nbg., 1533, p. XLV b (see No. 49). it, may not be bound, but have free
course and be preached to the joy and
edifying of Christ’s holy people, that in
steadfast faith we may serve Thee, and
in the confession of Thy Name abide
unto the end; through
026 COLLECTS AND PRAYERS

39. For the Church

Ecclesiam tuam Domine benignus il- Merciful Lord, we beseech Thee to
lustra: ut apostolicis beati Iohannis evan- cast the bright beams of Thy light upon
gelistae illuminata doctrinis: ad dona Thy Church, that it being instructed by
perveniat, quae de tua fidelibus retribu- the doctrine of the blessed Apostles, may
tione promisit. Per. so walk in the light of Thy truth, that
Leonine. (Feltoe, p. 166); Bk. Com. Pr., it may at length attain to the light of
1549. everlasting life; through

40. For the Church

Ecclesiae tuae, Domine, preces placa- O Lord, favorably receive the prayers
tus admitte: vt destitutis adversitatibus of Thy Church, that, being delivered
universis, secura tibi serviat libertate. from al adversity and error, it may serve
Per. Thee in safety and freedom; and grant
Gelasian. (Wilson, p. 277.) Final peti- us Thy peace in our time; through
tion later.
41. For the Protection and Peace
of the Church
O Almechtiger ewiger Got/ Der du Almighty and Everlasting God, Who
wilt das allen menschen geholffen werde wilt have all men to be saved, and to
und zu erkantnuss/ deiner Gétlichen come to the knowledge of the truth: We
warheyt kumen/ Wir bitten dein Gétliche beseech Thy glorious Majesty, through
mayestat/ durch Jesum Christum deinen Jesus Christ our Lord and Saviour, im-
aynigen Sune unsern Herren und hay- part the grace and help of Thy Holy
landt/ Du willest dein Gétliche gnad Spirit to all ministers of Thy Word, that
hilff und gayst mittaylen/ aller orden- they may purely teach it to the saving
lichen Oberkeyt/ das sie fridlich und of men; bring to naught by Thine
wol regieren/ Allen Christenlichen dien- Almighty power and unsearchable wis-
ern deines heyligen worts/ das sie recht dom, all the counsels of those who hate
und fruchtbarlich leren/ Und willest Thy Word, and who, by corrupt teaching
durch deinen allmechtigen gewalt und or with violent hands, would destroy it,
unerforschliche weyssheit widerstandt and enlighten them with the knowledge
thun/ allen denen die dein heylig wort of Thy glory; that we, leading a quiet
hassen/ und mit falscher lere und unor- and peaceable life, may, by a pure faith,
denlichem gewalt verfolgen/ sie erleuch- learn the riches of Thy heavenly grace,
ten/ und zu erkantnuss deiner hertlig- and in holiness and righteousness serve
keyt fiiren/ Auff das wir alle in einem Thee, the only true God; through the
stillen geriiigen unstreflichen Jebé/ die same Jesus Christ, Thy Son, our Lord.
reychtumber deiner Gotlichen gnaden/ Amen.
durch einen raynen glauben erlernen/ ui
dir aynigem waren Gott und Herrn aller
Herrn/ in heyligkeyt und gerechtigkeyt/
die dir gefellig ist/ dienen mégen/ Durch
unzern Herrn.
Br. Nbg., 1533.
42. For those who have erred
Omnipotens sempiterne deus: qui Almighty God, our Heavenly Father,
omnes salvas et neminem vis perire: re- ‘ Whose property it is always to have
spice ad animas diabolica fraude decep- mercy: We most earnestly beseech Thee
tas . ut omni haeretica perversilate de- to visit with Thy fatherly correction all
pulsa errantium corda resipiscant: et ad such as have erred and gone astray from
veritatis tuae redeant firmitatem. Per. the truth of Thy Holy Word, and to
Gelasian. (Wilson, p. 77.) Good Friday. bring them to a due sense of their error,
Probably a German intermediary trans- that they may again with hearty faith re-
lation. ceive and hold fast Thine unchangeable
Truth; through
 FOR THE CHURCH O27

43. For those who have erred

O Almechtiger barmhertziger giittiger O Almighty, Merciful, and Gracious
Gott und Vater/ Wir bitten dich emst- God and Father, with our whole heart
lich und mit gantzem hertzen Du willest we beseech Thee for all who have for-
alle die ihenen/ so vom Christenlichen saken the Christian Faith; all who have
glauben abgewichen/ oder sunst mit wandered from any portion thereof, or
etlichen stiicken yrrig/ unnd mit falscher are in doubt or temptation through the
leer behafft und verfiirt seind/ Viterlich corruptors of Thy Word; that Thou
haymsuchen/ und wider bringen zu wouldest visit them as a Father, reveal
erkantnuss jres yrthumbs/ das sie ein unto them their error, and bring them
lust und gefallen gewinnen/ an deiner back from their wanderings; that they,
bestendigen einfeltigen ewigen warheyt/ in singleness of heart, taking pleasure
Durch unsern Herrn. alone in the pure truth of Thy Word,
Br. Nbg., 1533, p. XLV. may be made wise thereby unto everlast-
ing life, through
44. For the Unity in the Faith
O Herr Jesu Christe, mach zunichte Bring to naught, O Christ, the schisms
alle Spaltung und Ketzerei, die Deine of heresy, which seek to subvert Thy
Wahrheit zu stiirzen trachtet, auf dass, truth; that, as Thou art acknowledged in
wie Du als der Eine Herr bekannt wirst heaven and in earth as one and the same
im Himmel und auf Erden, so auch Lord, so Thy people gathered from all
Deine aus allen Vélkern gesammelte nations, may serve Thee in unity of faith;
Herde in Einigkeit des Glaubens Dir Who livest and reignest with the Father
diene. Der Du mit dem Vater und dem and the Holy Ghost, ever One God,
heiligen Geiste lebest und regierest in world without end. Amen.
Ewigkeit.
Mozarabic. Trans. William Bright (p.
123); altered, Loehe, (1884, p. 155).
45. For the Unity in the Faith
Deus, qui errata corrigis, et dispersa O God, Who restorest to the right way
congregas, et congregate conservas: them that err, Who gatherest them that
quaesumus, super populum christianum are scattered, and preservest them that
tuae unionis gratiam clementer infunde; are gathered: Of Thy tender mercy, we
ut, divisione rejecta, vero pastori Eccle- beseech Thee, pour upon Thy Christian
siae tuae se uniens, tibi digne valeat people the grace of unity, that, all
famulari. Per. schisms being healed, Thy flock, united
Missale Rom. (Missa ad TolJendum to the true Shepherd of Thy Church,
Schisma.) Loehe, 1884, p. 155. may worthily serve Thee; through

Allmichtiger ewiger Gott/ dieweil 46. For the Children of the Church
dein Wille nicht ist/ dass jemand aus Almighty and Everlasting God, Who
diesen geringsten verlohren werde/ son- dost will that not one of these little ones
dern hast deinen einigen Sohn gesandt/ should perish, and hast sent Thine Only
das verlohrne selig z machen/ und Son to seek and to save that which was
durch desselben Mund befohlen/ wir lost, and through Him hast said, Suffer
sollen die Kinder zu dir bringen/ dann the little children to come unto Me, and
solcher sey das, Himmelreich/ Wir bitten forbid them not, for of such is the king-
dich hertzlich du wollest dicse unsere dom of God: Most heartily we beseech
Jugend mit deinem heiligen Geist segnen Thee so to bless and govern the children
und regieren/ dass sie in deinem Wort of Thy Church, by Thy Holy Spirit, that
heilig wachsen und zunehmen/ und they may grow in grace and in the
durch den Schutz deiner Engel/ wider knowledge of Thy Word; protect and
alle Gefahligkeit/ beschtitzen und _ be- defend them against all danger and
wahren/ umb Jesu Christi/ deines lieben harm, giving Thy holy Angels charge
Sohnes/ unsers Herren willen/ Amen. over them; through
Saxe-Coburg, 1626. Translated by Paul
Zeller Strodach.
028 COLLECTS AND PRAYERS

47. For the Children of the Parish

Blessed Lord Jesus, Who hast taught
us that we must be as the little children
in order to come to Thy Kingdom, and
Who didst love and bless them most
tenderly: Grant that our children may
Paul Zeller Strodach, 1917. be drawn unto Thee by Thy good Spirit
and ever kept in Thy service, so that
walking in Thy way, they may ever show
forth Thy praise and be one with us in
the confession of Thy holy Name; Who
livest and reignest with the Father and
the Holy Ghost, ever One God, world
without end. Amen.

48. For Catechumens

Omnipotens sempiterne Deus, qui Almighty and Everlasting God, Who
Ecclesiam tuam nova semper prole foe- dost always multiply Thy Church, and
cundas; auge fidem et intellectum Cate- with Thy light and grace dost strengthen
chumenis nostris; ut renati fonte Baptis- the hearts of those whom Thou hast
matis, adoptionis tuae filitis adgregentur. regenerated, confirming unto them Thy
Per. covenant and faithfulness: Grant unto
Gelasian. (Wilson, p. 76.) Good Friday. our Catechumens increase both of faith
and knowledge, that they may rejoice in
their Baptism and really and heartily re-
new their covenant with Thee; through
Jesus Christ, Thy Son, our Lord. Amen.

THE MINISTRY
49. For the Ministry
O Almechtiger giittiger Gott und Vater Almighty and Gracious God, the Father
unsers Flerrn Jesu Christi/ Der du uns of our Lord Jesus Christ, Who hast com-
emstlich befohlen hast/ das wir dich manded us to pray that Thou wouldest
bitten sollen umb arbeyter in deiner send forth laborers into Thy harvest: Of
erndten/ das ist umb_ rechtgeschaffne Thine infinite mercy give us true teach-
Prediger deines worts/ Wir bitten dein ers and ministers of Thy Word, and put
grundlose barmertzigkeyt Du _ willest Thy saving Gospel in their hearts and
uns rechtgeschaffne lerer und diener on their lips, that they may truly fulfil
deines Gotlichen worts zuschicken/ und Thy command, and preach nothing con-
denselben dein haylsams wort in das trary to Thy holy Word; that we, bein
hertz un in den mund geben/ das sie warned, instructed, nurtured, comforte
deinen befelch treiilich aussrichten und and strengthened by Thy heavenly Word,
nichts predigen/ das deinem heyligen may do those things which are well-
wort entgegen sey/ Auff das wir durch pleasing to Thee, and profitable to us;
dein hymlisch ewigs wort ermanet/ gel- through
eret/ gespeyst/ getrost und _ gesterckt
werden/ thun was dir gefellig und uns
fruchtbarlich ist/ Gib Herr deiner ge-
main deinen gayst und Gotliche weyss-
heyt/ Das dein wort unter uns lauffe
und wachse/ und mit aller fraydigkeit
wie sichs gepiirt/ gepredigt/ und dein
heylige Christenliche gemain dardurch
gepessert werde/ auff das wir mit best-
endigem glauben dir dienen/ und in
bekantnuss deines namens biss an das
 FOR THE MINISTRY 529

ende verharren/ Durch unsern Herrn.

Br. Nbg., 1538, p. XLV b.

00. For the Ministry

Almightie God, whiche by thy sonne O Almighty God, Who by Thy Son
Iesus Christ hast geuen to thy Apostle Jesus Christ, didst give to Thy holy
Sayncte Peter many excellente giftes and Apostles many excellent gifts, and com-
commaundedst him earnestly to fede thy mandedst them earnestly to feed Thy
flocke: make we beseche thee, all bysh- flock: Make, we beseech Thee, all Pas-
ops and pastors diligently to preache thy tors diligently to preach Thy holy Word,
holy worde, and people obedientlye to and the people obediently to follow the
folowe the same, that they may receyue same, that they may receive the crown
the croune of euerlasting glorye, through of everlasting glory; through
Iesus Christ our Lorde.
Bk. Com. Pr., 1549. (St. Peter.)
51. For the Ministry
Omnipotens sempiterne Deus, qui fa- Almighty and Everlasting God, Who
cis mirabilia magna solus praetende su- alone Test great wonders: Send down
per famulos tuos spiritum gratiae salu- upon Thy Ministers and upon the Con-
taris; et ut in veritate tibi complaceant, pregations committed to their charge, the
perpetuum eis rorem tuae benedictionis healthful Spirit of Thy grace; and, that
infunde. Per. they may truly please Thee, pour upon
Gelasian. (Wilson, p. 263.) Cranmer’s them the continual dew of Thy blessing;
Litany, 1544. through

52. For Missions

Protector noster aspice Deus, et respice O God, our Protector, behold, and
in faciem Christi tui, qui dedit redemp- look upon the face of Thine Anointed,
tionem semetipsum pro omnibus: et fac; Who hath given Himself for the re-
ut ab ortu solis usque ad occasum mag- demption of all, and grant that from the
nificetur nomen tuum in gentibus, ac in rising of the sun to the going down
omni loco sacrificetur, et offeratur nomini thereof, Thy Name may be great among
tuo oblatio munda. Per. the Gentiles, and that in every place,
Missale Romanum. (Mass for the Prop- sacrifice and a pure offering may be
agation of the Faith.) Cf. Mal. 1:11. made unto Thy Name; through
53. For Missions
Almighty God, Heavenly Father, Who,
through Thy Son, Jesus Christ, hast given
commandment unto Thy people to go
into all the world and preach the Gospel
Henry Eyster Jacobs. to every creature: Grant us a ready will
to obey Thy Word; and as we have en-
tered into the labors of other men, help
us to serve Thee, that others may enter
into our labors; and that we with them,
and they with us, may attain unto ever-
lasting life; through

54. For Missions

O God, Who didst so love the world as
to give Thine Only-begotten Son, that
whosoever believeth in Him should not
perish, but have everlasting life: Look
with compassion upon the heathen who
know Thee not, and on the multitudes that
are scattered as sheep having no shepherd;
 COLLECTS AND PRAYERS

and so bestow upon us Thy grace, that

we, with all Thy believing people, may
be the messengers of Thy Gospel, seek
them that are lost, and restore them unto
Henry Eyster Jacobs, 1917. (Based on Thee; that they, being gathered out of
collects in the Swedish, Saxon and Han- all places whither they have wandered,
noverian Liturgies. Cf. Minutes, Minis- may be strengthened, nurtured, protected
terium of Penna., 1914, p. 101ff). and guided the true Shepherd and
Bishop of souls, Jesus Christ, Thy Son,
unto Whom, with Thee and the Holy
Ghost be honor and power, dominion
and glory, world without end. Amen.

55. For the Commissioning of

. Missionaries
Almighty God, Who makest all things
in heaven and earth to serve Thy gra-
cious will: We commit to Thy care and
protection these Thy servants whom we
send forth in Thy Name; fulfil the prom-
ise made through Thy Son to be with
Henry Eyster Jacobs. them at all times, whatever be the perils
they may meet, or the trials they may
undergo; bless them with Thy continual
favor; give them many souls as the re-
ward of their labor; and in every hour of
conflict, uncertainty and doubt strengthen
and uphold them, and give them Thy
peace; through

56. For the Heathen

Omnipotens sempiterne Deus, qui Almighty and Everlasting God, Who
omnes salvas et neminem vis perire, desirest not the death of a sinner, but
respice ad animas diabolica fraude de- wouldest have all men to repent and
ceptas, ut omni haeretica perversitate live: Hear our prayers for the heathen;
depulsa errantium corda resipiscant et ad take away iniquity from their hearts,
veritatis tuae redeant firmitatem. Per. and turn them from their idols unto the
and living and true God, and to Thine Only
Oremus et pro paganis, ut Deus omni- Son; and gather them into Thy holy
potens auferat iniquitatem a cordibus Church, to the glory of Thy Name;
eorum, et relictis idolis suis, convertantur through
ad Deum verum, et unicum Filium eius
Tesum Christum Dominum nostrum cum
quo vivit et regnat Deus in unitate
Spiritus sancti.
Gelasian. (Wilson, p. 77.) Good Friday.

o7. For the Jews

Omnipotens sempiterne Deus, qui Almighty and Everlasting God, Who
etiam Iudaicam perfidiam a tua miseri- lovest to show mercy: Hear the prayers
cordia non repellis, exaudi preces nostras, which we offer unto Thee for Thine an-
quas tibi pro illius populi obcaecatione cient people, that, acknowledging Jesus
deferimus, ut cognita veritatis tuae luce, Christ, Who is the Light of truth, they
quae Christus est, a suis tenebris eruan- may be delivered from their darkness;
tur. Per. through
Gelasian. (Wilson, p. 77.) Good Friday.
 MORNING AND EVENING 031

MORNING AND EVENING

08. For the Hallowing of the Lord’s Day
Herr Gott Himlischer Vatter/ Wir bit- O Lord God, Heavenly Father, we
ten dich Du wiéillest durch deinen heil- beseech Thee so to rule and guide us by
igen Geist uns also regieren unnd fiihren/ Thy Holy Spirit, that we hear and re-
ass wir mit gantzen Hertzen/ dein Wort ceive Thy holy Word with our whole
hoéren und afmemen/ un den Sabbath heart and hallow Thy Holy Day, in order
recht heiligen/ damit wir durch dein that through Thy Word we also may be
Wort auch geheiliget werden/ auff Jesum sanctified, learn to place all our trust
Christum deinen Son/ all unser Ver- and hope in Jesus Christ Thy Son, and
trauwen unnd Hoffnung setzen/ un following Him, be led safely through
darnach unser Leben/ nach deinem all evil, until through Thy grace, we
Wort auch bessern/ fiir aller Ergernus come to everlasting life; through
uns behiiten/ bis wir durch deine Gnade
in Christo/ ewig seelig werden/ Durch
denselben deinen Sohn Jesum Christum
unsern Herren.
Austria, 1571. (CLXVIII b.) Translated
by Paul Zeller Strodach.
99. Morning
Grant us, O Lord, to pass this day in
gladness and peace, without stumbling
and without stain, that reaching the
Mozarabic Breviary. Trans. by William eventide victorious over all temptation
Bright (p. 8). Altered. through Thy ever present aid, we may
praise Thee, the Eternal God, Who dost
govern all things and art blessed for
evermore; through

60. Morning
Dirigere et sanctificare, regere et O Lord, King of heaven and earth,
gubernare dignare, Domine Deus, Rex may it please Thee this day to order and
coeli et terrae, hodie corda et corpora hallow, to rule and govern our hearts and
nostra, sensus, sermones, et actus nos- bodies, our thoughts, words and works,
tros in lege tua, et in operibus manda- according to Thy commandments; through
torum tuorum ... Jesus Christ, Thy Son, our Lord. Amen.
Breviarium Romanum, Office of Prime.
( Abbreviated. )

61. Evening
Illumina quaesumus domine deus tene- Lighten our darkness, we _ beseech
bras nostras: et totius huius noctis in- Thee, O Lord; and by Thy great mercy
sidias tu a nobis repelle propitius. Per. defend us from all perils and dangers of
Gelasian (Wilson, p. 292.) Sarum. (Of- this night; for the love of Thy Only
fice of Compline.) Bk. Com. Pr., 1549. Son, our Saviour, Jesus Christ, who liv-
eth and reigneth with Thee and the Hol
Ghost, ever One God, world without end.
Amen.

JINTERCESSIONS
62. For those in Affliction
Omnipotens sempiterne Deus, moes- Almighty and Everlasting God, the
torum consolatio, laborantium fortitudo, Consolation of the sorrowful, and the
perueniant ad te preces de quacumque Strength of the weak: May the prayers
tribulatione clamantium, ut omnes sibi in of them that in any tribulation or distress
O32 COLLECTS AND PRAYERS

necessitatibus suis misericordiam tuam cry unto Thee, graciously come before
gaudeant adfuisse. Per. Thee, so that in all their necessities they
Gelasian. ( Wilson, p. 76.) Good Friday; may mark and receive Thy manifold
Br. Nbg., 1533. help and comfort; through

63. For those in Affliction

Ne despicias omnipotens deus popu- Almighty God, cast not away Thy
lum tuum in afflictione clamantem . sed people who cry unto Thee in their tribu-
propter gloriam nominis tui . tribulant- lation; but for the glory of Thy Name,
ibus succurre placatus. Per. be pleased to succor the afflicted; through
Gregorian. (Wilson, p. 125.)

64. For those in Affliction

Respice domine de celo & vide & visita O Lord, look down from heaven, be-
hunc famulum tuum N ... Respice super hold, visit and relieve Thy servants, for
eum domine oculis misericordie tue: & whom we offer our supplications; look
reple eum omni gaudio & letitia et tim- upon them with the eyes of Thy mercy;
ore tuo. Expelle ab eo omnes inimici in- give them comfort and sure confidence
sidias: et mitte angelum pacis qui eum in Thee; defend them from the danger
custodiat & domum istam in pace per- of the enemy, and keep them in per-
petua. Per dominum nostrum. petual peace and safety; through
Sarum; Bk. Com. Pr., 1549. (Visitation
of the Sick. )
65. For the Sick
Omnipotens sempiterne Deus, salus Almighty, Everlasting God the eternal
aeterna credentium, exaudi nos pro Salvation of them that believe: Hear our
famulis tuis Illis, pro quibus misericordiae prayers in behalf of Thy servants who
tuae imploramus auxilium; ut reddita are sick for whom we implore the aid
sibi sanitate gratiarum tibi in ecclesia tua of Thy mercy, that being restored to
referant actionem. Per. health, they may render thanks to Thee
Gelasian. (Wilson, p. 282.) in Thy Church; through

66. For Mothers

O Almechtiger ewiger Gott ufi Vater/ O Almighty, Everlasting God and
ein Schépffer aller ding/ Der du gnedig- Father, Creator of all things, Who by
klich gesegnet hast/ Man uf Weyb/ un Thy grace, through Thy Son, our Lord,
gesagt/ Seyt fruchtbar und meret euch/ makest the anguish of our human birth
Auch hast du dem weyb jren schmertzen a holy and salutary cross: We pray Thee,
zugeberen/ zu einem heyligen gebened- O gracious Father, Lord and God, that
eyten cretitz gemacht ua gesegnet/ durch Thou wouldest preserve and guard the
deinen Sune unsern Herrn/ der uns von work of Thine own hand; forsake not
dem flaysch und siinden erléset hat/ Wir them who cry to Thee in sore travail,
bitten dich giittiger Vater Herr und but deliver them out of all their pains, to
Gott/ du wallest die frucht jres leybs their joy, and to the glory of Thy good-
dein aygen werck erhalten und bewaren/ ness; through
und unter dem creiitz in der bekiimer-
lichen geburt/ nicht verderben lassen/
sunder gnedigklich und mit freiiden ent-
pinden/ Durch.
Br. Nbg., 1583. p. XLV.
67. For those who are innocently
imprisoned
Allmachtiger Herre Gott/ Der du dem Almighty God, Who didst bring the
Apostel Petro/ aus seiner Gefangknus Apostle Peter forth out of prison: Have
hast geholffen/ Du wiéllest dich deiner mercy upon all who are innocently im-
gefangenen Diener erbarmen/ vnd_ ire prisoned, and set them free from their
 INTERCESSIONS O33

Bande auflésen/ auff dasz wir vns jrer bonds, that we may rejoice in their de-
Erlésung freuwen/ vand dir dafiir Ewig- liverance, and continually give praise to
lich mégen dancken/ vnnd dich allzeit Thee; through
loben/ Durch.
Austria, 1571. p. CLXI.

68. For our Enemies

O Allmechtiger ewiger Gott/ Der du O Almighty, Everlasting God, Who,
uns befohlen hast/ durch deinen aynigen through Thine Only Son, our blessed
Sun unsern lieben Herren Jesum Chris- Lord, hast commanded us to love our
tum/ das wir unsere feinde lieb haben enemies, to do good to them that hate
sollen denen die uns belaydigen guts us, and to pray for them that persecute
thun/ und fiir unsere verfolger bitten/ us: We earnestly beseech Thee that by
Wir schreyen ernstlich zu dir/ Das du Thy gracious visitation they may be led
alle unsere feinde wéllest gnediglichen to true repentance, and may have the
haymsuchen jnen ware rew jrer siinden same love, and be of one accord, and of
verleyhen/ und mit uns und der ganzen one mind and heart with us, and with
Christenheit ein freiindtlichs Gotsférch- Thy whole Church; through
tigs einhelligs gemiit und hertz geben/
Durch.
Br. Nbg., 1533. p. XLV.
69. In Time of Great Sickness
Almighty and most Merciful God, our
Heavenly Father: We, Thine erring chil-
dren, humbly confess unto Thee, that we
have justly deserved the chastening,
which for our sins Thou hast sent upon
us; but we entreat Thee, of Thy bound-
less goodness to grant us true repentance,
graciously to forgive our sins, to remove
rom us or to lighten our merited pun-
ishment and so to strengthen us by Thy
grace that as obedient children we may
be subject to Thy will, and bear our
afflictions in patience; through

70. In Time of Drought

Herr allmechtiger gott, der du alles O God, most Merciful Father, in
was da ist, regierest und nehrest, ohn this our necessity, we beseech Thee to
welches gnade nichts geschehen kan: gib open the windows of heaven, and ito
uns deinen kindern ein gnedig und send a fruitful rain upon us, to revive
fruchtbar gewitter, das unser land durch the earth, and to refresh the fruits there-
deinen segen mit seinen friichten erfiillet of, that we may praise and glorify Thy
werde, und wir dich in allen deinen Name for this Thy mercy; through
wolthaten erkennen und leben, umb
Jesus Christus unsers herren willen.
Georg Ernst of Henneberg, 1582 (Seh-
ling I, Part 2, p. 821).

THE NATION
71. In Time of Unseasonable Weather
Herr Gott hymlischer Vater/ der du O Lord God, Heavenly Father, Who
giitig und Barmhertzig bist/ und uns art gracious and merciful, and hast prom-
durch deinen Son verheyssen hast/ du ised that Thou wilt hear us when we
wollest dich unser in allerley not genedig
é
cail upon Thee in our troubles: We be-
annemen/ Wir bitten dich/ sihe nit an seech Thee, look not upon our sins and
034 COLLECTS AND PRAYERS

unser missethat/ sonder unser not und evil deeds, but upon our necessities, and
dein Barmhertzigkeyt/ und schick ein according to Thy mercy send us such
gnedigen regen (oder Sonnen) auff das seasonable weather, that the earth may
wir durch dein giite unser tegiichs brot in due time yield her increase; that by
haben und dich als ein gnedigen Gott Thy goodness we may receive our daily
erkennen unnd preysen mégen/ Durch. bread, and learn to know Thee as a mer-
Veit Dietrich, Agendbiichlein, 1548. ciful God, and evermore give thanks to
Thee for Thy goodness; through

72. For our Country

Almighty God, Who hast given us a
land, wherein we are free to read and
hear Thy Word, to confess Thy Name,
and to labor together for the extension
of Thy Kingdom: Grant, we beseech
Henry Eyster Jacobs, 1917. Thee, that the liberty vouchsafed unto
us may be continued to our children
and our children’s children, and that the
power of the Gospel may here abound,
to the blessing of all the nations of the
earth, and to Thine eternal glory; through

73. For our Nation

O God, Who by Thy Providence didst
lead our forefathers to this land wherein
they found refuge from oppression and
Paul Zeller Strodach, 1917. freedom to worship Thee: We beseech
Thee, ever to guide our Nation in the
way of Thy truth and peace, so that we
may never fail in the blessing which
Thou hast promised to that people whose
God is the Lord; through

74. For Those in Authority

O Barmhertziger hymlischer Vater/ O Merciful Father in heaven, Who
In welches handt besteet aller menschen holdest in Thy hand all the might of
gewalt/ und Oberkeyt von dir gesetzt/ man, and Who hast ordained the powers
zurstraff der bésen und wolfart der fru- that be for the punishment of evil-doers,
men/ in wellicher handt auch steen alle and for the praise of them that do well,
recht und gesetz aller Reych auff erden/ and of Whom is all rule and authority
Wir bitten dich/ sihe gnedigklich auff in the kingdoms of the world: We hum-
deine diener/ den Rémischen Kayser un- bly beseech Thee, graciously regard Thy
sere Fiirsten und alle ordenlich Ober- servants, the President of the United
keyt/ damit sie das weltlich schwert/ States, the Governor of this Common-
jnen von dir befolhen/ nach deinem be- wealth, our Judges and Magistrates, and
felch fiiren miigen/ Erleiicht und erhalt all the Rulers of the earth. May all that
sie bey deinem Gotlichen namen/ Gib receive the sword, as Thy ministers, bear
jnen lieber Herr weyssheyt und verstandt it according to Thy commandment. En-
und ein fridlich regiment auff das sie lighten and defend them by Thy Name,
alle jre unterhanen in frid rwe und aynig- O God. Grant them wisdom and under-
keyt beschirmen und regieren/ Erlen- standing, that, under their peaceable gov-
gere jnen O Gott unsers hayls jre tag/ ernance, Thy people may be guarded
auff das wir unter jrer herrschafft/ deinen and directed in righteousness, quietness,
Gotlichen namen sambt jne heyligen und and unity. Protect and prolong their lives,
preysen mdgen/ Durch. O God of our salvation, that we, with
Br. Nbg., 1533, p. XLVI. them, may show forth the praise of Thy
Name; through
 FOR THE NATION 535

75. In Time of National Disaster

Herr Gott hymlischer Vater/ Wir O Lord God, Heavenly Father: We
bekenen alle fiir dir/ das wir durch un- humbly confess unto Thee that by our
sere missethat und langen ungehorsam evil doings and continual disobedience,
defi Tiircken und allerley ungltick wol we have deserved these Thy chastise-
verdienet haben/ Aber doch bitten wir ments; but we earnestly beseech Thee,
dich/ du wéllest umb deines namens for Thy Name's sake, to spare us; re-
willen unser gnedigklich verschonen/ strain the harmful power of the enemy,
dem schedlichen feind wehren/ vii dein and succor Thy suffering people; that
arme Christenheyt wider jhn beschiitzen/ Thy Word may be declared faithfully
Auff das dein wort jm fride weyter auss and without hinderance, and that we,
gepredigt vnnd wir vns drauss bessern amending our sinful lives, may walk
und in rechtem gehorsam gegen dir obediently to Thy holy commandments;
wandeln mégen/ Durch. through
Veit Dietrich, Agendbiichlein, 1543.
(Wider den Tiircken.)

76. In Time of National Distress

Afflictionem familiae tuae quaesumus, Look mercifully O Lord, we beseech
intende placatus: ut indulta venia pec- Thee, on the affliction of Thy people;
catorum de tuis semper beneficiis glor- and let not our sins destroy us, but let
iemur. Per. Thine almighty mercy save us; through
Gregorian. (Wilson, p. 123.)

77. In Time of National Distress

Most Loving and Gracious Lord God,
Who for our many grievous sins art
pleased sorely to chasten us: We flee to
Thy tender and fatherly compassion
alone, beseeching Thee that, as a father
pitieth his children, Thou wouldest pity
us miserable sinners; turn away Thy
righteous wrath and give us not over to
deserved death, but deliver us, that we
may now and evermore praise Thee, O
acious God and Father, Who desirest
not the death of a sinner, but rather that
he may turn from his wickedness and
live; through

78. National Thanksgiving

O Almechtiger Herr Gott hymlischer Almighty God, our Heavenly Father,
Vater/ von dem wir on unterlass allerlay Whose mercies are new unto us every
guts ganz uberfliissig empfahen/ vnd morning, and Who, though we have in
tiglich vor allem iibel statlich vnd gned- no wise deserved Thy goodness, dost
igklich behiitet werden/ Wir bitten dich/ abundantly provide for all our wants of
gib vns durch deinen gayst/ sollichs body and soul: Give us, we pray Thee,
alles mit gantzem hertzen in rechtem Thy Holy Spirit, that we may heartily
glauben zuerkennen/ auff das wir deiner acknowledge Thy merciful goodness to-
milten giitte vnd barmhertzigkeyt/ hie ward us, give thanks for all Thy benefits,
vnd dort ewigklich dancken und dich and serve Thee in willing obedience;
loben/ Durch... through
Br. Nbg., 1533, XLIV b.

79. National Thanksgiving

Almighty and most Merciful God, Who
in Thy fatherly wisdom hast chastened
936 COLLECTS AND PRAYERS

us on account of our sins, that we might

not continue in impenitence and vain
confidence, and thus perish with the un-
godly: We give Thee most hearty thanks
and praise that in the midst of wrath
Thou hast remembered mercy, turning
away from us Thy just anger and hast
graciously delivered us out of our afilic-
tion; through

THANKSGIVING
80. For the Blessings of Redemption
Herr gott himlischer vat:r, wir dan- O Lord God, Heavenly Father, we
ken dir deiner grossen gnade und barm- give Thee thanks, that of Thy great
herzigkeit das du dein eingebornen son goodness and mercy, Thou didst suffer
in unser fleisch kommen und durch in Thine Only-begotten Son to become In-
uns von siinden und ewigen tod gnedig- carnate, and to redeem us from sin and
lich hast helfen lassen, und bitten dic everlasting death; and we beseech Thee,
erleuchte unsere herzen durch deinen enlighten our hearts by Thy Holy Spirit,
heiligen geist, das wir vor solche deine that we may evermore yield Thee un-
gnade dir dankbar sein und derselben in feigned thanks for this Thy grace, and
allen ndten und anfechtung uns trosten, may comfort ourselves with the same in
durch denselben. all time of tribulation and temptation;
Dk. Henry, Sax., 1539 (Sehling 1I:278. through
A Christmas collect in many Orders. )
81. General
O Lord God, Heavenly Father, from
Whom without ceasing we receive ex-
ceeding abundantly all good gifts, and
Who daily of Thy pure grace guardest
us against all evil: Grant us, we beseech
Thee, Thy Holy Spirit, that acknowledg-
ing with our whole heart all this Thy
goodness, we may now and evermore
thank and praise Thy loving kindness
Br. Nbg., 1533 (XLIV b). See Collect and tender mercy; through
No. 78.
82. For Answer to Prayer
‘O Tas koltvas Tatras xai cuudwvous Almighty God, Who hast given us
NuLv Xaploauevos Tpogevxas, O Kai dvo, grace at this time with one accord to
Kal Toprol cuugwvodvo émi 7d dvoduari make our common supplications unto
gov, TAS alTHOELS TWapeXEry eTAyyerdape- Thee; and dost promise that when two
vos autos, Kal viv trav édotAwy cov ra or three are gathered together in Thy
QITHUATA WpOSs TO Guudépov mANpwoor. Name, Thou wilt grant their requests:
Xopnyayv nuty év Two wapovTe al@ve Hv Fulfill now, O Lord, the desires and peti-
émiyvwov, THS ons adnOeias, Kal ev TO tions of Thy servants, as may be most
ue\dAovTe Cwny alwitov xapiCouevos. expedient for them; granting us in this
world knowledge of Thy truth, and in
Liturgy of St. Chrysostom. the world to come life everlasting; Who
Bk. Com. Pr. 1549. (Litany. ) livest and reignest.

83. For Answer to Prayer

Almightie God, the fountaine of all Almighty God, the Fountain of all
wisdome, whiche knoweste our neces- wisdom, Who knowest our necessities be-
sities before we aske, and our ignoraunce fore we ask, and our ignorance in ask-
 ADDITIONAL COLLECTS 037

in asking: we beseche thee to haue com- ing: We beseech Thee to have compas-
passion vp6 our infirmities, and those sion upon our infirmities; and _ those
thinges whiche for our vnwoorthines we things which for our unworthiness we
dare not, and for our blyndnes we can- dare not, and for our blindness we can-
not aske, vouchsaue to geue vs for the not ask, vouchsafe to give us, for the
woorthines of thy sonne Iesu Christe our worthiness of Jesus Christ, Thy Son, our
Lorde. Lord.
Bk. Com. Pr., 1549. (Post Communion. )

84. For Answer to Prayer

Almightie god, whiche haste promised Almighty God, Who hast promised to
to heare the peticions of thé that aske hear the petitions of those who ask in
in thy sonnes name, we beseche thee Thy Son’s Name: We beseech Thee mer-
mercifully to incline thyne eares to us cifully to incline Thine ear to us who
that haue made nowe our prayers and have now made our prayers and suppl
supplicacions unto thee: and graunte cations unto Thee; and grant that those
that those thinges which we haue fayth- things which we have faithfully asked
fullye asked accordyng to thy will, maye according to Thy will, may effectually
effectually be obteyned to the reliefe of be obtained, to the relief of our neces-
oure necessitie, and to the settyng foorth sities, and to the setting forth of Thy
of thy gloerye: Through... glory; through
Bk. Com. Pr., 1549. (Post Communion. )

ADDITIONAL COLLECTS
85. For the Nation
O God, Who in this land hast made
the people the ministers of Thy just rule:
So tum their hearts unto Thee, that
holding their citizenship as a trust from
Henry Eyster Jacobs, 1917. Thee, they may guard, defend and use
it according to Thy will, and that, serv-
ing Thee with willing, joyful and obe-
dient hearts, they may cherish their free-
dom as a blessing of Thy Gospel, and
strive to bring it unto all peoples; through

86. For the President, and Those in

Authority
Almighty and Everlasting God, we
humbly implore Thee graciously to re-
gard the President of the United States,
his counsellors, and all others in author-
Paul Zeller Strodach, 1917. ity over us, that, guided by Thy Holy
Spirit, they may be high in purpose,
wise in counsel, unwavering in duty,
and in the administration of their solemn
charge may wholly serve Thy will, up-
hold the honor of our Nation, secure the
protection of our people, and bring vic-
tory to our righteous cause; through

87. For the Church in Time of War

O Lord God of our Fathers, Whose
Paul Zeller Strodach, 1917. merciful ear is open unto our prayer,
and from Whom alone must come our
help: Regard in compassion Thy people,
538 COLLECTS AND PRAYERS

upon whom has fallen the scourge of war,

that they may take to heart Thy right-
eous judgments, be prepared for all trials,
sustained and comforted in all distresses,
and be graciously delivered, in Thine
own time and way, from all threatening
calamities; throug

88. For the Church in Time of War

O Lord Jesus Christ, Who didst estab-
lish Thy Church on earth, and didst
command Thy disciples to be Thy wit-
nesses among all nations: Grant unto
Thy faithful people, amid the labors and
Luther Dotterer Reed, 1917. distresses of this present time, boldness
to confess Thy Name; enable them, bY
Thy Holy Spirit, to be among their fel-
lowmen as those who serve, turning the
hearts of men to Thee, uplifting the
weak, comforting the sorrowing, and
speaking peace to the desolate and
afflicted; Thou Who livest and reignest

89. For the Church in Time of War

O Lord Jesus Christ, Who hast prom-
ised to be with us alway, even unto the
end of the world: Let the trials and sor-
rows of Thy suffering members, where-
soever they may be, graciously come be-
fore Thee; hallow their afflictions by
Paul Zeller Strodach, 1917. Thy loving Presence, strengthen them to
endure hardship, and enable them to
carry their cross after Thee and be faith-
ful unto death, that, at the last, they may
come to the glory which Thou shalt re-
veal, where Thou livest and _ reignest
with the Father in the Unity of the Hol
Ghost, One God, world without ond.
Amen.

90. For the Army

O God, Who art a Shield and Buckler
to all who trust in Thee: Stretch forth
Thy mighty hand over the Army of the
United States and those who serve there-
Army and Navy Service Book, 1917. in; that, strengthened with Thy might,
they may be enabled to overcome every
threatening danger, and be to our Land
a sure defence against all our foes;
through

91. For the Navy

O Lord Jesus Christ, at Whose word
of peace the waves of the sea were still:
Army and Navy Service Book, 1917. Preserve, we beseech Thee, the Navy of
the United States, and those who serve
therein, from the perils of great waters
 ADDITIONAL COLLECTS 539

and the snares and violence of our ene-

mies, that they may guard our Land
against all those who would destroy or
straiten its liberties, so that all the in-
habitants thereof may have peace and
freedom to serve Thee; Who livest and
reignest

92. For Those in Our Country’s Service

in Time of War
Almighty God, our Heavenly Father,
let Thy protection be upon all those who
are in the service of our Country, guard-
ing them from all harm and danger of
body and soul; sustain and comfort those
at home, especially in their hours of
loneliness, anxiety, and sorrow; prepare
Henvy Eyster Jacobs, 1917. the dying for death and the living for
Thy service; give success to our arms on
land and sea and in the air; and grant
unto us and all] nations a speedy, just and
lasting peace, to the glory of Thy Name
and the coming of Thy Kingdom; through
93. For Chaplains
Let Thine especial blessing, O Gra-
cious Father, rest upon the Chaplains in
the Army and Navy, and upon all who
minister to the souls of those who go
forth to war; grant them the help of
Thy Holy Spirit, courageously to war
against sin, and to lead men to Christ
as the only Saviour; grant them grace
Paul Zeller Strodach, 1917. and strength to follow His example in
their life and conversation, and so bless
all their ministrations that they may
awaken the careless, strengthen the weak,
confirm and encourage the doubting and
despondent, comfort the suffering and
speak peace to the dying; through
94. For the Ministry of Mercy
O Most Merciful Father, Who dost
commit to our love and care our fellow-
men in their necessities: Graciously be
with and prosper all those who are seek-
Paul Zeller Strodach, 1917. ing and ministering to the sick and
wounded; let their minis be abun-
dantly blessed in bringing ease to the
suffering, comfort, to the sorrowing, and
peace to the dying, knowing that inas-
much as they do it unto the least of
these, Christ’s brethren, they do it unto
Him, Who liveth and reigneth
95. For the Sick, Wounded and Captives
Omnipotens sempiterne deus . moesto- Almighty and Everlasting God, the
rum consolatio laborantium fortitudo . Consolation of the sorrowful, and the
040 COLLECTS AND PRAYERS

perveniant ad te preces de quacumque Strength of the weak: May the prayers

tribulatione clamantium ut omnes sibi in of them that in any tribulation or dis-
necessitatibus suis misericordiam tuam tress cry unto Thee, graciously come be-
gaudeant adfuisse. Per. fore Thee; especially the prayers of those
Gelasian. (Wilson, p. 76.) cf. Collect who are sick or wounded, in peril of
No. 62. death, or held captive in the power of
the enemy; so that in all their necessities
they may mark and receive Thy mani-
fold help and comfort; through
96. For the Bereaved
Have compassion, O Lord, upon all
who mourn and upon all who are lonely
and desolate; be Thou their Comforter
William Bellars. and Friend: give them such earthly sol-
ace as Thou seest to be best for them,
and, bringing them to fuller knowledge
of Thy love, do Thou wipe away all
their tears; for the sake of Jesus Christ,
our Lord.

97. For Victory

O God, our Refuge and Strength, our
very present Help in trouble: Protect
and prosper, we beseech Thee, our be-
loved Country in this time of war; make
Luther Dotterer Reed, 1917. of us, by Thy grace, a people worthy to
be entrusted with victory; and so use,
direct and bless our Army and Navy that
they may be Thy chosen instruments in
overcoming wrong and establishing lib-
erty, truth and righteousness in the earth;
through

98. For Peace

Eternal Father, Who in the sending
of Thy Son, Jesus Christ, our Lord, didst
speak Peace to the world, and in the
Blood of His Cross hast opened to all
Paul Zeller Strodach, 1917. mankind the Way to peace with Thee:
Turn all men to the Cross, and fire eve
heart with Thy Holy Spirit that all may
accept in Christ the way of life, that fol-
lowing His holy example and burning
with His zeal of service, all men may
become one brotherhood in Him, and
Thy peace possess every heart and rule
in all the nations of the world; through

99. For the Discomfiture of the Enemies

of the Nation
Bk. of Com. Pr. as amended by the O Lord God Almighty, Who alone
Westminster Divines, 1661. (Ed. b riddest away tyrants and stillest the noise
Charles W. Shields, 1867, p. 347.) Lat- and tumult of the people: Scatter, we
ter portion as in Bk. of Common Wor- beseech Thee, the counsels of them that
ship (Presbyt.), 1912, p. 127, adapted. secretly devise mischief, and bring the
dealings of the violent to naught; cast
 ADDITIONAL COLLECTS 04]

down the unjust from high places an:

cause the unruly to cease from troubling,
put down all envious and malicious pas.
sions and subdue the haters and evil
doers, that the whole world may have
rest before Thee and that all nations
may serve Thee; through

100. For the Maintenance of the Gospel

Almighty God, our Heavenly Father,
Who givest us our daily bread in an-
swer to our prayers: Withhold not from
Henry Eyster Jacobs. us, nor from our children’s children, nor
from our land, nor from the people of
any nation of the earth, the Bread of
Life; but grant that the living seed of
Thy Word may everywhere be sown
plenteously, and that the fruits thereof
may abound, by Thy grace, unto life
everlasting; through

101. For the Parents and Friends of Men

in the Service
Our Father, Who art in Heaven, the
Comfort and Help of Thy people in all
times: Be Thou near to all who are
lonely and sad because of the absence
Jacob A. Clutz and John A. Singmaster, of loved ones in the service of our Coun-
1917. try; be Thou their strength and stay in
the time of sore trial, and help them to
cast all their burdens upon Thee; com-
fort all who have been bereaved, giving
to them the spirit of submission and an
abiding faith in Thee and in Thy Word,
and fil their hearts with Thy peace;
through Jesus Christ, Thy Son our Lord.
 CHAPTER XXIX

THE LITANY

‘Ve Litany is a responsive prayer of the Church, penitential in char-

acter but unselfish in its intercessions for all human need and mighty in
its grasp of the grounds for divine compassion. It is the most ancient of
the services of the Church except the Holy Communion. In form and
content it is a people’s prayer. The Te Deum scales the heights, and the
Litany plumbs the depths of our common humanity.
The Litany is unique. It expresses the fundamental needs of all people
tersely, energetically, and yet with pathos. It provides opportunity for
individual concentration and for corporate action. It requires no accom-
panying ceremonial and can even dispense with the necessity of service
books.
The text of the Litany is given p. 554.
A few appreciations may be of interest. Luther regarded the Litany
as “next to the Lord’s Prayer the very best that could be made, not
excepting the Te Deum.”! Lucas Lossius, the church musician and
friend of Melanchthon, spoke of it as “explicatio orationis dominicae,” or
exposition of the Lord’s Prayer. Wilhelm Loehe, the nineteenth century
liturgical scholar, says thut the Litany is a glorious creation of ancient
times whose power lies in the incessant stroke upon stroke of intonation
and response. “Beginning with adoration, confessing Christ in its heart,
it ends in the lovely Agnus which leads our thoughts to Eucharistic
heights . . . how evangelical, how entirely agreeable to our Church.”2
Among older English commentators Bishop Hooker spoke of its “abso-
lute (i.e., finished) perfection.” Bishop Gore says it is “among the noblest
and most searching instruments of devotion in the whole range of litur-
gical literature . . . The regular use of such a model is in itself a fine
schooling in the art of prayer.” Professor Bayard H. Jones says, “The
despairing petitions of ancient faiths contained none of the trust in the
prevailing goodness of God’s providence which inspires the Litany . . .
Modern cults evade and ignore suffering . . . Christianity alone accepts
the fact of suffering as enshrined in the heart of God Himself, lifts it up
1 Gerber, Historie der Kirchenceremonien in Sachsen, Dresden, 1782, p. 268.
2 Agende, Srd edition, 1884, p. 159.
3’ Reflections on the Litany, p. 97.

042
 ORIGIN OF THE LITANY 043

in sacrifice to Him, and nails it to the Cross of Christ.” Canon Dearmer

notes that the Lutheran and the Anglican Litanies, “with so much in
common and yet so different, stand together in a place apart from the
tedious repetition of the Roman Litany with its despairing appeal to the
compassionate intercession of numberless saints on the one hand and
from the sentimental and selfishly limited utterances of many modern
devotions on the other.” In using the Litany “we can turn to the whole
world, Christian and otherwise, and say ‘this is how we pray, this is how
we are taught to think of life and death, of God and man.’ ”®5
The name Litany is of Greek extraction (Attaveio—prayer, entreaty).
Its Latin equivalent Rogatio survives in the special prayers appointed for
Rogation Days, the three days before Ascension Day. The Liturgy in
Rome in the earliest times began with a Litany. The nine-fold Kyrie of
the Roman Mass is a surviving fragment of this early use. Practically all
Eastern and Gallican liturgies have such a prayer after the sermon and
before the Mass of the Faithful.
While the so-called Eucharistic Litany disappeared very early from
Western services, the litany form received independent development in
connection with processions. These were first held out of doors and later
were brought into the church building itself in services distinct from the
Eucharist. The early use of processional litanies included supplications
for Divine blessing upon the fields and the fruits of the earth, or prayers
for Divine aid against enemies or impending calamity. The litany book
came to be called “the Processional,” and the litany “the Procession”
even when sung in church by the people kneeling.
These processions, with their chanted responses, gave the people a
voice. They proved so popular that the penitential prayers which formed
their substance were repeated in the regular processions on festivals and
in the special processions appointed for church dedications, coronations
and other occasions. To the “stationary dialogue” of the earliest Eastern
litanies was added the processional feature of the West. Thus, the
ancient Eucharistic Litany and the later Processional Litany combined
to produce the medieval forms which lie immediately back of our puri-
fied and simplified litany text.
“David’s litany” (Psalm 51), the humble prayer of the Publican (Luke
18:13), the cry “spare Thy people, O Lord” (Joel 2:17) and the form of
responsorial psalmody in Psalm 186 are scriptural instances of a type of
prayer which came to fuller congregational expression in the Deacon's litany
¢ Parsons and Jones, The American Prayer Book, p. 186.
& Everyman’s History of the Prayer Book, 1912, p. 174.
044 THE LITANY

of the Apostolic Constitutions. Just before the catechumens were dismissea

the deacon, “ascending some high place” read the bids in this prayer, which
contained petitions for different groups in the church,—catechumens, ener-
gumens, the recently baptized, penitents, the faithful, etc. Each petition was
followed by a fixed congregational response: “Lord, have mercy.”
Early Syrian litanies concluded by invoking the intercessions of saints.’
These invocations were multiplied in the later litanies of Western Europe and
were placed before the supplications. Rome, with greater conservatism, held
to simpler forms for a time but eventually yielded to the general trend and
the invocation of saints and the veneration of relics became accepted features
of medieval processions and litanies. These have been retained in Roman use
to the present without material change.
Scholars believe that the earliest litany forms originated in Antioch during
the second half of the fourth century.” The pagans in Rome observed a fes-
tival of the god Robigus, April 25th. He was credited with preserving the
crops from mildew. The Christians, in line with their practice of observing a
pagan holiday but giving it Christian significance, followed the pagan proces-
sion over the same route, but after crossing the Milvian Bridge, proceeded
to St. Peter’s. Duchesne compares pagan and Christian processions and prayers
and describes the worship of Syrian congregations as they fell upon the ground
toward the East and followed the deacon as he said the petitions of the litany.’
An earthquake and other calamities which befell the city of Vienne in Gaul
led Mamertus, the Archbishop in 470, when the people had fled in panic leav-
ing him kneeling alone before the altar, to organize litanies on the three days
before Ascension Day. These Rogation days were extended to the whole
Frankish Gaul in a.p. 511. For the most part, however, early Western proces-
sional litanies invoked the Divine blessing upon the fruits of the earth.
Later the first three days in November were also observed as Litany Days,
coinciding with the time for the sowing of the seed. Leo III in 799 ordered
the Litany to be used in Rome, reorganizing the Spring Rogations according
to Gallican usage. The church in Milan also appointed it for Monday, Tuesday
and Wednesday after Ascension. The Synod of Mainz, 818, ordered the Litany
to be sung. In the Stowe Missal the Litany is placed between the Epistle and
the Gospel, and its form resembles the Apostolic Constitutions. Duchesne
(p. 199) gives the text of the Milanese Litany for Lent. Maskell (II: 227)
gives English versions of the fourteenth century.
E. C. Ratcliff believes that the Deprecatio which Pope Gelasius in the fifth
century appointed to be sung “on behalf of the Church throughout the world”
probably determined the form of subsequent Litanies in Latin.’ The eminent
6 Parsons and Jones, The American Prayer Book, p. 181, where references are given to texts in
Brightman, Liturgies Eastern and Western. See also Warren, The Liturgy and Ritual of the Celtic
Church, pp. 226-88.
‘Clarke and Harris, Liturgy and Worship, p. 282; Underhill, Worship, p. 101; Brightman,
Liturgies Eastern and Western, pp. 4, 471, 521, give ancient forms which were commonly called
‘“‘Ectene”’ (“‘stretched out’’), i.e., earnest prayer.
8 Christian Worship, p. 68. See also Schuster II: 255; Duchesne, 198-20] and Warren, Celtic
Church, p. 229, for early forms.
° In his article, ““The Choir Offi-es”’ in Liturgy and Worship, p. 284.
 THE REFORMERS AND THE LITANY 545

Roman scholar, Edmund Bishop, suggests that the ultimate source of the
Litany of All Saints was a Greek litany which came to England from Rome
during the pontificate of Sergius I, a Greek-speaking pope (a.p. 687-701).
From England this Litany passed to Ireland, where it appeared in the Stowe
Missal. From thence it passed to Germany and Gaul and finally, with addi-
tions, back to Rome again.”
Anciently only classes of saints were invoked; then individual names were
added, and in many places local saints (Rock, Hierurgia, p. 182). Martene
and Muratori give litany forms invoking nearly one hundred saints.
Thus, before the Reformation, a Rogation or Processional Litany was the
common form of supplication. There were processions about the church intro-
ductory to High Mass on Sundays and festivals. The recitation of these litanies
gained indulgences of hundreds of days and the people superstitiously re-
garded the Litanies as miracle working measures, especially when they were
connected with the veneration of relics.
At the beginning of the seventeenth century there were at least eighty
different forms of litany in use in the Roman church. To simplify this and to
establish order Clement VIII in 1601 forbade the use of any litany except
that of All Saints and that of Loretto. The Congregation of Rites in 1860
allowed the private use of litanies sanctioned by the Ordinary, and in 1862
it sanctioned the Litany of the Holy Name of Jesus, and in 1899 the Litany
of the Sacred Heart.”
All the Reformers protested against abuses connected with Proces-
sions. The radicals abandoned all litany types of prayer, and under
Carlstadt’s influence the Litany disappeared from church life in Witten-
berg after 1521.12 Luther and Cranmer alone appreciated its spiritual
values and preserved it for future generations by purifying its text and
enlarging its petitions in an evangelical spirit. Luther's Litany is simple,
direct, and less ornate than Cranmers more stately phrases.
Luther revised the Litany of All Saints (the “Great Litany”) in 1529,
first in Latin and later in a briefer German text. The latter at once
became immensely popular throughout Germany and Scandinavia.
Cranmer leaned heavily upon Luther in the preparation of his English
Litany in 1544, a work which marked the beginning of liturgical reform
in the Church of England. Cranmer’s Litany is recognized as one of the
masterpieces of English devotional literature.
Pietism and the later Rationalism in Lutheran lands could not under-
stand the corporate and objective character of the Litany or the broad
19 Liturgica Historica, p. 144 ff.
11 See the Catholic Cyclopedia for commentary on all the saints invoked.
1 Its popularity and adaptability as a prayer form are attested, however, by the curious litany
for Luther’s cause, entitled ‘‘Litany for the Germans,” which Dr. Henry E. Jacobs describes in his
Lutheran Movement in England, p. 282, and which is given in ful] in Walch’s edition of Luther’s
Works, Vol. 16, pp. 2174.
046 THE LITANY

sweep of its intercessions, and it passed out of Church use. Modern

Lutheran liturgical scholars everywhere seek its reintroduction, and the
whole Church is coming to a fuller appreciation of its worth as a true
people’s prayer and an effective instrument of corporate devotion.
The Moravians have made special use of litany forms of prayer, and
the “Church Litany” and the “Litany of the Life, Passion and Death of
Jesus Christ” are regularly in their use today. Litany hymns have ap-
peared in great numbers during the past century, particularly among the
Moravians and also as a product of the Oxford Movement in England.
Litanies of private composition are found also in many books of devo-
tion.13 Abandoning completely the historical antagonism of Calvinism
to the Litany and other responsive forms of prayer, leaders in the non-
liturgical Churches are now producing and using novel and individual
“litanies,” most of which fall far short of historic forms in scope, depth
and sobriety.
Luther disapproved of invoking the saints and of other superstitious
observances connected with medieval processions, but when the high
tide of the Turkish invasion reached the gates of Vienna in 1528, he
published a pamphlet on “The war against the Turks” in which he urged
earnest and fervent prayer by all Christians and suggested that “the
Litany be sung or read in the Churches, especially by the young folks:
this might be done at Mass, at Vespers or after the sermon.” Toward the
end of this year he revised and expanded the Litany of All Saints. His
immediate purpose may have been to arouse the Church to prayer
against the Turk, but his fuller thought certainly was to separate the
Litany from the processions, to purify and enlarge it, and to make of it
a vernacular prayer of the congregation in connection with the latter’s
normal services of worship. His Litany thus became part of his larger
effort to provide the people with the purified historic Liturgy, the Holy
Scriptures and a body of hymns and prayers for corporate use in their
own language.
Luther's revision and enlargement of the Litany was not a casual per-
formance, but a careful and thorough-going study. His personal prefer-
ence for Latin as the traditional liturgical use had led him to prepare
his Latin Mass in 1523 to be followed by his German Mass in 1526.
Similarly he worked on his Latin Litany first and followed this with a
18 Dr. Seiss published three Litanies in his Golden Altar, 1883. Dr. Strodach included several]
in his Oremus. 1925.
 LUTHER'S REVISION OF THE LITANY 547

slightly briefer Litany in German.!4 Loehe speaks of these as children

of a common mother, yet differing from her and from each other. Both
are “fuller, more beautiful, and more developed” than the Roman; and
of the two the German form particularly has “the fresh and powerful
breath of a new creation.”15
Luther retained the general form and order and much of the contents
of the Litany with which he was familiar in the use of the Augustinian
Order. Both his Latin and his German Litanies omit the Invocation of
the Saints, the Intercessions for the Pope and the departed, a dozen suf-
frages and the psalm. He changed the order of some of the petitions and
introduced twenty-five new ones.!® Both in criticism and new construc-
tion he displayed a marvelous grasp of the spirit of this ancient Church
prayer. His version is not only evangelical but churchly and never
sentimental.
These new suffrages of Luther are much more concise and specific
than the pre-Reformation forms. They testify not only to the Reformer's
independence and originality but also to his spiritual insight and warm-
heartedness. Archbishop Cranmer later incorporated nearly all of them
in his English Litany.
The new petitions of Luther include prayers for deliverance from all
error; from pestilence and famine; from war and bloodshed; from sedition and
rebellion. Also, the phrases, “in all time of our tribulation; in all time of our
prosperity and in the hour of death.” Also, prayers that God would “preserve
all bishops, pastors and ministers; put an end to schisms and causes of offense;
bring into the way of truth all such as have erred, etc.; beat down Satan under
our feet; send faithful laborers into His harvest; accompany His Word with
His Spirit and grace; raise up them that fall and strengthen such as do stand;
comfort and help the weak-hearted and the distressed.”
Luther’s final group of petitions include the prayer that God would “behold
and succor all who are in danger, necessity and tribulation; strengthen and
keep all sick persons and young children; free all who are innocently impris-
oned; defend and provide for all fatherless children and widows; have mercy
upon all men; forgive our enemies, persecutors and slanderers and turn their
hearts; and give and preserve to our use the fruits of the earth.”
Luther followed tradition in providing a series of collects at the end,
which according to the original meaning of the Gallican term collectio, assemble
the accumulated thought and secret “intentions” of the worshipers in a general-
144 T.uther sent copies of his German Liturgy to his friend Hausmann February 138, 1529, with
the statement, ‘‘We are singing the Litany in Wittenberg in Latin on weekdays and in German
on Sundays” (De Wette 3:423; Enders 7:53).
5 Agende; 3rd edition, p. 157.
16 Luthers Werke, Weimar ed., XXX: 3:11. See also comparative table in Appendix, pp. 650ff.
948 THE LITANY

ized conclusion. These collects, each of which had its own versicle and
response, differed from the traditional Roman series."
Luther’s German Litany was instantly accepted in wide circles. It spread
from Wittenberg and Magdeburg to Leipzig, Erfurt, Liibeck, Rostock, Austria
and Scandinavia. Brenz and Bucer especially commended it. There was far
less deviation from Luther’s text of the Litany as it appeared in hymn books,
Church Orders and Cantionales than from his Latin or German Masses.
The penitential character of the Litany was especially emphasized in South
Germany. The Church Orders appointed it for Fridays, Wednesdays and
Fridays, or Saturday Vespers in place of the Magnificat. In towns and vil-
lages it was used on Sundays before The Service, after the Epistle or follow-
ing the sermon when there were no communicants.
The Litany of the Church of England was prepared to meet a
national emergency quite as Luther’s Litany had been called forth by
the threat of war with the Turks. In 1548 the crops were threatened by
excessive rains and on August 25th King Henry directed Archbishop
Cranmer to see to it that “general Rogations and Processions be made
incontinently.” The Archbishop appointed a series of “Latin supplica-
tions and suffrages” for Wednesdays and Fridays. The following year
England was at war with Scotland and with France. On June 11th, the
eve of his projected invasion of France, the King wrote Archbishop
Cranmer—as Brightman suggests, the letter probably being penned by
the Archbishop himself—calling attention to “the miserable state of all
Christendom ... plagued with most cruel wars, hatreds and dissensions.”
Desire was expressed for “general processions to be said and sung with
such reverence and devotion as appertaineth,” and the letter expressly
referred to “godly prayers and suffrages in our native English tongue.”
June 18th of this year, 1544, Cranmer issued a mandate to the Bishop
of London, enclosing with it the royal letter and a copy of a Litany
which the Archbishop had prepared, together with a plain song notation.
A later letter of October 7th from Cranmer to the King explains what he
had done and expresses the hope that “it will much excitate and stir the
hearts of all men unto devotion and godliness.” He also modestly says,
“Nevertheless they that be cunning in singing can make a much more
solemn note thereto. I made them only for a proof, to see how English
would do in song.”!8
Dr. Henry E. Jacobs first revealed the extent to which Archbishop
Cranmer was indebted to Luther’s Litany of 1529. He showed that
17 See Luthers Werke, Weimar ed., Vol. XXX, pt. iii; Drews, Studien, IV; p. 24-82; and Bright-
man, English Rite, I:xxx.
18 For fuller description see particularly Brightman, The English Rite, I: lviii-lxviii; Dowden.
Workmanship of the Prayer Book, p. 140 ff.
 CRANMER'S LITANY 049

William Marshall, an English book-seller, in his Primer of 1535 had repro-

duced in English large portions of Luther’s Latin Litany along with his
expositions of the Ten Commandments, the Creed and the Lord’s Prayer.}®
Anglican scholars now fully recognize the Lutheran influence in the
preparation of their Prayer Book. Bishop Dowden says “it is beyond
question that many of the most beautiful, affecting and precious of the
suffrages of our English Litany are due to Luther”... they came in “by
a direct transfer from a German source.” He lists no less than twelve
examples, and also credits the direction to say the Litany on Wednesdays
and Fridays to suggestions from German Church Orders, notably Saxony,
1589 and Calenberg, 1542. Luther's influence is also revealed in the
order of the concluding versicles, responses and prayers. Dr. F. E. Bright-
man and Bishop Frere make similar acknowledgments.?°
Cranmer's Litany of 1544 was really the beginning of the English Book of
Common Prayer. The first Prayer Book of 1549 did not actually include the
Litany but had a rubric directing that it be sung on Wednesdays and Fridays
and that it be followed by at least the ante-Communion service. Later editions
of the Prayer Book incorporated the Litany following the Communion. In 1661
it was ordered to be sung after Morning Prayer. The Puritans violently opposed
the Litany, not appreciating its essential character and worth. As they desired
to expand the form of the ancient collects, so they suggested changing “the
particulars of the Litany into one long prayer to be offered by the minister.”21
Cranmer’s Litany of 1544 retained an invocation of St. Mary, one of All
Holy Angels and Archangels, and one of All Holy Patriarchs and Prophets. It
also included a curious prayer for the Queen, “giving her increase of all god-
liness, honour and children.” Tension between England and Rome was
reflected in a petition for deliverance “from the Bishop of Rome and all his
detestable enormities.” Queen Elizabeth, in an effort at conciliation in 1559,
removed this latter petition. The invocations had disappeared from an earlier
edition. When the Catholic Queen Mary prohibited the use of the English
Prayer Book in 1553 and re-introduced the Roman Mass, she made an excep-
tion in favor of the English Litany and permitted its continued use.
Archbishop Cranmer was particularly fitted for the task of liturgical criti-
cism and construction. As Brightman says, “he was not original, but, as the
Litany is enough to prove, he had an extraordinary power of absorbing and
improving other people’s work.” He used as his sources the Roman Litany, the
Sarum Processional Litany, and in full measure Luther’s Latin Litany. Minor
details were also drawn from the uses of York and Hereford and the Byzantine
Liturgy of Constantinople. He introduced a new rhythm by grouping together
9 See his Lutheran Movement in England, 1890, p. 230 ff.
2 See Dowden’s Workmanship of the Prayer Book, p. 254-55; p. 268; Procter and Frere, New
History of the Book of Common Prayer, p. 414ff; Brightman, The English Rite, Vol. I, p. lxv ff.
Also, Liturgy and Worship. p. 148 and Prayer Book Dictionary, article ‘Foreign Influences.”
2 Cardwell’s Conferences, p. 306.
590 THE LITANY

many of the ancient brief petitions and enriching them with descriptive phrases.
concluding each group with a single response.
The Litany contains sixty-five separate petitions and prayerful phrases
and twenty-four responses. As the Lord’s Prayer itself teaches us to do,
the Litany establishes the mood of adoration at the very beginning with
an introductory Kyrie and an Invocation of the Holy Trinity. It concludes
with the Agnus Dei and a Kyrie followed by the Lord’s Prayer and col-
lects. The body of the Litany is definitely a prayer to Christ, the first
example of which we find in the cry of the martyr Stephen.
This central part of the Litany consists of deprecations, obsecrations,
supplications and intercessions. The long history of the Church and the
profound experiences of great spirits are reflected in the petitions of these
four groups. In them we hear an echo of the persecutions of the early
centuries and of the distress of nations in the medieval age when, as a
Gallican collect reminds us, all Christians heard “the crash of a falling
world” and when, as Bishop Hooker truly said, “Rogations or Litanies
were the very strength, stay and comfort of God’s Church.”?? In them,
too, we share the deep spiritual experiences of Luther and others in the
age of the Reformation. Yet so universal and timeless are these petitions
that they express our truest needs today.
The Deprecations (from deprecari, to avert by prayer) against evils and
dangers begin with the words “from all sin” etc. and conclude with the words
“everlasting death.” The response in every case is “Good Lord, deliver us.”
This section (the Deprecations) is more extended in the Roman and the
Anglican than in the Lutheran form. “Crafts and assaults” remind us of the
secret as well as the open attacks of Satan. “Sudden death” is more properly
unprepared or unforeseen death. We may recall Canon Bright’s reference to
the aversion to this deprecation oft expressed by the Parliamentary general
Lord Brooke (Robert Greville) who himself met “sudden death” March 2,
1643, when his forces besieged Lichfield. Having compelled the governor to
retire into the Minster close, Greville led the attack but was struck in the
eye and killed instantly by a bullet fired from the Cathedral spire.
The Obsecrations (from obsecrare, to ask on religious grounds) lead us
into the “mysteries” of the redemptive work of Christ and the sanctifying
power of the Spirit. They begin with the words “by the mystery of Thy Holy
Incarnation” and they have the response “Help us, good Lord.” These sen-
tences recall the entire redemptive cycle of events in Christ’s life, the “whole
drama of His earthly obedience.”
Like the “antecedent reason” in the collects, they lay the foundation for
our confident appeal for Divine aid. Canon Bright gives this helpful thought:
“Every act of our Lord’s mediatorial life has its appropriate saving energy;
22 Canon Bright in Blunt’s Annotated Book of Conimon Prayer, p. 46.
 GROUPING OF PETITIONS ool

virtue goes out of each, because each is the act of a divine Person.” Or, as St.
Leo suggested: “All of Christ’s acts are sacramental as well as exemplary.” We
plead each of these acts as mystically effective in the whole scheme of Provi-
dence and Redemption.”
The Supplications, or prayers for ourselves, are remarkably few and brief.
This small proportion in relation to the large number of Intercessions, reveals
the broad and unselfish spirit of the Litany itself. The Supplications include
only the phrases “in all time of our tribulation ... our prosperity ... the hour
of death . . . the day of judgment” with the response “Help us, good Lord”;
and the two concluding petitions “give and preserve to our use the fruits of
the earth” and “graciously to hear our prayers.”
The Intercessions, or entreaties in behalf of others, constitute the largest
group of petitions. They include first of all prayers for the Church. These are
followed by prayers for the nation and for our fellowmen. All are introduced
by a confession of our sinfulness: “We poor sinners do beseech Thee” and the
response to all petitions “We beseech Thee to hear us, good Lord.” “Thy holy
Christian Church” is “Thy holy Catholic Church” in Luther’s Latin Litany and
“Thy holy Church Universal” in the English Prayer Book. Luther's introduc-
tion of the petitions concerning “schisms and causes of offense” and “such as
have erred and are deceived” reflects his concern for purity of doctrine. His
petition “to beat down Satan under our feet” is a clear reference to Romans
16:20. His “excellent and moving petitions” (Bishop Gore) “to raise up them
that fall and to strengthen such as do stand” must be thought of as a part of
the group relating to the Church and as an expression of concern for the
spiritual welfare of believers, especially the timid or those who are referred
to in Marshall’s Primer, 1535, as “weak in virtue and soon overcome in
temptation.” ”
The Intercessions for the nation remind us of I Timothy 2:2 and of peti-
tions in early Christian liturgies. The early Church in praying for pagan rulers
was praying for its persecutors as well as for its own peace. We are praying
for the Church’s defenders and these petitions express our obligations as citi-
zens. The petition “to give to our nation perpetual victory over all its enemies”
must not be limited to foreign foes. It certainly includes the thought that our
enemies may be within as well as without and that the nation’s worst foes may
conceivably be some of its own citizens or officials or the sins of the people
as a whole.”
The Intercessions for all sufferers are by Luther, though there are reminis-
cences of Early Church prayers such as the following from the Greek liturgy
of St. Basil: “sail Thou with the voyagers, travel with the travellers, stand
23 Every student of the deeper meanings of the Jitany will particularly appreciate Canon
Bright’s fine study in Blunt’s Annotated Book of Common Prayer and Bishop Gore’s discerning
Reflectivons on the Litany. Among German writers Loehe is particularly to be noted (see his
Agende, 3rd ed., 1884, pp. 157-169).
£4 Bishop Gore cails attention to the fact that “‘the prayers in the New Testament are not to
any considerable extent prayers for the conversion of those outside or of wilful sinners. They are
prayers for the perfecting of the faithful.”
2% The Nuremberg Officium Sacrum, 1664, has the phrase ‘over all Thine enemies’’ (contra
hostes tuos).
Dod THE LITANY

forth for the widows, shield the orphans, deliver the captives, heal the sick,
remember all who are in affliction or necessity.” Luther does not give a special
petition for travellers. The petition “to set free all who are innocently impris-
oned” reminds us of the prayer in the Apostolic Constitutions for those in
bonds “for the name of the Lord” which the Middle Ages adapted to the needs
of those who in travel and commerce found themselves in peril from pirates,
highwaymen and slavers.
The Litany concludes with the Lord’s Prayer followed by six collects, each
introduced by a versicle. The versicles emphasize the congregational character
of the Litany and introduce the theme of the collects which follow. Luther’s
Latin Litany had five versicles and five collects; his German, six versicles and
four collects. The first five collects in our Litany are found in either or both
of Luther’s Litanies. Drews speaks of them as re-workings of Latin originals,
“frei, aber vortrefflich.”
The first collect in the Litany of the Common Service is the third in
Luther’s Latin and the second in his German Litany. Its Latin form can be
traced as far back as the Leonine Sacramentary. It is given in Br. Nbg. 1538,
Mk. Br. 1540, Riga 1537, Meck. 1552, Sax. 1539, Col. Ref. 1543, and other
Church Orders.
The second collect is the second in Luther’s Latin and the fourth in his
German (after 1530). It is Gelasian in origin and appears in the Milan,
Roman, Bamberg, Nuremberg and Sarum missals and in Sax. 1589, Meck.
1552, Pf. Zw. 1557, Witt. 1559, Spang. 1545, Liin. 1564, Austria 1571, and
other Church Orders.
The third is the first in Luther’s Latin and German Litanies. It is in the
Bamberg Missal, 1499 (ccxciii, col. 2, missa pro tribulatio) and in the Sarum
Missal (Legg, 408), missa pro tribulacione cordis. It is in Br. Nbg. 1583, Sax.
1539, Sch. Hall 1548, Col. Ref. 1548, Meck. 1552, Br. Liin. 1544, and other
Church Orders.
The fourth is the fourth in Luther’s Latin and the third in his German
Litanies. It is Gelasian in origin and is the proper collect in the Roman Missal
for the fourth Sunday after Epiphany. It is also in the Bamberg, Nbg., Con-
stance and Sarum Pre-Reformation missals, and in Br. Nbg. 1538, Cassel 1539,
Riga, 1537, Col. Ref. 1543, Liin. 1564, Austria 1571, and other Church Orders.
The fifth is the fifth in Luther’s Latin Litany. :
The sixth collect is not in Luther’s Litanies but appears in his Hymns,
1533. It is the proper collect of the Roman Missa pro pace.” It is Gelasian in
origin and is found in the Roman, Milan, Sarum and other missals, and in
many Church Orders. It is the final collect in Vespers. (For fuller discussion,
see p. 423.)
26 For the sources of Luther’s Litanies including versicles and collects see Paul Zeller Strodach’s
critical notes in Works of Martin Luther, Vol. VI, p. 319ff. Also Drews’ Studien zur Geschichte
des Gottesdiensts, parts IV and V; and his introduction end notes in the Weimar edition of
Luthers Werke, 30: III: pp. 1-42, where the musical settings are given and discussed. See also
Althaus, Zur Einféhrung in die Quellengeschichte des kirchlichen Kollekten, a valuable study
which asserts, p. 12, that Luther in translating the old Litany collects followed the version in
the Psalmorum Liber of Andreas Crantander (Basel, 1524) which showed variations from the
originals.
 MUSICAL SETTINGS 9903

The Litany has remained practically as the Reformers revised it four

hundred years ago. New petitions might well be added in view of
modern conditions. The Church is more conscious of world needs and
of its own world mission than it was four centuries ago, and there might
well be petitions for missions and missionaries and for the spread of
Christ's Spirit among all peoples. The needs of special groups in our
modern social structure might be remembered. A prayer for Christian
unity would be in harmony with the basic character of the Litany itself.
The petition for travelers should include those who travel “by air.”
Luther provided musical settings for both his Latin and his German
Litanies. His plan called for two choirs. The first choir, a group of two
to six singers, sang the first half of each clause or petition, and the con-
gregation joined the second choir or group in the response. When such
full choral arrangement was not possible, the pastor sang or read the
petition and the choir and congregation sang or repeated the response.
Both choirs joined in the final Kyrie and Amen.
Various composers including Orlando di Lasso, Palestrina, etc., provided
polyphonic settings for the three approved Litanies of the Roman Church.”
Professor Drews believes that while Luther's text was in large part a
rearrangement of earlier material, the music of his Litanies was his own
composition.”
Luther’s Latina Litania correcta and its melody appears in Lossius and the
Pomeranian Order but had no wide usage. Many Orders and Cantionales
give Luther's German text with the melody composed for it—Spangenberg,
Lossius, Keuchenthal, Eler, Pomerania, Rhein Pfalz and others. This melody
has been universaily associated with Luther's German Litany since the Refor-
mation. All modern editors give it,-Schoeberlein, Mecklenberg Cantionale,
Bavaria, Prussia, Loehe, Herold, Endlich, Saxony, Sweden, etc. Archer and
Reed first arranged these melodies to the English text in the Choral Service
Book 1901, and this setting was incorporated in the Common Service Book in
1918. Schoeberlein gives two four-part settings by Praetorius and one of five
and six parts by Vulpius in his Schatz I: pp. 731-49.
Lutheran usage has generally recognized that the Litany is more
than a penitentia] prayer. Its grasp of the whole Gospel and Way of
Salvation and its wide and deep understanding of human need give it
independent value. It is appointed for use as a General Prayer in The
Service on Sundays except on Festivals or when there is a Communion.
It may also be used at Matins and Vespers, except on Festivals; and as
at Proske gives ten such polyphonic settings, Musica Divina IV: pp. $19-78.
2% For discussion of the melodies which Luther appointed, see the Weimar edition of his
works, vol. 80: iii, p. 214, where questions concerning Luther's authorship are discussed.
554 THE LITANY

a Special Office at any time. When used as a Special Office it is preceded

by the Invocation, a Psalm, a Lesson and a Hymn. A Benediction follows
the last collect and concludes the Office.

THe LUTHERAN LITANY

{ The Litany may be used at The Service on Sundays, except on Festivals or when
there is a Communion.
{ It may be used at Matins and Vespers, except on Festivals; the ancient Litany Days
being Wednesday and Friday.
{ It may be used alone on Days of Humiliation and Prayer, or as a Penitential Office,
or at specially appointed times.
{ When said at The Service, it shall be used instead of the Form of General Prayer
there appointed, and be followed by a Hymn and the Benediction.
{ When said at Matins or Vespers, it shall immediately follow the Canticle, and after
it shall be said the Benedicamus and the Benediction.
{ When used as a special Office, the Order shall be: The Minister shall say: In the
Name of the Father, and of the Son, and of the Holy Ghost. FY. Amen. Then shall
be said one or more of the Psalms with the Gloria Patri. A brief Lesson with the
Response, and a Hymn may follow. Then shall the Litany be said, and after the last
Collect shall follow this Benediction: The Blessing of Almighty God, the Father.
the Son, and the Holy Ghost, be with you all. RY. Amen.
{ The Responses shall be sung or said by the Congregation.
Lord, have mercy upon us.
FY. Lord, have mercy upon us.
Christ, have mercy upon us.
FY. Christ, have mercy upon us.
Lord, have mercy upon us.
FY. Lord, have mercy upon us.
O Christ, hear us.
R. O Christ, hear us.
O God, the Father in heaven:
FY. Have mercy upon us.
O God the Son, Redeemer of the world:
FY. Have mercy upon us.
O God, the Holy Ghost:
FY. Have mercy upon us.
Be gracious unto us.
FY. Spare us, good Lord.
Be gracious unto us.
FY. Help us, good Lord.
From all sin:
From all error:
From all evil:
FY. Good Lord, deliver us.
From the crafts and assaults of the devil:
From sudden and evil death:
From pestilence and famine:
From war and bloodshed;
From sedition and rebellion:
 THE LUTHERAN LITANY 000

From lightning and tempest:

From all calamity by fire and water;
And from everlasting death:
FY. Good Lord, deliver us.
By the mystery of Thy holy Incarnation;
By Thy Holy Nativity;
By Thy Baptism, Fasting, and Temptation;
By Thine Agony and Bloody Sweat;
By Thy Cross and Passion:
By Thy precious Death and Burial;
By Thy glorious Resurrection and Ascension;
And by the coming of the Holy Ghost, the Comforter:
FY. Help us, good Lord.
In all time of our tribulation;
In all time of our prosperity;
In the hour of death:
And in the day of judgment:
RY. Help us, good Lord.

We poor sinners do beseech Thee;

FY. To hear us, O Lord God.
And to rule and govern Thy holy Christian Church;
To preserve all pasters and ministers of Thy Church in the true knowledge and under-
standing of Thy Word, and in holiness of life:
To put an end to all schisms and causes of offence;
To bring into the way of truth all such as have erred, and are deceived;
To beat down Satan under our feet:
To send faithful laborers into Thy harvest;
To accompany Thy Word with Thy Spirit and grace;
To raise up them that fall, and to strengthen such as do stand;
And to comfort and help the weak-hearted and the distressed:
RY. We beseech Thee to hear us, good Lord.
To give to all nations peace and concord;
To preserve our country from discord and contention;
To give to our nation perpetual victory over all its enemies;
To direct and defend our President, and all in authority;
And to bless and keep our magistrates, and all our people;
RY. We beseech Thee to hear us, good Lord.
To behold and succor all who are in danger, necessity, and tribulation;
To protect all who travel by land or water;
To preserve all women in the perils of childbirth;
To strengthen and keep all sick persons and young children;
To set free all who are innocently imprisoned;
To defend and provide for all fatherless children and widows;
And to have mercy upon all men:
RY. We beseech Thee to hear us, good Lord.
To forgive our enemies, persecutors, and slanderers, and to turn their hearts;
To give and preserve to our use the fruits of the earth;
And jraciously to hear our prayers:
FY. We beseech Thee to hear us, good Lord.
O Lord Jesus Christ, Son of God;
PR’. We beseech Thee to hear us.
906 THE LITANY

O Lamb of God, that takest away the sin of the world;

RY. Have mercy upon us.
O Lamb of God, that takest away the sin of the world;
Have mercy upon us.
O Lamb of God, that takest away the sin of the world;
FY. Grant us Thy peace.

O Christ, hear us.

RY. O Christ, hear us.

Lord, have mercy upon us.

FY. Lord, have mercy upon us.
Christ, have mercy upon us.
FY. Christ, have mercy upon us.
Lord, have mercy upon us.
RY. Lord, have mercy upon us. Amen.

{ Then shall the Minister, and the Congregation with him, say the Lord’s Prayer.
Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom come; Thy will
be done on earth, as it is in heaven; Give us this day our daily bread; And forgive us our
trespasses, as we forgive those who trespass against us; And lead us not into temptation;
But deliver us from evil; For Thine is the kingdom, and the power, and the glory, forever
and ever. Amen.

{ Then may the Minister say the Collect for the Day, except when The Litany is used
at The Service. Then may be said one or more of the Litany Collects here following.

1
W. O Lord, deal not with us after our sins.
FY. Neither reward us according to our iniquities.
Almighty God, our Heavenly Father, Who desirest not the death of a sinner but rather
that he should turn from his evil way and live: We beseech Thee graciously to turn from
us those punishments which we by our sins have deserved, and to grant us grace ever here-
after to serve Thee in holiness and pureness of living; through Jesus Christ, Thy Son, our
Lord. Amen.

2
VY. Help us, O God of our salvation, for the glory of Thy Name.
FY. Deliver us, and purge away our sins, for Thy Name's sake.
Almighty and Everlasting God, Who by Thy Holy Spirit dost govern and sanctify the
whole Christian Church: Hear our prayers for all members of the same, and mercifully
grant, that by Thy grace they may serve Thee in true faith; through Jesus Christ, Thy Son,
our Lord. Amen.

3
YW. O Lord, deal not with us after our sins.
FY. Neither reward us according to our iniquities.
O God, Merciful Father, Who despisest not the sighing of a contrite heart, nor the
desire of such as are sorrowful: Mercifully assist our prayers which we make before Thee
in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that
those evils which the craft and subtilty of the devil or man worketh against us, may, by
Thy good providence, be brought to naught; that we Thy servants, being hurt by no per-
 FINAL COLLECTS 907

secutions, may evermore give thanks unto Thee in Thy holy Church; through Jesus Christ,
Thy Son, our Lord. Amen.

4
VY. O Lord, enter not into judgment with Thy servant.
FRY. For in Thy sight shall no man living be justified.

Almighty God, Who knowest us to be set in the midst of so many and great dangers,
that by reason of the frailty of our nature we cannot always stand upright: Grant us such
strength and protection, as may support us in all dangers, and carry us through all temp-
tations; through Jesus Christ, Thy Son, our Lord. Amen.

5
W. Call upon Me in the day of trouble.
FY. | will deliver thee, and thou shalt glorify Me.

Spare us, O Lord, and mercifully forgive us our sins, and though by our continual trans-
gressions we have merited Thy punishments, be gracious unto us, and grant that all those
evils which we have deserved, may be turned from us, and overruled to our everlasting
good; through Jesus Christ, Thy Son, our Lord. Amen.

6
Y. The Lord will give strength unto His people.
RY. The Lord will bless His people with peace.

O God, from Whom all holy desires, all good counsels, and all just works do proceed:
Give unto Thy servants that peace, which the world cannot give; that our hearts may be
set to obey Thy commandments, and also that by Thee, we, being defended from the fear
of our enemies, may pass our time in rest and quietness; through the merits of Jesus Christ
our Saviour, Who liveth and reigneth with Thee and the Holy Ghost, ever One God, world
without end. Amen.
 CHAPTER XXX

THE SUFFRAGES
THE GREAT SUFFRAGES

BREVIARIUM ROMANUM COMMON SERVICE

{ Ihe Suffrages may be used at Matins

or Vespers in the same manner as the
Litany.

Kyrie, eléison. Lord, have mercy upon us.

R.. Lord, have mercy upon us.

Christe, eléison. Christ, have mercy upon us.

FR. Christ, have mercy upon us.

Kyrie, eléison. Lord, have mercy upon us.

FY. Lord, have mercy upon us.
Pater noster, OUR Father, Who art in heaven; Hal-
quod dicitur a solo Hebdomadario lowed be Thy Name; Thy kingdom
totum clara voce, usque ad: come; Thy will be done on earth, as it is
in heaven; Give us this day our daily
bread; And forgive us our trespasses, as
we forgive those who trespass against us;
Et ne nos indicas in tentatiédnem. And lead us not into temptation;
R. Sed libera nos a malo. FY. But deliver us from evil.

Ego dixi: Démine, miserére mei. I said; O Lord, be merciful unto me;
FY. Sana animam meam, quia peccavi RY. Heal my soul; for I have sinned
tibi. (Ps. 41:4.) against Thee.
Convértere, Démine, usquequo? Return, O Lord, how long?
Ry. Et deprecabilis esto super servos FR’. And let it repent Thee concern-
tuos. (Ps. 90:18.) ing Thy servants.
Fiat misericérdia tua, Domine, super nos. Let Thy mercy, O Lord, be upon us;
FY. Quemadmodum speravimus in te. FX. According as we hope in Thee.
(Ps. 33:22.)
Sacerdétes tui indudntur justitiam. Let Thy priests be clothed with right-
Et sancti tui exsultent. eousness;
(Ps. 182:9.) FY. And let Thy saints shout for joy.
Orémus pro beatissimo Papa nostro.
RX. Dominus consérvet eum, et vivi-
ficet eum et beatum faciat eum in
terra, et non tradat eum in 4ni-
mam inimicoérum ejus.

Orémus et pro Antistite nostro.

R. Stet et pascat in fortitudine tua,
Démine, in sublimitdte néminis
tui.

598
 THE GREAT SUFFRAGES 559

Démine, salvum fac regem. O Lord, save our rulers;

FY. Et exaudi nos in die, qua invo- Hv. Let the King hear us when we
cavérimus te. (Ps. 20:9.) call.

Salvum fac pépulum tuum, Démine, et Save Thy people, and bless Thine in-
bénedic hereditati tuae. heritance;
FY. Et rege eos, et extdlle illos usque Fy. Feed them also, and lift them up
in aetérnum. (Ps. 28:9.) for ever.

Memento Congregatiénis tuae. Remember Thy congregation;

FY. Quam possedisti ab initio. RY. Which Thou hast purchased of
(Ps. 74:2.) old.
Fiat pax in virtute tua. Peace be within thy walls;
RY. Et abundantia in turribus tuis. FY. And prosperity within thy palaces
(Ps. 122:7.)

Orémus pro benetactéribus nostris.

FR. Retribuicre dignare, Démine, 6m-
nibus, nobis bona _ faciéntibus
propter nomen tuum, vitam aetér-
nam. Amen.

Orémus pro fidélibus defunctis.

FY. Requiem aetérnam dona eis, Dé-
mine, et lux perpétua hiceat eis.

Requiéscant in pace.
FY. Amen.

Pro fratribus nostris abséntibus. Let us pray for our absent brethren;
RY. Salvos fac servos tuos, Deus meus, RX. O Thou, our God, save Thy ser-
sperantes in te. (Ps. 86:2.) vants that trust in Thee.

Pro afflictis et captivis. Let us pray for the broken-hearted and

RY. Libera eos, Deus Israél, ex émni- the captives;
bus tribulatiénibus suis. (Ps. RY. Redeem Israel, O God, out of all
25:22. ) his troubles.

Mitte eis, Démine, auxilium de sancto. Send them help from tne Sanctuary;
RY. Et de Sion tuére eos. (Ps. 20:2.) FY. And strengthen them out of Zion.

Hear my prayer, O Lord;

FY. And let my cry come unto Thee.
“ At Matins may then be said respon-
sively the Psalm (130), De profundis;
and at Vespers may be said the Psalm
(51), Miserere mei.

Démine, deus virtdtum, convérte nos. Turn us again, O God of hosts;

FY. Et osténde faciem . tuam, et salvi FY. Cause Thy face to shine and we
érimus. (Ps. 80:7. ) shall be saved.

Exstrge, Christe, 4djuva nos. Arise, O Christ, for our help;

R. Et libera ros propter nome. FX. And redeem us, for Thy mercy’s
tuum. (Ps. 44:26.) sake.
960 THE SUFFRAGES

Démine, exaudi oratiénem meam. Hear my prayer, O Lord;

RY. Et clamor meus ad te veéniat. FR. And let my cry come unto Thee.
(Ps. 102:1.)

Déminus vobiscum. The Lord be with you.

FY. Et cum spiritu tuo. R. And with thy spirit.

Orémus. Let us pray.

Oratio—Et dicitur Oratio conveniens. { Then shall the Minister say the Collect
Postea fiunt Commemorationes, si occur- for the Day, after which he may sa
ant. any other suitable Collects, ending wit
this Collect for Peace.

Give peace in our days, O Lord:

FY. Because there is none other that
fighteth for us, except Thou, our God.
Fiat pax in virtite tua. O Lord, let there be peace in Thy
RY. Et abundaéntia in turribus tuis. strength:
FX. And abandance in Thy towers.
Let us pry.
O GOD, from Whom all holy desires, all
good counsels, and all just works do pro-
ceed: Give unto Thy servants that peace,
vhich the world cannot give; that our
searts may be set to obey Thy command-
ments, and also that by Thee, we, being
defended from the fear of our enemies,
may pass our time in rest and quietness;
through the merits of Jesus Christ our
Saviour, Who liveth and reigneth with
Thee and the Holy Ghost, ever One God,
world without end. Amen.
BenedicAamus Domino. Bless we the Lord.
RY. Deo gratias. RY. Thanks be to God.

Divinum auxilium mdaneat semper nobis- THE Grace of our Lord Jesus Christ,
cum. and the Love of God, and the Com-
FY. Amen. munion of the Holy Ghost, be with you
all. Amen.

THE MorNING SUFFRAGES

BREVIARIUM ROMANUM COMMON SERVICE
{ The Morning Suffrages may be said at
Matins, or in the Morning Prayer of
the Household, or alone as a brief
Morning Office.
{ When said at Matins, the Morning Suf-
frages shall immediately follow the
Canticle.
{ When used as a spectal Morning Office,
the Morning Suffrages shall begin: Y.
 THE MORNING SUFFRAGES 061

In the Name of the Father, and of the

Son, and of the Holy Ghost. RY. Amen.
After the Creed shall follow a Psalm, a
brief Lesson with the Response and a
Hymn; and after the Benedicamus shall
be said this Benediction: The Blessing
of Almighty God, the Father, the Son,
and the Holy Ghost, be with you all.
FR. Amen.
Kyrie, eléison. Lord, have mercy upon us.
FY. Lord, have mercy upon us.
Christe, eléison. Christ, have mercy upon us.
FY. Christ, have mercy upon us.
Kyrie, eléison. Lord, have mercy upon us.
FY. Lord, have mercy upon us.
Pater noster (secreto usque ad). OUR Father, Who art in heaven; Hal-
lowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is
in heaven; Give us this day our daily
bread; And forgive us our trespasses, as
we forgive those who trespass against us;
Et ne nos indicas in tentatiédnem. And lead us not into temptation; But
RY. Sed libera nos a malo. deliver us from evil; For Thine is the
kingdom, and the power, and the glory,
for ever and ever. Amen.
Credo in Deum (secreto usque ad). I BELIEVE in God the Father Almighty,
Maker of heaven and earth.
And in Jesus Christ His only Son, our
Lord; Who was conceived by the Holy
Ghost, Born of the Virgin Mary; Suffered
under Pontius Pilate, Was crucified, dead,
and buried; He descended into hell;
The third day He rose again from the
dead; He ascended into heaven, And
sitteth on the right hand of God the
Father Almighty; From thence He shall
come to judge the quick and the dead.
I believe in the Holy Ghost; The holy
Christian Church, the Communion of
Carnis resurrectiénem. Saints; The Forgiveness of sins; The
RY. Vitam aetérnam. Amen. Resurrection of the body; And the Life
everlasting. Amen.
{ When the Morning Suffrages are used
as a Special Office, here shall follow
the Psalm, the Lesson, and the Hymn.
Et ego ad te, Démine, clamavi.
Et mane oratio mea praeveéniet te. UNTO Thee have I cried, O Lord:
(Ps. 88:18.) R. And in the morning shall my
prayer prevent Thee.
Repleatur os meum laude.
FR. Ut cantem giériam tuam, tota die Let my mouth be filled with Thy praise:
magnitidinem tuam. (Ps. 71:8.) R. And with Thy honor all the day.
062 THE SUFFRAGES

Démine, avérte faciem tuam a peccatis O Lord, hide Thy face from my sins:
meis. FR. And blot out all mine iniquities
FR’. Et omnes iniquitates meas dele.
(Ps. 51:9.)

Cor mundum crea in me, Deus. Create in me a clean heart, O God:

Fy. Et spiritum rectum innova in vis- Ry. And renew a right spirit within
céribus meis. (Ps. 51:10.) me.
Ne projicias me a facie tua. Cast me not away from Thy presence:
FY. Et spiritum sanctum tuum ne RF. And take not Thy Holy Spirit
a4uferas a me. (Ps. 51:11.) from me.

Redde mihi laetitiam salutéris tui. Restore unto me the joy of Thy salva-
FY. Et spiritu principali confirma me. tion:
(Ps. 51:12.) R.. And uphold me with Thy free
Spirit.
Eripe me, Domine, ab homine malo. Vouchsafe, O Lord, this day:
RY. A viro iniquo éripe me. R. To keep us without sin.

Miserére nostri, Démine. Have mercy upon us, O Lord:

Ry. Miserére nostri. RY. Have mercy upon us.
Fiat misericérdia tua, Démine super nos. O Lord, let Thy mercy be upon us:
FR. Quemadmodum speraévimus in te. FY. As our trust is in Thee.

Démine, exaudi oratiénem meam. Hear my prayer, O Lord:

RY. Et clamor meus ad te véniat. FX. And let my cry come unto Thee.
(Ps. 102:1.)

Déminus vobiscum. The Lord be with you.

FY. Et cum spiritu tuo. FY. And with thy spirit.

Orémus. ( Oratio. ) Let us pray.

{ Then shall be said the Collect for the

Day, and any other suitable Collects;
after which may be said the Prayer
here following:
Démine Deus omnipotens, qui ad WE give thanks unto Thee, Heavenly
principium hujus diéi nos pervenire fe- Father, through Jesus Christ, Thy dear
cisti: tua nos hddie salva virtite, ut in Son, that Thou hast protected us through
hac die ad nullum declinémus peccatum, the night from all danger and harm; and
sed semper ad tuam justitiam faciéndam we beseech Thee to preserve and kee
nostra procéedant eldéquia, dirigAntur cogi- us, this day also, from all sin and evil:
tationes et opera. Per Déminum. that in all our thoughts, words and deeds,
FR. Amen. we may serve and please Thee. Into Thy
hands we commend our bodies and souls,
and all that is ours. Let Thy holy angel
have charge concerning us, that the
wicked one have no power over us.
Amen.

Déminus vobiscum.
R. Et cum spiritu tuo.
 THE EVENING SUFFRAGES 063

Benedicamus Démino. Bless we the Lord.

FY. Deo gratias. RY. Thanks be to God.

Dies et actus nostros in sua pace dis- THE Grace of our Lord Jesus Christ
ponat Dominus omnipotens. and the Love of God, and the Com-
RY. Amen. munion of the Holy Ghost, be with you
all. Amen.

THE EVENING SUFFRAGES

BREVIARIUM ROMANUM COMMON SERVICE
{ The Evening Suffrages may be said at
Vespers, or in the Evening Prayer of
the Household, or alone as a brief Eve-
ning Office.
J When said at Vespers, the Evening Suf-
frages shall immediately follow the
Canticle.
{ When used as a special Evening Office
the Evening Suffrages shall begin: Y. In
the Name of the Father, and of the
Son, and of the Holy Ghost. R”. Amen.
After the Creed shall follow a Psalm, a
brief Lesson with the Response, and a
Hymn; and after the Benedicamus shall
be said this Benediction: The Blessing
of Almighty God, the Father, the Son,
the Holy Ghost, be with you all.
FY. Amen.

Kyrie, eléison. Lord, have mercy upon us.

RY. Lord, have mercy upon us.
Christe, eléison. Christ, have mercy upon us.
FY. Christ, have mercy upon us.
Kyrie, eléison. Lord, have mercy upon us.
RY. Lord, have mercy upon us.
Pater noster OUR Father, Who art in heaven; Hal-
(secreto usque ad) lowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is
in heaven; Give us this day our daily
bread; And forgive us our trespasses, as
we forgive those who trespass against us;
Et ne nos inducas in tentatiénem. And lead us not into temptation; But
RY. Sed libera nos a malo. deliver us from evil; For Thine is the
kingdom, and the power, and the glory,
for ever and ever. Amen.

Credo in Deum I BELIEVE in God the Father Almighty,

(secreto usque ad) Maker of heaven and earth.
And in Jesus Christ His only Son, our
Lord; Who was conceived by the Holy
Ghost, Born of the Virgin Mary; Suffered
under Pontius Pilate, Was crucified, dead,
and buried; He descended into hell; The
third day He rose again from the dead;
064 THE SUFFRAGES

He ascended into heaven, And sitteth on

the right hand of God the Father
Almighty; From thence He shall come to
judge the quick and the dead.
I believe in the Holy Ghost; The holy
Christian Church; the Communion of
Saints; The Forgiveness of sins; The
Carnis resurrectiédnem. Resurrection of the body; And the Life
RY. Vitam aetérnam. Amen. everlasting. Amen.
{ When the Evening Suffrages are used
as a Special Office, here shall follow
the Psalm, the Lesson, and the Hymn.

Benedictus es, Domine, Deus patrum Blessed art Thou, O Lord God of our
nostrérum. fathers:
. Et laudabilis et gloriésus in sde- FR. And greatly to be praised and
cula. ( Benedicite. ) glorified, forever.

Benedicamus Patrem et Filium cum Bless we the Father, and the Son, and
Sancto Spiritu. the Holy Ghost:
FY. Laudémus, et superexaltémus eum RF. We praise and magnify Him for-
in sdecula. ever.

Benedictus es, Démine, in firmaménto Blessed art Thou, O Lord, in the firma-
caeli. ment of heaven:
R. Et laudabilis, et gloridsus, et FY. And greatly to be praised, and
superexaltatus in sdecula. glorified, and highly exalted forever.
Benedicat et custédiat nos omnipotens et The Almighty and Merciful Lord, bless
miséricors Déminus. and preserve us.
FY. Amen. FY. Amen.

Dignare, Démine, nocte ista. Vouchsafe, O Lord, this night:

FY. Sine peccato nos custodire. R. To keep us without sin.
Miserére nostri, Démine. O Lord, have mercy upon us.
FY. Miserére nostri. FY. Have mercy upon us.
Fiat misericérdia tua, Démine, super nos. O Lord, let Thy mercy be upon us:
RX. Quemdadmodum sperdévimus in te. RY. As our trust is in Thee.
(Ps. 33:22.)
Démine, exAudi oratiébnem meam. Hear my prayer, O Lord:
RY. Et clamor meus ad te _ véniat. FY. And let my cry come unto Thee.
(Ps. 102:1.)
Déminus vobiscum. The Lord be with you.
ky. Et cum spiritu tuo. FY. And with thy spirit.
Oremus. (Oratio. ) Let us pray.
{ Then shall be said the Collect for the
Day, and any other suitable Collects;
after which may be said the Prayer here
following:
Visita, quaesumus, Domine, habitatiénem WE give thanks unto Thee, Heavenly
istam, et omnes insidias inimici ab ea Father, through Jesus Christ, Thy dear
longe repélle: Angeli tui sancti habitent Son, that Thou hast this day so graciously
in ea, qui nos in pace custdédiant; et protected us, and we beseech Thee to
 ORIGIN AND CHARACTER 965

benedictio tua sit super nos semper. Per forgive us all our sins, and the wrong
Déminum. which we have done, and by Thy great
FY. Amen. mercy defend us from all the perils and
dangers of this night. Into Thy hands we
commend our bodies and souls, and all
that is ours. Let Thy holy angel have
charge concerning us, that the wicked
one have no power over us. Amen.
Déminus vobiscum.
Fy. Et cum spiritu tuo.

Benedicdmus Démino. Bless we the Lord.

RY. Deo grAtias. FX. Thanks be to God.
Benedicat et custédiat nos omnipotens et THE Grace of our Lord Jesus Christ,
miséricors Déminus, Pater et Filius, et and the Love of God, and the Com-
Spiritus Sanctus. munion of the Holy Ghost, be with you
FY. Amen. all. Amen.

THE SUFFRAGES

The Suffrages (from suffragium, a prayer of intercession) are a series

of Versicles and Responses, chiefly from the Psalms, arranged to consti-
tute a complete prayer much in the spirit and form of a Litany, but more
objective and poetic in character than-the Litany itself.
The name Preces was given quite early to suffrages or supplications in
the form of Versicles and Responses. Cyprian speaks of the “Preces” as a
“Litany.” This prayer form recognizes the importance of the active par-
ticipation of the congregation in responsive worship, “an holy Priesthood
to offer up spiritual sacrifices” of which St. Peter speaks. (I Peter 2:5, 9)
Possibly both the missa catechumenorum and the missa fidelium
began with an intercessory prayer (Preces) from which the Bidding
Prayer after the Gospel or after the offertory later developed.! The early
Gallican Church concluded the Offices with a developed Litany of
responsive character which later included the Kyrie, Lord's Prayer and
Creed. The early Roman Rite had no Suffrages of this kind but finally
accepted the Gallican forms, some of which were quite lengthy. The late
medieval pattern of Suffrages containing the Kyrie, Lord’s Prayer, Ver-
sicles and Responses and a Collect, gained acceptance throughout the
entire Church. At all events the practice of following the Psalms in the
Offices by the Preces has been continuous since the time of Charlemagne.”
In the Anglican Communion the term Preces is applied somewhat
1 Scudamore, Notitia Eucharistica, p. 304.
The Benedictine Suitbert Baumer, in his Geschichte des Breviers, 1895, p. 611, gives an
interesting Preces from the Ninth Century Codex of the Diocese of Rheims, now in the Library of
Corpus Christi College, Cambridge. This dates from the year a.p. 885 and is a much more com-
plicated form than the later Roman teats.
066 THE SUFFRAGES ~—

differently to the opening Versicles of Morning Prayer and Evening

Prayer (“O Lord, open Thou our lips,” etc., with the concluding Gloria
Patri) and also to the abbreviated series of two Versicles with their
Responses following The Creed in Morning Prayer and the six Versicles
with their Responses in Evening Prayer. These portions of the ancient
Preces are beautiful and impressive, notwithstanding their fragmentary
character.3 They have been furnished with musical settings by some of
the most eminent Anglican composers, e.g. “The Preces and Responses”
by Thomas Tallis and “The First and Second Preces,” by Orlando
Gibbons, as well as similar works by modern composers.‘
The Suffrages (Preces Feriales) doubtless were used in Latin, in
Matins and Vespers in Lutheran Services in the sixteenth century, though
there probably were no vernacular versions for the people. The Can-
tionales provide no musical settings for them. Loehe's Agende of 1844,
originally prepared for the use of German Lutheran congregations in the
American Middle West, contained not only the Litany and the Bidding
Prayer, but the Great Suffrages and the Morning Suffrages and Evening
Suffrages as well. The Church Book of the General Council, 1868, first
provided the English text of the Great Suffrages. The Common Service
of 1888 added the English texts of the Morning Suffrages and the Eve-
ning Suffrages. The Common Service Book of 1918 made possible the
use of any of these forms as a Special Office by rubrical provisions for an
opening Invocation, a Psalm, Lesson and Hymn and concluding Benedic-
tion. Thus enriched, the Suffrages provide admirable forms for congre-
gational worship or for the devotional services of Colleges, Seminaries,
Synods, Conferences and other assemblies.
As Loehe states, Matins and Vespers are rich in Hymns, Psalms and
Scripture readings, but they in themselves provide little opportunity for
supplications or for far-reaching intercessions in behalf of others. This
concern for others, and for the general interests of the Church and the
world, may well be cultivated by the use of the Suffrages in connection
with Matins and Vespers or as a Special Office. So used, they will be
found a vital, quickening introduction to the Collects which conclude
the Service. Their responsive character is an attractive and arresting form
of prayer and a devotional recognition of common belief, fellowship
and work.
The Common Service text of the Suffrages is derived, without material
* Maskell, Monumenta Ritualia II, p. 402, gives a “Form of Bidding the Bedes, anciently used
in the Cathedral Church of the Diocese of Salisbury,” which contains a form of Preces which
may have influenced the selection of material in the Prayer Book.
‘See John Jebb, Choral Service of the United Church of England and Ireland, 1843, and
The Choral Responses and Litanies of the United Church of England and Ireland, 2v., 1847-77.
 TEXTUAL DETAILS 967

change, from the prayers appointed in the Roman Breviary. The Preces
Feriales are said on week days at all Hours except Matins. Our Morning
Suffrages and our Evening Suffrages are taken from these Ferial Preces of
Prime and Compline respectively. The Creed finds a place in both these
Suffrages. The Great Suffrages are the Preces at Lauds and Vespers, with
the omission of petitions for the Pope, the bishop, benefactors and the
departed, which the Roman Church inserts among the Psalm Verses.
The text of the Great Suffrages conforms to ancient usage in assigning
the Lord’s Prayer to the minister alone, with the final petition, “but
deliver us from evil” as a response by the congregation. The Doxology,
“For Thine is the Kingdom” is also omitted. The Morning Suffrages and
the Evening Suffrages include the Doxology and give the entire Lord’s
Prayer to the congregation, because this is followed immediately by the
Creed. These services conclude with the “Prayers for Morning and Eve-
ning” from Luther’s Small Catechism. These fine prayers unquestionably
are expansions of the Collects which concluded the Offices of Prime and
Compline respectively. In the ancient services, the Collect for Grace
(“O Lord our Heavenly Father, Almighty and Everlasting God, Who hast
safely brought us to the beginning of this day”) followed the Preces and
concluded the Office of Prime. The resemblance between this Collect
and the longer Collect which Luther provided is apparent. The resem-
blance in the case of the Prayer for Evening is even more striking, as is
shown by comparison of texts given above. In all his collects and prayers,
Luther kept within the great Christian tradition. There was no striving
for originality. On the other hand, there is every evidence of Church con-
sciousness, respect for historical continuity and liturgical restraint. With
these principles in view, Luther treated the ancient forms freely, infusing
into them a warmth peculiarly his own.
 CHAPTER XXXI

THE BIDDING PRAYER AND THE GENERAL PRAYERS

THE Brppinc PRAYER

i‘ germ of the Bidding Prayer may be found in the worship of the

Jewish synagogue, where, after the Lessons, prayers were offered for
members of the Jewish community and its needs. The early Christians
expanded this idea. Justin Martyr in the second century speaks of a
primitive Litany which was recited after the Gospel, and the Eastern
Liturgies early developed and still have a so-called Deacon's Litany at
this place in the mass. The Deacon reads the lengthy prayer and after
each petition the congregation and the choir respond, “Lord, have mercy
upon us”; or the Deacon announces the content of each petition, the
priest reads the Prayer itself, and the congregation responds “Amen” or
“Kyrie Eleison.”
The early Roman liturgy contained such a Deacon's Litany, known
also as the Prayer of the Faithful. About the time of Gregory the Great,
this dropped out of all ordinary masses except for a meaningless Dominus
vobiscum and Oremus, which remained in the text of the Mass without
any prayer following. The Prayer of the Faithful, however, was retained
in full in the solemn service of Good Friday, which in other respects also
conforms to the most ancient Rite of the Church, e.g. in having the Mass
without an Introit but with two Old Testament Lessons, etc. Immediately
following the Gospel, which is St. John’s narrative of the Passion, Chap-
ters 18 and 19, the Deacon's Litany or Bidding Prayer, the Prayer is read
in the following manner: the priest announces the thought of each peti-
tion and exhorts to unite in prayer, closing with the Oremus. The deacon
calls out: “Let us kneel.” After a few moments of private prayer the sub-
deacon says “Arise” and the priest offers the prayer. This procedure is
repeated with each group of petitions.
The text of the Bidding Prayer in the Roman Mass probably dates
from the time of Leo the Great in the fifth century. This is evident from
the terms employed for the officers of the Church and the religious; from
the references to the Roman empire as the one regularly constituted
temporal power (a favorite tenet of Leo); from the references to the
catechumenate still in force; and from the indications of a confused and
568
 SOURCES 569

turbulent society torn by heresies, plagued by pestilence and famine,

with innocent men kept in prison and slavery a recognized institution.
All of these reflect conditions in Rome in the fifth century.
Many Church Orders, especially in south and southwestern Germany
(Sch. Hall, 1543; Pf. Neub., 1543; Baden, 1556; Wiirt., 1582; Ulm, 1656,
etc.) retained the Bidding Prayer, modifying it to meet Evangelical points
of view and broadening it to include wider areas of human needs and
concluding the entire Prayer with the Lord’s Prayer.
The Bidding Prayer, like some other features of the historical liturgy,
has never found a place in the Prayer Books of the Anglican communion.
The Common Service followed the Church Book in giving the ancient
Bidding Prayer, omitting features peculiar to the Roman Church and
adopting some of the features of the Church Orders. This will be evident
from comparison of the following texts from the Missal, the Schwdbisch-
Hall Church Order of 1543 and the Common Service.
We recognize in this ancient Bidding Prayer a true General Prayer,
whose unusual form quickens interest and encourages active participa-
tion, and whose thought unites us with martyrs and confessors of every
age.
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 THE GENERAL PRAYERS old

THE GENERAL PRAYERS

The Lutheran Liturgy is unique in providing a certain flexibility in

its General Prayer. The Roman Mass, since the loss of the Prayer of the
Faithful, is without a true General Prayer, though invariable interces-
sions for the living and the departed are scattered throughout its Offer-
tory and Canon. The Anglican Book of Common Prayer has its Prayer
for the Church, which also is an invariable form and is used at every
celebration of the Holy Communion. The Lutheran Church Orders,
whether wisely or not, provided a variety of forms of General Prayer and
permitted the minister at his discretion to choose any of them or to use
the Litany, the Suffrages, the Bidding Prayer or a selection of Collects.
The true idea of a General Prayer was definitely guarded, but freedom
was permitted in the matter of its form.
The Common Service Book, in addition to the General Prayer pro-
vided in the text of The Service, gives three alternate Prayers, and per-
mits the use of the Litany, the Suffrages “or any other suitable Prayer.”
The first alternate General Prayer —“Almighty and Everlasting God,
Who art worthy to be had in reverence’—first appeared in the Church
Book of the General Council, 1868. The second alternate—“Almighty God,
our heavenly Father, we Thine unworthy servants’—is an expansion of
the General Thanksgiving composed for the Book of Common Prayer in
1661 by Edward Reynolds, the moderate Anglican who became a Puritan
later but “conformed” at the Restoration and was rewarded with the
Bishopric of Norwich. The third alternate — “Merciful God, heavenly
Father, Who hast commanded us to meet together’—is the earliest of
all the General Prayers. It appeared first in the Church Book of 1868. It
was not included in the Common Service of 1888, but was incorporated
in the Common Service Book, 1917. Its original source is “A Simple and
Religious Consultation” of 1548, which was an English translation of the
Church Order known as the Reformation of Cologne which Melanchthon
and Bucer prepared for Archbishop Hermann in 1543. This Order, which
may have been translated into English by Archbishop Cranmer himself,
and which exerted a very great influence upon the first English Prayer
Book of 1549, provides a longer and shorter form of Prayer “for all states
of men and necessities of the congregation.” Dr. Joseph A. Seiss in his
autobiography states that he translated this Prayer “from the German”
for the Church Book. It is unlikely that Dr. Seiss had access to the rare
“Simple and Religious Consultation” of 1548. At all events, the transla-
tion of 1868 is quite independent of the 1548 form and is a remarkably
578 THE BIDDING PRAYER AND THE GENERAL PRAYERS

free and smooth condensation of the original material as found in the

sixteenth century German and English texts.
As a matter of historical as well as literary interest, the quaint English
text of 1548 is here reproduced. It is undoubtedly the earliest example
in the English language, of a Lutheran “General Prayer.” It may have
had considerable influence upon the content, if not the form, of the
“Prayer for the Whole Estate of Christ’s Church” in the English Prayer
Book of 1549.
Mercifull God, heauenlye father, whiche commaundedeste vs to come
togyther in thy name, and in the name of thy sonne oure Lorde and savioure
Christe, and thorowe the same oure onely Mediatour to praye the for all
Thynges the whyche we desire for our selues, and for other, addynge a mooste
ample promise, that we shoulde obtayne, what so euer we wolde aske of the,
trustynge in thys Thy commanndement and promise, we stand in the sighte
of thy divine maiestie, we praye and besech the, in the name of Thy deare
sonne our onely savioure, that Thou wylte forgyue us all oure iniquities and
synnes, that thou wilte renue our hertes wyth thy holye spirite and steare vp,
& kendle the same, to thy sonne Christe, and that for all the necessities of thy
congregation and of all men we may call upon the, and what soever is good
for vs unto the glorie of hys name.
Wee praye the then chiefelye for thy congregations, deliuer and preserue
them frome all those ministers, whom thou haste not sent, sed the such minis-
ters, as with all faiethfulnes & diligece wil seke thy scatered shepe, & bring
the to christ our Lorde, their oneli good shepherd & wil studie to fede the
faithfully undre him, that all ungodliness, heresies, sectes all naughtie doc-
trines, & peruers seruice of god may be take away, and that in the unititie of
trve faith, & knowledg of thy sonne, we maye grow & go forward to al things
that please [the].
So we praye the also for the Emperoure, for oure kynge, for al kynges,
prynces, and commone powers, and officers, and specially for oure moste
reuereude archbishoppe, for hys councellers, and officers for the councell and
communaltie of thys citie, graunte that all these maye execute theyr office
accordinge to thy wyll, and they may turne awaye all noysome thynges from
their subiectes, and procure and maintaine al good thinges, that being deli-
vered out of the handes of our enemies we maye serue the with a quiete
minde in al holines, & rightuousnes.
We praye furthermore merciful father for all men, as thou wilte be the
savioure of al meune, drawe them to thy sonne which yet perteine not to hym,
& graunt that they who thou hast drawe to him alreadie may growe and be
cofirmed daylie more, and move in the knowledge & loue of him.
We praye also for them whom thou chastiselte wyth sundrie misieries and
aflictious for an example vnto us, that thou wilte comforte them, and deliuer
them from al euilles, & graunt vs that we maye diligently regard thy fatherlye
nurture, whiche thou settest before us in them, considerynge that we have
 A QUAINT ENGLISH TEXT 579
deserued grevouser thinges, that in tyme we maye judge, & amede our selues,
that it be not needful, that we be corrected, & codened of the.
Graunt also to vs all, whyche here in thy sight come togyther in thy worde
prayer, almes and divine sacramentes, that we maye truly come togyther onely
in thy name, and in the name of thy deare sonne, that we maye take holde
of thy diuine lawe, and holie Gospel wyth true faieth, that diynge dayli more
and more to our selues, we may wholy geue ouer ourselues to thy dear sonne,
oure onelye sauioure, who onelye thorowe his stripes and most bitter death,
hath redemed vs from synnes, and eternall damnation, hath restored vs into
thy fauour, thorow hys resurrection and heauenlye kyngdome, hath called vs
vnto hym selfe into hys congregation, and hath planted vs into hym selfe vnto
euerlastynge lyfe, and made vs hys owne membres, that we shoulde lyue more
and more in him, and he in vs, that thy holye name maye be more largely
sanctified by vs in all oure lyfe, and all oure doynges, that Thy kingdome maie
be amplified by vs, and in other, that at length all thynges maye be done
amonge vs vpon earth, wyth suche prompnesse and cherfulnes, as they be
done in heauen. And for thys purpose, that we maye wholy lyue and serue
vnto the, gyue vs also our daylye bread, etc.
 APPENDIX

I. OUTLINE OF THE BYZANTINE LITURGY

The Byzantine Rite consists of two Liturgies, that of St. John Chrysostom
and that of St. Basil; in addition there is a Liturgy of the Presanctified for
use on weekdays in Lent. The Liturgy of St. Basil is limited to Sundays in
Lent (except Palm Sunday), Maundy Thursday, Holy Saturday, The Vigils
of Christmas and The Epiphany, and The Feast of St. Basil—in all, ten times
during the year. The Liturgy of St. John Chrysostom, a later and slightly
abbreviated form of St. Basil, is used on other festivals and days. The Liturgy
of the Presanctified begins with Vespers and includes the regular Liturgy
except the Consecration. It is used particularly on Wednesdays and Fridays
during Lent.
The following greatly condensed outline, with brief descriptions and sen-
tence extracts from the text, may help the reader gain some idea of the con-
tent and character of the Byzantine Liturgy. The Service contains two main
divisions, with a preparatory Office.

THE OFFICE OF OBLATION

The Priest, accompanied by the Deacon in ordinary dress, proceeds behind
the image-screen (Iconostasis), where the curtains are drawn. Together
they begin the preparatory part of the service. This includes prayers of
thanksgiving and purification, the vesting of the ministers, with prayers and
blessings, and the ceremonial preparation of the altar breads and the wine.
The breads are five in number, commemorating the five loaves used by Our
Lord in feeding the multitude. The acts and prayers of the priests are intro-
duced by exclamations of the Deacon. The gifts are offered in a prayer of
Oblation. The preparatory service ends with the withdrawal of the curtains,
typifying the revelation to the world of the secrets of Heaven, and the censing
of the altar, the holy pictures, and the people by the Deacon.

THe Lirurcy OF THE CATECHUMENS

The Deacon’s Litany: The Holy Door is opened to signify the opening of the
Heavens at the Baptism of Our Lord. The choir responds, “Lord have
mercy to the manifold petitions of the Deacon,
“In peace, let us pray to the Lord .... Kyrie Eleison.
“For the peace from on high and for the salvation of our souls, let us pray
.. . . Kyrie Eleison.
“For the peace of the whole world, for the good estate of all the holy
churches of God, and for the unity of all, let us pray . . . Kyrie Eleison.”
The Three Antiphons: These are anthems sung by the choir while the Priest
recites accompanying prayers. (The Collect: “O God, who hast given us
grace at this time with one accord to make our common supplications unto
580
 THE BYZANTINE LITURGY 081

thee; and dost promise, etc.” No. 82 in the Common Service Book, is a
translation of the Prayer of the third Antiphon.)
The Little Entrance: This typifies the entrance of Our Lord upon his public
ministry. The Priest and the Deacon, the latter holding the Book of the
Holy Gospels against his forehead, preceded by a cross and lights, make
the Little Entrance to the Holy Door;
Deacon: “Bless, Master, the Holy Entrance.”
Priest: “Blessed is the Entrance of Thy Holy Ones, always, now, and ever,
and unto ages of ages.”
Choir: “Amen.”
The Deacon then exclaims: “Wisdom, O Believers!” to call the people’s
attention while he lays the Gospel Book on the altar.
Prayer of the Thrice Holy—The Trisagion: “O Holy God, who restest in the
Saints; who art hymned by the Seraphim with a thrice holy cry, and glori-
fied by the Cherubim and adored by every heavenly Power, etc.”
The Epistle: This is read by a lector or layman outside and facing the Holy
Door.
The Gradual: This consists of the Alleluia and psalm verses sung by the choir
while the priest recites accompanying prayers.
The Gospel: The Deacon announces the Gospel and the choir responds:
“Glory to thee, O Lord; glory to thee.” The Priest says: “Let us attend,”
and the Deacon chants the Lesson from the ambo. A sermon may follow
the Gospel or may be given at the conclusion of the Liturgy.
The Bidding Prayer: This is a prayer in litany form for Rulers and all in
authority, for the Church, for all conditions of men and for the departed.
The Prayer for Catechwmens: Deacon: “Pray ye unto the Lord, ye Cate-
chumens.”
Choir: “Lord, have mercy.”
Deacon: “Ye faithful, pray ye unto the Lord for the Catechumens; that the
Lord will have mercy upon them.”
Choir: “Lord, have mercy.”
Deacon: “That he will teach them the Word of truth.”
Choir: “Lord, have mercy.”
Deacon: “That he will reveal to them the gospel of righteousness.”
Choir: “Lord, have mercy.”
Deacon: “That he will unite them unto his Holy Catholic and Apostolic
Church.”
Choir: “Lord, have mercy.”
Dismissal of the Catechumens: “Depart, all ye Catechumens: let no Cate-
chumen remain: but let us who are in the faith again, yet again, in peace
pray unto the Lord.”

THe Lirurcy OF THE FAITHFUL

The Prayers of the Faithful: “We give thanks unto thee, O Lord God of the
Powers, who hast graciously vouchsafed unto us to stand now before thy
holy Altar, and fall down in adoration before thy compassion toward our
582 APPENDIX

sins, and the errors of the people. Accept our supplications, O God; make
us worthy to offer unto thee prayers and supplications, and unbloody
sacrifices for all thy people. And enable us, whom thou hast appointed to
this thy ministry, by the power of thy Holy Spirit, at all times, and in
every place, blamelessly, without offence, and in the witness of a pure
conscience, to call upon thee; that hearing us thou mayest show mercy
upon us, according to the plenitude of thy goodness... .
Grant also, O God, unto us and unto those who here with us make their
supplications unto thee, prosperity of life and increase of faith, and of
spiritual understanding. Grant that they may serve thee continually with
love and fear, and that they may partake of thy Holy Mysteries in blame-
lessness of heart and without condemnation, and be deemed worthy of
thy heavenly kingdom.” |
The Cherubic Hymn (sung by the choir while the priest recites a lengthy
prayer): “Let us who mystically represent the Cherubim now lay aside all
cares terrestrial and intone the thrice holy chant unto the Life-Giving
Trinity, that we may receive the King of the Universe who comes escorted
by unseen armies of angels.”
The Great Entrance: This is the bringing of the Holy Gifts from the chapel or
the table of Oblation to the altar. The Deacon bears the paten and the
bread, and the Priest the chalice. The veils are removed and the Gifts and
the altar are censed while the Priest recites lengthy prayers. The Great
Entrance symbolizes Our Lord’s going to his Passion and death.
The Kiss of Peace
The Creed: The Deacon introduces this with an exclamation: “The Doors!
The Doors! Wisdom! Let us attend!”
Anciently the subdeacons and sacristans guarded the doors to see that no
unbaptized person viewed the Mysteries. At the present time this warning
is interpreted as a call to the faithful to guard the doors of their souls
against evil thoughts.
The Nicene Creed, without the words “and the Son” in connection with
the Procession of the Holy Spirit, is chanted by the choir and recited by
the Priest.
The Sursum Corda: “The grace of our Lord Jesus Christ, and the love of God
and the communion of the Holy Ghost be with you all.”
Choir: “And with thy spirit.”
“Lift up your hearts.”
Chair: “We lift them up unto the Lord.”
“Let us give thanks... .”
The Preface: This is an invariable text said by the Priest. The Holy Doors
are shut:
“It is meet and right that we should laud thee, bless thee, praise thee.
give thanks unto thee, and adore thee in all places of thy dominion: for
thou art God ineffable, incomprehensible, invisible, inconceivable; thou art
from everlasting and art changeless, thou, and thine Only-begotten Son, and
thy Holy Spirit. Thou from nothingness hast called us into being; and wher.
 THE BYZANTINE LITURGY 583

we had fallen away from thee, thou didst raise us up again; and thou hast
not ceased to do all things until thou hadst brought us back to heaven, and
hadst endowed us with thy kingdom which is to come. For all which things
we give thanks unto thee, and thine Only-begotten Son, and thy Holy
Spirit...”
(The Liturgy of St. Basil has a much longer thanksgiving.)
The Sanctus
The Words of Institution
The Oblation: “Thine own, of thine own, we offer unto thee, in behalf of all,
and for all.”
The Epiclesis: “Again we offer unto thee this reasonable and unbloody serv-
ice. And we beseech and implore thee, and offer our supplications unto
thee, that thou wilt send thy Holy Spirit upon us, and upon these Gifts
here spread forth.”
“And make this bread the precious Body of thy Christ .. .”
“And make that which is in this chalice the precious Blood of thy Christ

“Transmuting them by thy Holy Spirit.”

Intercessions for the Quick and the Dead: The Holy Doors are opened and the
Deacon reads the names of the departed.
The Lord's Prayer: This follows a litany for spiritual gifts.
The Pax: Priest: “Peace be with you all.”
Choir: “And with thy spirit.”
Deacon: “Let us bow our heads unto the Lord.”
Choir: “To Thee, O Lord.”
The Priest elevates the Host and exclaims: “Holy things unto the Holy.”
The choir chants: “Only One is holy; one only is the Lord, Jesus Christ, in
the glory of God the Father.”
The Fraction and the Commixture: The doors are closed and the Priest breaks
the Host into four parts, saying: “Broken and divided is the Lamb of God,
which is broken, yet not disunited; which is ever eaten, yet never con-
sumed, but sanctifieth those who partake thereof.”
The Communion of the Clergy: The portions of the Host are placed in the
form of a Cross upon the paten with a profound reverence. One portion is
placed in the chalice, another portion is partaken of by the clergy; the two
other portions are broken for the Communion of the laity. The Administra-
tion is accompanied by lengthy prayers and responses.
The Hymn of the Resurrection: “In that we have beheld the Resurrection of
Christ, let us bow down before the holy Lord Jesus, the only sinless One.
Thy Cross do we adore, O Christ, and thy holy Resurrection we laud and
glorify; for thou art our God, and we know none other beside thee; we call
upon thy Name. O come, all ye faithful, let us adore Christ’s holy Resur-
rection. For lo, through the Cross is joy come into all the world. Ever bless-
ing the Lord, let us sing his Resurrection: for in that he endured the Cross
he hath destroyed Death by death.
084 APPENDIX

“Shine, shine, O new Jerusalem, for the glory of the Lord is risen upon
thee! Shout now and be glad, O Zion! And do thou, O Pure One, Birth-
giver of God, rejoice in the Rising-again of him whom thou didst bear.
“O Christ, Passover great and most Holy! O Wisdom, Word, and Power
of God! Vouchsafe that we may more perfectly partake of thee in the days
which know no evening of thy kingdom.”
The Thanksgiving: “We give thanks unto thee, O Lord, who lovest mankind,
Benefactor of our souls and bodies, for that thou hast vouchsafed this day
to feed us with thy heavenly and immortal Mysteries. Guide our path aright,
stablish us all in thy fear; guard our life; make sure our steps; through the
prayers and supplications of the glorious Birth-giver of God and ever-virgin
Mary, and of all thy Saints.”
The Communion of the Laity: The Holy Door is opened and those who desire
to communicate approach with hands crossed on their breasts. The Sacra-
ment is administered to each by means of a sacramental spoon, each com-
municant receiving a portion of the Bread which had been placed in the
chalice. Meanwhile the choir sings: “Receive ye the Body of Christ: taste ye
of the Fountain of Life.”
The Post-Communion
The Exclamation: “Let our mouths be filled with thy praise, O Lord, that we
may extol thy glory... .
“For thou art our sanctification, and unto thee we ascribe glory, to the
Father and to the Son and to the Holy Spirit, now, and ever, and unto ages
of ages.
“Let us depart in peace.”
Choir: “In the name of the Lord.”
Following this the Deacon consumes the Elements which remain, after
which he says the Nunc Dimittis, “Lord, now lettest Thou Thy servant
depart... .”
The Benediction: “The blessing of the Lord, through His grace and love
towards mankind, be upon you always, now, and ever, and unto ages of
ages.
The post-Communion Prayers’

Il.
COMPARATIVE STUDY OF THE ROMAN, LUTHERAN -
AND ANGLICAN LITURGIES
The following study shows the way in which the Lutheran and the Anglican
Churches purified and simplified the text of the Roman Mass, and restored
or introduced various features in accordance with the genius of each Com-
munion.
Simplifications of ceremonial—the use of vestments, incense, lights, posture,
etc.—were also important. They are not indicated, as diversity in these matters
generally prevails. The text of the Liturgy, however, is definitely prescribed,
1 Quotations from the text of the Liturgy are from the Service Book of the Holy Orthodox-
Catholic Apostolic Church, tr. and arr. by Isabel Florence Hapgood. By permission of Houghton
Mifflin Co., publishers.
 LITURGIES COMPARED 585

and this is given entire, although in simplest possible form and with the fewest
possible rubrics.
The official text of the Roman Liturgy is the Latin text of the Missale
Romanum. The English translation here given is from the approved Saint
Andrew Daily Missal edited by Dom Gaspar Lefebvre (Amer. ed., St. Paul,
E.. M. Lohmann Co.).
The text of the Lutheran Liturgy is that of the Common Service Book of
the United Lutheran Church.
The text of the Anglican Liturgy is that of the Book of Common Prayer of
the Protestant Episcopal Church (1985). This differs in minor details from
earlier editions of the American Book, and also from the English, the Scottish,
the Canadian, and other Books of Common Prayer of the various churches of
the Anglican Communion.
Psalms and Lessons occasionally are indicated and not printed in full. Other
liturgical texts (Gloria in Excelsis, Creed, etc.) in which there are no important
differences are also only indicated. The propers are of the First Sunday in
Advent.

Important differences in the use of these Services by the three com-

munions should be noted. The Mass, in its entirety, is the normal Service of
Roman Catholic congregations on Sundays and festivals. The present litur-
gical movement in this communion provides vernacular texts of all Masses
throughout the year, and urges the faithful to participate in the responses.
At the principal mass, at least on Sundays, a sermon usually follows the Gospel.
~The Lutheran Church for the most part was faithful to the great Christian
tradition of the Holy Communion on Sundays and festivals throughout the
sixteenth and seventeenth centuries. There was a marked development of the
Sermon, but the purified and simplified Liturgy was used in its entirety, and
the Sacrament was administered every Sunday in cities and towns to all who
desired it. The disruption of church life occasioned by the Thirty Years’ War,
the influence of Calvinism in certain areas, and the unchurchly methods of
Pietism combined to reduce the normal Sunday service to a “half mass”
which was practically the Service of the Catechumens of the early Church.
The complete Service (the ancient Service of the Faithful) was held less
and less frequently. ‘Rationalism, with entire concentration upon the Sermon,
reduced even the Liturgy of the Catechumens to pitiful proportions, and
limited the administration of the Holy Communion to four times or fewer a
year. The liturgical movement of the last three-quarters of a century has
restored the historic Liturgy in its entirety to Lutheran congregations. Many
churches today celebrate the Holy Communion frequently. It is particularly
to be noted that even when there is no Communion, Lutheran congregations
on ‘Sundays and festivals, and thus
have the first half of the historic Liturgy
regularly use the historic Introits, Collects, Epistles, Graduals, and Gospels
for the dav.
The Anglican Church at the time of the Reformation revised and empha-
sized the use of Matins and Vespers, with the result that Morning Praver with
 586 APPENDIX

sermon became the principal congregational Service on Sundays and festivals

The Holy Communion was usually celebrated monthly, either immediately
following Morning Prayer, or at an earlier hour. Developments in the Anglican
Communion have greatly increased the frequency of Communion. The addi-
tional Communion Services, however, are generally restricted to small groups.
and are held at an early hour, without sermon or music.
In normal experience, therefore, Anglican congregations on Sundays and
festivals use the order of Morning Prayer, with its appointed Lessons. This
is given first place in the Prayer Book. The historic Gospels and Epistles for
the liturgical year are not regularly read to the congregations, as they are in
the Roman and the Lutheran Churches. The omission of the historic Introits
and Graduals has also further weakened the hold of the Anglican Communion
upon the great choral and liturgical tradition of the Church. This is a loss
for which the development of the anthem has not provided adequate
compensation.

THE ROMAN MASS THE SERVICE THE ORDER FOR HOLY

OF THE COMMUNION OF THE
LUTHERAN CHURCH PROTESTANT EPISCOPAI.
CHURCH

At the foot of the Altar. Hymn of Invocation. Our Father, who art in
heaven, Hallowed be thy
In the Name of the In the Name of the Name. Thy kingdom
Father and of theSon,and Father, and of the Son, come. Thy will be done
of the Holy Ghost. Amen. and of the Holy Ghost. On earth as it is in heaven.
FY. Amen. Give us this day our daily
¥. I will go in unto the bread. And forgive us our
altar of God. trespasses, As we forgive
FR. Unto God, who giv- those who trespass against
eth joy to my youth. us. And lead us not into
temptation, But deliver us
from evil. Amen.
+ The Collect
Almighty God, unto
whom all hearts are open,
all desires known, and
ian
sous las mi
from whom no secrets are
hid; Cleanse the thoughts
of our hearts by the in-
Spiration of thy Holy
Spirit, that we may per-
fectly love thee, and
worthily magnify thy holy
Name; through Christ our
Lord. Amen.
 LITURGIES COMPARED 587

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LUTHERAN CHURCH PROTESTANT EPISCOPAL
CHURCH

THE DECALOGUE
The Priest may omit that
part of the Commandment
which is inset.
The Decalogue may be
omitted, provided it be
said at least one Sunday
in each month. But Nore,
That whenever it is omit-
ted, the Priest shall say the
Summary of the Law, be-
ginning, Hear what our
Lord Jesus Christ saith.
God spake these words,
Psalm 43 and said:
Priest. Judge me, O I am the Lord thy God;
God, and distinguish my Thou shalt have none other
cause against an ungodly gods but me.
nation: deliver me from Lord, have mercy upon
the unjust and deceitful us, and incline our hearts
man. to keep this law.
FR. For Thou, O God, Thou shalt not make to
art my strength: why hast thyself any graven image,
Thou cast me from Thee, nor the likeness of any
and why go I sorrowful thing that is in heaven
while the enemy afflicteth above, or in the earth be-
meP neath, or in the water
P. O send out Thy light under the earth; thou shalt
and Thy truth: they have not bow down to them,
led me and brought me nor worship them; for I
unto Thy holy hill, even the Lorp thy God am a
unto Thy tabernacles. jealous God, and visit the
RY. Then will I go unto sins of the fathers upon
the altar of God, unto the children, unto the third
God, who giveth joy to and fourth generation of
my youth. them that hate me; and
P. I will praise Thee show mercy unto thou-
upon the harp, O God, my sands in them that love
God; why art thou cast me and keep my com-
down, O my soul? and why mandments.
art thou disquiet within Lord, have mercy upon
me? us, and incline our hearts
FY. Hope thou in God: to keep this law.
for yet will I praise Him, Thou shalt not take the
who is the health of my Name of the Lord thy God
088 APPENDIX

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CHURCH

countenance, and my God. in vain; for the Lord will

P. Glory be to the Father not hold him guiltless, that
and to the Son and to the taketh his Name in vain.
Holy Ghost. Lord, have mercy upon
RY. As it was in the be- us, and incline our hearts
ginning, is now, and ever to keep this law.
shall be, world without Remember that thou
end. Amen. keep holy the Sabbath-
day. Six days shalt thou
ANT. Y. I will go in unto labour, and do all that
the altar of God. thou hast to do; but the
FR. Unto God, who giv- seventh day is the Sabbath
eth joy to my youth. of the Lord thy God. In
it thou shalt do no man-
ner of work; thou, and thy
son, and thy daughter, thy
man-servant, and thy maid-
servant, thy cattle, and the
stranger that is within thy
gates. For in six days the
Lord made heaven and
earth, the sea, and all that
in them is, and rested the
seventh day; wherefore
the Lord blessed the sev-
enth day, and hallowed it.
Lord, have mercy upon
us, and incline our hearts
to keep this law.
ConFITEDE
THE CONFESSION THE CONFESSION OF SINS

The Minister shall say:

¥. Our help >< is in the Beloved in the Lord! Honour thy father and
name of the Lord. Let us draw near with a thy mother; that thy days
R. Who hath made true heart, and confess our may be long in the land
heaven and earth. sins unto God our Father, which the Lord thy God
By the Priest beseeching Him, in the giveth thee.
P. I confess to Almighty Name of our Lord Jesus Lord, have mercy upon
God, etc. Christ, to grant us for- us, and incline our hearts
R. May Almighty God giveness. JELIALS to keep this law.
have mercy upon thee, Our help is in the Name Thou shalt do no mur-
forgive thee thy sins, and of the Lord. cer.
bring thee to life everlast- RY. Who made heaven Lord, have mercy upon
ing. and earth. us, and incline our hearts
P. Amen. I said, I will confess my to keep this law.
 LITURGIES COMPARED 089

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LUTHERAN CHURCH PROTESTANT EPISCOPAL
CHURCH

transgressions unto the Thou shalt not commit

Lord. adultery.
By the assisting minis- RY. And Thou forgavest Lord, have mercy upon
ters, acolytes, etc. the iniquity of my sin. us, and incline our hearts
I confess Then shall the Minister to keep this law.
to almighty God, say: re Thou shalt not steal.
to blessed Mary ever
Virgin,
Almighty God, our g Lord, have mercy upon
Maker and Redeemer, we =" and incline our hearts
to blessed Michael the poor sinners confess unto %! keep this law.
archangel, Thee, that we are by na-4 Thou shalt not bear
to blessed John the Baptist, ture sinful and _ unclean, false witness against thy
to the holy apostles Peter and that we have sinned neighbour.
and Paul, against Thee by thought, Lord, have mercy upon
to all the saints, word, and deed. Where- us, and incline our hearts
and to you, Father, fore we flee for refuge to to keep this law.
that I have sinned exceed- Thine infinite mercy, seek- Thou shalt not covet thy
ingly ing and imploring Thy neighbours house, thou
in thought, word and deed. grace, for the sake of our shalt not covet thy neigh-
Lord Jesus Christ. bour’s wife, nor his ser-
through my fault, vant, nor his maid, nor his
The Congregation shall
through my fault, through ox, nor his ass, nor any
say with the Minister:
my most grievous fault. thing that is his.
O Most Merciful God,
Therefore I beseech Lord, have mercy upon
Who hast given Thine
blessed Mary ever Virgin, ts, and write all these thy
Only-begotten Son to die
blessed Michael the arch- laws in our hearts, we be-
for us, have mercy upon
angel, seech thee.
us, and for His'sake grant
blessed John the Baptist,
us remission of all our
the holy apostles Peter and Then may the Priest say,
sins; and by Thy Holy
Paul, Hear what our Lord Jesus
Spirit increase in us true
all the saints,
knowledge of Thee, and
Christ saith.
and you, Father, Thou shalt love the Lord
of Thy will, and true
tu pray to the Lord our obedience to Thy Word, thy God with all thy heart,
God for me. to the end that by Thy and with all thy soul, and
with all thy mind. This is
grace we may come to
everlasting life; through the first and great com-
Jesus Christ our Lord. mandment. And the sec-
ond is like unto it; Thou
Amen.
shalt love thy neighbour
Then shall the Minister as thyself. On these two
say: commandments hang all
P. May almighty God Almighty God, our the Law and the Prophets.
have mercy upon you, for- Heavenly Father, hath had
give you your sins, and mercy upon us, and hath
bring you to life everlast- given His Only Son to die
ing. for us, and for His sake
FY. Amen. forgiveth us all our sins.
590 APPENDIX

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LUTHERAN CHURCH PROTESTANT EPISCOPAL
CHURCH

¥Y. May the almighty To them that believe on

and merciful Lord grant His Name, He giveth
us pardon >}, and absolu- power to become the sons
tion, and remission of our of God, and bestoweth
sins. upon them His Holy Spirit.
FY. Amen. - He that believeth, and is
Y. Thou wilt turn, on , baptized, shall be saved.
God, and bring us to life. : Grant this, O Lord, unto
FY. And Thy people shall us all.
rejoice in Thee.
Y. Show us, O Lord, " The Congregation shall
Thy mercy. sing or say:
FY. And grant us Thy Amen.
salvation.
¥Y. O Lord, hear my
prayer.
Fy. And let my cry come
unto Thee.
VY. The Lord be with
you.
FY. And with thy spirit.
Let us pray.
Ascending to the Altar:
Take away from us our
iniquities, we beseech
Thee, O Lord, that, with
pure minds, we may wor-
thily enter into the Holy
of Holies, through Christ
our Lord. Amen.
We beseech Thee, O
Lord, by the merits of Thy
saints, whose relics are
here, and of all the saints,
that Thou wouldst vouch-
safe to forgive me all my
sins. Amen.

THE INTROIT THE INTROIT

To Thee have I lifted Unto Thee, O Lord, do
up my soul: in Thee, O I lift up my soul: O my
my God, I put my trust; God, I trust in Thee;
let me not be ashamed. Let me not be ashamed:
Neither let my enemies let not mine enemies tri-
laugh at me; for none of umph over me;
 LITURGIES COMPARED 591

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LUTHERAN CHURCH PROTESTANT EPISCOPAL
CHURCH

them that wait on Thee Yea, let none that wait

shall be confounded. Ps. on Thee: be ashamed.
Show me, O Lord, Thy Psalm. Show me Thy
ways: and teach me thy ways, O Lord: teach me
paths. W. Glory be to the Thy paths.
Father, and to the Son, Glory be to the Father,
and to the Holy Ghost. As etc.
it was in the beginning, is
now, and ever shall be,
world without end. Amen.
To Thee have I lifted, etc..
Here, if the Decalogue
hath been omitted, shall
THE KYRIE THE KYRIE be said:
Lord, have mercy on us. Lord, have mercy upon us. Lord, have mercy upon us.
Lord, have mercy on us. RY. Lord, have mercy Christ, have mercy upon us.
Lord, have mercy on us. upon us. Lord, have mercy upon us.

Christ, have mercy on us. Christ, have mercy upon Then the Priest may say,
Christ, have mercy on us. us. O almighty Lord, and
Christ, have mercy on us. R’. Christ, have mercy everlasting God, vouch-
upon us. safe, we beseech thee, to
Lord, have mercy on us. Lord, have mercy upon us. direct, sanctify, and gov-
Lord, have mercy on us. RY. Lord, have mercy ern, both our hearts and
Lord, have mercy on us. upon us. bodies, in the ways of thy
laws, and in the works of
thy commandments; that,
through thy most mighty
protection, both here and
ever, we may be preserved
in body and soul; through
our Lord and Saviour Jesus
Christ. Amen.

THE GLORIA IN EXCELSIS GLORIA IN EXCELSIS

Glory to God in the The Minister shall say:
highest. ... Glory be to God on high!
The Congregation shall
sing:
Glory be to God on high,
etc.
Y. The Lord be with The Lord be with you.
you. The Lord be with you. Answer. And with thy
R. And with thy Spirit. RY. And with thy spirit. spirit.
Let us pray. Let us pray. Minister. Let us pray.
 592 APPENDIX

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LUTHERAN CHURCH PROTESTANT EPISCOPAL
CHURCH

THE COLLECTS COLLECT THE COLLECT

Stir up Thy power, we Stir up, we beseech Almighty God, give us
beseech Thee, O Lord, Thee, Thy power, O Lord, grace that we may cast
and come: that from the and come; that by Thy away the works of dark-
threatening dangers of our protection we may be res- ness, and put upon us the
sins, by Thy protection we cued from the threatening armour of light, now in
may deserve to be rescued, perils of our sins, and the time of this mortal life,
and be saved by Thy de- saved by Thy mighty de- in which thy Son Jesus
liverance: who livest and liverance; Who livest and Christ came to visit us in
reignest with God the Fa- reignest with the Father great humility; that in the
ther, in the unity of the and the Holy Ghost, ever last day, when he shal]
Holy Ghost, God, world One God, world without come again in his glorious
without end. end. Amen. majesty to judge both the
O God, who hast willed quick and the dead, we
that Thy Word should may rise to the life im-
take flesh, at the message mortal, through him who
of an angel, in the womb liveth and reigneth with
of the blessed Virgin thee and the Holy Ghost,
Mary: grant to us Thy now and ever. Amen.
servants, that we who be-
lieve her to be truly the This Collect is to be re-
Mother of God may be peated every day, after the
helped by her intercession other Collects in Advent,
with Thee. until Christmas Day.
We beseech Thee, O
Lord, mercifully to receive
the prayers of Thy church:
that, all adversity and
error being destroyed, she
may serve Thee in secu-
rity and freedom.
THE EPISTLE THE EPISTLE THE EPISTLE. Romans xiii. 8
Romans 13:11-14. Breth- Romans 18:11-14 Owe no man any thing,
ren; knowing that it is And that, knowing the but to love one another:
now the hour, etc. time, that now it is high for he that loveth another
RY. Thanks be to God. time to awake out of sleep; hath fulfilled the law, etc.
etc.
THE GRADUAL THE GRADUAL
All they, that wait on When the Gradual is omit-
Thee, shall not be con- ted, the Hallelujah or the
founded, O Lord. Sentence for the Season Frere may be sung a Hymn
Y¥. Show, O Lord, Thy may be sung. or an Anthem.
ways to me: and teach me All they that wait for
Thy paths. Thee: shall not be ashamed,
Alleluia, alleluia. Y. O Lord.
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Show us, O Lord, Thy Verse. Show me Thy

mercy: and grant us Thy ways, O Lord: teach me
salvation. Alleluia. Thy paths.
Hallelujah. Hallelujah.
¥. Show us Thy mercy, O
Lord: and grant us Thy
salvation. Hallelujah.
Before the Gospel
Cleanse my heart and
my lips, O almighty God,
who didst cleanse the lips
of the prophet Isaias with
a burning coal: vouchsafe
through Thy gracious
mercy so to cleanse me
that I may worthily pro-
claim Thy holy Gospel,
Through Christ our Lord.
Amen.

Y. The Lord be with Then shall the Minister

you. announce the Gospel for
FY. And with thy spirit. the Day.
Y. The beginning (or
continuation) of the holy The Congregation shall
Gospel according to N.... rise and sing or say:
Before the Gospel
FY. Glory be to Thee, O Glory be to Thee, O Lord. Glory be to thee, O Lord.
Lord.
THE GOSPEL THE GOSPEL THE GOSPEL
Luke 21:25-33. At that Matthew 21:1-9 Matthew 21:1-18
time Jesus said to His dis- And when they drew
ciples: There shall be nigh unto Jerusalem, and
signs, etc. were come to Bethphage,
etc. After the Gospel
FY. Praise be to Thee, O RY. Praise be to Thee, O Praise be to thee, O Christ
Christ. Christ.

By the words of the THE NICENE CREED

Gospel may our sins be I believe in one God,
blotted out. etc.

When there is no Com-

munion, the Apostles
Creed may be used.
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THE HYMN
Then shall be said the
Creed commonly called the
Nicene,or else the Apostles’
Creed; but the Creed may
be omitted, if it hath been
said immediately before in
Morning Prayer; Provided,
That the Nicene Creed
shall be said on Christmas
Day, Easter Day, Ascen-
sion Day, Whitsunday,
and Trinity Sunday.

Here, or immediately after

the Creed, may be said the
Bidding Prayer, or other
authorized prayers and
intercessions.
Then followeth the Sermon.

THE SERMON THE SERMON THE SERMON

THE NICENE CREED The Sermon ended, the
I believe in one God, Congregation shall rise and
etc. the Minister shall say:
The Peace of God, which
passeth all understanding,
keep your hearts and
minds through Christ Jesus.

THE OFFERTORY THE OFFERTORY THE OFFERTORY SENTENCES

The Lord be with you. One of the Offertories here Remember the words of
RY. And with Thy spirit. following, or any other suit- the Lord Jesus, how he
Let us pray. able Offertory, may be said, It is more blessed to
used. give than to receive. Acts
xx. 35.
(Taking the paten with I
the Host) The sacrifices of God Let your light so shine
are a broken spirit: a before men, that they may
Receive, O holy Father, broken and a contrite see your good works, and
almighty and eternal God, heart, O God, Thou wilt glorify your Father which
this spotless host, which I, not despise. is in heaven. St. Matt. v.
Thy unworthy servant, Do good in Thy good 16.
offer unto Thee, my living pleasure unto Zion: build Lay not up for your-
and true God, for mine Thou the walls of Jeru- selves treasures upon earth,
own countless sins, offenses salem. where moth and rust doth
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and negligences, and for Then shalt Thou be corrupt, and where thieves
all here present; as also pleased with the sacrifices break through and steal:
for all faithful Christians of righteousness: with but lay up for yourselves
living and dead, that it burnt-offering and whole treasures in heaven, where
may avail both for my own burnt-offering. neither moth nor rust doth
and their salvation unto corrupt, and where thieves
life eternal. Amen. II do not break through nor
Create in me a clean steal. St. Matt. vi. 19, 20.
heart, O God: and renew Not every one that saith
a right spirit within me. unto me, Lord, Lord, shall
Cast me not away from enter into the kingdom of
Thy presence: and take heaven; but he that doeth
not Thy Holy Spirit from the will of my Father
me. which is in heaven. St.
Restore unto me the joy Matt. vii. 21.
of Thy salvation: and up- He that soweth little
hold me with Thy free shall reap little; and he
Spirit. that soweth plenteously
shall reap plenteously. Let
every man do according
as he is disposed in his
heart, not grudgingly, or
of necessity; for God lov-
eth a cheerful giver. 2
Cor. ix. 6, 7.
While we have time, let
us do good unto all men;
and especially unto them
that are of the household
of faith. Gal. vi. 10.
God is not unrighteous,
that he will forget your
works, and labour that
proceedeth of love; which
love ye have showed for
his Name’s sake, who have
ministered unto the saints,
and yet do minister. Heb.
vi. 10.
To do good, and to dis-
tribute, forget not; for with
such sacrifices God is well
pleased. Heb. xiii. 16.
Whoso hath this world’s
good, and seeth his brother
have need, and shutteth
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Pouring wine and water up his compassion from

into the chalice, the priest him, how dwelleth the
says: love of God in him? I St.
O God, who in a won- John iii. 17.
derful manner didst create Be merciful after thy
and ennoble human na- power. If thou hast much,
ture, and still more won- give plenteously; if thou
derfully hast renewed it; hast little, do thy diligence
grant that by the mystery gladly to give of that little:
of this water and wine, for so gatherest thou thy-
we may be made partak- self a good reward in the
ers of His divinity who day of necessity. Tobit iv.
vouchsafed to become par- 8, 9.
taker of our humanity, And the King shall an-
Jesus Christ Thy Son, our swer and say unto them,
Lord: who liveth and Verily I say unto you, In-
reigneth with Thee in the asmuch as ye have done
unity of the Holy Ghost, it unto one of the least ot
one God, world without these my brethren, ye have
end. Amen. done it unto me. St. Matt.
xxv. 40.
How then shall they call
on him in whom they have
not believed? and how
shall they believe in him
of whom they have not
heard? and how shall they
hear without a preacher?
and how shall they preach,
except they be sent? Rom.
x. 14, 15.
Jesus said unto them,
The harvest truly is plen-
teous, but the labourers
are few: pray ye therefore
the Lord of the harvest,
that he send forth labour-
ers into his harvest. St.
Luke x. 2.
Ye shall not appear be-
fore the Lord empty; every
man shall give as he is
able, according to the
blessing of the Lord thy
God which he hath given
thee. Deut. xvi. 16, 17.
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Offering up the chalice, Thine, O Lord, is the

he says: greatness, and the power,
We offer unto Thee, O and the glory, and the vic-
Lord, the chalice of salva- tory, and the majesty: for
tion, beseeching Thy clem- all that is in the heaven
ency that it may ascend and in the earth is thine:
in the sight of Thy divine thine is the kingdom, O
majesty with a sweet sa- Lord, and thou art exalted
vor, for our own salvation as head above all. I Chron.
and for that of the whole xxix. 1].
world. Amen. All things come of thee,
O Lord, and of thine own
In the spirit of humility have we given thee.
and with a contrite heart I Chron. xxix. 14.
receive us, O Lord, and
grant that the sacrifice THE OFFERING The offerings of the people
which we offer this day in shall be presented and
Thy sight may be pleasing placed upon the Holy
unto Thee, O Lord God. Table.

Come, O Sanctifier, And the Priest shall then

almighty and eternal God, offer, and shall place upon
and bless this sacrifice the Holy Table the Bread
prepared for Thy holy and the Wine.
name.
And when the Alms and
Oblations are being te-
ceived and presented, there
may be sung a Hymn, or
an Offertory Anthem in
the words of Holy Scrip-
ture or of the Book of
Common Prayer, under the
direction of the Priest.
THE INCENSING OF THE THE GENERAL PRAYER
OFFERINGS AND OF THE At the end of each para- Here the Priest may ask
FAITHFUL graph the Congregation the secret intercessions of
Through the _ interces- may say: We beseech Thec the Congregation for any
sion of blessed Michael to hear us, good Lord. who have desired the
the Archangel standing at prayers of the Church.
the right hand of the altar
of incense, and of all His Then shall the Priest say,
elect, may the Lord vouch- Let us pray for the
safe to bless >} this in- Let us pray. whole state of Christ’s
cense, and to receive il Church.
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in the odor of sweetness. Almighty and most Mer- Almighty and everliving
Through Christ our Lord. ciful God, the Father of God, who by thy holy
Amen. our Lord Jesus Christ: We Apostle hast taught us to
give Thee thanks for all make prayers, and suppli-
May this incense which Thy goodness and tender cations, and to give thanks
Thou hast blessed, O Lord, mercies, especially for the for all men; We humbly
ascend to Thee, and may gift of Thy dear Son, and beseech thee most merci-
Thy mercy descend upon for the revelation of Thy fully to accept our [alms
us. will and grace; and we be- and] oblations, and to re-
seech Thee so to implant ceive these our prayers,
Let my prayer, O Lord, Thy Word in us, that, in which we offer unto thy
be directed as incense in good and honest hearts, Divine Majesty; beseech-
Thy sight; the lifting up we may keep it, and bring ing thee to inspire con-
of my hands as an evening forth fruit by patient con- tinually the Universal
sacrifice. tinuance in well doing. Church with the spirit of
Most heartily we be- truth, unity, and concord:
Set a watch, O Lord, seech Thee so to rule and And grant that all those
before my mouth, and a govern Thy Church uni- who do confess thy holy
door round about my lips: versal, that it may be pre- Name may agree in the
That my heart may not served in the pure doc- truth of the holy Word,
incline to evil words, and trine of Thy saving Word, and live in anity and godly
seek excuses in sins. whereby faith toward Thee love.
May the Lord kindle may be strengthened, and We beseech thee also,
within us the fire of His charity increased in us to- so to direct and dispose
love and the flame of ever- ward all mankind. the hearts of all Christian
lasting charity. Amen. Send forth Thy light and Rulers, that they may
Thy truth unto the utter- truly and impartially ad-
most parts of the earth. minister justice, to the
Raise up faithful pastors punishment of wickedness
and missionaries to preach and vice, and to the main-
the Gospel in our own tenance of thy true reli-
land and to all nations; gion, and virtue.
and guide, protect, and Give grace, O heavenly
prosper them in all their Father, to all Bishops and
labors. other Ministers, that they
Bless, we pray Thee, the may, both by their life
institutions of the Church; and doctrine, set forth thy
its colleges, its seminaries, true and lively Word, and
and all its schools; that rightly and duly admin-
they may send forth men ister thy holy Sacraments.
and women to serve Thee, And to all thy People
in the Ministry of the give thy heavenly grace;
Word, the Ministry of and especially to this con-
Mercy, and all the walks gregation here present;
of life. that, with meek heart and
Let the light of Thy due reverence, they may
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Washing his fingers, the Word ever shine within hear, and receive thy holy
priest says: our homes. Keep the chil- Word; truly serving thee in
I will wash my hands dren of the Church in the holiness and righteousness
among the innocent and covenant which Thou hast all the days of their life.
will encompass Thy Altar, made with them in Holy And we most humbly
O Lord, that I may hear Baptism; and grant all par- beseech thee, of thy good-
the voice of Thy praise ents grace to bring them ness, O Lord, to comfort
and tell of all Thy won- up in faith toward Thee and succour all those who,
drous works. I have loved, and in obedience to Thy in this transitory life, are
O Lord, the beauty of Thy will. in trouble, sorrow, need,
house, and the place where Grant also health and sickness, or any other ad-
Thy glory dwelleth. prosperity to all that are versity.
Take not away my soul, in authority, especially to And we also bless thy
O God, with the wicked the President [and Con- holy Name for all thy ser-
nor my life with men of gress] of the United States, vants departed this life in
blood. In whose hands are the Governor [and Legis- thy faith and fear; be-
iniquities, their right hand lature] of this Common- seeching thee to grant
is filled with gifts. But as wealth, and to all our them continual growth in
for me, I have walked in Judges and Magistrates; thy love and service, and
my innocence. Redeem and endue them with to give us grace so to fol-
me, and have mercy on grace to rule after Thy low their good examples,
me. good pleasure, to the that with them we may
My foot hath stood in maintenance of righteous- be partakers of thy heav-
the direct way, in the ness, and to the hinderance enly kingdom. Grant this,
churches J will bless Thee, and punishment of wick- O Father, for Jesus Christ's
O Lord. edness, that we may lead sake, our only Mediator
Glory be to the Father, a quiet and peaceable life, and Advocate. Amen.
and to the Son, »}« and to in all godliness and hon- Then shall the Priest say
the Holy Ghost, as it was esty. to those who come to re-
in the beginning, is now, All who are in trouble, ceive the Holy Communion,
and ever shall be, world want, sickness, anguish of Ye who do truly and ear-
without end. Amen. labor, peril of death, or nestly repent you of your
any other adversity, espe- sins, and are in love and
cially those who are in charity with your neigh-
suffering for Thy Name bours, and intend to lead
and for Thy truth’s sake, a new life, following the
comfort, O God, with Thy commandments of God,
Holy Spirit, that they may and walking from hence-
receive and acknowledge forth in his holy ways;
their afflictions as the Draw near with faith, and
manifestation of Thy Fa- take this holy Sacrament
therly will. to your comfort; and make
And although we have your humble confession to
deserved Thy righteous Almighty God, devoutly
wrath and manifold pun- kneeling.
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Prayer to the Most ishments, yet, we entreat THE GENERAL CONFESSION

Holy Trinity Thee, O most Merciful Almighty God, Father
Father, remember not the of our Lord Jesus Christ,
Receive, O Holy Trin- Maker of all things, Judge
sins of our youth, nor our
ity, this oblation which
many transgressions; but of all men; We acknowl-
we make to Thee in re- edge and bewail our mani-
out of thine unspeakable
membrance of the Passion,
goodness, grace and fold sins and wickedness,
Resurrection and Ascension
mercy, defend us from all Which we, from time to
of our Lord Jesus Christ, time, most grievously have
harm and danger of body
and in honor of blessed committed, By thought,
and soul. Preserve us
Mary ever Virgin, of
from false and pernicious word, and deed, Against
blessed John the Baptist,
doctrine, from war and thy Divine Majesty, Pro-
the holy apostles Peter and voking most justly thy
bloodshed, from plague
Paul, of these (the mar-
and pestilence, from all wrath and indignation
tyrs whose relics are con- against us. We do earnestly
calamity by fire and water,
tained in the altar stone)
from hail and tempest, repent, And are heartily
and of all the saints that
from failure of harvest and sorry for these our misdo-
it may avail to their honor ings; The remembrance of
from famine, from anguish
and our salvation, and,
of heart and despair of them is grievous unto us;
that they may vouchsafe
Thy mercy, and from an The burden of them is in-
to intercede for us in
evil death. And in every tolerable Have mercy
heaven, whose memory
time of trouble, show Thy- upon us, Have mercy upon
we now keep on earth.
self a very present Help, us, most merciful Father;
Through the same Christ
the Saviour of all men, For thy Son our Lord
our Lord. Amen.
and especially of them that Jesus Christ’s sake, For-
believe. give us all that is past;
Brethren, pray that my
Cause also the needful And grant that we may
sacrifice and yours may be
fruits of the earth to pros- ever hereafter Serve and
acceptable to God the Fa-
per, that we may enjoy please thee In newness of
ther almighty.
them in due season. Give life, To the honour and
success to all lawful occu- glory of thy Name;
RY. May the Lord re-
pations on land and sea; Through Jesus Christ our
ceive the sacrifice at thy
to all pure arts and useful Lord. Amen.
hands, w the praise and
glory of His name, to our knowledge; and crown
them with Thy blessing. Then shall the Priest (the
own benefit, and to that
Bishop if he be present)
of all His holy Church.
stand up, and turning to
The priest alone says: Here special Supplications, the People, say,
Amen. Intercessions, and Prayers
may be made. Almighty God, our heav-
The Secret enly Father, who of his
May these holy Myster- These, and whatsoever great mercy hath promised
ies, O Lord, cleanse us by other things Thou would- forgiveness of sins to all
their powerful efficacy, est have us ask of Thee, those who with hearty re-
and enable us to come O God, vouchsafe unto pentance and true faith
with greater purity to Him us, for the sake of the bit- turn unto him; Have mercy
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who is their foundation. ter sufferings and death of upon you; pardon and
Through our Lord... . Jesus Christ, Thine only deliver you from all your
Aloud: World without ‘Son, our Lord and Saviour, sins; confirm and strengthen
end. Who liveth and reigneth y ou in all goodness; and
R. Amen. with Thee and the Holy bring you to everlasting
Ghost, ever one God, world life; through Jesus Christ
without end. our Lord. Amen.

Then shall the Minister Then shall the Priest say,

and the Congregation say Hear what comfortable
the Lord’s Prayer. words our Saviour Christ
saith unto all who truly
Our Father, who art in turn to him.
heaven; Hallowed be Thy
Come unto me, all ye
Name; Thy kingdom come;
that travail and are heavy
Thy will be done on earth,
laden, and I will refresh
as it is in heaven; Give us
you. St. Matt. xi. 28.
this day our daily bread;
And férgive us our tres- So God loved the world,
passes, as we forgive those that he gave his only-be-
who trespass against us; gotten Son, to the end that
And lead us not into temp- all that believe in him
tation; But deliver us from should not perish, but have
evil; For Thine is the king- everlasting life. St. John
dom, and the power, and iii. 16.
the glory, for ever and Hear also what Saint
ever. Amen. Paul saith.
This is a true saying,
HYMN and worthy of all men to
If there be no Communion, be received, That Christ
the Minister, standing at Jesus came into the world
the Altar, shall say the to save sinners. I Tim. i.
Benediction. 15.
Hear also what Saint
The Lord bless thee,
John saith.
and keep thee.
The Lord make His face If any man sin, we have
shine upon thee, and be an Advocate with the
gracious unto thee. Father, Jesus Christ the
The Lord lift up His righteous; and he is the
countenance upon thee, Propitiation for our sins.
and give thee peace. I St. John ii. 1, 2.

The Congregation shall

sing or say:
Amen.
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THE Hoty COMMUNION

When there is a Com-

munion, the Minister shall
vo to the Altar during the
singing of the Hymn. After
Silent Prayer, he shall un-
cover the Vessels and rev-
erently prepare for the Ad-
ministration of the Holy
Sacrament.
THE PREFACE THE PREFACE
¥Y. The Lord be with The Lord be with you.
you. FY. And with thy spirit.
FY. And with thy spirit. Lift up your hearts. Lift up your hearts.
Y. Lift up your hearts. FR’. We lift them up unto Answer. We lift them
FR. We lift them up unto the Lord. up unto the Lord.
the Lord. Let us give thanks unto Priest. Let us give
Y. Let us give thanks to the Lord our God. thanks unto our Lord God.
the Lord our God. FY. It is meet and right Answer. It is meet and
FY. It is meet and right. so to do. right so to do.
It is truly meet and just, It is truly meet, right, Then shall the Priest turn
right and availing unto and salutary, that we to the Holy Table, and say,
salvation, that we should
should at all times, and in It is very meet, right,
at all times and in all all places, give thanks unto and our bounden duty,
places give thanks unto
Thee, O Lord, Holy Fa- that we should at all times,
Thee, O holy Lord, Father
ther, Almighty Everlast- and in all places, give
almighty and everlasting
ing God: thanks unto thee, O Lord,
God, through Christ our
Holy Father, Almighty,
Lord. Through whom the
Everlasting God.
angels praise Thy majesty,
the dominions worship it,
the powers stand in awe.
Here shall follow the Proper Here shall follow the Proper
The heavens, and the
Preface for the Day or Preface, according to the
heavenly hosts, and the
Season. If there be none time, if there be any spe-
blessed seraphim join to-
especially appointed, there cially appointed; or else
gether in celebrating their
shall follow immediately, immediately shall be said
joy. With whom we pray
Therefore with Angels, etc. or sung by the Priest,
Thee join our voices also,
while we say with lowly Therefore with Angels
praise: and Archangels, and with
all the company of heaven,
THE SANCTUS we laud and magnify thy
Holy, holy holy, Lord glorious Name; evermore
God of hosts. Heaven and praising thee, and saying,
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earth are full of Thy glory. Priest and People

Hosanna in the highest. Holy, Holy, Holy, Lord
Blessed is He that com- God of hosts, Heaven and
eth in the name of the earth are full of thy glory:
Lord. Hosanna in the Glory be to thee, O Lord
highest. Most High. Amen.

PROPER PREFACES PROPER PREFACES PROPER PREFACES

For Christmas For Christmas Upon Christmas Day, and
Because by the mystery For in the mystery of seven days after
of the Word made flesh - the Word made flesh, Because thou didst give
the light of Thy glory hath Thou hast given us a new Jesus Christ, thine only
shone anew upon the eyes revelation of Thy glory; son, to be bom as at this
of our mind: that while that seeing Thee in the time for us; who, by the
we acknowledge Him to person of Thy Son, we operation of the Holy
be God seen by men, we may be drawn to the love Ghost, was made very
may be drawn by Him to of those things which are man, of the substance of
the love of things unseen. not seen. Therefore with the Virgin Mary his
And therefore with angels Angels, etc. mother; and that without
and archangels, with spot of sin, to make us
thrones and dominions, clean from all sin.
and with all the heavenly Therefore with Angels,
hosts, we sing a hymn to etc.
Thy glory, saying without
ceasing:
Upon the Epiphany, and
For Epiphany For Epiphany seven days after
For when Thine only- And now do we praise Through Jesus Christ
hegotten Son showed Him- Thee, that Thou didst send our Lord; who, in sub-
self in the substance of unto us Thine Only-begot- stance of our mortal flesh,
our mortal nature, He re- ten Son, and that in Him, manifested forth his glory;
stored us by the new light being found in fashion as that he might bring us out
of His own immortality. a man, Thou didst reveal of darkness into his own
And therefore with angels the fullness of Thy Glory. glorious light.
and archangels, with Therefore with Angels, etc. Therefore with Angels,
thrones and dominions, etc.
and with all the heavenly
hosts, we sing a hymn to
Thy glory, saying without
Upon the Feasts of the
ceasing:
' Purification, Annunciation,
For Lent For Lent and Transfiguration
Who by the fasting of Who on the Tree of the Because in the Mystery
the body dost curb our Cross didst give salvation of the Word made flesh,
vices, elevate our rninds unto mankind; that whence thou hast caused a new
and bestow virtue and death arose, thence life light to shine in our hearts,
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CHURCH

reward; through Christ also might rise again: and to give the knowledge of
our Lord, through whom that he who by a tree once thy glory in the face of
the angels praise Thy ma- overcame, might likewise thy Son Jesus Christ our
jesty, etc. by a Tree be overcome, Lord.
through Christ our Lord; Therefore with Angels,
In Passiontide through Whom with An- etc.
Who didst set the sal- gels, etc.
vation of mankind upon
the tree of the Cross, so
that whence death, thence
also life might rise again,
and that he who overcame
by the tree might also be
overcome on the tree:
through Christ our Lord,
through whom the angels
praise, etc.

Upon Easter Day, and

For Easter For Easter seven days after
It is truly meet and just, But chiefly are we bound But chiefly are we bound
right and availing unto to praise Thee for the to praise Thee for the
salvation, that at all times, glorious Resurrection of glorious Resurrection of
but more especially on this Thy Son, Jesus Christ, our Thy Son, Jesus Christ, our
day (especially at this sea- Lord: for He is the very Lord: for He is the very
son) we should extol Thv Paschal Lamb, which was Paschal Lamb, which was
glory, O Lord, when Christ offered for us, and hath offered for us, and hath
our Pasch was sacrificed. taken away the sin of the taken away the sin of the
For He is the true Lamb world; Who by His death world; Who by His death
that hath taken away the hath destroyed death, and hath destroyed death, and
sins of the world. Who by by His rising to life again, by His rising to life again,
dying hath overcome our hath restored to us ever- hath restored to us ever-
death, and by rising again lasting life. Therefore with lasting life.
hath restored our life. Angels, etc. Therefore with Angels,
Therefore . . . etc.

For the Festival of the Upon Ascension Day, and

For the Ascension Ascension seven days after
Who after His resurrec- Through Jesus Christ Through thy most dearly
tion appeared and showed our Lord, Who, after His beloved Son Jesus Christ
Himself to all His dis- Resurrection, appeared our Lord; who, after his
ciples; and while they be- openly to all His disciples, most glorious Resurrection,
held Him, was lifted up and in their sight was manifestly appeared to all
into heaven, so that He taken up into Heaven, that his Apostles, and in their
might make us _partakers He might make us _par- sight ascended up into
of His Godhead. And takers of His Divine Na- heaven, to prepare a place
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therefore with angels and ture. Therefore with An- for us; that where he is,
archangels, with thrones gels, etc. thither we might also
and dominions, and with ascend, and reign with
ill the heavenly hosts, we him in ylory.
sing a hymn to Thy glory, Therefore with Angels,
saying without ceasing: etc.

For the Festival of Upon Whitsunday, and

For Pentecost Pentecost six days after
Who ascending above Through Jesus Christ, Through Jesus Christ
all the heavens, and sitting - Thy dear Son, our Lord our Lord; according to
at Thy right hand, (on and Saviour; Who ascend- whose most true promise,
this day) sent forth the ing above the heavens and the Holy Ghost came down
Holy Ghost, as He had sitting at Thy right hand, as at this time from
promised, on the children poured out [on this day] heaven, lighting upon the
of adoption. Wherefore the Holy Spirit as He had disciples, to teach them,
does the whole world re- promised, upon the chosen and to lead them into all
joice with exceeding great disciples; whereat the truth; giving them _bold-
joy; the hosts above and whole earth rejoices with ness with fervent zeal con-
also the angelic powers exceeding joy. Therefore stantly to preach the Gos.
join in singing the hymn with Angels, etc. pel unto all nations; where-
to Thy glory saying with- by we have been brought
out ceasing: out of darkness and error
into the clear light and
true knowledge of thee,
and of thy Son Jesus Christ.
Therefore with Angels,
etc.

Upon the Feast of Trinity

For the Holy Trinity only
Who with Thine only- Who with Thine Only-
begotten Son and the Holy For the Festival of the begotten Son, and the
Ghost art one God, one Holy Trinity Holy Ghost, art One God,
Lord; not in the oneness Who with Thine Only- one Lord, in Trinity of Per-
of a single person, but in begotten Son, and the sons and in Unity of Sub-
the Trinity of one sub- Holy Ghost, art One God, stance. For that which we
stance. For that which we One Lord. And in the con- believe of thy glory, O
believe from Thy revela- fession of the only true Father, the same we be-
tion concerning Thy glory, God, we worship the Trin- lieve of the Son, and of
that same we believe also ity in Person, and the the Holy Ghost, without
of Thy Son, and of the Unity in Substance, of any difference of inequality.
Holy Ghost, without dif- Majesty Co-equal. There- Therefore with Angels
ference or separation. So fore with Angels, etc. etc.
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that in confessing the true Or this

and everlasting Godhead, For the precious death
we shall adore distinction and merits of thy Son
in persons, oneness in be- Jesus Christ our Lord, and
ing, and equality in maj- for the sending to us of
Which the angels the Holy Ghost, the Com-
and archangels, the cheru- forter; who are one with
bim also and the seraphim thee in thy Eternal God-
do praise, nor cease to cry head.
out as with one voice: Therefore with Angels,
etc.
For Christ the King
Upon All Saints’ Day,
Who with the oil of and seven days after
gladness hast anointed Who, in the multitude
Thine only-begotten Son, of thy Saints, hast com-
our Lord Jesus Christ, as passed us about with so
eternal High Priest and great a cloud of witnesses
universal King; that offer- that we, rejoicing in their
ing Himself on the altar fellowship, may run with
of the Cross as an immac- patience the race that is
ulate host and peace-offer- set before us, and, to-
ing, He might complete gether with them, may re-
the mysteries of human ceive the crown of glory
redemption; and all crea- that fadeth not away.
tion being made subject to Therefore with Angels
His dominion, He might and Archangels, and with
deliver into the hands of all the company of heaven,
Thine infinite Majesty a we laud and magnify thy
kingdom eternal and uni- glorious Name; evermore
versal, a kingdom of truth praising thee, and saying,
and life, a kingdom of
holiness and grace, a king- Priest and People
dom of justice, love and Holy, Holy, Holy, Lord
peace. Therefore... God of hosts, Heaven and
earth are full of thy glory:
In Masses for the Dead Glory be to thee, O Lord
In whom the hope of a Most High. Amen.
blessed resurrection hath
shone upon us, that those
whom the certainty of dy-
ing afflicteth, may be con-
soled by the promise of
future immortality. For
unto Thy faithful, O Lord,
life is changed, not taken
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away: and the abode of

this earthly sojourn being
dissolved, an eternal dwell-
ing is prepared in heaven.
And therefore...
(Also Proper Prefaces
for the Sacred Heart; the
Blessed Virgin Mary;
Feasts of St. Joseph; and
Feasts of the Apostles.)

THE CANON OR RULE OF After the Preface shall

CONSECRATION follow immediately:
(Said silently until the Therefore with Angels
Lord’s Prayer) and Archangels, and with
all the company of heaven,
We therefore humbly we laud and magnify Thy
pray and beseech Thee, O glorious Name; evermore
most merciful Father, praising Thee, and saying:
through Jesus Christ Thy
Son, our Lord, that Thou THE SANCTUS
wouldst vouchsafe to re-
Holy, Holy, Holy, Lord
ceive and bless these
God of Sabaoth; Heaven
gifts, these >. offerings,
these >f4 holy and un- and earth are full of Thy
glory; Hosanna in the
blemished sacrifices.
highest.
Which in the first place, Blessed is He that com-
we offer up to Thee for eth in the Name of the
Thy holy Catholic Church, Lord; Hosanna in the
that it may please Thee highest?
to grant her peace, to pro-
tect, unite and govern her
throughout the world, to-
gether with Thy servant
N. our Pope, N. our Bishop,
and all true believers and
professors of the Catholic
and Apostolic Faith.

Commemoration of the
Living
Be mindful, O Lord, of
Thy servants and hand-
maids N. and N. (the
priest calls .to mind the
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living he wants to pray

for) and of all here pres-
ent, whose faith and devo-
tion are known to Thee.
for whom we offer, or who
offer up to Thee this sac-
rifice of praise for them-
selves and all those dear
to them, for the redemp-
tion of their souls, the
hope of their safety and
salvation: who now pay
their vows to Thee, the
eternal, living and true
God.
In communion with, and
venerating the memory in
the first place of the glori-
ous ever Virgin Mary
Mother of our God and
Lord Jesus Christ; also of
Thy blessed Apostles and
Martyrs.
Peter and Paul, Andrew,
James, John, Thomas,
James, Philip, Bartholo-
mew, Matthew, Simon and
Thaddeus, Linus, Cletus,
Clement, Sixtus, Cornelius,
Cyprian, Laurence, Chry-
sogonus, John and Paul,
Cosmas and Damian, and
of all Thy saints; by whose
merits and prayers grant
that we may be defended
in all things by the help
of Thy protection. Through
the same Christ our Lord.
Amen.
This oblation, therefore,
of our service and that of
Thy whole family, we be-
seech Thee, O Lord, gra-
ciously to accept, and to
order our days in Thy
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peace and bid us to be THE PRAYER OF

delivered from eternal CONSECRATION
damnation and numbered All glory be to thee,
among the flock of Thy Almighty God, our heav-
elect. Through Christ our enly Father, for that thou,
Lord. Amen. of thy tender mercy, didst
give thine only Son Jesus
Which oblation do Christ to suffer death upon
Thou, O God, vouchsafe in the Cross for our redemp-
all things to bless»}4, ap- tion; who made there (by
prove p}x, ratify >, make his one oblation of him-
worthy and acceptable; self once offered) a full,
that it may become for us perfect, and sufficient sac-
the Body »f« and Blood >. rifice, oblation, and _satis-
of Thy most beloved Son faction, for the sins of the
our Lord Jesus Christ. whole world; and did in-
stitute, and in his holy
Who the day before He
Gospel command us to
suffered took bread into
continue, a perpetua!
His holy and venerable
memory of that his pre-
hands, and with His eyes
cious death and sacrifice,
lifted up to heaven, unto
unti] his coming again: For
Thee, God, His almighty
in the night in which he
Father, giving thanks to
was betrayed, (a) he took
Thee, He blessed >},
Bread; and when he had
broke and gave it to His viven thanks, (b) he brake
disciples, saying: Take it, and gave it to his dis-
and eat ye all of this, for ciples, saying, Take, eat,
this is My Body. (c) this is my Body, which
is given for you; Do this
Adoration of the Sacred in remembrance of me.
Host and the Elevation Likewise, after supper,
In like manner, after He (d) he took the Cup; and
had supped, taking also when he had given thanks,
this excellent chalice into he gave it to them, say-
His holy and venerable ing, Drink ye all of this;
hands, and giving thanks for (e) this is my Blood
to Thee, He blessed >} of the New Testament,
and gave it to His dis- which is shed for you, and
ciples, saying: Take and for many, for the remis-
drink ye all of this, for sion of sins; Do this, as
this is the Chalice of My oft as ye shall drink it, in
Blood, of the new and remembrance of me.
eternal testament: the
mystery of faith: which (a) Here the Priest is to take
shall be shed for you and the Paten into his hands.
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(b) And here to break the

for many unto the remis- Bread.
sion of sins. (c) And here to lay his hand
As often as ye shall do upon all the Bread.
these things, ye shall do (d) Here he is to take the
them in remembrance of Cup into his hands.
(e) And here he is to lay his
Me. hand upon every vessel in which
there is any Wine to be conse-
crated.
The Adoration and the
Elevation of the Chalice The Oblation
Wherefore, O Lord, we Wherefore, O Lord and
Thy servants, and likewise heavenly Father, accord-
Thy holy people, calling ing to the institution of
to mind the blessed Pas- thy dearly beloved Son our
sion of the same Christ, Saviour Jesus Christ, we,
Thy Son our Lord, and thy humble servants, do
also His Resurrection from celebrate and make here
hell and also His glorious before thy Divine Majesty,
Ascension into heaven, of- with these thy holy gifts,
fer unto Thy most excellent which we now offer unto
Majesty, of Thy gifts and thee, the memorial thy Son
presents, a pure pf Vic- hath commanded us to
tim, a holy >}. Victim, a make; having in remem-
spotless Victim, the brance his blessed passion
holy ȴ Bread of eternal and precious death, his
life, and the Chalice >}. mighty resurrection and
of everlasting salvation. glorious ascension; render-
ing unto thee most hearty
Upon which vouchsafe thanks for the innumerable
to look with a propitious benefits procured unto us
and serene countenance, by the same.
and to accept them as
Thou wert pleased to ac- The Invocation
cept the gifts of Thy just And we most humbly
servant Abel, and the sac- beseech thee, O merciful
rifice of our Patriarch Father, to hear us; and, of
Abraham, and that which thy almighty goodness,
Thy high priest Melchise- vouchsafe to bless and
dech offered to Thee, a sanctify, with thy Word
holy sacrifice, a spotless and Holy Spirit, these thy
Victim. gifts and creatures of bread
and wine; that we, receiv-
We most humbly be- ing them according to thy
seech Thee, almighty God, Son our Saviour Jesus
command these things to Christ’s holy institution, in
be carried up by the hands remembrance of his death
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of Thy holy angel to Thine and passion, may be par-

altar on high, in the sight takers of his most blessed.
of Thy divine majesty, that Body and Blood.
as many of us who, by And we earnestly desire
participation at this altar, thy fatherly goodness, mer-
shall receive the most sa- cifully to accept this our
cred Body »}« and Blood sacrifice of praise and
>. of Thy Son may be thanksgiving; most humbly
filled with every heav- beseeching thee to grant
enly blessing and grace. that, by the merits and
Through the same Christ death of thy Son Jesus
our Lord. Amen. Christ, and through faith
in his blood, we, and all
thy whole Church, may
Commemoration of the
obtain remission of our
Departed
sins, and all other benefits
Be mindful also, O Lord, of his passion. And here
of Thy servants and hand- we offer and present unto
maids N. and N. who are thee, O Lord, our selves,
gone before us with the our souls and bodies, to
sign of faith and repose be a reasonable, holy, and
in the sleep of peace. living sacrifice unto thee;
To these, O Lord, and humbly beseeching thee,
to all that rest in Christ, that we, and all others
grant, we beseech Thee, a who shall be partakers of
place of refreshment, light this Holy Communion,
and peace. Through the may worthily receive the
same Christ our Lord. most precious Body and
Amen. Blood of thy Son Jesus
And to us sinners also, Christ, be filled with thy
Thy servants hoping in grace and heavenly bene-
the multitude of Thy mer- diction, and made one
cies, vouchsafe to grant body with him, that he
some part and fellowship may dwell in us, and we
with Thy holy apostles in him. And although we
and martyrs; with John, are unworthy, through our
Stephen, Mathias, Barna- manifold sins, to offer unto
bas, Ignatius, Alexander, thee any sacrifice; yet we
Marcellinus, Peter, Felici- beseech thee to accept this
tas, Perpetua, Agatha, our bounden duty and
Lucy, Agnes, Cecilia, service; not weighing our
Anastasia, and with all merits, but pardoning our
Thy saints; into whose offences, through Jesus
company admit us, we be- Christ our Lord; by whom,
seech Thee, not consider- and with whom, in the
ing our merits, but pardon- unity of the Holy Ghost.
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ing our offenses, through all honour and glory be

Christ our Lord. unto thee, O Father
Through whom, O Lord, Almighty, world without
end. Amen.
Thou dost always create,
sanctify pfx, quicken »fy,
bless +4, and bestow upon
us all these Thy gifts.
Through Him, and
with Him, and in
Him, be unto Thee, O God
the Father +4 almighty,
in the unity of the Holy
> Ghost, all honor and
glory, world without end.

Let us pray
Taught by Thy saving THE LORDS PRAYER
precepts and guided by Then shall the Minister
the divine institution, we And now, as our Saviour
say:
make bold to say: Christ hath taught us, we
Let us pray. are bold to say,
Our Father, who art in Our Father, who art in Our Father, who art in
heaven, hallowed be Thy heaven; Hallowed be Thy heaven, Hallowed be thy
name; Thy kingdom come; Name; Thy kingdom come; Name. Thy kingdom come.
Thy will be done on earth Thy will be done on earth, Thy will be done, On earth
as it is in heaven. Give us as it is in heaven; Give us as it is in heaven. Give us
this day our daily bread; this day our daily bread; this day our daily bread.
and forgive us our tres- And forgive us our tres- And forgive us our tres-
passes, as we forgive those passes, as we forgive those passes. As we forgive those
who trespass against us. who trespass against us; who trespass against us.
And lead us not into temp- And lead us not into temp- And lead us not into temp-
tation. tation; But deliver us from tation, But deliver us from
evil; For Thine is the king- evil. For thine is the king-
RY. But deliver us from dom, and the power, and dom, and the power, and
evil. the glory, for ever and the glory, for ever and
Amen. ever. ever. Amen.

The Congregation shall

sing or say:
Amen.

Then shall the Minister say

the Words of Institution.
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Deliver us, we beseech THE WORDS OF INSTITUTION Then shall the Priest, kneel-
Thee, O Lord, from all Our Lord Jesus Christ, ing down at the Lord’s
evils, past, present and to in the night in which He Table, say, in the name of
come, and by the inter- was betrayed, “took bread; all those who shall receive
cession of the blessed and and when He had given the Communion, this Prayer
glorious ever Virgin Mary, thanks, He brake it and following.
Mother of God, together gave it to His disciples,
with Thy blessed apostles saying, Take, eat; this is We do not presume to
Peter and Paul, and An- My Body, which is given come to this thy Table, O
drew, and all the saints, for you; this do in remem- merciful Lord, trusting in
mercifully grant peace in ‘brance of Me. our own righteousness, but
our days: that through the (*) Here he shall take in thy manifold and great
bounteous help of Thy the Paten, with the Bread, mercies. We are not worthy
mercy we may be always in his hand. so much as to gather up
free from sin and secure After the same manner the crumbs under thy
from all! disturbance. also, He "took the cup, Table. But thon art the
Through the same Jesus when He had supped, and same Lord, whose prop-
Christ Thy Son our Lord, when He had given thanks, erty is always to have
who liveth and reigneth He gave it to them, saying, mercy: Grant us therefore,
with Thee in the unity of Drink ye all of it; this cup gracious Lord, so to eat
the Holy Ghost, one God, is the New Testament in the flesh of thy dear Son
My Blood, which is shed Jesus Christ, and to drink
Said aloud for you, and for many, for his blood, that our sinful
world without end. the remission of sins; this bodies may be made clean
W. The peace rx of the do, as oft as ye drink it, by his body, and our souls
washed through his most
Lord be >} always fx with in remembrance of Me.
vou. (") Here he shall take precious blood, and _ that
the Cup in his hand. we may evermore dwell in
R. And with Thy Spirit.
Then shall the Minister him, and he in us. Amen.
May this mingling and turn to the Congrega-
consecration of the Body tion and say:
and Blood of our Lord The Peace of the Lord
Jesus Christ be to us who be with you alway.
receive it effectual to life The Congregation shall
everlasting. Amen. sing or say:
Amen.

THE AGNUS DEI AGNUS DEI

Lamb of God, who tak- O Christ, Thou Lamb
est, etc. of God, that takest away
the sin of the world, have
mercy upon us. Here may be sung a Hymn
O Christ, Thou Lamb
of God, that takest away
the sin of the world, have
mercy upon us.
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O Christ, Thou Lamb

of God, that takest away
the sin of the world, grant
us Thy peace. Amen.

O Lord Jesus Christ,

who saidst to Thy Apostles,
Peace I leave with you,
My peace I give unto you;
look not upon my sins, but
upon the faith of Thy
Church; and vouchsafe to
grant her peace and unity
according to Thy will: O
God, who livest and reign-
est world without end.
Amen.

O Lord Jesus Christ,

Son of the living God, who
according to the will of
the Father, through the
co-operation of the Holy
Ghost, hast by Thy death
given life to the world:
deliver me by this Thy
most holy Body and Blood
from all my transgressions
and from all evils: make
me always adhere to Thy
commandments and never
suffer me to be separated
from Thee; who with the
same God the Father and
the Holy Ghost livest and
reignest, God, for ever and
ever. Amen.

Let not the partaking of

Thy Body, O Lord Jesus
Christ, which I, though
unworthy, presume to re
ceive, turn to my judg-
ment and condemnation;
but through Thy goodness
may it be unto me a safe-
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guard and a healing rem-

edy both of soul and body;
who livest and reignest
with God the Father in
the unity of the Holy
Ghost, God, world with-
out end. Amen.

I will take the bread of

heaven, and call upon the
Name of the Lord,
Lord, I am not worthy
that Thou shouldst enter
under my roof; say but the
word and my soul shall be
healed.

May the Body of ow

Lord Jesus Christ preserve
my soul to life everlasting.
Amen.

What shall I render to

the Lord for all the things
that He hath rendered to
me? I will take the chalice
of salvation, and I will call
upon the name of the
Lord.
Praising, I will call upon
the Lord, and I shall be
saved from my enemies.

May the Blood of our

Lord Jesus Christ preserve
my soul to life everlasting.
Amen.

If there are communi- Then shall the Communi- Then shall the Priest first
cants they approach the cants present themselves receive the Holy Com-
Sanctuary and the server before the Altar and re- munion in both kinds him-
says the Confiteor. I con- ceive the Holy Sacrament. self, and proceed to de-
fess, etc. liver the same to the Bish-
The priest pronounces ops, Priests, and Deacons,
the Absolution: May al- in like manner, (if any be
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mighty God have mercy, present,) and, after that,

etc. to the People also in order,
into their hands, all de-
voutly kneeling. And suf-
ficient opportunity shall be
given to those present to
Elevating a particle of THE ADMINISTRATION communicate. And when
the Blessed Sacrament the When the Minister giveth he delivereth the Bread,
priest says: the Bread he shall say: he shall say,
Behold the Lamb of Take and eat, this is the The Body of our Lord
God, behold Him who Body of Christ, given for Jesus Christ, which was
taketh away the sins of thee. given for thee, preserve
the world. thy body and soul unto
Lord I am not worthy everlasting life. Take and
that Thou shouldst enter eat this in remembrance
under my roof; say but that Christ died for thee,
the word and my soul and feed on him in thy
shall be healed. heart by faith, with thanks-
giving.

When he giveth the Cup And the Minister who de-

he shall say: livereth the Cup shall say,
Take and drink, this is The Blood of our Lord
the Blood of the New Tes- Jesus Christ, which was
tament, shed for thy sins. shed for thee, preserve thy
body and soul unto ever-
lasting life. Drink this in
remembrance that Christ’s
Blood was shed for thee,
and be thankful.

After he hath given the

Bread and the Cup, the
Minister shall say:
May the Body of our The Body of our Lord
Lord Jesus Christ preserve Jesus Christ and His pre-
Thy soul to life everlast- cious Blood strengthen and
ing. Amen. preserve you in true faith
unto everlasting life.

THE POST-COMMUNION THE Post-COMMUNION

Grant, O Lord, that NUNC DIMITTIS Let us pray.
what we have taken with Lord, now lettest Thou Almighty and everliving
our mouth, we may re- Thy servant depart in God, we most heartily
ceive with a pure mind: peace: according to Thy thank thee, for that thou
and that from a temporal word: dost vouchsafe to feed us
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gift it may become for us For mine eyes have seen who have duly received
an eternal remedy. Thy salvation: which these holy mysteries, with
Thou hast prepared before the spiritual food of the
May Thy Body, O Lord, the face of all people; most precious Body and
which I have received, A light to lighten the Blood of thy Son our
and Thy Blood which I Gentiles: and the glory of Saviour Jesus Christ; and
have drunk, cleave to my Thy people Israel. dost assure us thereby of
inmost parts, and grant Glory be to the Father, thy favour and goodness
that no stain of sin may etc. towards us; and that we
remain in me, whom these are very members incor-
pure and holy sacraments | THE THANKSGIVING porate in the mystical body
have refreshed. Who livest O give thanks unto the of thy Son, which is the
and reignest world with- Lord, for He is good. blessed company of all
out end. Amen. FY. And His mercy en- faithful people; and are
dureth for ever. also heirs through hope of
The Lord will give good- thy everlasting kingdom,
ness: and our earth shall We give thanks to Thee, by the merits of his most
yield her fruit. Almighty God, that Thou precious death and _pas-
YW. The Lord be with hast refreshed us with this sion. And we humbly be-
you. Thy salutary gift; and we seech thee, O heavenly
R. And with thy spirit. beseech Thee, of Thy Father, so to assist us with
May we receive Thy mercy, to strengthen us thy grace, that we may
mercy, O Lord, in the through the same in faith continue in that holy fel-
midst of Thy temple: that toward Thee and in fer- lowship, and do all such
we may with becoming vent love toward one an- good works as thou hast
honor prepare for the ap- other; through Jesus prepared for us to walk in;
proaching solemnities of Christ, Thy dear Son, our through Jesus Christ our
our redemption. Through Lord, Who liveth and Lord, to whom, with thee
our Lord. reigneth with Thee and and the Holy Ghost, be
Y. Go, you are dis- the Holy Ghost, ever One all honour and glory, world
missed. God, world without end. without end. Amen.
RY. Thanks be to God. Amen.
THE G.Loria IN EXCELSIS
May the homage of my The Lord be with you. Glory be to God on
bounden duty be pleasing RY. And with thy spirit. high, etc.
to Thee, O holy Trinity; Bless we the Lord.
and grant that the sacri- RY. Thanks be to God.
fice which I, though un-
worthy, have offered in
the sight of Thy majesty
may be acceptable io Thee.
and through Thy mercy
be a propitiation for me
and for all those for whom
I have offered it. Through
Christ our Lord. Amen.
618 APPENDIX

THE SERVICE THE ORDER FOR HOLY

THE ROMAN MASS
COMMUNION OF THE
OF THE
CHURCH PROTESTANT EPISCOPAL
LUTHERAN
CHURCH

Then, the People kneeling,

the Priest (the Bishop if
he be present) shall let
them depart with this
Blessing.
THE BENEDICTION
May almighty God bless The Lord bless thee, The Peace of God,
you, the Father, the Son and keep thee. which passeth all under-
i and the Holy Ghost. The Lord make His face standing, keep your hearts
HY. Amen. shine upon thee, and be and minds in the knowl-
gracious unto thee. edge and love of God, and
THE LAST GOSPEL The Lord lift up His of his Son Jesus Christ our
John 1:1-14. In the be- countenance upon thee, Lord: And the Blessing of
ginning was the Word, and give thee peace. God Almighty, the Father,
etc. Amen. the Son, and the Holy
Ghost, be amongst you,
and remain with you al-
ways.
Amen.

III. COMPARATIVE STUDY OF THE ROMAN, LUTHERAN

AND ANGLICAN LITANIES
This comparison of texts has been made upon the basis of similar but less
complete tables in Prof. Drews’ Studien zur Geschichte des Gottesdiensts,
etc.; Beitrige zu Luthers lit. Reformen, I and II; and in Dr. P. Z. Strodach’s
Introduction to Luther’s Litanies in Works of Martin Luther, Vol. VI, pp.
249-261.
The pre-Reformation texts have been assembled in one column which
shows the principal source to have been the Breviary of the Augustinian
Eremites. Material from contemporary sources is indicated as follows: that
from the Magdeburg Breviary as supplied by Prof. Drews is marked (M.B.),
that from the Augsburg Breviary as supplied by Dr. Strodach is marked
(A.B.). The Lutheran text is that of the Common Service. The Anglican text
is from the American Book of Common Prayer.
For discussion of the concluding Collects and Versicles, see p. 552.
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628
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a0 X00g Nvormawy STALIN AU
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sDay 0} a4} YIdaSaq AM
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“YYIG-pytyo ul UsUIOM [PR dooy pue uayySuens oy uayueD] pun JOpuP eV -O} SOJOLG9V 39 SoWULFUT IQ

629
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632
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S USHLN'T NOILVWHOARY-aNg
 EUCHARISTIC PRAYERS 633

IV. EXTRACTS FROM EUCHARISTIC PRAYERS

A. THE TEACHING OF THE TWELVE APOSTLES (A.D. C. 100)
Now as regards the Eucharist (the Thank-offering), give thanks after this
manner:
First for the cup:
“We give thanks to Thee, our Father, for the holy vine of David Thy ser-
vant, which Thou hast made known to us through Jesus, Thy servant: to
Thee be the glory for ever.”
And for the broken bread:
“We give thanks to Thee, our Father, for the life and knowledge which
Thou hast made known to us through Jesus, Thy servant: to Thee be the
glory for ever. As this broken bread was scattered upon the mountains and
gathered together became one, so let Thy church be gathered together
from the ends of the earth into Thy kingdom, for Thine is the glory and
the power through Jesus Christ for ever.”
But let no one eat or drink of your Eucharist, except those baptized into the
name of the Lord; for as regards this also the Lord has said: “Give not that
which is holy to the dogs.”
Now after being filled, give thanks after this manner:
“We thank Thee, Holy Father, for Thy holy Name, which Thou hast
caused to dwell (tabernacle) in our hearts, and for the knowledge and
faith and immortality which Thou hast made known to us through Jesus
Thy Servant; to Thee be the glory for ever. Thou, O Almighty Sovereign,
didst make all things for Thy Name’s sake; Thou gavest food and drink
to men for enjoyment that they might give thanks to Thee; but to us Thou
didst freely give spiritual food and drink and eternal life through Thy
servant. Before all things we give thanks to Thee that Thou art mighty;
to Thee be the glory for ever. Remember, O Lord, Thy Church, to deliver
her from all evil and to perfect her in Thy love; and gather her together
from the four winds, sanctified for Thy kingdom which Thou didst pre-
pare for her; for Thine is the power and the glory for ever.
“Let grace come, and let this world pass away. Hosanna to the God (Son)
of David. If any one is holy let him come, if any one is not holy let him
repent. Maranatha. Amen.”
(Philip Schaff, The Teaching of the Twelve Apostles. N. Y., 3d ed. 1890,
pp. 190 ff.)

B. APOSTOLIC TRADITION OF HIPPOLYTUS (A.D. Cc. 215)

“And when he is made bishop, all shall offer him the kiss of peace, for he
has been made worthy. To him then the deacons shall bring the offering, and
he, laying his hand upon it, with all the presbytery, shall say as the thanks-
giving:
The Lord be with you.
And all shall say:
634 APPENDIX

And with thy spirit.

Lift up your hearts.
We lift them up unto the Lord.
Let us give thanks to the Lord.
It is meet and right.
And then he shall proceed immediately:
We give thee thanks, O God, through thy beloved Servant Jesus Christ,
whom at the end of time thou didst send to us a Saviour and Redeemer and
the Messenger of thy counsel. Who is thy Word, inseparable from thee;
through whom thou didst make all things and in whom thou art well pleased.
Whom thou didst send from heaven into the womb of the Virgin, and who
dwelling within her, was made flesh, and was manifested as thy Son, being
born of [the] Holy Spirit and the Virgin. Who, fulfilling thy will, and win-
ning for himself a holy people, spread out his hands when he came to sufter,
that by his death he might set free them who believed on thee. Who, when he
was betrayed to his willing death, that he might bring to nought death, and
break the bonds of the devil, and tread hell under foot, and give light to the
righteous, and set up a boundary post, and manifest his resurrection, taking
bread and giving thanks to thee, said: Take, eat: this is my body, which is
broken for you. And likewise also the cup, saying: This is my blood, which
is shed for you. As often as ye perform this, perform my memorial.
Having in memory, therefore, his death and resurrection, we offer to thee
the bread and the cup, yielding thee thanks, because thou hast counted us
worthy to stand before thee and to minister to thee.
And we pray thee that thou wouldest send thy Holy Spirit upon the offer-
ings of thy holy church; that thou, gathering them into one, wouldest grant
to all thy saints who partake to be filled with [the] Holy Spirit, that their
faith may be confirmed in truth, that we may praise and glorify thee. Through
thy Servant Jesus Christ, through whom be to thee glory and honour, with
[the] Holy Spirit in the holy church, both now and always and world without
end. Amen.”
(Burton Scott Easton, The Apostolic Tradition of Hippolytus. N. Y., Mac-
millan, 19384. pp. 35, 36.)

C. THE LITURGY OF ST. CHRYSOSTOM (GREEK CATHOLIC CHURCH )

We also with these (blessed) powers, O Master, Lover of men, cry aloud,
and say: Holy art Thou and All-Holy, Thou and Thine Only-Begotten Son and
Thine Holy Spirit. Holy art Thou and All-Holy, and Great is the Majesty of
Thy glory; Who didst so love the world as to give Thine Only-Begotten Son,
that whoso believeth in Him might not perish but have everlasting life: Who
having come and having fulfilled for us all the dispensation, in the night
wherein He (was given up, or rather,) gave Himself up (for the life of the
world), took bread in His holy and pure and spotless hands, and gave thanks,
and blessed, (and hallowed) and brake, and gave to His holy disciples and
apostles, saying: Take, eat: this is My Body which is (broken) for you (for
 EUCHARISTIC PRAYERS 635

the remission of sins). (Amen.) Likewise after supper, He took the cup, say-
ing: Drink ye all of it: this is My Blood of the new covenant, which is shed
for you and for many for the remission of sins. (Amen.)
We, therefore, remembering this salutary precept, and all that happened
for us: the Cross, the tomb, the resurrection on the third day, the ascension
into Heaven, the session on the right hand, the second and glorious coming
again; in relation to all and through all, we offer to Thee Thine Own of Thine
Own. (Choir; We hymn Thee, we bless Thee, we give thanks to Thee, O
Lord, and pray of Thee, Our God.) Moreover, we offer to Thee this reason-
able and unbloody sacrifice; we beseech Thee and pray and supplicate; send
down Thy Holy Spirit upon us and upon these gifts lying before ‘Thee.
(Deacon: Sir, Bless the Holy Bread.) And make this bread the Precious Body
of Thy Christ. (Amen.) (Deacon: Sir, Bless the Holy Cup.) And that which
is in this cup, the Precious Blood of Thy Christ. (Amen.) (Deacon: Sir, Bless
them both.) Changing them by Thy Holy Spirit. (Amen, Amen, Amen.)
(Deacon: Holy Sir, remember me, a sinner.) So that they may be to those
who partake for purification of soul, forgiveness of sins, communion of the
Holy Spirit, fulfilment of the Kingdom (of Heaven), and boldness towards
Thee, and not to judgment nor to condemnation. And moreover we offer to
Thee this reasonable service, etc.
(Here follow the Intercessions.)
And send forth on us all Thy mercies, and grant us with one mouth and one
heart to glorify and praise Thy glorious and majestic Name of Father, Son,
and Holy Spirit, now and ever and to the ages of the ages. Amen.
(Arthur Linton, Twenty-five Consecration Prayers, N. Y., Macmillan, 1989..
pp. 56 ff. The passages in brackets are from the Liturgy of St. Basil.)

D. PFALZ-NEUBURG CHURCH ORDER, 1543

O Lord Jesus Christ, Thou only true Son of the Living God, who hast given
Thy body unto bitter death for us all, and hast shed Thy blood for the for-
giveness of our sins, and hast bidden all Thy disciples to eat Thy Body and
to drink Thy Blood in remembrance of Thy death; we bring before Thy
Divine Majesty these Thy gifts of bread and wine and beseech Thee to hallow
and bless them by Thy divine grace, goodness and power and ordain (schaf-
fen) that this bread and wine may be (sei) Thy Body and Blood, even unto
eternal life to all who eat and drink thereof.
The Liturgie und Agende of the Ministerium of Pennsylvania, the Minis-
terium of New York, and the Synod of Ohio, 1855, repeated the above prayer
with the addition of a few words, e.g., “eternal High Priest” after the address;
“according to Thy Word” after “hallow and bless”; and “with contrite hearts”
after “to all who.” Following the Amen by the communicants is this prayer of
the officiant: “O Holy Spirit, sanctify us and cleanse my heart and lips so that
in the Name of the Lord and in the Power of His Word I may worthily admin-
ister the holy Testament.” (2d ed., Phil., p. 284.)
636 APPENDIX

E. KING JOHN’S LITURGY, SWEDEN, 1576

(Intercession and Epiclesis )
We therefore humbly pray thee, and desire, most merciful Father, through
thy Son Jesus Christ our Lord, that thou wilt suffer our prayers to be pleasing
to thee, and graciously hear that which we bring before thee for thy holy
universal Christian church, that thou wouldest vouchsafe to grant it peace, to
preserve, unite, and govern it throughout the world, together with all govern-
ment, spiritual and worldly, of whatsoever dignity, loftiness, and name it may
be, so likewise all true Christians, that love and confess the true universal and
Apostolic faith.
O Lord God, who willest that thy Son’s holy and most worthy Supper
should be unto us a pledge and assurance of thy mercy: awaken our heart,
that we who celebrate the same his Supper may have a salutary remembrance
of thy benefits, and humbly give thee true and bounden thanks, glory, honour,
and praise for evermore. Help us thy servants and thy people that we may
herewith remember the holy, pure, stainless, and blessed offering of thy son,
which he made upon the cross for us, and worthily celebrate the mystery of
the new testament and eternal covenant. Bless and sanctify with the power
of thy Holy Spirit that which is prepared and set apart for this holy use, bread
and wine, that rightly used it may be unto us the body and blood of thy Son,
the food of eternal life, which we may desire and seek with greatest longing.
Through the same thy Son Jesus Christ our Lord, who with thee and the holy
Spirit liveth and reigneth in one godhead from everlasting to everlasting.
Amen.
(E. E. Yelverton, The Mass in Sweden.)

F. THE FIRST PRAYER BOOK OF KING EDWARD VI, 1549

O God heauenly father, which of thy tender mercie diddest geue thine
only sonne Jesu Christ to suffre death upon the crosse for our redempcion, who
made there (by his one oblacion once offered) a full, perfect, and sufficient
sacrifyce, oblacion, and satysfaccyon, for the sinnes of the whole worlde, and
did institute, and in his holy Gospell commaund us, to celebrate a perpetual]
memory of that his precious death, untyll his comming again: Heare us (o mer-
ciful father) we besech thee; and with thy holy spirite and worde, vouchsafe
to bl-fesse and sanceftifie these thy gyftes, and creatures of bread and wyne,
that they maie be unto us the bodye and bloude of thy moste derely beloued
sonne Jesus Christe. Who in the same nyght that he was betrayed: tooke
breade, and when he had blessed, and' geuen thankes: he brake it, and gaue
it to his disciples, saiyng: Take, eate, this is my bodye which is geuen for
you, do this in remembraunce of me.
Likewyse after supper he toke the cuppe, and when he had geuen thankes,
he gaue it to them, saiyng: drynk ye all of this, for this is my bloude of the
newe Testament, whyche is shed for you and for many, for remission of
synnes; do this as oft as you shall drinke it, in remembraunce of me.
Wherefore, O Lorde and heauenly father, accordyng to the Instytucyon of
 EUCHARISTIC PRAYERS 637

thy derely beloued sonne, our sauiour Jesu Christ, we thy humble seruauntes
do celebrate, and make here before thy diuine Maiestie, with these thy holy
giftes, the memoryall whyche thy sonne hath wylled us to make, hauyng in
remembraunce his blessed passion, mightie resurreccyon, and gloryous ascen-
cion, renderyng unto thee most hartie thankes, for the innumerable benefites
procured unto us by the same, entierely desiryng thy fatherly goodnes, merci-
fully to accepte this our Sacrifice of praise and thankes-geuing: most humbly
beseching thee to graunt, that by the merites and death of thy sone Jesus
Christ, and through faith in his bloud, we and al thy whole church, may
obteigne remission of our sinnes, and all other benefites of hys passyon. And
here wee offre and present unto thee (O Lorde) oure selfe, oure soules, and
bodies, to be a reasonable, holy, and liuely sacrifice unto thee: humbly besech-
yng thee, that whosoeuer shal bee partakers of thys holy Communion, maye
worthely receiue the most precious body and bloude of thy sonne Jesus
Christe: and bee-fulfilled with thy grace and heauenly benediccion, and made
one bodye with thy sonne Jesu Christe, that he maye dwell in them, and they
in hym. And although we be unworthy (through our manyfolde synnes) to
offre unto thee any Sacryfice: Yet we beseche thee to accepte thys our
bounden duetie and seruice, and commaunde these our prayers and supplica-
cions, by the Ministery of thy holy Angels, to be brought up into thy holy
Tabernacle before the syght of thy dyuine maiestie; not waiyng our merites,
but pardonyng our offences, through Christe our Lorde, by whome, and with
whome, in the unitie of the holy Ghost: all honour and glory, be unto thee,
O father almightie, world without ende. Amen.
Let us praye.
As our sauiour Christe hath commaunded and taught us, we are bolde to
saye. Our father, whyche art in heauen, halowed be thy name. Thy Kyngdome
come. Thy wyll be doen in yearth, as it is in heauen. Geue us this daye our
dayly breade. And forgeue us our trespaces, as wee forgeue them that tres-
passe agaynst us. And leade us not into temptacion.
The aunswere. But deliuer us from euill. Amen.

G. AGENDA OF THE LUTHERAN CHURCH IN BAVARIA, 1879,

AND LITURGY OF THE JOINT SYNOD OF OHIO
The Bavarian liturgy gives three Prayers, one of which is to be used follow-
ing the Sanctus and before the Words of Institution. The first of these Prayers
in English translation is incorporated in the Liturgy of the Joint Synod of Ohio
as follows:
Glory be to Thee, O Lord Jesus Christ, Thou almighty and everlasting Son
of the Father, that by the sacrifice of Thyself upon the cross, offered up once
for all, Thou didst perfect them that are sanctified, and ordain, as a memorial
and seal thereof, Thy Holy Supper, in which Thou givest us Thy body to eat,
and Thy blood to drink, that being in Thee, even as Thou art in us, we may
have eternal life, and be raised up at the last day. Most merciful and exalted
Redeemer, we humbly confess that we are not worthy of the least of all the
638 APPENDIX

mercies, and of all the truth, which Thou hast shown unto us, and that, by
reason of vur sins, we are too impure and weak worthily to receive Thy sav-
ing gifts. Sanctify us, therefore, we beseech Thee, in our bodies and souls, by
Thy Holy Spirit, and thus fit and prepare us to come to Thy Supper, to the
glory of Thy grace, and to our own eternal good. And in whatsoever, through
weakness, we do fail and come short, in true repentance and sorrow on account
of our sins, in living faith and trust in Thy merits, and in an earnest purpose
to amend our sinful lives, do Thou graciously supply and grant, out of the
fulness of the merits of Thy bitter sufferings and death; to the end that we,
who even in this present world desire to enjoy Thee, our only comfort and
Savior, in the Holy Sacrament, may at last see Thee face to face in Thy heav-
enly kingdom, and dwell with Thee, and with all Thy saints, for ever and
ever. Amen.
In the Ohio Synod Liturgy this Prayer is followed by the Lord’s Prayer and
the Words of Institution, after which is said this prayer for Sanctification:
Praise, and honor, and glory, be unto Thee, O Christ! The bread which we
bless is the communion of Thy holy body, and the cup which we bless is the
communion of Thy holy blood. O Thou everlasting Son of the Father, sanctify
us by Thy Holy Spirit, and make us worthy partakers of Thy sacred body and
blood, that we may be cleansed from sin and made one with all the members
of Thy Church in heaven and on earth. Lord Jesus! Thou hast bought us: to
Thee will we live, to Thee will we die, and Thine will we be forever. Amen.

H. BOOK OF WORSHIP OF THE LUTHERAN CHURCHES IN INDIA, GUNTUR, 1936

(This text was originally proposed by Dr. Paul Z. Strodach and was later
adopted, with some changes, by the Indian churches. It consists entirely of
extracts from the following liturgies: St. James, St. Chrysostom, St. Basil, the
Gallican and 1 Edward VI.)
After the Sanctus, the following prayer:
We also with this blessed host cry aloud and say:
Holy art Thou, O God, Thou and Thine Only-begotten Son and Thy Holy
Spirit; Holy art Thou, and great is the Majesty of Thy glory, O Father and
Lover of men, Who didst so love the world as to give Thine Only-begotten
Son, that whosoever believeth in Him might not perish, but have everlast-
ing life.
Who having come into the world and having fulfilled for us Thy holy will,
and being obedient unto the end,
In the night in which He was betrayed took bread; and when He had
given thanks, He brake it and gave it to His disciples, saying:
Take, eat; this is My Body, which is given for you; this do in remembrance
of Me.rx
After the same manner also, when He had supped, He took the cup, and
when He had given thanks, He gave it to them, saying:
Drink ye all of it; this cup is the new testament in My Blood, which is shed
for you and for many, for the remission of sins; this do, as oft as ye drink
it, in remembrance of Me.»}.
 EUCHARISTIC PRAYERS 639

Therefore remembering His salutary precept, and all that He endured for
us: His passion and death, His resurrection and ascension, His session on the
right hand, and His glorious coming again, we give thanks to Thee, O Lord
God Almighty, not as we ought, but as we are able; and we bring before Thee,
according to His institution, these Thy gifts of bread and wine, giving thanks
to Thee through Him, that Thou hast deemed us worthy to stand before Thee,
celebrating and making the Memorial which Thy Son hath willed us to make;
And we beseech Thee: Send down Thy Holy Spirit upon us and upon
these gifts here before Thee, that according to the Word of Thy Dear Son
they may be sanctified and blessed; that in this Bread and Wine we may
worthily receive the Body of Christ and His precious Blood; that in true faith
and with contrite hearts we may eat and drink thereof to the remission of
sins, and be sanctified in soul and body; that we may be one body and one
spirit, and may have our portion with all Thy saints who have been well-
pleasing unto Thee; through Christ our Lord;
Taught by Whose salutary precepts and following Whose Divine com-
mand, we make bold to say:
Our Father, Who art in heaven; Hallowed be Thy Name; Thy kingdom
come; Thy will be done on earth, as it is in heaven; Give us this day our
daily bread; And forgive us our trespasses, as we forgive those who trespass
against us; And lead us not into temptation; But deliver us from evil; Amen.
Deliver us, O Lord, from all evil, both the present and that which may
come; grant us gracious peace in our days, that in all things Thy Holy Name
may be hallowed, praised and blessed, for to Thee is due all glory, worship
and adoration, O Father, Son and Holy Ghost, now and evermore. Amen.

I. BOOK OF COMMON ORDER OF THE CHURCH OF SCOTLAND, 1940

Verily holy, verily blessed, art Thou, Almighty and Merciful God, who
didst so love the world that Thou gavest Thine only-begotten Son, that who-
soever believeth in Him should not perish but have everlasting life.
Not as we ought, but as we are able, do we bless thee for His holy incar-
nation, for His perfect life on earth, for His precious sufferings and death
upon the Cross, for His glorious resurrection and ascension, for His continual
intercession and rule at Thy right hand, for the promise of His coming again,
and for His gift of the Holy Spirit.
Wherefore, having in remembrance the work and passion of our Saviour
Christ, and pleading His eternal sacrifice, we Thy servants do set forth this
memorial, which He hath commanded us to make; and we most humbly
beseech Thee to send down Thy Holy Spirit to sanctify both us and these
Thine own gifts of bread and wine which we set before Thee, that the bread
which we break may be the communion of the body of Christ, and the cup
of blessing which we bless the communion of the blood of Christ; that we,
receiving them, may by faith be made partakers of His body and blood, with
all His benefits, to our spiritual nourishment and growth in grace, and to the
glory of Thy most holy name.
And here we offer and present unto Thee ourselves, our souls and bodies,
640 APPENDIX

to be a reasonable, holy, and living sacrifice; and we beseech Thee mercifully

to accept this our sacrifice of praise and thanksgiving, as, in fellowship with
all the faithful in heaven and on earth, we pray Thee to fulfil in us, and in all
men, the purpose of Thy redeeming love; through Jesus Christ our Lord, by
whom and with whom, in the unity of the Holy Spirit, all honour and glory
be unto Thee, O Father Almighty, world without end. Amen.
And now, as our Saviour Christ hath taught us, we humbly pray, Our
Father...
Then the Minister shall say:
According to the holy institution, example, and command of our Lord Jesus
Christ, and for a memorial of Him, we do this: who, the same night in which
He was betrayed, took bread
and when He had blessed, and given thanks, He brake it
and said,
Take, eat; this is My Body, which is broken for you: this do in remem-
brance of Me.
After the same manner also, He took the cup
saying:
This cup is the new Covenant in My Blood: this do ye, as oft as ye drink
it, in remembrance of Me.

J. LITURGY OF THE CHURCH OF SWEDEN, 1942

Praise be unto Thee, Lord of heaven and earth, that Thou hast had com-
passion upon the children of men and hast given Thine only-begotten Son
that whosoever believeth on Him should not perish but have everlasting life.
We thank Thee for the salvation which Thou hast prepared for us through
Jesus Christ. Send Thy Holy Spirit into our hearts, that He may kindle in us
a living faith and prepare us truly to remember our Saviour and to receive
Him as He comes to us in His Holy Supper.
 GLOSSARY
OF LITURGICAL AND MUSICAL TERMS
A CapPELLa: choral music sung without accompaniment.
ACOLYTE: I) an assistant to the minister in the public services of the
Church, usually a young layman; his duties are, generally, to kindle and extin-
guish the altar-lights, to care for the alms-basons, to serve at the offertory, and
to perform other duties which may be assigned to him; 2) an acolyte is also
one of the “minor orders” in the old system of grades of the ministry; the
acolyte is vested in cassock and cotta.
AGAPE: the primitive Christian social meal (“love-feast”) which was ob-
served preceding the Eucharist; as early as the second century it was observed
separately; it was discontinued generally in the fourth century.
AGENDA, AGENDE: books containing the services and offices of the Church,
primarily for the use of the clergyman; the word is Latin or German; in
English, the word is most generally used to signify the “order of business” in a
meeting.
Acnus Dei: (“Lamb of God”): the canticle, or liturgical hymn, sun
before the administration of the holy sacrament in The Service; it is also said
at the end of the Litany; it is based upon the words of the Baptist to our
Lord in St. John’s Gospel.
ALB: the long white vestment of linen anciently worn at the celebration of
the Holy Communion, and still retained in Lutheran use, chiefly in Scandi-
navia; it has long narrow sleeves, reaches to the feet, and is secured at the
waist by a cincture; it is worn over a cassock; over it are placed the stole,
chasuble, etc.; at “choir services” a stole and cope may be worn over the alb
on festivals.
ALLELUIA: (Heb., Hallelu-jah): “praise ye the Lord”; an ascription to God,
from the Hebrew liturgy; in The Service, used between Epistle and Gospel,
except during Lent; in Matins and Vespers, it is used at the end of the Gloria
Patri which concludes the Opening Versicles (omitted during Lent).
ALLOCUTION: an address, or brief “charge”; an example is the address to
the sponsors after the administration of Holy Baptism, “and now I admonish
you... ; in the Swedish Liturgy of 1811 the opening address is called “The
Allocution.”
ANAMDESIs: “recollection”: the liturgical commemoration of the whole life
and work of Christ in the Eastern Liturgies; His Incarnation, Teaching, Passion,
Death, Resurrection, and Ascension; it is the corporate obedience of the
Church, in a liturgical way, to our Lord’s command, “Remember Me.”
ANaAPHORA: a Greek word which means “offering” or “oblation”: hence, the
prayer of consecration in the Liturgy; “pro-anaphora” and “anaphora” corre-
spond to “the mass of the catechumens” and “the mass of the faithful.”
ANTE-COMMUNION: that part of The Service which precedes the Preface
of the Holy Communion Office; an alternate term for the ancient “Missa cate-
chumenorum”; “The Morning Service’ when the Holy Communion is not
celebrated.
ANTIPHON, ANTIPHONAL: Antiphon: the brief verse of the Psalm or other
text from Holy Scripture which is sung or said before and after the Psalms;
64]
642 GLOSSARY

Antiphonal: a method of singing: between two parts of the choir; or, between
the clergyman and the choir; or, between the choir and the congregation.
ApsE: 1) in a basilica: the semicircular space at end of the choir (“chan-
cel”); 2) in a Gothic Church: the semicircular or polygonal end of the choir;
or end of an aisle or transept; cf. with the square-ended choir in English
Gothic Churches.
Atrium: the court before a basilica, in the center of which there was a
fountain for ritual purification; it was often arcaded or “cloistered” on four
sides, and was reserved for the use of catechumens, penitents, etc.
BaPTistry: the place containing the font, where baptism is administered;
it is often built near the entrance of churches in a separate bay or apse which
is below the level of the Church itself; in Italy some of the Churches have
separate buildings as baptistries.
Basiuica: the early type of Christian Church derived from the Roman
hall used for legal or business purposes; the basilica is rectangwiar, with an
apse at one end, columns extending the length of the nave, and a narthex, or
arcaded porch, at the other end.
Bema: the “holy place” or sanctuary in Eastern Orthodox Churches; it is
a raised platform at the eastern end of the Church; in the later Greek Churches
it is enclosed by the “iconostasis” or screen which is ornamented with the icons
of the saints.
BENEDICITE: (“praise ye”): the great canticle of the praise of God by all
Nature; “the Song of the Three Holy Children,” vv. 35-65 of the deutero-
canonical Book of the same name; canticle No. 5 in the Common Service Book
(word ed., p. 358).
BENEDICTION: “The putting of the Name of God upon the people of God
by the priest of God,” cf. Numbers 6. In Lutheran Churches the “Aaronitic”
or “O. T.” Benediction is used at The Service; either alone; or, as in the
Swedish Church, ending with, “In the Name of the Father, and of the Son, and
of the Holy Spirit. Amen.” Other Benedictions commonly used are II Cor.
13:14; Hebrews 13:20-21; and the liturgical form, “The Blessing of Almighty
God...”
BENEDICTus: (“Blessed”): the second canticle at Matins, from St. Luke 1:
68-79; the Song of Zacharias, father of St. John Baptist.
BENEDICTuS Qui VENIT: (“Blessed who cometh”): the concluding verse of
the Sanctus in the Holy Communion; it is based on St. Matthew 21:9; at the
Reformation it was retained in the Lutheran Orders, but dropped from the
Book of Common Prayer in 1552; it has been a contentious question since that
time in the Church of England.
BwwpinG Prayer: 1) a special form of aturgical prayer which consists of a
series of petitions, each of which is composed of (a) an invitation to pray for a
special object; (b) a silence, for private prayers; (c) a collect to sum up the
prayers of the congregation, said by the Minister, concluded with Amen by
the people. 2) A special prayer for Good Friday.
Breviary: the book (or books) containing the Divine Office or “canonical
hours” (q. v.) The Roman Breviary is divided into four parts, corresponding
to the four Seasons of the Year; the principal elements in the Breviary Offices
are the Calendar, the Psalterium, the Propria de Tempore, and the Propria de
Sanctis.
 LITURGICAL AND MUSICAL TERMS 643

Canon: “the rule”: i.e., for the consecration of the “gifts” or elements in
the Mass. In the Roman Mass the Canon comes between the Sanctus and the
Lord's Prayer; it includes the prayers and actions beginning with the Te igitur
and concluding with the commemoration of the departed. In one of the
earliest extant anaphorae, The Apostolic Tradition of Hippolytus (c.217), the
Consecration consists of the following: the bringing forward of the offering,
which is blessed by the bishop; salutation, sursum corda, and vere dignum; the
Prayer, consisting of an extended thanksgiving for the Incarnation, Life, Death
and Resurrection of Christ (embodying the “words of institution”); offering of
the Bread and the Cup with thanks, and the invocation of the Holy Spirit. It
will be seen that here the essential parts are the Anamnesis, the Oblation, and
the Epiclesis. The later Roman Canon included highly objectionable features;
it was eliminated by the Reformers, who retained only the “words of institu-
tion.” This drew increased attention to the “moment” of consecration, and in
this respect heightened the “Roman” effect; see also “Eucharistic Prayer.”
CaNonicaL Hours, Coir Services, Divine OFFIcE; the “prayer services”
of the Church contained in the breviary and recited daily by the clergy and
“religious.” Also called “choir services” (as distinguished from the “altar-
service, which is the Eucharist). The entire series consists of Matins, Lauds,
Prime, Terce, Sext, Nones, Vespers and Compline; the hours were accounted
“seven, inasmuch as Matins and Lauds were said together; collectively they
are known as the Divine Office (as distinguished from the Divine Liturgy or
Eucharist). Matins and Vespers are preserved in Lutheran use with parts of
Lauds and Compline retained in the Suffrages.
CANTIONALES: books of Lutheran service—music; for the altar-song of the
clergyman, the chant of the choir, and the hymns of the congregation; firs*
prepared in the XVI Century; two famous ones are those of Joh. Spangenberg,
1545, and of L. Lossius, 1561.
CapPiruLum: “little chapter”: the verse or brief passage of Holy Scripture
read at certain canonical hours.
CATHEDRAL: (from cathedra, L., chair:) the seat of a bishop; hence the
principal church of a diocese; not simply a large church.
CENSER: the vessel in which incense is burned during the services of the
Church, or out of service-time; the other name for it is “thurible”; cf. Rev.
8:3-5, where incense is symbolical of the “prayers of the saints.”
CEREMONIAL (n.): the prescribed action(s) or movement(s) which ac-
company a rite or a part of the Liturgy; or, the total actions which accompany
the service.
CHatice: the liturgical cup used in the celebration of the Holy Com-
munion; where small cups are used for giving communion to the people, there
ought always to be a chalice on the altar for the consecration of the sacrament;
for the communion of the people there should also be a chalice with a pour-
ing lip.
CHANTRY: a chapel or altar which has been endowed “for the maintenance
of priests who shall perform services”; a small chapel annexed to a church.
CuaprTer: 1) a short lesson read at some of the Breviary offices; 2) the
body of men, censisting of the dean and the canons, of a collegiate or cathedral
church; 8) the meeting of the canons of a cathedral or collegiate church, at
which the dean presides.
CHASUBLE: the principal vestment traditionally worn at the celebration of
the holy communion; worn over alb and stole; it is usually made of silk or
644 GLOSSARY

brocade in the color of the day or season, and is ornamented with orphreys;
retained in Lutheran use in Scandinavia and other parts of Europe, and used
elsewhere in Lutheran churches.
Cxorr: 1) the place in the church before the sanctuary, where are places
for the clergy and singers: the “chancel”; 2) the body of singers in a church.
Cuom OrFices: matins and vespers, and other “prayer services”, which
may be said from the stalls in the chancel of the church; they are contrasted
with The Service (The Communion), which is the Altar Service in a special
sense, always celebrated at the Altar. (See “Canonical Hours.”)
CHORALE: a form of melody for the support of hymns used in the worship
of the church; its greatest development occurred in the Lutheran Churches of
Europe in the XVI and following centuries; its greatest and most artistic
contrapuntal enrichment was made by J. S. Bach (1685-1750) and other com-
posers in the Church Cantatas and in Choral Preludes, etc., for the organ.
CuHuRCH OrpeER: 1) in the ancient Church: the order of the eucharist,
ordination, baptism, and other ecclesiastical offices: e.g., “The Egyptian Church
Order”; “The Didache,” etc. 2) one of the provincial Lutheran books of the
XVI Century; these contained doctrinal discussions, forms of service, as well as
rules for the Church, the school and the works of Christian beneficence.
Crsorium: 1) the honorific architectural covering of an altar in a church,
consisting of columns and a dome or other covering; 2) the vessel used to
contain the altar breads, either for storage, or for use in the administration.
Co.tect: the brief, highly stylized prayer used after the Gloria in Excelsis
in the liturgy and also in the Divine Office of the Western Church; it is a Latin
form which gains its effect by the economy and compression of the language;
the English Collects of the Common Service Book are generally closer to the
Latin originals than are those of the Book of Common Prayer, which are often
extended and wordy.
Cou.eciaA Pieratis: the pietistic circles of church members developed b
penex and Francke in the XVIII Century for the cultivation of the Christian
€.
ComMPLINE (lat., completorium): the last of the canonical hours, which
completes the day; in the evening suffrages of the Common Service Book are
the preces of Compline.
ConFireor: “The Confession”; the first part, or “preparation” of the Mass
or The Service, conducted “at the foot of the altar”; anciently, the confiteor
>

was conducted by the celebrant and his ministers in the sacristy of the church,
before the beginning of the Mass.
Core: the liturgical cloak, of silk or damask, ornamented with orphreys,
and a mortise to join it in front; around the neck, at the rear, is the “hood”: it
is worn at Vespers on Sundays and Festivals; in some Lutheran countries it is
used especially by bishops; the cope is worn over the alb (or surplice) and
stole; it is made in the liturgical colors.
Corpus Curist1: literally, “The Body of Christ”; 1) in the New Testament,
and in theology, a term for the Holy Church. “Ye are the body of Christ”—
St. Paul; 2) a feast of the Roman Catholic Church observed on the Thursday
after Trinity Sunday; it is a feast in honor of the Blessed Sacrament; unfor-
tunately it also celebrates the doctrine of transubstantiation; Thomas Aquinas
composed the Propers of the Feast.
COUNTERPOINT: a system of musical composition in which two or more
(4, 8, or 12) independent melodies are related to each other in a way which
 LITURGICAL AND MUSICAL TERMS 645

is agreeable; “punctum contra punctum”; it is the predecessor and the basis of

much modern ecclesiastical music.
CREDENCE (Italian, credenza): a side-table placed at the south wall of the
chancel, or at the east wall on the south side: it is used for the elements of the
Holy Communion, and for the offerings of the Church; it should be covered
with a linen cloth.
Crosier: the pastoral staff or crook of a bishop or abbot; originally the
word signified the bearer of the episcopal cross; later, it has come to signify the
staff itself; the crosier is still used by the bishops of Sweden.
CRUET: a small vessel or vial of crystal or glass, used to contain wine or
water for the celebration of the Eucharist.
CurATE: a clergyman who serves as an assistant in a parish, under the
direction of the pastor or rector; usually his appointment is limited; (Vide also
“vicar”); one who has the care or “cure” of souls.
Day Hours: those of the canonical hours said in the daytime; i-e., Terce
(9:00); Sext (noon); and -Nones (8:00).
Day OFFICES: a term denoting Matins and Evensong in the Church of
England, where their daily recitation is incumbent upon the clergy; by analogy,
Matins and Vespers of the Common Service Book.
Deacon: 1) Liturgical: the principal assistant to the celebrant at a litur-
gical function; his ministerial grade may be the same as his liturgical office; or,
as is more generally the case, he may be of the grade of presbyter or fully-
ordained clergyman; 2) a member of the vestry or Church-council in a local
church; 3) in Europe: a lay-servant of the church, engaged in merciful work;
analogous to a deaconess.
DEPRECATION: prayer that evil may be removed or turned away from us.
DeEscanT: a melody which is complementary to the principal melody in
plain chant or other forms of music; some of the more familiar hymn tunes are
occasionally performed with a descant (also spelled Discant).
Diptycu: 1) the wax tablets on which were written the names of those
faithful departed who were to be commemorated in the liturgy of the Eucharist
(in the early Church); 2) lists of names for intercession or commemoration.
DisciPLina ARCANI: the custom of the early Church by which catechumens
were acquainted with the “mysteries of the faith” during their course of
instruction; the Lord’s Prayer and the Rule of Faith (Creed) were not com-
mitted to writing, but were imparted secretly at several stages of the course of
preparation.
Divine OrfFice: the inclusive name for the services of the Breviary; vide
also “canonical hours” and “Matins,” etc.
DoxoLocy: means “blessing”; the Gloria Patri is a liturgical doxology;
another form is the final stanza of a hymn, in which the praises of the Persons
of the Blessed Trinity are recited.
EvLevaTion: the action in the celebration of the Eucharist in which the
celebrant raises the sacrament before his and the people's eyes after the con-
secration of the bread and the wine; Luther retained this action in the forms
of the Mass which he issued; vide his Formula Missae of 1523, and the
Deutsche Messe of 1526.
EMBOLISM: the liturgical expansion of the last petition of our Lord’s Prayer
in the Mass: e.g., “Deliver us from all evils, O Lord, past, present, and to
come; and .: . mercifully grant peace in our days . . .” the Embolism follows
646 GLOSSARY

the Amen said after the last petition of the Lord’s Prayer. (Used in the Roman
rite.
ppIcLEsts a Greek word: “invocation”; used of the prayer in the Divine
Liturgy of the Orthodox Church in which the Holy Spirit of God is invoked
upon the elements “that they may become the Body of the Lord and His
precious Blood.” It is by the Epiclesis, rather than by the recitation of the
Verba, that the consecration is effected, although the Orthodox do not like to
point to any one time of consecration; they prefer to ascribe this to the whole
action of the Divine Liturgy.
Eucuarist: a Greek word: “thanksgiving”; the most ancient and venerable
name for the celebration of the Holy Communion, after the age of the Apostles;
the name attaches especially to the words of the Preface (“it is truly meet,
right, and salutary) and of the Proper Prefaces; the celebration of the Holy
Communion is a great act of thanksgiving on the part of the Church, for the
Incarnation and Teaching, the Passion and Death, the Resurrection and Ascen-
sion, and the other deeds of the Church’s Lord and Saviour.
Eucuaristic Prayer: in the Lutheran Use, the Prayer of Thanksgiving in
the Holy Communion, beginning with the Preface, and concluding with the
Sanctus; the early developed form of the Eucharistic Prayer contained: Saluta-
tion and exhortation, with responses; Preface, Sanctus, thanksgiving for crea-
tion and redemption; narrative of institution of the Sacrament (part of the
prayer); Anamnesis and Oblation; Epiclesis; Intercession for living and de-
parted. See also “Canon.”
EVENSONG: the name for Vespers in the Church Book of the Church of
Sweden, and in the Book of Common Prayer of the Church of England.
Exorcism: one of the ceremonies in the pre-Reformation baptismal service;
it is the act of “casting out of the unclean spirit” from the candidate for
Baptism, by the use of prayer and the Sign of the Cross; Luther retained this
ceremony in his baptismal service of 1526, but omitted it in 1529.
Exposition: 1) Liturgical: a characteristic ceremony of the Roman Cath-
olic Church, in which the reserved Sacrament is exhibited for the adoration of
the faithful; the exposition is performed by placing the sacred Host in a litur-
gical vessel, richly ornamented, which is called the “ostensorium” or “mon-
strance”; 2) the method of explaining passages of Holy Scripture or other
texts.
FAITHFUL, PRAYER OF THE: in the Oriental Church, the great prayer of
Intercession said after the dismissal of the Catechumens; the general prayer in
the Lutheran Rite is analogous to the Prayer of the Faithful.
FarsED: a method of expanding liturgical texts, generally in connection
with the musical setting of the same; e.g., instead of the usual “Kyrie, eleison,”
the farsed form might be “Kyrie, pater coelestis, eleison,” or, “Kyrie, fons
bonitatis, eleison”; other standard liturgical texts also suffered this treatment.
Fixep FEsTIvALs: the immovable days attached to calendar dates, in con-
trast to those festivals which are movable (Easter and Pentecost); Christmas
and Epiphany are examples of fixed festivals; so are the Saints’ Days.
FRACTION: the ceremonial breaking of the bread, in imitation of our Lord’s
action at the Last Supper, at the Holy Communion; it has regrettably disap-
peared from Lutheran services.
FRONTAL-SUPERFRONTAL: frontal: the altar cloth, in the color of the season,
which completely covers the front of the altar; super-frontal: a narrower altar
cloth or parament, extending across the front of the altar, just below the mensa
 LITURGICAL AND MUSICAL TERMS 647

altaris; it may be used singly, or with a frontal; in the latter case it is hung
outside of the frontal; the frontal and/or superfrontal are generally made of
silk or damask; the ornament may be embroidery, symbols, or orphreys made
of rich galloons.
GaLLicaNn: 1) pertaining to the Gallican Liturgy, ie., the other great
liturgy which existed for centuries with the Roman, in the western Church;
2) pertaining to the use of the Church of France.
Grapbua.: the liturgical anthem, consisting of verses of Psalms arranged in
a special form, which is sung between the Epistle and Gospel; the Gradual is
the liturgical vestige of the complete Psalms which were anciently sung at this
place in the Liturgy of the Mass.
GRADUALE: one of the service books of the Latin Church, which contains
the proper music for the choir at Mass; the Graduale Romanum provides for
the Sundays and Feasts the following musical settings, in plain song: introit,
gradual (in Lent, the Tract), the offertory, and the “communion” of the Mass.
GREAT INTERCESSION: another name for the Prayer of the Faithful (q. v.)—
in the Common Service Book, the General Prayer.
GREGORIAN TONES: melodies of recognized form, used in the chanting of
the Psalms; there are eight Gregorian Tones, and the “Tonus Peregrinus,” the
latter sung to Psalms 114 and 115, which are taken together.
HAGIOLATRY: a Greek word which means “the cult of the Saints,” or “the
idolatrous worship of the Saints”; the word is not without the odor of oppro-
brium (cf., e.g., “bibliolatry’; vide “mariolatry” infra), especially when it is
incorrectly used for the veneration of the Saints.
Harmony: that system of musical composition by which simultaneous
musical tones are arranged and related to form chords which are “consonant”
(contrasted with melody and counterpoint).
Hicu Mass: missa solemnis: i.e.. a mass celebrated with (1) a deacon and
subdeacon (in orders) to assist the celebrant; (2) music for the responses;
(3) additional lights on the altar (six); and (4) the use of incense. The term
was and is common in Scandinavian Lutheran Churches, either for the Holy
Communion, or for the Ante-communion service (i.e., service without the
communion).
Hour Services: the “canonical hours” or breviary offices, which together
form the “divine office” (q. v.); they are Matins and Lauds, Prime, Terce,
Sext, Nones, Vespers and Compline.
Humanism: the movement which began in the Renaissance, which ideal!-
ized the culture and civilization of the ancient Greeks, and strove to recapture
it by rediscovery of the ancient classics; Erasmus, Reuchlin, and even Melanch-
thon were representatives of the movement; in modern times there has been a
revival of humanism, new style, which magnifies the ethical and intellectual
elements in Christianity at the expense of the supernatural elements.
ILLUMINATION: the art of adorning the texts of manuscripts in colors and
drawings; initial-letters were the special subjects for this kind of treatment;
full-page representations were also made in rich colors with the use of gold-leaf.
INDULGENCE: a “Remission of the punishment which is still due to sin after
its guilt has been taken away by the Sacrament of Penance; this remission is
made by applying to the repentant sinner’s soul the ‘treasure of merit’ which
the Church possesses” (Sullivan, The Externals of the Catholic Church,
p. 295); at the time of the Reformation grave abuses arose in connection with
the granting of indulgences; it was against these that Luther protested; also
648 GLOSSARY

against the atomistic view of sins, and against the idea of a “treasury of merit”
of Christ and the Saints. |
INTINCTION: a method of administering the Holy Communion, by dipping
the Host into the Chalice, and administering it to the communicant; at present
it is chiefly used in clinical cases (hospitals), and in army camps.
InTRoIT: the liturgical anthem at the beginning of the Service, composed
of an Antiphon, Psalm-verse, Gloria, and Antiphon repeated; it is the “en-
trance” hymn of the service, and, like the Gradual, is vestigial in its present
form.
INvocaTIOn: “a calling upon” God; 1) “In the Name of the Father . . © at
the beginning of The Service or the Mass; 2) a prayer in the Holy Communion,
calling upon God to consecrate and bless the elements of the Eucharist.
Jus Lrrurcicum: Latin: “the liturgical law,” whereby a bishop has the
right and duty to oversee and order the services and prayers of the Church in
his diocese; the phrase is also used to cover the bishop's privilege of composing
and setting forth special prayers for the Church over which he presides; in a
derived sense, the right of the Church to provide service books for the clergy
and the faithful, and the duty to secure their loyal and reasonably complete
use.
Kyrie Eveison (Lord, have mercy): a Greek response at the litanies which
occur in the Divine Liturgy of the Eastern Church; in the West, the Litanies
were abbreviated, as a result the Church of Rome has a nine-fold Kyrie; the
Lutheran Church a six-fold Kyrie; and the Church of England a three-fold
Kyrie, in the Mass.
Laups: the second of the “canonical hours”; it was frequently said with
matins, forming one office.
LEcTION: a lesson or reading from Holy Scripture, appointed for the serv-
ices of the Church; the lections are indicated in the Lectionaries.
Lectionary: the table of Lessons from Holy Scripture for the Sundays and
Festivals of the Church Year.
Lirany: an ancient form of general intercession; it is a highly organized
form with marked responsive character; the Litany of the Common Service
Book is a translation of Luther’s Litania Latina Correcta, which was a revision
of the great Roman Litany of the Saints; Luther esteemed the Litany the “best
prayer on earth after our Lord’s Prayer”; in congregational use the Litany may
be sung or said; the Litany is to be forever distinguished from the never-ceas-
ing flow of “litanies” which are being produced at the present time, which can
never compare with it.
LirtLe Hours: another name for three of the Canonical Hours (q. v.),
Terce, Sext, and Nones; the name derives from the brevity of these prayer-
services.
Lirurcy: Greek: “a public work”; 1) the whole system of services, seasons,
ceremonies, etc., of a Church; 2) the Book containing the church-services;
3) the service of the Eucharist: the “Divine Liturgy,” the Mass; this might
easily be counted No. 1.
Manuat Acts: the actions indicated in the rubrics at the words of institu-
tion in the Holy Communion service.
MaRIOLATRY: the cult of the Blessed Virgin Mary in the older Churches
cf Christendom, cf. supra, “Hagiolatry”; in general use, a term of opprobrium.
but strictly speaking, the veneration and praise properly belong to her who is
the Mother of God and whose Son is also her Saviour.
 LITURGICAL AND MUSICAL TERMS 649

MARTYROLOGY: one of the books of the Roman Rite; it contains the names
of saints and martyrs whose days are to be observed, with the dates of their
commemorations.
Mass: the central service of the Christian Church; the Liturgy of the
Eucharist or the Holy Communion; it is thought that the name derives from
words sometimes used at the end of Mass, Ite, missa est, “Go, it is ended”:
Luther retained the name; many Lutherans all over the world still use it to
designate “the principal divine Service” of the Church. (Luther’s fulminations
against “the abominations of the Mass” were not directed at the name, but at
grievous doctrinal and devotional abuses which had entered into the Church’s
Service. )
Martins: the first of the “canonical hours”’—it includes the “nocturns” said
during the hours of darkness; in the reformed service books “Matins” denotes
the morning service of prayer; it has elements from the old matins, and from
lauds (q. v.).
MINSTER: an English name for a church, derived from the word “monas-
tery’; it may be applied to an abbey church or a collegiate church.
Missa CATECHUMENORUM: the first part of The Service or the Mass; the
“office of the word,” including the Lessons and the Sermon or Homily; after
the Sermon, in the early Church, the catechumens were dismissed.
Missa Fipevrum: the “service of the faithful”; the “office of the holy com-
munion’; in the early church only the faithful were allowed to remain for the
“holy mysteries” of the Eucharist; catechumens, penitents, those under dis-
cipline were excluded; all the faithful remained and received the sacrament:
and to the absent it was taken by the deacons after the mass was ended.
Missa: 1) the Roman service book containing the ordinary and the canon
of the Mass and the Propers of the Time of the Saints; 2) in modern use, a
large edition of the service-book, well bound, intended for use at the altar.
MissaL STAND: the desk of metal or wood upon which the service book
rests on the altar in time of public worship.
Mirre: the ceremonial headdress of the bishop—made of silk, richly orna-
mented; two lappets depend from the rear and hang down on the shoulders.
Mrxep Cua ice: this term signifies the ceremonial addition of a small quan-
tity of water to the wine at the time the chalice is prepared for the celebration
of the holy communion; it is supposed to root in the ancient sumptuary custom
with respect to the use of wine; symbolically, it is thought to represent the
“water and the blood” which flowed from the Saviour’s side on the Cross.
Mope: analogous to a “key” in modern music; “mode” indicates the inter-
vals and the compass of the “scales” in the plainsong of the Church; melodies
were arranged in one or another of the “modes, as a modern melody is
arranged in a certain “key.”
Mosaics: artistic representations (picture or geometrical pattern) made by
cementing together small pieces of colored stone, glass, etc., on a flat surface;
an ancient art-form employed in the ornamentation of Christian Churches.
MoTeET: a sacred choral composition in contrapuntal style; the text is
biblical prose; at first the texts were in Latin; later composers employed ver-
nacular biblical texts; the motet is sung unaccompanied (a cappella); the motet
generally treats the text with respect, and with a minimum of senseless
repetition.
650 GLOSSARY

Nave: from the Latin word for “ship,” referring to the ark of salvation;
hence, the body of the Church, where the faithful are during the public liturgy;
approaching the church from the entrance the divisions are: narthex, nave,
choir, and sanctuary.
NEUMEs: a system of musical signs employed before the invention of nota-
tion; the signs vaguely, but not exactly, indicated the direction and the dura-
tion of the notes; the pitch was only generally indicated; the neumes were
perhaps more mnemonic suggestions for the performance of the music than
a precise “notation.”
Nocturn: One of the three divisions of Matins, the night or nocturnal
Office and one of the “canonical hours.”
Nones: one of the “canonical hours,” associated with the hour of three
o’clock in the afternoon (“after-nones”). The Hours were counted from six
o'clock in the morning and Nones was the Ninth Hour.
OBLATION: means “offering”; the word is applied in the early Church, to
the whole liturgy of the Eucharist; next, to the offerings of bread and wine,
from which the sacramental elements were taken; another meaning of the
word refers to the offering of the Christian’s life and powers in the service
of God, in thanksgiving for God’s gifts in Jesus Christ. Vide also “anaphora.”
OBSECRATION: a fervent petition; more particularly, a calling upon God to
grant a request because of a divine action, attribute, or revelation; in the
Litany, the petitions beginning with “by” are obsecrations; e.g., “by Thy Cross
and Passion.”
Octave: the period of eight days following the great feasts, e.g., Easter
and Pentecost; the word is specially used for the last day of the week after
the festival, which falls on the same day as the feast; e.g., Trinity Sunday is
the octave of Pentecost.
OFFERTORY: 1) in The Service, the verses of the Psalms which are sung
before the offering and the General Prayer; they may vary like the other
Propers; 2) the name for the offerings of bread and wine, the fruits of the
earth, and other gifts of the faithful, at the Eucharist; (in Protestantism incor-
rectly limited to offerings); 3) the action in the liturgy of bringing to the altar
the elements of bread and wine (and water) for the consecration and admin-
istration of the communion.
Orptnary: 1) the bishop or other ruler of a diocese; 2) the invariable parts
of the liturgy.
OrGANUM: in music, the earliest attempt at complementary melody or
polyphony; made by adding to a given melody another one which followed it
at an interval of a fourth or a fifth above or below the given melody; this kind
of “harmony” has been not inappropriately called “excruciating” to modern
ears.
ORIENTATION: 1) the practice of locating churches in such a way as to have
the altar in the eastern position; 2) the liturgical custom of facing the altar for
all parts of the service which are not directly addressed to the people; also
called “the eastward position.”
ORPHREY: an ornamental band or border of a vestment or parament.
OrTHopoxy: 1) in Lutheranism, a period of theological scholasticism,
regularity, and, some would say, sterility, during the seventeenth century; 2) >

the general name for the churches and peoples and way of life of the Eastern
Orthodox Church.
Pax: 1) name for the salutation after the words of Institution in the
 LITURGICAL AND MUSICAL TERMS 651

Eucharist, “The Peace of the Lord be with you alway” 2) the ceremonial Kiss
of Peace in the early Liturgies.
PENITENTIAL PsatMs: those Psalms of a penitential spirit: 6, 32, 38, 51,
102, 130, 143; they are specially appointed for use in Lent, and at other times
of penitence.
PENTECOsT: (fiftieth day): the major festival which commemorates the
descent of the Holy Spirit upon the Church; the seventh Lord’s Day after
Easter; another name for Pentecost is Whit-Sunday; Pentecost corresponds to
a Jewish Feast of the same name, as Easter does to Passover.
PERICOPE: 1) a Greek word which means a lesson of Holy Scripture
appointed for reading in public worship; 2) more specifically, the ancient
system of Epistles and Gospels for The Service on the Sundays and Festivals
of the ecclesiastical year.
PERISTYLE (architecture): a row of columns surrounding a temple or a
court; when the range of columns is attached to the front of a building it (with
its entablature) is known as the portico; the peristyle is a complete colonnade;
the portico is partial. —-
PIETISM: a system of Christian life which flourished in the XVIII Century
in the Lutheran Church in Europe under the work of Spener and Francke;
these men sought to revive and quicken the personal religious life, which had
languished under a desiccated orthodoxy (q. v.); the methods they employed
were the collegia pietatis (q. v.), Bible-study, and works of mercy; the weak-
nesses of pietism were subjectivism, emotionalism, and a tendency to be
separatistic as far as the Church was concerned; the reaction to Pietism came
in the form of Rationalism.
Pian Sone: also called plain chant; this denotes the unisonous choral
music of the Church; its characteristics are: purely melodic; unmeasured, the
length of the notes being determined by the length of the syllables of the
words to which they are sung; and unaccompanied. Plain song is really a
system of musical recitation of liturgical texts by a choir in unison; in plain
song the text achieves greater importance, clarity, and significance, than in
most other forms of choral music. Plain song melodies also are modal, i.e. in
the “church modes” and not in the modern “scales.”
PoLypPHony: the system of musical composition in which two or more inde-
pendent melodies are combined in an agreeable and “harmonious” (but not
according to rules of harmony) progression; counterpoint; polyphony is con-
trasted with Homophony and Harmony.
PoNTIFICAL: pertaining to services conducted by a bishop: e.g., pontif-
ical mass, pontifical vespers; or services reserved to bishops, e.g., confirma-
tion, ordination, dedication of churches, etc.
PONTIFICALE: the Roman Catholic liturgical book which contains the epis-
copal offices, i.e., sacraments, services, and benedictions reserved to bishops;
e.g., ordinations, confirmations, consecration of churches, pontifical blessings,
etc.
PRECES: prayers in the form of versicles and responses, as seen in the
Morning Suffrages, Evening Suffrages, ete.
PreFace: the solemn series of versicles, responses, special prefaces, con-
clusion, and the Sanctus, which begins the anaphora or communion office; it
is one of the most ancient elements in the Christian Liturgy, and is set to
almost equally venerable melodies.
Pre-RapHaE tres: the school of painters formed in England in the XIX
652 GLOSSARY

Century to emulate the spirit of painters before the time of Raphael; the
school was called the Pre-Raphaelite Brotherhood, and numbered among its
more prominent representatives such men as Millais, D. G. Rossetti, and
Holman Hunt.
PRIME: one of the “canonical hours”; it follows lauds.
PRIMER: a type of devotional manual or book of prayers used by the laity
shortly before the Reformation, and for some time after it; this type of book
generally contained the Lord’s Prayer, Creed, Ave Maria, Decalogue, prayers
and Psalms, and other devotional material, sometimes with an exposition.
Pro-ANAPHorA: the part of the service before the anaphora (i.e., the
Preface)—another name for the ante-communion or the mass of the cate-
chumens.
Prone: a form of general intercession, conducted by the priest or preacher
from the pulpit, before or (more generally) after the sermon, in medieval
times; it was partly a bidding-prayer, partly a general intercession; frequently
common prayers (such as Paternoster) were used with it; the Prone was a
vernacular office used at High Mass on Sundays and Feasts in connection with
the Sermon.
PROPRIA—PROPERS: the variable parts of the liturgy of the Eucharist;
Introit, Collect, Epistle, Gradual (or Tract), Gospel (Offertory), and Proper
Preface.
RATIONALISM: a philosophical school which came to great prominence in
the XVIII Century, which emphasized reason as the only source of knowledge.
RECITATIVE: musical term: a type of declamatory singing which arose in
opera about the year 1700; a recitative is sung ad libitum by the singer; it
may be supported only at intervals by chords or arpeggios; or, it may have a
more sustained and continuous accompaniment.
REGULARS: clergymen who are members of a monastic order and hence
follow a rule (regu/a) and are under an abbot, contrasted with seculars, who
are under a bishop; in the monastic order there were priests and lay-brothers;
it was these priests who belonged to the “regular clergy.”
“RELIGIOUS: a member of one of the monastic, mendicant, missionary, or
teaching orders of the Roman Church, i.e., a nun, sister, monk, or “brother.”
RELIQUARY: vessel or ornamental container designed to hold the relic of a
saint; a reliquary might be made in many different forms; a relic deposited in
an altar is placed in an oblong metal box, a reliquary; a relic displayed to the
faithful may be exhibited in a vessel somewhat like the monstrance used in
Benediction or Exposition of the Blessed Sacrament. (Vide “Exposition”. )
REREDOS: the architectural screen erected at the rear of an altar, usually
built of marble or other stone; it may be enriched with sculptured figures or
architectural ornament.
RITES AND CEREMONIEs: RITE: the body of customs, habits, practices, and
liturgies of the Church in a defined place, e.g., the Roman Rite, the Ambrosian
Rite, the Sarum Rite; CrerEMony: an external sacred act or observance; the
term may be employed generally, e.g., the ceremony of Blessing of Palms; or,
more specially, the ceremony of kindling lights at the reading of the Gospel.
Rirua. (RiTuaLe): the book containing the occasional services and sacra-
ments which may be performed by the parochial clergy; the “occasional serv-
ices” are the “ritual” of the Lutheran Church.
Roop Screen: also called rood-loft: a gallery built over the entrance to
the chancel; on it stood a Cross or Rood, frequently flanked by figures of St.
 LITURGICAL AND MUSICAL TERMS 653

Mary and St. John; portions of the service were read from this loft; later the
rood screen became mainly a decorative feature in the church, and the gallery
feature was omitted; it was simply an ornamental and symbolical screen which
separated the nave and the choir.
Rosary: a form of nonliturgical, vernacular prayer used in the Roman
Catholic Church; its features are repeated prayers and meditations centering
around the “Joyful,” “Sorrowful,” and “Glorious” Mysteries of our Saviour’s
life; and, the use of graded strings of beads to regulate the prayers and to
remind the user of his place in the round of devotions.
Rusarics: directions for the conduct of the services of the Church; the name
comes from the red ink which was used for these directions, as contrasted with
the text of the services, which was printed in black ink.
SACRAMENTAL AND SACRIFICIAL: terms employed to denote the Manward
(sacramental) and Godward (sacrificial) “movements” of the parts of the
public service of the Church; correlative terms are objective and subjective.
SACRAMENTARY: the ancient collection of prayers and other offices of the
Western Church for the use of the celebrant at Mass; at first these books were
called Libri Sacramentorum; later, Sacramentarium; the Sacramentarium later
also contained not only prayers at the Eucharist, but also the prayers and bene-
dictions used at other sacramental rites: baptism, ordination, etc.; the three
best known collections are those of Leo the Great, Gelasius, and Gregory the
Great.
SALUTATION: the liturgical greeting, “The Lord be with you, R. And with
thy spirit,” which precedes prayers, benedictions, and other parts of the Liturgy.
SECULARS: members of the clergy who were not members of a monastic or
other religious order; the ordinary parochial clergy, who were subject to the
bishop of the diocese.
SEQUENCE: the metrical hymn sung on the Great Feasts between the
Epistle and Gospel; at the time of the counter-Reformation their number was
greatly reduced in the Roman Missal; in the Lutheran Church several con-
tinue in use in the hymnal, notably those of Easter and Pentecost.
SExT: the noon-day office in the breviary.
STATION Days: 1) the times at which the Christian people of Rome gath-
ered for a public service at one of the designated basilicas, called therefrom,
“the stational Church” for that day; 2) the fast-days, Wednesday and Friday.
(Shepherd of Hermas, Tertullian, etc.).
STOLE: the scarf of silk or other material worn around the neck, depending
from the shoulders in front of the wearer; it is usually ornamented with crosses
or other symbols, and is made in the colors of the Church's seasons; it is the
peculiar vestment of the ministry, and is worn over the alb or surplice.
Sursum Corpa: “Lift up your hearts’—the name for the versicle, and for
the series of versicles, which stand at the beginning of the communion office:
it is of the greatest antiquity, and probably goes back to the middle of the
If Century A.D.
TERCE: one of the “canonical hours”; it is associated with the hour of nine
o'clock in the morning.
TRANSUBSTANTIATION: the doctrine of the Roman Catholic Church which
defines the method of the change in the elements at the consecration of the
Mass: the substance of the bread and wine is changed into the substance of
the body and blood of Christ—and thereafter only the “accidents” remain; the
doctrine is specially repugnant to Protestant Christians.
654 GLOSSARY

UnIsonaL: type of singing done in one voice or melody, without harmony

or accompaniment; this was the manner of performing the Gregorian Chant
and Plain-song melodies.
Use: 1) the particular body of ceremonies, customs, and usages employed
in the Church in one place; e.g., the Use of the Church of Toledo, Salisbury,
etc. 2) a particular custom which prevails in a certain place.
VeRSICLES: brief responsive verses from the Psalms, employed in public
services; a typical feature of churchly worship.
VESPERS: the service for late afternoon; at the Reformation, Vespers was
made the daily evening prayer-service; it now has some features from Com-
pline (Nunc Dimittis, when used as Canticle).
Vicar (deputy): 1) the clergyman in charge of a parish in place of the
rector; 2) the incumbent of a parish in which the tithes are otherwise assigned;
3) in European Lutheran Churches the term is frequently applied to the
assistant minister, or curate, of a parish; one who serves under the pastor.
ViciL: 1) the “eve” of a festival or greater holy day; 2) the service held
on the eve of a festival, which concluded with the holy communion: e.g., the
service on Christmas Eve.
 BIBLIOGRAPHY
The following select bibliography has been chosen from the vast number
of published sources and discussions in the liturgical and musical field. It
includes the more important works referred to in preceding pages and also
other material of value likely to be accessible to the general reader.
Many older titles of importance are not mentioned, since their soundest
discussions and conclusions are for the most part referred to in later works.
In the case of the sixteenth-century Church Orders, only those are included
which have figured prominently in this present volume.
When a work is published abroad and also in this country, the name of
the American publisher is given. When the publishing house has more than
one name the first significant word is used.
In case of rare books pagination is given in capital Roman numerals. Where
“4° appears, unnumbered pages following these numerals are indicated.
The note “n.d.” indicates no date of publication; “c” refers to the copyright
date; “unp.” indicates unpaged; “n.p.n.p.” means no place and no publisher.

I. WORSHIP AND THE LITURGY

1, GENERAL WORKS
BAUMSTARK, ANTON. Vom Geschichtlichen Werden der Liturgie. Freiburg,
Herder, 1923. 159 pp.
BRENNER, Scott Francis. The Way of Worship. N. Y. Macmillan, 1944.
200 pp.
BriniotH, YNGve. Eucharistic Faith and Practice, Evangelical and Catholic;
translation by A. G. Hebert. N. Y. Macmillan, 1930; re-issue, 1939. 295 pp.
BRUNNER, EmiL. The Word and the World. N. Y. Scribner, 1931. 127 pp.
The Cambridge Modern History; ed. by A. W. Ward and others. N. Y. Mac-
millan, 1903-12. 14 v.
BurRBIDGE, Epwarp. Liturgies and Offices of the Church. Lond. Bell, 1885.
361 pp.
CaBROL, FERNAND. Dictionnaire darchéologie chrétienne et de liturgie. Paris,
Letouzey, 1907-36, v. 1-12 so far published.
Catholic Encyclopedia. N. Y. Catholic Encyclopedia Pr., c1907-22. 17 v.
DEARMER, Percy. Art and Religion. Lond. Student Christian Movement Pr.,
1936. 95 pp.
DEARMER, Percy. The Art of Public Worship. Rev. ed. Milwaukee, More-
house, 1920. 218 pp.
DeaRMER, Percy. The Church at Prayer and the World Outside. Lond. Clarke,
1923. 256 pp.
Dowpen, Joun, bp. of Edinburgh. The Church Year and Kalendar. Cambridge,
Univ. Pr., 1910. 160 pp.
DucuEsNE, L. Christian Worship, its Origin and Evolution; tr. by M. L.
McClure. 5th ed. N. Y. Macmillan, 1931. 593 pp. (First pub. 1908.)
655
656 BIBLIOGRAPHY

Fampairn, A. )§. Catholicism, Roman and Anglican. 4th ed. N. Y. Scribner,

1900. 481 pp.
Fiske, GEorcE WattTeR. The Recovery of Worship. N. Y. Macmillan, 1931.
FREEMAN, Puitip. The Principles of Divine Service. Lond. Henry, 1855. 2d
ed. Parker, 1866. 2 v. in 3.
HarpMan, Oscar. A History of Christian Worship. Nashville, Cokesbury Pr.,
1937. 263 pp.
Hesent, A. G. Liturgy and Society. Lond. Faber, 1936. 267 pp.
Heer, Frepricn. Prayer; a Study in the History and Psychology of Religion;
tr. and ed. by Samuel McComb with the assistance of J. Edgar Park. 2d ed.
N. Y. Oxford Univ. Pr., 1938. 376 pp.
HeILer, Friepricn. The Spirit of Worship; tr. by W. Montgomery. Lond.
Hodder, 1926. 214 pp.
Histor, D. H. Our Heritage in Public Worship. N. Y. Scribner, 1935. 342 pp.
Horn, Epwarp T. Outlines of Liturgics. 2d rev. ed. Phil. Lutheran Publication
Soc. c1912. 162 pp.
Jakos, G. Die Kunst im Dienste der Kirche. 5. aufl. Landshut, Thomann, 1908.
James, E. O. Christian Myth and Ritual; a Historical Study. Lond. Murray,
1933. 345 pp.
KELLNER, K. A. Heinricu. Heortology; a History of the Christian Festivals
from their Origin to the Present Day; tr. from the second German edition.
Lond. Paul, 1908. 466 pp.
Kirk, KENNETH E., ed. The Study of Theology. Lond. Hodder, 1939. 484 pp.
Kink, KENNETH E. The Vision of God. 2d ed. N. Y. Longmans, 1932. 583 pp.
Lorne, WILHELM. Three Books Concerning the Church; tr. from the German
by Edward T. Horn. Reading, Pilger Pub. House, 1908. 202 pp.
MAXWELL, WiLL1AM D. An Outline of Christian Worship; its Development
and Forms. Lond. Oxford Univ. Pr., 1939. 199 pp.
MELAND, BERNARD EUGENE. Modern Man’s Worship; a Search for Reality in
Religion. N. Y. Harper, 1934. 317 pp.
MICKLEM, EpwarpD RoMILLy. Our Approach to God; a Study in Public Wor
ship. Lond. Hodder, 1934. 271 pp.
MICKLEM, NATHANIEL, ed. Christian Worship; Studies in its History and
Meaning. Oxford, Clarendon Pr., 1936. 259 pp.
Monatschrift fiir Gottesdienst und Kirchliche Kunst, begriindet von Friedrich
Spitta und Julius Smend. Gottingen, Vandenhoeck, 1896—June, 1941.
v. 1-46, pt. 6.
NEALE, JoHN Mason. Essays on Liturgiology and Church History. Lond.
Saunders, 1863. 527 pp.
Otto, Rupour. The Idea of the Holy; tr. by John W. Harvey. N. Y. Oxford
Univ. Pr., 1923. 228 pp.
RatcuirFr, E. C. Christian Worship and Liturgy. (Kirk, K. E., ed. The Study
of Theology. Lond. Hodder, 1939. p. 407-480.)
Realencyklopddie fiir Protestantische Theologie und Kirche, begriindet von
J. J. Herzog; hrsg. von Albert Hauck. 8. verm. aufl. Leipzig, Hinrichs,
1896-1913. 24 v.
 TEXTS AND COMMENT 657

RicHarp, J. W. and Painter, F. V. N. Christian Worship, its Principles and

Forms. Phil. Lutheran Publication Soc., c1908. 868 pp.
SCuDAMORE, W. E. Notitia Eucharistica. 2d ed. rev. and enl. Lond. Riving-
tons, 1876. 1055 pp.
Siona; Monatschrift fiir Liturgie und Kirchenmusik, hrsg. von Max Herold.
Giitersloh, Bertelsmann, 1876-1920. 45 v.
SMITH, WILLIAM and CHEETHAM, SAMUEL, ed. A Dictionary of Christian
Antiquities. Hartford, Burr Pub. Co., 1880. 2 v.
SPENGLER, OswaLp. The Decline of the West; authorized translation with
notes by C. F. Atkinson. N. Y. Knopf, 1926-28. 2 v.
SPERRY, WILLARD L. Reality in Worship. N. Y. Macmillan, 1932. 346 pp.
STREETER, BURNETT HILLMaNn. Reality, a New Correlation of Science and
Religion. N. Y. Macmillan, 1934. 350 pp.
TaYLor, HENRY Osporn. The Medieval Mind. 4th ed. Lond. Macmillan, 1938.
2 Vv.
TEMPLE, WILLIAM, abp. of York. Basic Convictions. N. Y. Harper, 1936
VIII+81 pp.
UNDERHILL, EVELYN. Worship. N. Y. Harper, 1937. 350 pp.
Voct, VON OcpEN. Modern Worship. New Haven, Yale Univ. Pr., 1927.
153 pp.
WaLker, WILLISTON. A History of the Christian Church. N. Y. Scribner, 19380.
624 pp.
WEBBER, F. R. Studies in the Liturgy. Erie, Ashby Printing Co., 1938. 231 pp.
Wepcwoop, C. V. The Thirty Years War. New Haven, Yale Univ. Pr., 1939.
044 pp.
WiuL, Robert. Le Culte; Etude d'Histoire et de Philosophie Religieuses. Paris,
Librairie Istra (etc.), 1925-35. 3 v.
Wi.uiaMs, N. P. and Harris, CuHarwes, ed. Northern Catholicism. N. Y. Mac-
millan, 1933. 555 pp.
WorpswortH, JOHN, bp. of Salisbury. The Ministry of Grace. 2d ed. rev. N. Y.
Longmans, 1903. 507 pp.

2. TEXTS AND COMMENT

a. EARLY CHURCH
BRIGHTMAN, F. E. Liturgies Eastern and Western. Oxford, Clarendon Pr.,
1896. v. 1.
CaBROL, FERNAND. The Prayer of the Early Christians; tr. by Ernest Graf.
Lond. Burns, 1930. 175 pp.
Dix, Grecory, ed. The Treatise on the Apostolic Tradition of St. Hippolytus
of Rome. N. Y. Macmillan, 1987. v. 1.
Easton, Burton Scotr. The Apostolic Tradition of Hippolytus; tr. with intro-
duction and notes. Lond. Cambridge Univ. Pr., 1934. By permission of
The Macmillan Co., N. Y. 112 pp.
FORTESCUE, ADRIAN. The Orthodox Eastern Church. Lond. Catholic Truth
Soc., 1920. 451 pp.
658 BIBLIOGRAPHY

Gavin, Frank. The Jewish Antecedents of the Christian Sacraments. N. Y.

Macmillan, 1928. 120 pp.
Harcoop, IsaBEL FLORENCE, tr. Service Book of the Holy Orthodox-Catholic
Apostolic (Greco-Russian) Church. N. Y. Houghton, 1906. 616 pp.
Hottoway, Henry. A Study of the Byzantine Liturgy. Lond. Mitre Pr., n.d.
267 p.
JAcoBs, CHaRtas MicHakEL. Christian Worship in the Apostolic Age. (Lutheran
Liturgical Association. Memoirs. 1906. v. 6, p. 41-64.)
Jacops, CHARLES MICHAEL. Christian Worship in the First Post-Apostolic Age.
(Lutheran Liturgical Association. Memoirs. 1906. v. 7, p. 49-74.)
LIETZMANN, Hans. Messe und Herrenmahl; eine Studie zur Geschichte der
Liturgie. Bonn, Marcus, 1926. 263 pp.
McCuure, M. L. and Fextoe, C. L. The Pilgrimage of Etheria. N. Y. Mac-
millan, n.d. 103 pp.
MACDONALD, ALEXANDER B. Christian Worship m the Primitive Church. Edin.
Clark, 1934. 230 pp.
Maccrecor, G. H. C. Eucharistic Origins. Lond. Clarke, 1928. 256 pp.
MacLean, ARTHUR JOHN. The Ancient Church Orders. Cambridge, Univ. Pr.,
1910. 181 pp.
NIELEN, JoseF Marta. The Earliest Christian Liturgy; tr. by Patrick Cummins.
St. Louis, Herder, 1941. 416 pp.
OESTERLEY, W. O. E. The Jewish Background of the Christian Liturgy. Oxford,
Clarendon Pr., 1925. 243 pp.
ROBERTS, ALEXANDER and DoNALDSON, JAMES, ed. The Ante-Nicene Fathers.
Buffalo and N. Y., The Christian Literature Co., 1885-96. 9 v.
SRAWLEY, JAMES HERBERT. The Early History of the Liturgy. Cambridge,
Univ. Pr., 1918. 251 pp.
The Teaching of the Twelve Apostles; with translations and discussions of
Post-Apostolic teaching by Philip Schaff. 3d ed. rev. and enl. N. Y. Funk,
1890. 325 pp.
WankkeN, F. E. The Liturgy and Ritual of the Ante-Nicene Church. 2d ed.
rev. N. Y. Gorham, 1912. 317 pp.
Woo._ey, R. M. The Liturgy of the Primitive Church. Cambridge, Univ. Pr.,
1910. 182 pp.
WorpswortH, JOHN, bp. of Salisbury, ed. Bishop Sarapion’s Prayer-Book, an
Egyptian Sacramentary. 2d ed. rev. N. Y. Macmillan, 1923. 104 pp ~

b. PrE-REFORMATION AND ROMAN

ATcHLEY, E. G. Curnpert F., tr. and ed. The Ambrosian Liturgy. Lond.,
Cope, 1909. 108 pp.
ATCHLEY, E. G. Curusert F., ed. Ordo Romanus Primus. Lond., Moring,
1905. 199 pp.
BATIFFOL, PreRRE. History of the Roman Breviary; tr. by A. M. Y. Baylay
from the third French edition. N. Y. Longmans, 1912. 341 pp.
Baupot, JuLes. The Roman Breviary, its Sources and History; tr. from the
French by a priest of the Diocese of Westminster. Lond. Catholic Truth
Soc., 1909. 260 pp.
 TEXTS AND COMMENT 659

BAUMER, SUITBERT. Geschichte des Breviers. Freiburg, Herder, 1895. 687 pp.
BisHop, Epmunp. Liturgica Historica. Oxford, Clarendon Pr., 1918. 506 pp.
Bisoorp, W. C. The Mozarabic and Ambrosian Rites; ed. by C. L. Feltoe.
Lond., Mowbray, 1924. 135 pp.
Breviarium Romanum. Romae, Typis Soc. S. Joannis Evangelistae, 1922. 4 v.
CABROL, FERNAND. The Books of the Latin Liturgy; tr. by the Benedictines of
Stanbrook. St. Louis, Herder, 1932. 166 pp.
CaBROL, FERNAND. Liturgical Prayer, its History and Spirit; tr. by a Benedic-
tine of Stanbrook. N. Y. Kenedy, 1925. 382 pp.
CABROL, FERNAND. The Mass of the Western Rites; tr. by C. M. Antony. St.
Louis, Herder, 1934. 241 pp.
Drews, Pauu. Zur Entstehungsgeschichte des Kanons in der Rémischen Messe.
Tiibingen, Mohr, 1902. 39 pp. (Studien zur Geschichte des Gottesdienstes
und des Gottesdienstlichen Lebens, v. 1.)
EBNER, ADALBERT. Quellen und Forschungen zur Geschichte und Kunstgesch
ichte des Missale Romanum im Mittelalter, Iter Italicum. St. Louis, Herder,
1896. 487 pp.
EISENHOFER, Lupwic. See Thalhofer, Valentin.
ELLARD, GERALD. Christian Life and Worship. Rev. and enl. ed. Milwaukee,
Bruce, cl1940. 420 pp.
ELLARD, GERALD. Men at Work at Worship. N. Y., Longmans, 1940. 307 pp.
FELTOE, CHARLES LetTT, ed. Sacramentarium Leonianum. Cambridge, Univ.
Pr., 1896. 244 pp.
FORTESCUE, ADRIAN. The Ceremonies of the Roman Rite Described. New ed
rev. by J. B. O'Connell. Lond., Burns, 1980. 469 pp.
FORTESCUE, ADRIAN. The Mass, a Study of the Roman Liturgy; with a fore-
word by Herbert Thurston. N. Y., Longmans, 1937. 438 pp.
FRERE, WALTER Howarp, bp. of Truro. Studies in Early Roman Liturgy.
Lond., Oxford Univ. Pr., 1930-35. 3 v. v. 1. The Kalendar (1930). v. 2.
The Roman Gospel-Lectionary (1934). v. 3. The Roman Epistle-Lection-
ary (1935).
GERBERT, Martin. Monumenta Veteris Liturgiae Alemannicae. n. p. Typis
San-Blasianis, 1777-79. 2 v.
HERWEGEN, ILpEFons. The Art-Principle of the Liturgy; tr. from the fourth
and fifth German editions by William Busch. Collegeville (Minn.), Litur-
gical Pr., 1931. 42 pp.
JENNER, Henry. Ambrosian Liturgy and Rite. (Catholic Encyclopedia, c1907.
v. 1, p. 394-403.)
Kinc, ARCHDALE A. Notes on the Catholic Liturgies. N. Y. Longmans, 1980.
044 pp.
LEFEBVRE, Gaspar. Saint Andrew Daily Missal, with Vespers for Sundays and
Feasts. Eng. tr. St. Paul, Lohmann, c1940. Montreal, Société Liturgique
Canadienne, c1943. 1928+122+-XIV pp.
Lecc, }. WickHam, ed. The Sarum Missal. Oxford, Clarendon Pr., 1916.
Lriypserc, Gusrar. Die Schwedischen Missalien des Mittelalters. Uppsala,
Almquist, 1923. v. I.
660 BIBLIOGRAPHY

MASKELL, WiLL1aM, ed. Monumenta Ritualia Ecclesiae Anglicanae. 2d ed.

Oxford, Clarendon Pr., 1882. 3 v.
MESSENGER, Ernest C. The Reformation, the Mass and the Priesthood. N. Y..
Longmans, 1936-37. 2 v.
Missale Bambergense. Bamberg, Johann Pfeyl, 1499. 299f. pp.
Missale Constantiniense. Augsburg, Erhard Ratdolt, 1505. 228f. pp.
Missale Nurnbergense. Nuremberg, Georgius Stuchs de Sultzbach, 1484.
2544. pp.
Missale Romanum. Editio II juxta typicam Vaticanam amplificata I. N. Y.,
Benziger, c1942. cxi+-756+208ff. pp.
O’ConnELL, J. The Celebration of Mass. v. 1-2, Lond., Burns; v. 3, Milwaukee,
Bruce, 1940-41.
Parscu, Pius. The Liturgy of the Mass; tr. by Frederic C. Eckhoff. St. Louis,
Herder, 1939. 358 pp.
Rituale Romanum. Desclee ed. Romae, Typis Soc. S. Joannis Evangelistae,
1914. 449+319+35 pp.
Rock, DanreE.. The Church of Our Fathers; a new edition ed. by G. W. Hart
and W. H. Frere. Lond., Murray, 1905. 4 v.
SCHUSTER, ILDEFONSO, Card. The Sacramentary; Historical and Liturgical
Notes on the Roman Missal; tr. from the Italian by Arthur Levelis-Marke;
completed by Mrs. W. Fairfax-Cholmeley. Lond., Burns, 1924-80. 5 v.
The Small Missal. 7th ed. Lond., Burns, 1934. 442 pp.
SwETE, HENRY Barciay. Church Services and Service-Books before the
Reformation; new edition revised by Arthur John Maclean. N. Y. Macmil-
lan, 19380. 182 pp.
THALHOFER, VALENTIN. Handbuch der Katholischen Liturgik. 3d ed. by
Ludwig Eisenhofer. Freiburg, Herder, 1932-33. 2Qv.
WaRREN, FREDERICK E., tr. The Sarum Missal in English. Lond., Moring,
191]. 2v. (A new translation, Lond., Mowbray, 1913. Alcuin Club Collec-
tions, No. 11.)
WeALE, W. H. J. Bibliographia Liturgica, Catalogus Missalium Ritus Latini.
Lond., Quaritch, 1886. 296 pp.
Wusson, H. A., ed. The Gelasian Sacramentary. Oxford, Clarendon Pr., 1894.
400 pp.
Wiison, H. A., ed. The Gregorian Sacramentary. Lond., Harrison, 1915.
360 pp.
c. LUTHERAN
Agende fiir die Evangelisch-Lutherische Landeskirche des Kénigreichs Sachsen.
9. aufl. Leipzig, Poéschel, 1896. 2v. in 1.
ALT, Hetnricu. Der Christliche Cultus. 2. verm. aufl. Berlin, Miller, 1851-60.
2v.
American Lutheran Hymnal; music edition, comp. and ed. by an Inter-synodi-
cal committee. Columbus (Ohio), Lutheran Book Con., c1930, 2064-585 pp.
BERGENDOFF, ConrabD. Olavus Petri and the Ecclesiastical Transformation in
Sweden, 1521-1552. N. Y. Macmillan, 1928. 264 pp.
 TEXTS AND COMMENT 661

The Book of Worship; published by the United Synod of the Evangelical

Lutheran Church in the South. Charleston (S. C.), Com. of United Synod
on Common Book of Worship, 1908. 349 pp.tHymnal (unp.). Contains
the standard text of the Common Service, 1888. (First pub. 1888.)
Book of Worship with Hymns; published by the General Synod of the Evan-
gelical Lutheran Church in the United States. Phil. Lutheran Publication
soc. c1899. 1008 pp.
Christliche Kirchen Agenda, wie die von den Zweyen Standen der Herrn und
Ritterschafft im Ertzhertzogthumb Oesterreich gebraucht wirdt. n.p.n.p.
1571. CCXIIII ff.
Christliche Kirchen Ordnung, Ceremonien und Gesenge, fiir Arme Ungesch-
ickte Pfarrherrn gestelt und in den Druck gegeben. (Calenberg und Got-
tingen.) 1542.
Church Book for the Use of Evangelical Lutheran Congregations; by authority
of the General Council of the Evangelical Lutheran Church in North
America. Phil. General Council Publication Board, 1908. 942 pp. (First
pub. 1868.)
Collects and Prayers for Use in Church; prepared by the Common Service Book
Committee. Phil. Board of Publication of the United Lutheran Church in
America, c1935. 265 pp.
Common SERVICE. The Standard Manuscript of the Common Service, with
Minutes of the Joint Committee, 1884-88, and comments by Edward T.
Horn, secretary. 1889.
Common Service Book of the Lutheran Church; authorized by The United
Lutheran Church in America. Phil. Board of Publication of The United
Lutheran Church in America, 1930, 310+631 pp. (First pub. 1917.)
Cooper, FREDERICK E. and others. An Explanation of The Common Service,
with appendices on Christian hymnody and liturgical colors and a glossary
of liturgical terms. 6th ed. rev. and enl. Phil. United Lutheran Publication
House, cl1941. 123 pp.
Drews, Pau. Beitrdge zu Luthers Liturgischen Reformen. Tiibingen, Mohr.
1910. 120 pp. (Studien zur Geschichte des Gottesdienstes und des Gottes-
dienstlichen Lebens, v. 4-5.)
Der Erbarn Stadt Brunswig Christlike Ordeninge, to denste dem Hilgen
Euangelio, Christliker Leue, Tucht, Frede unde Eynicheit. Ock dar under
Vele Christlike Lere vor de Borgere. Dorch Joannem Bugenhagen Pomern
bescreuen. 1528.
FenpT, Leonuarp. Der Lutherische Gottesdienst des 16. Jahrhunderts. Miin-
chen, Reinhardt, 1923. 386 pp.
GraFF, Pauu. Geschichte der Auflésung der Alten Gottesdienstlichen Formen
in der Evangelischen Kirche Deutschlands. Gé6ttingen, Vandenhoeck,
1937-39, Q2v. (v. 1,2. verm. aufl.)
v. l. Bis zum Eintritt der Aufkldrung und des Rationalismus.
v. 2. Die Zeit der Aufklérung und des Rationalismus.
HERMANN V, von Wiep, abp. of Cologne, ed. Von Gottes genaden unser Her-
mans, Ertzbischoffs zu Céln, einfaltigs bedencken warauff ein Christliche
662 BIBLIOGRAPHY

in den Wort Gottes gegriinte Reformation an lehr brauch der Heyligen

Sacramenten und Ceremonien. Bonn, Von der Miilen, 1544. CCXCIITI ff.
Ist German edition, Bonn, 1548; Latin translation, Bonn, 1545; Eng. trans-
lation, (Simple and Religious Consultation). Lond., Daye, 1548. 2v.
HEROD, Max. Alt-Niirnberg in Seinen Gottesdiensten. Giitersloh, Bertelsmann,
1890. 333 pp.
HEROLD, Max, ed. Vesperale; Nachmittags- und Abendgottesdienste mit und
ohne Chor. Giitersloh, Bertelsmann, 1893-1907. 2v. in 1. (v. 1, 3. aufl.,
1907; v. 2, 2. aufl., 1893.)
Hoéruinc, Jou. Wity. Friepr. Liturgisches Urkundenbuch; hrsg. von Tho-
masius und Harnack. Leipzig, Teubner, 1854. 244 pp.
Hotitoway, Henry. The Norwegian Rite; tr. into English with an account of
its history. Lond., Stockwell, 1934. 812 pp.
Horn, Epwarp T. The Christian Year. Phil. Lutheran Book Store, 1876. 95 pp.
Horn, Epwarp T. Liturgy. (Lutheran Cyclopedia, 1899. p. 278-283.)
Horn, Epwarp T. Luther on the Principles and Order of Christian Worship.
(Lutheran Church Review, 1891. v. 10, p. 217-256.)
Horn, Epwarp T. The Lutheran Sources of the Common Service. (Lutheran
Quarterly. 1891. v. 21, p. 239-268.)
The Hymnal and Order of Service, authorized by The Evangelical Lutheran
Augustana Synod. Lectionary ed. Rock Island (Ill.), Augustana Book
Con., 1948, c1925. 946 pp.
Jacoss, Henry Eyster, 1844-1932. Memoirs. (Manuscript. )
Jacoss, Henry E. Archbishop Hermann of Cologne and his Consultation.
(Lutheran Church Review, 1892. v. 11, p. 301-344.)
Jacoss, Henry E. A History of the Evangelical Lutheran Church in the United
States. N. Y. Christian Literature Co., 1893. 589 pp. (American Church
History ser., v. 4.) 2d ed. N. Y. Scribner, 1899.
Jacoss, Henry E. The Making of the Church Book. (Lutheran Church Re-
view. 1912. v.31, p. 597-622.)
Kirchen-Agende der Evangelisch-Lutherischen Vereinigten Gemeinen in Nord-
Amerika. Phil. Steiner, 1786. 58 pp.
Kirchen-Ordnung fiir die Stadt Wittenberg. 1538.
Kirchen Ordnung im Churfurstenthum der Marcken zu Brandemburg, wie man
sich beide mit der Leer und Ceremonien halten sol. Berlin, Weis, 1540. unp.
Kirchen Ordnung in meiner Gnedigen Herrn der Marggrauen zu Brandenburg
und eins Erbern Rats der Stat Niirmberg Oberkeyt und Gepieten, wie man
sich bayde mit der Leer und Ceremonien halten solle. n.p.n.p. 1538. LVI.
Kirchenordnung . . . des Fiirsten Wolffgangs, Pfaltzgrauen Bey Rhein .. .
Kirchengesanng Teutsch und Lateinisch. Niirmberg, Gerlatz, 1570.
CLXXVIII+CXIX ff.
Kirchenordnung, wie es mit Christlicher Lere, Reichung der Sacrament,
Ordination der Diener des Euangelii, Ordenlichen Ceremonien ... im
Hertzogthumb zu Meckelnburg gehalten wird. Wittemberg, Lufft, 1552.
136 pp.
 TEXTS AND COMMENT 663

Kirchenordnunge zum Anfang fur die Pfarher in Hertzog Heinrichs zu Sachsen.

v. g. h. Fiirstenthumb. Wittemberg, Lufft, 1539. unp. (verm. ausg. 1540,
1555, 1564.)
KLIEFOTH, THEODOR. Liturgische Abhandlungen. Schwerin, Stiller, 1854-61. 8v.
KLIEFOTH, THEODOR. Théorie des Kultus der Evangelischen Kirche. Parchim,
Hinstorff, 1844. 256 pp.
KLIEFOTH, THEODOR. Die Urspriingliche Gottesdienst-Ordnung. 2. aufl.
Schwerin, Stiller, 1858-61. Sv. in 2. (Liturgische Abhandlungen, v. 4-8.)
KRETZMANN, Pau E. Christian Art in the Place and in the Form of Lutheran
Worship. St. Louis, Concordia Pub. House, 1921. 415 pp.
LocHNER, FriEpricH. Der Hauptgottesdienst der Evangelisch-Lutherischen
Kirche. St. Louis, Concordia Pub. House, 1895. 294 pp.
LOEHE, WILHELM, ed. Agende fiir Christliche Gemeinden des Lutherischen
Bekenntnisses. Nordlingen, Beck, 1844. 256 pp.
LUTHER, Martin. Briefwechsel; begriindet von Ernst Ludwig Enders. Frank-
fort am Main, Evangel. Verein, 1884-1932. 19v.
LuTHER, MartTIN. Werke; kritische gesammtausgabe. Weimar, Bohlau, 1883-
date. 57v. in 67.
LuTHER, Martin. Works; ed. by Charles M. Jacobs and others. Phil. Holman.
1915-32. 6v.
The Lutheran Hymnary, including the Symbols of the Evangelical Lutheran
Church. Minneapolis, Augsburg Pub. House, c1935. 679 pp.
Lutheran Liturgical Association. Memoirs; ed. by Luther D. Reed. Pittsburgh,
The Association, 1906. 7v. in 1. (Out of print.)
Muhlenberg, Henry Melchior, The Journals of; tr. by T. G. Tappert and John
W. Doberstein. Phil. Evangelical Lutheran Ministerium of Penna. and
Muhlenberg Pr., 1942—. 3v. (v. 1-2 pub.)
The Occasional Services; from the Common Service Book of the Lutheran
Church. Phil. Board of Publication of The United Lutheran Church in
America, c1930. 193 pp. (first pub. 1918.)
Offictum Sacrum, quod in xde D. Sebaldi norimbergensium primaria, singulis
anni diebus exhiberi solet; cum Introitibus, Tractibus, Responsoriis et Anti-
phonis; accessit Ordo Officit Sacri, S. zdi Laurentianz consuetus . . edidit
Michael Endter. Norimberge, n.p. 1664. 312 pp.
QUENSEL, Oscar. Bidrag till Svenska Liturgiens Historia. Upsala, Berling,
1890. 2v. in I.
REED, Lurner D. Historical Sketch of the Common Service. (Lutheran
Church Review. 1917. v. 36, p. 501-519.)
REED, LurHer D. The Character and the Claims of the Church Book. (Lu-
theran Church Review. 1907. v. 26, p. 689-700.)
REED, LurnHer D. The Common Service in the Life of the Church. (Lutheran
Church Quarterly. 1939. v. 12, p. 3-25.)
Reep, Lurier D. The Standard Manuscript of the Common Service, and
Variata Editions. (Lutheran Church Review. 1901. v. 20, p. 459-473.)
RENDTORFF, FRANZ. Die Geschichte des Christlichen Gottesdienstes unter dem
664 BIBLIOGRAPHY

Gesichtspunkt der Liturgischen Erbfolge. Giessen, Tépelmann, 1914. 51 pp.

(Later issue, 1924.)
Ricwarp, James W. The Liturgical Question. (Lutheran Quarterly. 1890.
v. 20, p. 103-185. )
Ricuter, AEMiILIus Lupwic, ed. Die Evangelischen Kirchenordnungen des
Sechszehnten Jahrhunderts. Weimar, Land-industriecomptoir, 1846.
2v. in l.
RIETSCHEL, Georc. Lehrbuch der Liturgik. Berlin, Reuther, 1900-09. 2v.
RopuE, Epvarp Macnus, bp. Svenskt Gudstjanstliv; Historisk Belysning av
den Svenska Kyrkohandboken. Stockholm, Diakonistyr, 1923. 513 pp.
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SCHMUCKER, BEALE M. The First Pennsylvania Liturgy, Adopted in 1748.
(Lutheran Church Review. 1882. v. 1, p. 16-27; p. 161-172. )
SEHLING, Emin, ed. Die Evangelischen Kirchenordnungen des XVI. Jahrhun-
derts. Leipzig, Reisland, 1902-13. 5 v.
SEIss, JOSEPH AuGuSTUS, 1823-1904. Notes on My Life. 11 v. (Manuscript.)
Die Skandinavischen Lander: Die Kirche in Schweden; in Norwegen; in Dane-
mark, in Island; in Finnland. Gotha u. Leipzig, Klotz, 1935-38. 4 pts.
(Ekklesia; hrsg. von Friedr. Siegmund-Schultze, v. 2.)
SMEND, JuLius. Der Evangelische Gottesdienst. Gottingen, Vandenhoeck, 1904.
203 pp.
SMEND, JuLius. Die Evangelischen Deutschen Messen bis zu Luthers Deutscher
Messe. Gottingen, Vandenhoeck, 1896. 283 pp.
SMiTH, R. Morris and others. Liturgical Development within the Evangelical
Lutheran Church in the United States. (Lutheran Church Review. 1917.
v. 36, p. 469-500.)
SPAETH, ADOLPH. History of the Liturgical Development of the Ministerium of
Pennsylvania. (Lutheran Church Review. 1898. v. 17, p. 93-119.)
SPAETH, Mrs. HARRIET REYNOLDS (KRAuTH), ed. Church Book with Music.
Phil. Shryock, 1893. 244+498 pp.
STRODACH, PAUL ZELLER. The Church Year. Phil. United Lutheran Publication
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STRODACH, PAUL ZELLER. A Manual on Worship. Phil. United Lutheran Publi-
cation House, cl1930. 237 pp.
VARRENTRAPP, KONRAD. Hermann von Wied und sein Reformationsversuch in
Kéln; ein Beitrag zur Deutschen Reformationsgeschichte. Leipzig, Duncker,
1878. 2 pts. in 1.
Wappams, H. M. The Swedish Church. Lond. Society for Promoting Christian
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WENNER, GEorGE U. An Answer to The Liturgical Question. (Lutheran Quar-
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WENTZ, ABDEL Ross. The Lutheran Church in American History. 2d ed. rev.
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WorpDSWoRTH, JOHN, bp. of Salisbury. The National Church of Sweden. Mil-
 TEXTS AND COMMENT 665

waukee, Young Churchman Co., 1911. 459 pp.

YELVERTON, Eric E. The Mass in Sweden. Lond., Harrison, 1920. 189 pp.
YELVERTON, Enric E., tr. The Swedish Rite; a translation of Handbok fér Sven-
ska Kyrkan. N. Y. Macmillan, 1921. 159 pp.

d. ANGLICAN
ADDLESHAW, G. W. O. The High Church Tradition; a Study in the Liturgical
Thought of the Seventeenth Century. Lond., Faber, 1941. 204 pp.
ARMITAGE, W. J. The Story of the Canadian Revision of the Prayer Book.
Cambridge, Univ. Pr., 1922. 442 pp.
BLUNT, JOHN Henry. The Annotated Book of Common Prayer. Rev. and enl.
ed. N. Y. Dutton, 1899. 730 pp.
The Book of Common Prayer and Administration of the Sacraments and Other
Rites and Ceremonies of the Church, According to the Use of the Church
of England; Book of 1662 with additions and deviations approved in 1927.
Lond., Eyre, 1927. 447 pp.
The Book of Common Prayer and Administration of the Sacraments and Other
Rites and Ceremonies of the Church, According to the Use of the Protestant
Episcopal Church in the United States of America. N. Y., Oxford Univ. Pr.,
1938. 611 pp.
The Book of Common Prayer, with additions and deviations proposed in 1928.
Lond. Soc. for Promoting Christian Knowledge, 1928. 699 pp.
BRIGHTMAN, F. E. The English Rite. Lond., Rivingtons, 1915. 2 v.
BRILIOTH, YNGVE. The Anglican Revival; Studies in the Oxford Movement.
N. Y. Longmans, 1925. 357 pp.
CuurcH, RicHarD WILLIAM, dean of St. Paul’s. The Oxford Movement, Twelve
Years, 1833-1845. Lond., Macmillan, 1909. 416 pp.
CLARKE, W. K. Lowrner and Harris, Cuar.es, ed. Liturgy and Worship; a
Companion to the Prayer Books of the Anglican Communion. N. Y., Mac-
millan, 1933. 868 pp.
CLarKE, W. K. Lowtuer. The Prayer Book of 1928 Reconsidered. Lond. Soc.
for Promoting Christian Knowledge, 1943. 87 pp.
DEARMER, Percy. Everyman’s History of the Prayer Book. Milwaukee, Young
Churchman Co., 1912. XXITI+256pp.
DEARMER, Percy. The Parson’s Handbook. 12th ed. N. Y., Oxford Univ. Pr.,
1931. 496 pp. (First pub. 1899.)
DEARMER, Percy. The Story of the Prayer Book. Lond., Oxford Univ. Pr.,
19383. 269 pp.
Dix, Grecory. The Shape of the Liturgy. Lond., Dacre Pr., 1945. 746 pp.
DowneNn, JouN, bp. of Edinburgh. Further Studies in the Prayer Book. Lond.,
Methuen, 1908. 352 pp.
DowvEN, JOHN, bp. of Edinburgh. The Workmanship of the Prayer Book.
2d ed. rev. and enl. Lond., Methuen, 1902. 270 pp.
GasoueT, FRANCIS AIDAN, and BisHop, EpMunp. Edward VI and the Book
of Common Prayer. 8d ed. Lond., Hodges, 1891. 466 pp.
Hesent, A. G. ed. The Parish Communion. N. Y. Macmillan, 1937. 311 pp.
666 BIBLIOGRAPHY

Jacoss, Henry E. The Lutheran Movement in England. Rev. ed. Phil. Freder-
ick, 1894. 376 pp.
Lapp, WILLIAM PaLMER. Prayer Book Interleaves. N. Y. Oxford Univ. Pr.,
cl1942. 188 pp.
Morison, STANLEY. English Prayer Books, an Introduction to the Literature of
Christian Public Worship. Cambridge, Univ. Pr., 1943. 143 pp.
Muss-ARNOLT, WiLLiaM. The Book of Common Prayer Among the Nations of
the World. N. Y. Gorham, 1914. 478 pp.
PaLMER, WILLIAM. Origines Liturgicae; or, Antiquities of the English Ritual.
4th ed. Lond., Rivington, 1845. 2 v.
Parsons, Epwarp LaMsgE, bp. of California, and Jones, BayarD Hate. The
American Prayer Book. N. Y., Scribner, 1937. 340 pp.
Perry, WiLLiaM. The Scottish Prayer Book; its Value and History. Cambridge,
Univ. Pr., 1929. 142 pp. |
The Prayer Book Dictionary; ed. by G. Harford, M. Stevenson, J. W. Tyrer.
N. Y., Pitman, 1925. 832 pp.
PROCTER, FRANCIS, and FRERE, WALTER Howarp, bp. of Truro, ed. A New
History of the Book of Common Prayer; revised and rewritten. Lond., Mac-
millan, 1925. 699 pp. (First pub. 1901.)
PULLAN, LeicuTon. The History of the Book of Common Prayer. 3d ed. N. Y.,
Longmans, 1909. 330 pp. (Later issue, 1929.)
The Scottish Book of Common Prayer and Administration of the Sacraments
and Other Rites and Ceremonies of the Church. Edin., Cambridge Univ.
Pr., 1929. 406 pp.
STONE, DARWELL, ed. The Deposited Prayer Book, by a group of priests; with
an introduction. Lond., Allan, 1927. 152 pp.
WHEATLY, Cuar.es. A Rational Illustration of the Book of Common Prayer of
the Church of England. Lond., Bell, 1877. 532 pp.

e. PRESBYTERIAN
Book of Common Order of the Church of Scotland; by authority of the General
Assembly. N. Y., Oxford Univ. Pr. 1940. 3838 pp
McMuLuian, WiLLiAM. The Worship of the Scottish Reformed Church, 1550-
1638. Lond., Clarke, 1931. 383 pp.
MAX\VELL, Wittiam D. John Knox’s Genevan Service Book, 1556. Lond.,
Oliver, 1931. 222 pp.

3. SPECIAL STUDIES
ADAMS, Henry. Mont-Saint-Michel and Chartres. N. Y.., Houghton, c1904;
re-issue 1936. 401 pp.
ALTHAUS, PauL. Zur Einfiihrung in die Quellengeschichte der Kirchlichen
Kollekten in den Lutherischen Agenden des 16. Jahrhunderts. Leipzig,
Edelmann, 1919. 74 pp.
ATCHLEY, E. G. Curnnert F. On the Epiclesis of the Eucharistic Liturgy and
in the Consecration of the Font. Lond., Milford, 1935. 210 pp.
BEISSEL, STEPHAN. Entstehung der Perikopen des Rémischen Messbuches. St.
Louis, Herder, 1907. 220 pp.
 SPECIAL STUDIES 667

BLOMFIELD, JoHN. The Eucharistic Canon. Lond., S. P. C. K., 1930. 184 pp.
BRIGHT, WILLIAM, comp. Ancient Collects and other Prayers Selected for
Devotional Use from Various Rituals. 4th ed. Lond., Parker, 1869. 238 pp.
(Later issue, 1887.)
BricHT, Wintiam. On the Collects. (Prayer-Book Commentary. 1891.
p. 83-96. )
BROwN, WILLIAM ApamMs. The Life of Prayer in a World of Science. N. Y.,
Scribner, 1927. 194 pp.
Drury, T. W. Elevation in the Eucharist, its History and Rationale. Cam-
bridge, Univ. Pr., 1907. 188 pp.
E|,ASTON, BURTON ScoTT and Rossins, Howarp CHANDLER. The Eternal Word
in the Modern World. N. Y., Scribner, 1937, 321 pp.
FENDT, LEONHARD. Die Alten Perikopen fiir die Theologische Praxis Erlautert;
mit einem vorwort von Hans Lietzmann. Tiibingen, Mohr, 1931. 232 pp.
FRERE, WALTER Howarp, bp. of Truro. The Anaphora; or, Great Eucharistic
Prayer; an Eirenical Study in Liturgical History. N. Y., Macmillan, 1938.
212 pp.
Gore, CHARLES, bp. of Oxford. Reflections on the Litany. N. Y., Morehouse-
Gorham, 1938. 97 pp.
GOULBURN, Epwarp M. The Collects of the Day. New ed. N. Y. Young, 1892.
2 V.
Grisan, HarTMANN. Das Missale im Lichte Rémischer Stadtgeschichte;
Stationen, Perikopen, Gebréuche, Freiburg, Herder, 1925. 120 pp.
GuMMEY, Henry RILEy, Jr. The Consecration of the Eucharist. Phil. Anners
Pr., 1908. 459 pp.
Horn, Epwarp T. The Significance of Liturgical Reform. (Lutheran Liturgical
Association. Memoirs. 1906. v. 1, p. 19-39.)
LINTON, ARTHUR. Twenty-five Consecration Prayers, with notes and introduc-
tion. N. Y., Macmillan, 1921. 145 pp.
Mate, Emute. Religious Art in France; XIII Century; tr. from the third edition
revised and enlarged by Dora Nussey. N. Y. Dutton, 1913. 415 pp.
The Ministry and the Sacraments, a publication of the Faith and Order Move-
ment, ed. by Roderic Dunkerley. Lond. Student Christian Movement Press,
1937. 560 pp.
MUETHEL, JuLius. Ein Wunder Punkt in der Lutherischen Liturgie; Beitrag zur
Liturgie. Leipzig, Hartmann, 1895. 140 pp.
MUETHEL, JuLtus. Nochmals Sdtze tiber unsere Lutherische Consecrations-
Liturgie im Abendmahls-Akte. Leipzig, Deichert, 1896. 108 pp.
NesE, Aucust. Die Evangelischen und Epistolischen Perikopen des Kirchen-
jahres. 2. aufl. Phil. Schaefer, 1874-76. 6v.
Rrrscu., ALBRECHT B. Geschichte des Pietismus. Bonn, Marcus, 1880-86. 3 v.
SACHSSE, Eucen. Ursprung und Wesen des Pietismus. Wiesbaden, Niedner,
1884. 382 pp.
SHorT, Ernest H. The House of God. N. Y., Macmillan, 1926. 342 pp. Also
new and revised edition entitled: A History of Religious Architecture. N. Y.,
Macmillan, 1936. 304 pp.
668 BIBLIOGRAPHY

STONE, DarwELL. A History of the Doctrine of the Holy Eucharist. N. Y.,

Longmans, 1909. 2 v.
Die Strassburger Liturgischen Ordnungen im Zeitalter der Reformation, hrsg.
von Friedrich Hubert. Gottingen, Vandenhoeck, 1900. 154 pp.
STRODACH, Pau ZELLER. The Collect: a Study. (Lutheran Church Review.
1925. v. 44, p. 34-42.)
STRODACH, PauL ZELLER. The Collect for the Day. Phil. United Lutheran
Publication House, c1939. 263 pp.
STRODACH, PauL ZELLER. The Collects in the Church Book. (Lutheran
Church Review. 1916. v. 85, p. 401-425; 1917. v. 36, p. 105-136.)
SrropacH, Paut ZELLER. The Collects in The Common Service Book. (Lu-
theran Church Review. 1921. v. 40, p. 57-74; p. 242-266. )
Tyrer, J. W. The Eucharistic Epiclesis. N. Y., Longmans, 1917. 72 pp.
VoctT, Von OcpeEN. Art and Religion. New Haven, Yale Univ. Pr., 1921.
265 pp.
WEBBER, FREDERICK R. The Small Church. Rev. ed. with introduction by
G. P. Symons. Cleveland, Jansen, 1989. 327 pp.

II. LITURGICAL MUSIC

1. GENERAL WORKS
AupsLey, GeorcE AsHpown. The Art of Organ-Building. N. Y., Dodd, 1905.
2 Vv.
BARNES, WiLLIAM Harrison. The Contemporary American Organ; its Evolu-
tion, Design and Construction. N. Y., Fischer, 1930. 341 pp.
Davies, WaALForpD, and Grace, Harvey. Music and Worship. N. Y., Gray,
1935. 255 pp.
DavIsSON, ARCHIBALD T. Protestant Church Music in America. Bost., Schirmer,
c1933. 182 pp.
DICKINSON, Epwarp. Music in the History of the Western Church. N. Y., Scrib-
ner, 1925. 426 pp.
Douc.ass, WINFRED. Church Music in History and Practice. N. Y., Scribner,
1940. 3811 pp.
ELER, FRANZ, ed. Cantica Sacra. Hamburg, Wolff, 1588. CCLXIIff.
Grove, GeorcE, ed. Dictionary of Music and Musicians, 1450-1880. 3d ed.
N. Y., Macmillan, 1939. 6v. Supplement, 1940.
KRETZMANN, PAauL Epwarp. The Liturgical Element in the Earliest Forms of
the Medieval Drama, with special reference to the English and German
plays. Minneapolis, Univ. of Minnesota, 1916. 170 pp.
KUMMERLE, S. Encyklopddie der Evangelischen Kirchenmusick. Giitersloh,
Bertelsmann, 1888-95. 4v.
LuTKIN, PETER CurisTIAN. Music in the Church. Milwaukee, Young Church-
man Co., 1910. 274 pp.
NICHOLSON, SYDNEY H. Quires and Places Where They Sing. Lond., Bell, 1932.
280 pp.
The Oxford History of Music. Lond., Oxford Univ. Pr., 1902-34. 8v.
 OFFICE BOOKS AND COLLECTIONS 669

PraTT, WALDO SELDEN. The History of Music. Rev. ed. N. Y., Schirmer, 1930.
734 pp.
SCEATS, GoprrEY. The Liturgical Use of the Organ. Lond., Musical Opinion,
1922. 47pp.
SKINNER, Ernest M. The Modern Organ. 2d ed. N. Y., Gray, c1917. 48 pp.
WIBBERLEY, Brian. Music and Religion. Lond., Epworth Pr., 1934. 317 pp.

2. OFFICE BOOKS, COLLECTIONS, COMMENT, ETC.

a. ROMAN
A Grammar of Plainsong, by a Benedictine of Stanbrook. 2d ed. Worcester,
Stanbrook Abbey, 1926. 128 pp.
Graduale Romanum. Desclee ed. Romae, Typis Soc. S. Joannis Evangelistae,
1924. 606+132+144+180 pp.
HABERL, FRANCIS XAVIER. Magister Choralis; tr. and enlarged from the fourth
German edition by N. Donnelly. N. Y., Pustet, 1877. 284 pp.
JoHNER, Dominicus. A New School of Gregorian Chant; third English edition
based upon the fifth enlarged German edition by Hermann Erpf and Max
Ferrars. N. Y., Pustet, 1925. 363 pp.
JouNneR, Domunicus. Chants of the Vatican Gradual; tr. from the German by
monks of St. John’s Abbey. Collegeville (Minn.), St. John’s Univ. Book-
store, 1940. 500 pp.
The Liber Usualis, with introduction and rubrics in English, ed. by the Bene-
dictines of Solesmes. Wash. (D. C.), Catholic Education Pr., 1934. 1972 pp.
TERRY, Stir RicHarp R. The Music of the Roman Rite. Lond., Burns, 1931.
293 pp.
b. LuTHERAN
ARCHER, Harry G. and REEp, LUTHER D., ed. The Choral Service Book. 2d ed.
Phil., General Council Publication Board, 1901. 228 pp. (Third printing,
United Lutheran Publication House; available. )
ARCHER, Harry G. and REeep, LurHer D., ed. The Psalter and Canticles
Pointed for Chanting to the Gregorian Psalm Tones. N. Y., Christian Liter-
ature Co., 1897; Phil. General Council Publication Board, 1901. 450 pp.
(Available at United Lutheran Publication House. )
BACHMANN, Franz. Grundlagen und Grundfragen zur Evangelischen Kirchen-
musik. Giiterslon, Bertelsmann, 1899. 186 pp.
Cantionale fiir die Evangelisch-Lutherischen Kirchen im Grossherzogthum
Mecklenburg-Schwerin. Schwerin, Sandmeyer, 1868-87. 2v. in 4.
Libellus continens Antiphona, Responsoria, Introitus, sequent . Hymnos, Ver-
sicul . et Officia Missze, Germanicz, quxz ad singulas Dominicas et Festa
Precipua, ac Vigilias eorundem in Ecclesia Onoltzbacensi et Heilsbron-
nensi decantatur. Noriberge, Sartorii, 1627. 237f.
LILIENCRON, R. FREIHERR VON. Chorordnung fiir die Sonn- und Festtage des
Evangelischen Kirchenjahres. Giitersloh, Bertelsmann, 1900. 264 pp.
LILIENCRON, R. FREIHERR VON. Liturgisch-musikalische Geschichte der Evan-
gelischen Gottesdienste von 1523 bis 1700. Schleswig, Bergas, 1893. 171 pp.
670 BIBLIOGRAPHY

Lossius, Lucas. Psalmodia; hoc est, Cantica Sacra Veteris Ecclesiae Selecta;
cum Praefatione Philippi Melanthonis. Witebergae, Schwertelius, 1561,
1569, 1595. 360H pp.
Lyra, Jusrus Witu. D. M. Luthers Deutsche Messe und Ordnung des Gottes-
dienstes in Ihren Liturgischen und Musikalischen Bestandteilen nach der
Wittenberger Originalausgabe von 1526; hrsg. von Max Herold. Gitersloh,
Bertelsmann, 1904. 192 pp.
Matruews, H. ALEXANDER, composer. The Introits and Graduals of the
Church Year; introduction by Luther D. Reed. Phil., United Lutheran
Publication House, 1924-26. 2v.
Musiken till Svenska Massan. Stockholm, Lundquist, n.d. 140 pp.
Out, J. F., ed. School and Parish Hymnal with Tunes; School and Parish Serv-
ice-Book with Music. Phil., Frederick, 1892. 2v. in I.
Parry, C. Husert H. Johann Sebastian Bach. N. Y., Putnam, 1909. 584 pp.
Preuss, Hans. Martin Luther der Kiinstler. Giitersloh, Bertelsmann, 1931.
319 pp.
REED, LurHEr D., see Archer, Harry G.
RIETSCHEL, GEorc. Die Aufgabe der Orgel im Gottesdienste bis in das 18.
Jahrhunderts. Leipzig, Diirr, 1893. 72 pp.
SCHOEBERLEIN, Lupwic, comp. Schatz des Liturgischen Chor-und Gemeinde-
gesangs. Gottingen, Vandenhoeck, 1865-72. 2v. in 8.
SCHREMS, THEOBALD. Die Geschichte des Gregorianischen Gesanges in den
Protestantischen Gottesdiensten. Freiburg (Schweiz), St. Paulus, 1930.
165 p.
ScHWETEZER. ALBERT. J. S. Bach; English translation by Ernest Newman. N. Y.,
Breitkopf, 1911. 2v.
SEISs, JOSEPH A. and ENGELMANN, CHARLES Pittinc. Church Song. 2d ed.
Phil., Lutheran Book Store, 1875. 2 pts. in 1. Phil., General Council Publi-
cation Board, 1898, 1917.
SPANGENBERG, JOHANN, ed. Cantiones Ecclesiasticae Latinae . . . Kirchenge-
senge Deutsch, auff die Sontage und Fiirnemliche Feste, durchs ganze Jar.
Magdeburg, Lotther, 1545. CLX+CXCIX#.
TERRY, CHARLES SANFORD. Bach; a Biography. Lond., Oxford Univ. Pr., 1928.
292 pp.+76 pl.
TERRY, CHARLES SANFORD. Bach's Chorals. Cambridge, Univ. Pr., 1915-21. 8v.
ZAHN, JOHANNES. Die Melodien der Deutschen Evangelischen Kirchenlieder.
Giitersloh, Bertelsmann, 1889-93. 6v.
For other musical settings to Lutheran Liturgies and Hymnals in the United
States, see texts noted above under I: 2-c (pp. 660 ff.).

c. ANGLICAN
ARCHBISHOPS COMMITTEE. Music in Worship; report. Lond., Soc. for Pro-
moting Christian Knowledge, n.d. 55 pp.
Bumpus, JOHN S. A History of English Cathedral Music, 1549-1889. N. Y.,
Pott, n.d. 2v.
GARDNER, GEORGE and Nicuorson, Sypney H., ed. A Manual of English
Church Music. N. Y., Macmillan, 1923. 282 pp.
 HYMNODY 671

JeBB, Joun. The Choral Responses and Litanies of the United Church of
England and Ireland. Lond., Bell, 1847-57. 2v.
MarBECcK, Joun, ed. The Booke of Common Praier Noted, by John Merbecke,
1550. Lond., Pickering, 1844. Unp.
Protestant Episcopal Church in the U. S. A.—Joint Commission on Church
Music. The American Psalter; the Psalms and Canticles, together with the
Choral Service. N. Y. Gray, 1930. 256 pp.

3. HYMNODY
BENson, Louis F. The English Hymn; its Development and Use in Worship.
Phil., Presbyterian Board of Publication, 1915. 624 pp.
Biro, FREDERIC Mayer. Lutheran Hymnology. (Evangelical Quarterly Review.
1865. v. 16, p. 23-46, 193-225, 328-351.)
DEARMER, PERCY, comp. Songs of Praise Discussed; with notes on the music
by Archibald Jacob. Land., Oxford Univ. Pr., 1933. 560 pp.
Hymns Ancient and Modern; for Use in the Services of the Church, with
accompanying tunes. Historical ed. with notes on the origin of both hymns
and tunes. Lond., Clowes, 1909. 911 pp.
Jutian, Joun, ed. Dictionary of Hymnology. Rev. ed. with new supplement.
Lond., Murray, 1925. 1768 pp.
NELLE, WILHELM. Unsere Kirchenliederdichter; lebens-und charakterbilder.
Hamburg, Schloessmann, 1905. 654 pp.
Rasy, F. J. E. A History of Christian-Latin Poetry, from the Beginnings to the
Close of the Middle Ages. Oxford, Clarendon Pr., 1927. 491 pp.
 INDEX

A cappella, 641 “Apologies,” 245

Absolution, 615f. Apostles’ Creed, 284ff., 593
Act of Uniformity, 184 Apostolic Church Order, 48
Actio, 317 Apostolic Constitutions, 40f., 48, 260.
Action, of Zwingli, 81 310, 315, 320, 364, 417
Adam of St. Victor, 279, 372 Apostolic Tradition, of Hippolytus, 83f.,
Adoration: of chalice, 610; of sacred 48, 319, 325
host, 609 Apse, 642
Advent offices, 371 Aquinas, Thomas, 142, 230, 358, 461
Agape, 26, 29, 34, 223, 641; disappear- Archer, Harry G., 85, 175, 202, 254.
ance of, 32 261, 287, 339, 370, 372, 379, 553
Agenda; Agende; see Church orders Architecture, church: development of,
Agnus Dei, 260, 360, 404, 613, 641; 55, in early church, 49f; revival in
character of, 845ff.; discussion of, England, 157
344ff.; music of, 348, 353 Arian heresy, 387
Ahle, Johann, 85 Arianism, 286
Alb, 185, 641 Armknecht, Friedrich, 406
Alcuin, 430 Amdt, John, 142, 164, 373
Alexandria, 40 Art: aid to worship, 13ff.; attitudes to-
Alexandrians, the, 320 ward, 16; borrowed from paganism,
Allegory, 65, 67, 235; in the Mass. 60 35; church, 15, 216, 502; dynamic
Alleluia, 277ff., 385, 641 quality of, 18; in monasteries, 14f.;
Allocution, 641 Reformation influence on, 15f.; reli-
Alstadt church order, 332 gious quality of, 17ff.; revival in Eng-
Altamer, Andreas, 270 land, 157
Althaus, Paul, 88, 107, 154, 270f., 552 Asceticism, 144
Amalarius of Metz, 60 Athanasius, 44, 260, 320
Ambrose, 44, 49, 320, 871f., 393, 404 Atrium, 642
Amen, 344 Augustana Liturgy; see Liturgy,
American Lutheran Church, 197 Augustana
American Prayer Book; see Book of Com- Augustana Manual; see Manual,
mon Prayer, American Augustana
Anabaptists, 68, 230 Augustana Synod, 123
Anamnesis, 33, 641 Augustine, 44, 148, 278, 308, 322, 328,
Anaphora, 38, 38, 317, 641 830f., 3438, 355, 3938, 404, 5038; state-
Andrae, Tor, 125 ment on worship, 38
Andreae, Laurentius, 110 Aulén, Gustaf, 123, 125f.
Anerio, 394, 415 Aurifaber, Johann, 88
Anglican church; see Church of England Austria, church order of, 89, 95, 121,
Anglo-Catholic, 137, 158 240, 247f., 270f., 288, 299f., 323
Ante-Communion, 641 Authorized version, 252
Anthem, 280, 295, 586
Antididagma, 102f. Bach, Johann Sebastian, 85, 153, 168,
Antioch, 40 956, 278, 288, 295, 316, 416
Antiphon, 250, 254, 387, 409, 416, 641 Baden church order, 89, 121, 299f.
678
674 INDEX

Bamberg, medieval use of, 69 301, 311, 328, 326, 340, 351, 358,
Baptism, 37, 39; service of, 61 361, 371, 374, 379, 381, 385f., 409,
Baptistry, 50, 642 | 428ff., 432, 4386, 440, 515, 577, S85H1.;
Basil, 44, 287, 320, 401, 404, 580 devotional character of, 131; influence
Basilica, 642; erected by emperor, 385; on American Lutheranism, 129, on
model for church, 50 Lutheran liturgy, 129; of the Non-
Bayreuth church order, 345 jurors, 136f.; restoration of, 186; Te-
Beatitudes, 381 visions of, 137; sacrificial character of,
Beichtvesper, 405 131
Bellars, William, 540 ——, American, 188, 329, 346, 355, 358,
Bema, 642 881, 898, 406, 416, 424, 618
Benedicamus, 359; in matins, 402; in ——, First book (1549), 89, 188f., 226,
vespers, 424 251, 352, 355f., 866f., 372, 417
Benedicite, 381, 642 ——, Scottish, 282, 312, 316, 355, 468,
Benedict, 365, 393, 404; order of, 405 480
Benedict of Nursia, 46 ——, Second book (1552), 328f., 344,
Benedictine: French, 55; rule, 372 , 346, 351ff., 383, 416; Calvinistic influ-
Benediction, 66, 3860ff., 601, 618, 642; ence on, 184f.; description of, 134f.;
Aaronic, 360f.; in matins, 408; in ves- Puritan influence on, 184ff.; radical
pers, 425f.; sacramental character of, nature of, 134ff.; restoration of, 1385
425
——, South African, 312, 355
Benedictus, 392, 395f., 642
Book of Worship: of Evangelical and
Benson, Louis F., 179
Reformed Church, 329; of General
Bergendoff, Conrad, x, 111, 118, 118,
Synod, 196, 202; of General Synod,
120, 1256.
South, 175, 182; of United Synod in
Bernard of Clairvaux, 372
the South, 196
Bernard of Cluny, 372
Brandenburg church order, 89, 95, 165,
Bid, 422
257, 285, 342
Bidding of the Bedes, 299, 327, 380, 566
Brandenburg-Nuremberg church order,
Bidding prayer, 565, 568f., 642; com-
88f., 94ff., 128, 183, 247, 253, 270,
parative forms of, 570ff.
315, 328, 340
Bird, Frederick M., 172, 177, 179
Bishop, 32, 39 Bread, unleavened, 53
Bishop's Book of 15387, 133 Bremen church order, 184
Bishop, Edmund, 55, 89, 129, 134, 264, Brenz, Johann, 88f., 95, 183, 195, 430,
322, 340, 545 548
Bjorquist, Bp., 123 —— church order, 89
Black Book, 154 Breviary, 61, 264, 365, 373, 878, 397,
Blessing: of the font, 462; of the new 418, 435, 642; Ambrosian, 56; Augs-
fire, 463; of the palms, 429, 458; of burg, 618; Augustinian Eremites’, 618;
the paschal candle, 463 Benedictine, 56, 61, 3881; Cluniac,
Boeckh, C. F. von, 152 373; Cranmer’s, 417; definition of,
Bohme, Jacob, 142 268; Magdeburg, 618; Mozarabic, 56,
Bogatsky, Karl von, 144, 185 031; Paris, 373, 378; Quignon’s pro-
Bona, Card., 322, 346, 353 posed revision, 367; Roman, 56, 61,
Boniface, 51 371, 381f., 405, 407; Sarum, 401
Book of Common Prayer, vii, 4, 56, 74, Brightman, F. E., 54, 104, 131, 134,
83, 89, 95, 122, 127£., 1380, 133ff., 138, 157, 271, 299, 309, 311ff., 327, 333f.,
154, 167, 191, 198, 225, 234, 247, 339, 342, 366, 368, 510, 548f.
952, 257, 269, 275, 279, 285, 298, Brilioth, Bp. Yngve, 56, 111f., 115, 118f..
 INDEX 675

123f., 159, 221, 227, 289, 309, 311. 306; in matins, 380f.; in vespers, 380f.,
314f., 383, 342, 349, 361 413f.
British and Foreign Bible Society, 156 Cantionale, 83, 238, 251f., 370, 381,
Brotherhood of the Apostolic Confes- 643; Mecklenburg, 152, 253, 367, 389,
sion, 123 411, 558; of Eler, 252, 370, 373, 378,
Brothers de Santeuil, 373 394, 405, 429, 514, 553; of Keuchen-
Bruch des Nachtmals of Zwingli, 81 thal, 83, 394, 558; of Lossius, 370,
Brunswick church order, 88, 91ff., 94, 378, 393, 405, 438, 500, 514, 542, 553;
345, 347 of Spangenberg, 270, 311, 373, 381,
Brunswick-Liineburg church order, 269, 398, 405, 429, 461, 500, 514, 552f.
300 Capitulum, 274, 375, 643
Bucer, Martin, 88f., 128, 132ff., 163ff., Carlstadt, 68f., 105, 230, 334
200, 328, 353, 355, 548 Carmelites, 56
Bugenhagen, Johan, 75ff., 88f., 91, 94, Carthusians, 56
128, 132, 165, 189, 274, 311, 324, 354 Cassel church order, 89, 95, 1383
Buildings, church, 55; modeled after Catacombs, symbolism in, 13
basilicas, 50; requirements for, 49 Cathedral, 643; importance in medieval
Burial, service of, 61 system, 58
Buskirk, Jacob van, 167 Catholic, use of in the Creed, 285
Catholic Apostolic Church, 329
Cabrol, Fernand, 50, 55, 247, 260, 262, Celibacy, 47, 66
279, 285, 364, 379, 387, 3938, 409 Celtic service, 354
Calenberg church order, 128, 165£., 300 Censer, 643
Calvin, John, 80ff., 89, 184f., 142, 230, Ceremonial, 643
304, 378, 480; attitude toward art, 16, Chalice, 306, 643; mixed, 34, 158; re-
toward liturgical reform, 70 stored to the laity, 79
Chant, 239, 252f., 261, 278, 287, 293,
Calvinism, 110, 115, 117f., 121, 134f.,
326f., 345, 357, 359, 369f., 387ff.,
146, 176, 196, 200, 218, 219, 233,
395f., 415, 417, 558; Anglican, 370,
274, 300, 546, 585; influence on Amer-
410, 416; liturgical, 62; of introit, 253;
ican liturgy, 168
of psalms, 62
Calvinists, 335
—— forms, 381, 420; Hellenistic origins
Calvisius, 85
of, 49; Jewish origins of, 49
Cambridge-Camden Society, 157 Chantry, 643
Campanius, 160 Chapter, 643
Candlemas, 499 Charlemagne, 48, 51, 57, 274, 375
Canon, 38, 71, 78, 607, 643; Ambrosian, Charles II, 136
322; Anglican reconstruction of, 327ff.; Charles V, 102
attempt to produce a German, 316; Charles IX of Sweden, 118f., 121
attitude of the Reformers toward, Chasuble, 185, 648
322ff.; definition of, 317; desirability Choir, ix, 237ff., 240, 249, 251ff., 254,
of an evangelical form, 332ff.; devel- 956, 261, 270, 277, 279f., 287£., 334,
opment in the West, 321f.; evaluation 3837, 865, 370f., 379, 384, 388, 406,
of, 322; Hippolytan, 48, 322; his- 408ff., 412, 416, 425f., 429, 487, 553,
torical background of, 317ff.; Luther's 644f.. Luther’s interest in, 84; school
rejection of, 323ff.; Lutheran position of Ambrose, 49
on, 329%f.; recension of, 317ff.; Roman, Chorale, 644; displacement of, 145; Ger-
45, 181, 317, 322 man, 16, 153; German composers of,
Canonical hours, 60f., 864, 643 85; significance of, 85; figurated, 288
Canticle, 391ff.; as sacrificial element, Chrism, 89
676 INDEX

Christian, use of in the Creed, 286 247, 511; Hippolytus, 232; Hof, 257;
Christmas, date of, 442 Hoya, 276; Kantz, 69, 334; Liegnitz,
—— vigil, 260 285; Liibeck, 88, 352, 509; Liineburg,
Chrysostom, 242, 256, 318, 320, 322, 165, 509, 552; Marburg, 89; Mark
330, 580; liturgy of, 117 Brandenburg, 97ff., 121, 276, 293, 300,
Church, Anglo-Saxon, 46 552; Mecklenburg, 88f., 95, 166, 247,
——, Armenian, 344 270, 300f., 316, 352, 861, 552; Nassau,
——, Greek Catholic, 241 89; Naumburg, 257; Nordlingen, 323;
——, Lutheran, indebtedness to medieval Nuremberg, 166, 247, 285, 323, 356,
church, 67 405; Nuremberg Officium Sacrum,
——, medieval, 51ff. 252; Ober-Lausitz, 444; Oldenburg,
—— of Denmark, 88 270, 345; Osiander, 253; Osnabriick,
—— of England, vii, 22, 83f, 232, 237f., 511; Petri, 115f.; Pfalz-Neuburg, 89,
241, 585f.; and Swedish Liturgy, 122 121, 247, 334, 569; Pfalz-Zweibriicken,
——, Reformed, 168, 170, 223 299, 552; Pomerania, 88, 247, 257,
——, Roman, 232, 237, 247 270, 276, 285, 300, 315, 405, 509,
Church Book of the General Council, 558; Prussia, 257, 260, 270, 318, 343,
152, 168, 172, 175ff., 185, 190, 196f., 511; Rhein-Pfalz, 89, 300, 316, 514,
2538, 348, 566, 577 903; Riga, 257, 315, 516, 552; Saxony,
Church Book with Music, 372 77, 88f., 1OOf., 165f., 270, 312, 352,
Church orders, 39, 47ff., 80, 83, 104ff., 405, 461f., 509, 518, 549, 552; Schles-
130, 142, 149, 158f., 189, 282, 248, wig-Holstein, 88, 166, 247, 352, 385,
251f., 270, 288, 349, 361, 366, 370F., 405; Schwabisch-Hall, 89, 183, 250,
373, 381ff., 391, 412, 641, 644; ab- 502, 569; Strassburg, 89, 166, 247,
breviations of, 86; Alstadt, 332; an- 257, 285, 299, 3238, 334, 356; Ulm,
cient, 48; Austria, 89, 95, 121, 240, 361, 569; Volprecht of Nuremberg,
247f., 270f., 285, 299F., 323, 405, 444, 183; Waldeck, 323, 405; Wittenberg,
461, 518, 552; Baden, 89, 121, 299t., 77, 88, 166, 247, 257, 345, 352, 415;
969; Bayreuth, 345; Brandenburg, 89, Worms, 89, 361; Wiirttemberg, 89,
95, 165, 257, 285, 342, 366; Branden- 121, 169, 361, 569.
burg-Nuremberg, 88, 94ff., 128, 133, ——, Lutheran, 77, 87ff., 181, 274, 415,
247, 253, 270, 315, 328, 840, 352, 417, 423, 431f., 4386, 504, 515; authors
361, 3866, 516, 552; Bremen, 134; of, 88; content of, 87; effect on Amer-
Brenz, 89; Brunswick, 88, 91ff., 94, ican Lutheran liturgy, 105; groups of,
345, 347, 509; Brunswick-Liineberg, 89, 91ff.; influence of Calvin, 89; in-
269, 300, 552; Brunswick-Wolfenbiit- fluence on English Prayer Book, 89;
tel, 405; Bucer, 89; Bugenhagen, 88f., prepared by commissions of state, 87;
91, 128, 189, 311, 324; Calenberg, significance of, 104ff.; sixteenth-cen-
128, 165f., 300, 511, 549: Calenberg- tury, 151; Zwinglian influence on, 89
Gottingen, 367; Cassel, 89, 95, 133, Church year, 10, 38, 42, 44f., 136, 176,
552; Coburg, 189, 333, 341, 358; Co- 196, 218, 224f., 229, 234f., 273ff., 288,
logne (Abp. Hermann), 89, 95, 101ff., 411, 427f£., 438f., 472ff., 482, 487, 490,
104, 128, 133, 247, 324, 355, 359, 361, 493
952, 577; Denmark, 88; Duke Henry Churches, wrecking of in religious wars,
of Saxony, see Saxony; Elisabeth, 276; 140
Erfurt, 345; Frankfurt, 128; Frederick Ciborium, 306, 644
William III of Prussia, 151f., German, Clarke, W. K. Lowther, 129
257; Gottingen, 128; Hamburg, 509: Clement of Alexandria, 28f., 256, 319f.
Hannover, 88, 332; Hesse, 89, 247, 323: Clement of Rome, 28f., 297, 404
Hesse-Cassel, 299; Hildesheim, 88. Codex Alexandrinus, 381
 INDEX 677

Coffin, Charles, 373 515, 566, 577, 585; American charac-

Collect, 6, 52, 435ff., 515ff., 586, 592, ter of, 211; background of, 210f.;
644; artistic form of, 264; definition comparison with Muhlenberg’s liturgy.
of, 263ff.; Gallican, 358; illustrations 167; content of, 210f.; joint committee
of, 267; in matins, 400f.; in Prayer on, 202, 205f.; music of, 237ff.; Prayer
Book, 269; in vespers, 421ff.; intona- Book influence on, 269; spirit of, 213:
tion of, 271; parts of, 266f.; sacrificial suggestions for use of, 214f.
character of, 402; singing of, 271; Communion, emphasis in Lutheran wor-
sources of, 268 ship, 7ff.
Collegia Pietatis, 644 Compline, 356, 364f., 371, 380, 405ff.,
Collegium Pastorum, 164 413, 417, 567, 644
Cologne (Abp. Hermann) church order, Confession, 11, 31, 349, 355, 588, 644:
89, 95, 101ff., 104, 128, 183, 141, 247, discussion of, 244ff.; general, 600;
324 variant forms of, 248
Comes, 47, 274, 430, 438 Confirmation, service of, 61
Commemoration: of the departed, 611; Confiteor; see Confession
of the living, 607 Consecration, in the Roman Mass, 58
Committees, liturgical, constructive work Constantine, 46; worship in time of, 35ft
of, 202 Cope, 644
Commixture, 72 Corpus Christi, 644; feast of, 461
Common cup, 351 Cosin, John, 80, 136, 269, 440, 450, 48}
—— directory, 318 Council of Trent, 56, 286
—— of saints, 493 Counterpoint, 63, 644
Common Service, 109, 112, 124f., 129, Counter-Reformation, 189, 232
152, 167f£., 173f., 178, 185£., 258, 367, Cranmer, Abp., 4, 71, 80, 83f., 95, 108.
372, 378, 380f., 406ff., 419, 424, 430, 127f., 131ff., 251, 269, 301, 318, 326f.,
432, 436, 439, 566, 569, 618; accept- 329, 340, 347, 367, 376, 388, 417, 515,
ance of full text, 190; achievements of, 545, 547, 577
199ff.; adoption of, 186f.; and the Crantander, Andreas, 552
sacrament, 222; attempts at united Credence table, 295, 306, 645
action, 182f.; authors of, 184ff., 192ff.; Creed: description of the Apostles’ and
background of, 124; basic principles the Nicene, 284ff.; place in the lit-
of, 184; basis of Common Service urgy, 286; use of “Christian” and
Book, 202; chanting in, 370; common “filioque” in, 286
development of, 201f.; compared with Crosier, 645
Book of Common Prayer, 198; de- Criiger, Johann, 85, 416
scription of, 181f.; evaluation of, Cruet, 306, 645
195ff.; forms of, 188f.; history of, Crusades, 64f.
181ff.; influence on other American Crypto-Calvinism, 333
bodies, 201; limitations of, 201f.; lit- Cup, withdrawal in the Mass, 58
erary excellence of, 197f.; manuscript Curate, 645
text of E. T. Horn, 187; Muhlenberg’s Cyprian, 242, 281, 308, 404, 565; wor-
desire for, 181; principles of prepara- ship, 34
tion, 184; results of, 199ff.; Rule of, Cyril of Jerusalem, 44, 320
182; three editions of, 190f., 204;
translations of, 202; universal scope Day hours, 645
of, 197; variations in, 191 Day of Lights, 445
Common Service Book, vii, viii, x, 78, Day offices, 645
105, 163, 168, 200, 258, 877, 389, De Canone Missae Epicheiresis, of
3904ff. 408, 410, 416, 429, 433, 436f.; Zwingli, 81
678 INDEX

Deacon, 52f., 645; functions of, 39, 45 Eastern office, 393, 417
Dearmer, Percy, 32, 258, 277, 351, 543 Ecclesiological Society, 15%
Decalogue, 587 Eclecticism, 131
Decius, 121, 260, 345 Edelmann, Johann, 152
Declaration of grace, sacramental nature Edward VI, 183, 185, 252
of, 248 Eidem, Abp., 125
Dedication of churches, service of, 61 Eisenach Series of Liturgical Lessons, 275
Deism, 148, 154 Eklund, Bp., 123
Denmark church order, 88 Eler, Franz, 252, 370, 373, 378, 394, 405,
Deposited Book, English, 138, 312 429, 514, 553
Deprecation, 550, 645 Elevation, 609f., 645
Descant, 63, 645 Elisabethan order, 276
Deutsche Messe, Luther’s, 96, 121, 167, Embertide ordinations, 440
324: see also German Mass Embolism, 645
Devotions, lay, 58 Enders, Emst L., 547
Didache, the, 47f., 223, 245, 305, 314, Endlich, John, 553
319, 398, 420; prayers in, 29f. English, use of in Lutheran Church in
Didascalia, the, 48 America, 173ff.
Dietrich, Veit, 166f., 215, 271, 275, 416, English Prymer, 423
449 English service, forerunner of First
Dignus Est Agnus, 381, 413 Prayer Book, 133
Diptych, 47, 286, 645 Enlightenment, 145; see also Rationalism
Directory for the Public Worship of Ephraim the Syrian, 44
God, 136 Epiclesis, 31, 33, 38, 40, 44, 52, 121,
Disciplina arcani, 39, 645 137f., 317f., 329, 646
Divine office, 46, 58, 268, 365, 643, 645; Episcopacy, 122, 124, 127, 136f., 156;
development of, 60f. retained in Sweden, 110
Dix, Gregory, 320 Epistle, 592; discussion of, 276ff.
Doberstein, John W., 162, 164 Erasmus, 270
Doctrine: basis of liturgical reform, 68;
Erfurt church order, 345
emotionalized by liturgy, 18 Etheria, 35
Dober, Andreas, 74, 111, 516
Eucharist; see Holy Communion
Dominical Words; see Words of Insti-
Eucharistic prayer, 309, 318f., 646; de-
tution
sirability of, 332ff.; development of in
Dominicans, 56
the West, 321f.; discussion of, 310f.;
Donatists, 321
in the Patristic accounts, 319ff.; Jew-
Dowden, Bp., 103, 129, 134, 157, 245,
ish sources of, 310
265, 286, 387, 393, 418, 458, 548
Doxology, 645 Euchologion, 41
Drews, Paul, 55, 154, 269, 271, 322, Evensong, 351, 404, 646
358, 423, 548, 552f., 618 Exorcism, 455, 646
Duchesne, 46, 48, 55, 120, 266 Expectation Sunday, 470
Duke Henry of Saxony order; see Saxony, Exposition, 646
church order of Eylert, Friedrich, 151
Durandus, Bp., 60, 235, 288
Fairbairn, A. M., 159
Early church: corporate worship in, 25ff., Faith: influence on corporate worship,
S5ff. 37f.; power of in liturgy, 7; signifi-
Eastern church, 397, 415; collect in, 358; cance of in worship, 5ff.
corporate worship in, 40ff. Falckner, Justus, 123, 160
 INDEX 679

Farel, Guillaume, 81 Gloria Patri, 387, 415; description of,

Farsed texts, 646 252; doctrinal value of, 252; in ves-
Feltoe, Charles L., 48, 157, 268, 271 pers, 409; sacrificial character of, 258;
Fendt, Leonhard, 70, 72, 74, 89, 100, singing of, 254
106f., 154, 276, 433 G6éttingen church order, 128
Firm, Anton, 326 Gore, Bp., 542, 551
Formula Missae of Luther, 7Off., 77, 89, Gospel, the, 593; customs at reading of,
111f., 116, 121, 128, 188, 197, 292, 281f.; discussion of, 280ff.
300, 323f., 384, 342, 352, 375; char- Goulburn, E. M., 157, 271, 489
acter of, 72; influence of in Branden- Gradual, the, 429, 592, 647; discussion
burg-Nuremberg order, 96 of, 277ff.; music of, 279£.
Fortescue, Adrian, 45, 50, 58ff., 59, 253, Graduale, 62, 252, 647
276, 309, 315, 3822, 347 Great Intercession, 298, 647
Fortunatus, 372 Greek, first liturgical language, 28, 37
Fraction, 72, 344, 346, 646 SOF.
Franciscans, 372, 382 ; —— liturgies, 403
Francke, August Hermann, 143, 161 —— office, 402
Frankfurt church order, 128 —— Orthodox Church, 40
Frederick William III, 150ff. Gregorian Sacramentary; see Sacramen-
Free churches, 129, 186, 212, 275 tary, Gregorian
Free prayer, 32, 298, 300, 302 —— tones, 369, 381, 415, 647
Frere, Bp., 157, 271, 274, 370, 878f., Gregory VII, 56
433, 549 —— of Nazianzus, 44
Frontal, 646 —— of Nyssa, 320
‘"—— the Great, 49, 249, 255, 264, 397,
Gallican, 647; see also Liturgies, Gal- 419
lican Guy of Arezzo, 503
Gasquet, Francis, 89, 129, 134, 340, 358
Gelasian sacramentary; see Sacramen- Haberland, Michael E., 208
tary, Gelasian Hagiolatry, 65, 647
Hallelujah; see Alleluia
General prayer, 31, 34, 53, 515, 568ff.,
Handel, 393
577f., 597; alternate forms of, 299,
Hannover church order, 88, 332
301; discussion of, 295ff; sacrificial
character of, 302; sources of, 298,
Harmony, 63, 647
Harms, Claus, 148, 150, 156
298f.
Harnack, Theodosius, 153, 347
General Synod, 170f.; liturgical develop-
Harris, Charles, 129, 157, 159, 265, 312,
ment in, 174
320, 359, 381, 544
George the Pious, margrave of Branden-
Hassler, Hans, 85, 416
burg, 95
Hauptlied, 287
Gerhard, John, 142, 338, 335, 340f.
Haussmann, Nicholas, 70
Gerhardt, Paul, 140, 170, 378 Hedio, Caspar, 102
German Mass, 352, 354 Heermann, Johann, 140, 373
German, use of in corporate worship, Heiler, Friedrich, 9f., 154, 270
73ff. Hellenism: influence of on _ corporate
Gibbons, Orlando, 566 worship, 86f.; origins of chant forms, 49
Gihr, Nicholas, 252f., 265 Helmuth, Justus, 168f.
Gladstone, W. F., 155 Henrv VIII, 132ff., 138f.
Gloria in Excelsis, 3938, 591, 617; discus- Herold, Max, 97, 105, 149, 158, 335, 553
sion of. 258ff.; music of, 259, 261 Herwegen, Abbot, 22
680 INDEX

Hesse church order, 89, 247, 323 287f., 358, 592f., 601; in vespers, 407f.,
Hesse-Cassel church order, 299 413; of Book of Worship, 196; of
Hesshusen, T. H., 493 Church Book, 196f.; of Gerhardt, 142;
High Mass, 647 of Pietism, 144; processional, 240;
Hildebrand; see Gregory VII proper tunes for, 237
Hildesheim church order, 88, 247 Hymnal, 173, 191, 202, 204, 206; Gen-
Hippo, Synod of, 47 eral Council, of 1868, 179; General
Hippolytus, 33f., 48f., 232, 308, 314, Synod, of 1828, 176; Marburg, 165f.;
319, 364, 404 of McCron, 176; New York (1814),
Hislop, D. H., 50 170, 176; of 1786, 163, 169; of 1834,
History of the Passion, 433 180; Protestant Episcopal, 179
Hof church order, 257 Hymnbook, New York, of 1814, 170, 176
Holy Communion, 38f., 219ff., 309, 318f., Hymnody, 107, 158, 177f., 221, 250;
360, 585f., 602, 646; administration 407f., 413; Eastern, 42; effects of
of, 348ff., 615f., by laymen, 156; Rationalism on, 146f.; established in
commemoration in, 224f.; communion- corporate worship, 85; in matins,
fellowship in, 223f.; discussion of, 372ff.; in vespers, 372ff.; Lutheran,
304ff.; elements of, 221ff.; Lutheran 230; new era in, 84; revival of in
concept of, 219ff.; mystery in, 228ff.; England, 157
open, 220; parts of, 306; posture in,
350f.; preparation for, 349; sacrifice Ignatius, 404
in, 225ff.; thanksgiving in, 222; unique- Illumination, 647
ness of, 805 Indifferentism, 150
Holy Name, 66 Individual cup, 351
Homes, worship in, 49 Individualism, 216
Hommel, Friedrich, 370 Indulgence, 647
Honey, use of in the eucharist, 39 Instrumental music, forbidden in the
Honorius of Autun, 241, 260 East, 49
Hooker, Bp., 542, 550 Intellectualism, 200
Horn, E. T., ix, 4, 68, 75, 80, 89, 97, Intercessions, 551
105, 107, 184, 152, 182ff., 192ff., 202, Intinction, 648
205, 208, 247, 265, 304, 340f., 372, Intoning, 362
446, 516 Introit, 429, 590, 648; discussion of,
Horologion, 42 249ff.; function of, 250; music for,
Host, reservation of the, 60 253f.
Hour service, 46, 60f., 182, 268, 278, Invitatory, 385f.; sacrificial character of,
379, 408, 421, 647 387
Hours, Little, of the day, 364; of prayer, Invocation, 240, 586, 610, 648; discus-
364 sion of, 240ff.; historical background
Hoya church order, 253, 276 of, 241f.; sacrificial character of, 241f.
Huguenots, 139 Irenaeus, 284, 3196.
Hugo of St. Victor, 266 Irvingite, 329
Humanism, 146, 373, 647; influence on Isadore of Seville, 321
art and the church, 15 Itala, 252
Hunt, Holman, 157 Italian translation of the Common Serv-
Hymn, 149, 163, 169, 1738, 176f., 230, ice, 202
235, 240, 257, 274, 278, 304, ancient
and modern, 179; basis for selecting, Jacobites, 41
206; in hymnal of 1818, 170; in litany, Jacobs, Charles M., 50, 141, 145, 207f.,
546; in matins, 387; in The Service, 220
 INDEX 681]

——, Henry E., ix, 70, 108, 129, 183f., Kunze, J. C., 169, 178
152, 167, 176, 178, 180, 184f., 1990, Kyrie, 591, 648; discussion of, 255ff.; in
202, 207f., 289, 297, 341, 368, 529, matins, 897; in vespers, 418; music of,
545, 548 257; sacrificial character of, 257
Jagow, Matthias von, 98
James I, 135 Laity, participation in the liturgy, 43f.
Japanese translation of the Common Language, liturgical: Eastern vernacu-
Service, 202 lars, 41; German, 73ff.; Greek, 28, 37;
Jerome, 44, 274 Greek first supplanted by Latin, 39f.;
Jesuits, 270 vernacular, 73ff.
Jewish: elements in liturgy, 22; forms in Lasso, Orlando di, 63
Christian worship, 26; influence, 375, Last Gospel, 618
395ff., 404, 409, 418, 420, on the lit- Latin Mass of 15238, 360
urgy, 35f., 568; origins of chant forms, Lauds, 380, 382£., 392, 396, 423, 648;
49; rituals, 308, 312, 314 in matins, 364E.
Jews, 305 Lectio continua, 375, 427, 480f., 434,
John III, 119, 121; Red Book of, 116ff. 439, 446
—— a Lasco, 134 Lection, 648
——, abbot of Ravenna, 51 Lectionary, 47f., 375ff., 648; Carolingian,
Joint committee: members of, 209; work 433, 488; Ejisenach, 377, 431; Han-
on Common Service, 183ff., on Com- nover, 377, 431; Thomasius, 377, 431
mon Service Book, 204ff. Lefebvre, Dom Gaspar, 435, 451, 585
Jonas, Justus, 75, 77, 88, 100, 102, 165, Legalism in worship, 141f.
340 Legg, J. Wickham, 157
Julian, 157 _ Leitourgikon, 41
Jus liturgicum, 55, 648 Leonine sacramentary; see Sacramentary,
Justin Martyr, 222, 224, 278, 319f., 343, Leonine
568; description of worship by, 30f. Lesson, the, 389; in vespers, 410f.
Lessons, the liturgical: description of,
Kade, Otto, 152 973f.; discussion of, 430ff.; distinctive
Kant, Immanuel, 146 Lutheran use of, 274f.; effect of the
Kantz, Kaspar, 69, 78, 322, 325, 334 synagogue on, 273; Eisenach series of,
Keble, John, 156f., 158, 178 275; evaluation of, 275; intoning, 276;
Keever, Edwin F., 202, 208 omission of, 276; reading from the
Keuchenthal, Johannes, 83, 394, 553 altar, 277, from the lectern, 277
King’s Book of 1543, 419 Liegnitz order, 285
—— Primer, 386, 393 Lietzmann, Hans, 27, 50, 154, 314, 322
Kirchenbuch, of 1877, 178, 193, 367 Liliencron, Rochus W. von, 85, 158
Kirchenordnungen; see Church orders Lincoln judgment, 346
Kirchenpostille, Luther's, 491 Linderholm, Emmanuel, 125
Kiss of Peace, 30, 45, 52, 342ff. Lintner, G., 174
Kliefoth, Theodor, 106, 122, 145, 152, Litany, 249, 396, 418, 423, 463, 542ff.,
9922, 235, 811, 315, 372 648; Anglican compared with Roman
Klug’s Gesangbuch of 1533, 423 and Lutheran, 618ff.; deacon’s, 52,
Knox, John, 81f., 135, 159, 373 298, 5438, 568; English: of Cranmer,
Knubel, Frederick H., 207f., 210 133, of 1559, 425; eucharistic, 543;
Kohler, John, 172, 184f. lesser, 397; Luther’s, 545f., 549, 618,
Krauth, Charles P., 152, 172, 177ff., 194, of 1529, 1383; Lutheran compared with
196, 246, 516 Roman and Anglican, 618ff.; proces-
Krotel, C. F., 172, 177 sional, 543, 545; rogation, 545; Ro-
682 INDEX

man, 543, 549; Roman compared with —— reform, Swedish: communion office
Lutheran and Anglican, 618f.; Sarum of King Charles IX, 118f.; discussion
processional, 549; Syrian, 544; text of, of, 110ff.; influence of Luther on, 110;
5544. later developments of, 119ff.; Red
Little canon, 292 Book, 116ff.; relation to German re-
Little hours, 389, 411, 648 forms, 116; work of Olavus Petri,
Liturgia Romana Vetus, 48 110£f.
Liturgical art; see Art —— reform, Zwingli’s, 70; description of,
Liturgical Association, Lutheran, 202 81; estimate of, 80
Liturgical books, 41f. —~— revival, English: influence of, 158ff.;
—— chants; see Chants influence of in America, 154; influence
—— colors, 488, 461, 471f. of Non-conformists on, 155f.; influ-
—— decline: historical background of, ence on American Lutheran Church,
139ff.; influence of on American Lu- 159; leaders in, 155ff.; Oxford Move-
theranism, 149; outgrowth of Thirty ment, 154ff.; results of, 158f.
Years’ War, 1398. —— revival, German, 149ff.; historical
—— development: in Augustana Synod, background of, 149f. leaders of,
175; in General Synod, 180; in Gen- 150ff.; literature of, 153f.; quest for
eral Synod South, 174f.; in Joint Synod historic foundations of, 150f.
of Ohio, 179f.; in Ministerium of New —— tradition, loss of, 140
York, 173; in Synodical Conference Liturgy, 10, 648; a living instrument, 18;
(Missouri Synod), 175f. Abbot Herwegen’s statement on, 22;
—— movement: goals of, 213; in Roman binding force of, 24; biography in,
church, 212, 232 23; causes of the decline of, 189ff.;
-—— reform, Anglican, 493; differences cleavage between East and West on,
from Lutheran, 129ff.; historical back- 40; collapse of, 149; commentators on,
ground of, 127f.; in Canada, 137; in 235; content of, 21ff.; decline of Jew-
England, 182f., 186ff.; in India, 187; ish influence in, 35; definition of, 19ff.;
in Ireland, 137; in South Africa, 137 destruction of implements of, 140,
—— reform, Calvin’s, 70; description of, 142; destructive effects of Rationalism
81; estimate of, 80ff.; influence of on, 147; deterioration of, 170; devel-
secular rulers on, 81; results of, 81f. opment in Augustana, 175, in Gen-
—— reform, Luther’s: historical view- eral Synod, 174, in General Synod
point of, 78; influence on German South, 174f., in Ministerium of New
music, 85; scope and results of, 78ff. York, 173, in Ministerium of Pennsy]l-
—— reform, Lutheran, 68ff., 493; con- vania, 168ff., in Synodical Conference
servative nature of, 104f.; creative (Missouri Synod), 175f.; early Amer-
nature of, 107f£.; differences from An- ican, 160ff.; Eastern, 264; educational
glican, 129ff.; doctrinal beginnings of, value of, 24; effect of Pietism on, 148;
68; influences on English liturgical elements in Eastern, 22; emotional ex-
reform, 132f.; inner unity of, 108; in pression of dogma, 18; eternal charac-
Sweden, 110ff., opportunities for in ter of, 23f.; evaluation of, 170; expres-
America, 109; radical element in, 323; sion of fundamental beliefs, 21; Hel-
significance of sixteenth century for, lenistic influence on, 36f.; historic
107ff.; sources for study of, 106f.; uni- continuity of, 21; history in, 23; in-
formity not sought in, 106f.; unreal- fluence of Church of England on, 22;
ized possibilities of, 108ff. influence of Rationalism on, 22; in the
—— reform, Protestant other than Lu- early church, 25ff.; Jewish elements
theran, 80ff. in, 22; Jewish influence on, 9895f.,
—— reform, Scottish, 186f. 398f., 404, 409, 414, 418, 420, 568;
 INDEX 683

language of, 37; lay participation in, sylvania, 334; of 1842, 170; Saxony,
42f.; Loehe on the value of, 18; low 275
ebb of, 139; Lutheran reform of, 68ff.; ——, Greek, 187, 838, 398, 420, 425,
objective character of, 23f.; of Basil, 515, of St. James, 322
41, 580; of Chrysostom, 41, 117, 346, ——, Hanoverian, 431
580; of Federation of Lutheran —— in North Africa, 34
Churches in India, 334; of Joint Synod ——, issuance of personal, 147
of Ohio, 340; of Tennessee Synod, 175; ——, London, 167
of the catechumens, 580; of the faith- ——, Lutheran, 318, 424, 428, 480; a
ful, 581; of the presanctified, 580; reform of the Mass, 218; American,
origins of, 218ff.; personal value of, 160f.; compared with Roman and An-
23; product of the ages, 22f.; quota- glican, 584ff.; degeneration of, 233f.;
tions of New Testament forms, 27; desirable changes in, 332ff.; elements
reform of, 68ff.; relation of Orthodoxy of Eastern liturgy in, 48; influenced
to, 141f.; revival of in Germany, by Prayer Book, 129; lack of sense of
149ff.; scriptural content of, 21; sig- sacrifice in, 228; modern German, 30],
nificance of, 19ff.; social implications 341; modern Swedish, 341; objective
of, 24; state of in England, 154f., in character of, 330; possible new fea-
Europe, 149f.; Syriac forms of, 41; tures, 332ff.; relation to Anglican lit-
unfavorable influence of Pietism on, urgy, 127ff.; source in Western Church,
144f.; unity of in early church, 38ff.; 40; uniqueness of, 318, 360, 444, 490,
universal character of, 238f.; vitality 509, 511, 577
of, 23, 231 ——, Lutheran, of Sweden, first national
——, Ambrosian, 278, 334, 515 rite, 56
——, American Episcopal, 318 ——, Milanese, 405
——, American Lutheran: discussion of, ——, Mozarabic, 273, 339f., 356, 342,
160f.; influence of Calvinism on, 168; 845f., 405, 515
nonliturgical influences on, 168; post- ——, Nestorian, 260
Muhlenberg developments of, 168f.; ——, Non-jurors’, 329
of 1786, 178; of 1818, 169£f.; of 1830, —— of Antioch, 346
178; of 1832, 174; of 18383, 178; of —— of Basil, 41, 610
1842, 170, 173; of 1847, 174; of 1855, —— of Chrysostom, 41, 117, 346, 580
171f.; of 1856, 174; of 1860, 172; of —— of John Knox, 318
1867, of General Synod South, 175; — of Ministerium of Pennsylvania, of
of 1869, 174; of 1894, 173 1782, 168f.
——, Anglican: compared with Roman —— of Muhlenberg, 172, 178, 246, 301;
and Lutheran, 584ff.; reform of, 127#.; adopted by Ministerium of Pennsyl-
relation to Lutheran liturgy, 127f.; vania, 163; comparison with Common
unique features of, 381; see also Book Service Book, 167; content of, 166ff.;
of Common Prayer evaluation of, 167f.; influence of Ger-
——, Augustana, 12] man orders on, 165; issued in manu-
——, Bavarian, 334 script only, 164; sources of, 165f.; use
——, Byzantine, 550, 580 in Ministerium of New York, 173
——, Celtic, 56; Gallican character of, 46 —— of St. James, 41, 225, 256
——, Clementine, 223, 225 —— of St. Mark, 228, 256
——, Egyptian, 41 —— of Savoy Church, 163
——, Gallican, 223, 226, 321, 389, 342, —— of Serapion, 320
345, 893, 405; development of, 51ff. ——, Roman, compared with Anglican
——, German: Bavaria, 171, 301; Meck- and Lutheran, 584ff.; see also Rite,
lenburg, 253; of Ministerium of Penn- Roman
684 INDEX

——, Russian, 336 Lord’s Supper, 68, on the sermon, 69,

——, Scottish, 318, 329, 344, 346; of on fellowship in worship, 9; Formula
1637, 328 Missae et Communionis, 70; German
——, South African, 329 Mass of, 73ff.; historic approach of,
——, Swedish: 113, 163, 167, 175, 222, 68f.; influence on Spangenberg, 83;
241, 275, 315, 318, 829, 334, 356, influence on vernacular services, 74f.;
361, 431; conservative spirit of, 125; interest in choir music, 84; litany of
discussion of, 110ff.; English influ- 1529, 133; mysticism of, 69; objec-
ences, 122; influence of in America, tions to the Mass, 68f.; omission of
123ff.; relation of to German liturgy, canon, 317ff.; omission of offertory,
121f.; revision of 1861, 120; revision 317; orders of worship, 88; recon-
of 1894, 120f.; -evision of 1917, 121; struction of the Mass, 69; significance
revision of 1942, 127, 131; signifi- of liturgical reform of, 78ff.; use of
cance of, 121ff. the vernacular, 73
——, Syrian, 41 Lutheran Church faithful to tradition of
——, Western: compared with Eastern, Holy Communion, 585f.
42; early [Eastern influence on, 46; —— Liturgical Association, 202
elements in, 22; influence of Gregory —— movement in England, 182
the Great on, 45; influences of the —— orders; see Church orders, Lutheran
fourth, fifth, and sixth centuries on,
44f.; in medieval church, 51ff.; Rome’s Magnificat, 380f., 8395, 413ff.
leadership in development of, 44ff.; Mainz, medieval use of, 69
origin of, 47ff. Male, Emile, statement on church art, 15
Lizell, Gustaf, 125 Mann, William J., 162, 182, 193
Lochner, Friedrich, 175 Manual acts, 648
Loehe, Wilhelm, 4, 122, 152, 172, 243, Marbeck ( Merbecke); see Merbeck
253, 262, 265, 271, 298, 406, 464, Marburg church order, 89
042, 547, 551, 553, 566; agenda, 175; Marburg hymn book, 166, 169
influence in America, 152; statement Mariolatry, 65, 648
on fellowship, 9; statement on value Mark Brandenburg church order, 97ff.,
of liturgy, 18 121, 276, 293, 300
Lombards, 57 Marriage, service of, 61
London Agenda, 165 Martene, Edmond, 545
Lord’s Day, 28, 30, 34, 87f. Martyrology, 32, 649
Lord's Frayer, 631f., 642; discussion of, Mary, Blessed Virgin, cult of, 66
338f.; in matins, 398f.; position of, Mass, 232, 234, 649; attendance at, 61;
188f.; singing of, 345 canon of, 33; development of the Ro-
Lord’s Supper; see Holy Communion man, 59f.; erroneous features of, 54f.:
Lossius, Lucas, 83, 252, 370, 372f., 378, first complete German, 73f.; for peace,
3881, 398, 405, 438, 500, 514, 542, 553 423; for the dead, 636f.; Greek, 255;
Lucernarium, 405, 417 high, 113, in Sweden, 119; kinds of,
Ludecus, Matthaeus, 83, 370, 378 59f., 118; Luther’s reconstruction of,
Liibeck church order, 88, 94 68f.; Milanese, 292; Mozarabic, 334:
Liineburg church order, 165 of Olavus Petri, 121, 525; of the faith-
Lund School, 122 ful, 298, 338, 342: of the presancti-
Luther, Martin, 6, 104, 108, 128, 131f.; fied, 41, 461f.; parts of approved by
appreciation of music, 16, 18; attitude Luther, 72; revision of by Kantz, 69,
toward liturgical art, 16; contribution 78; solemn high, 59; specific purposes
to church music, 82ff.; counsel to- of, 59f; Strassburg, 226; superstition
ward moderation, 69; emphasis on in, 58f.; supremacy of, 58ff.; theory
 INDEX 685

of, 58f.; use of allegory in, 60; use of 552; Constance, 436; formation of, 59;
symbolism in, 60; withdrawal of the Leofric, 46; Milan, 552; Nuremberg,
cup in, 58 436, 552; of Pope Pius V, 56, 289;
——, Luther’s German, 78, 75ff., 89, 91, pre-Reformation, 436, 552; replaces
276, 298, 300, 311, 315, 323, 334, sacramentaries, 48; Sarum, 398, 436,
342; description of, 76f.; first com- 453, 552; Stowe, 544f.; Strengnas,
pleted, 73f.; limited value of, 77; 436; Tridentine, 259; Upsala, 436
pedagogical value of, 76; purpose of, ——, Roman, 112, 134, 252, 268, 279,
77; regrettable features of, 77f. 281, 311, 482, 552, 585; based on
——, Roman, 243, 338, 358; basis of, 56; Gregorian sacramentary, 48; influence
development of, 59f.; revisions of, 56 of on Miinzer, 78; issuance of, 56
——, Swedish, 88, 259; of Olavus Petri, —— stand, 649
110ff., 115, 121, 811, 356; word Missale mixtum, 309
dropped in Sweden, 119 —— plenarium, 48
Mathesius, Johan, 271 Missouri Synod, 197, 201; development
Matins, 74, 585, 649; discussion of, of liturgy in, 175f.
382ff.; evaluation of, 368f.; historical Mithras, mysteries of, 31
background of, 382f.; hymnody in, Mitre, 649
S72ff.; origin of, 364ff., 382; prayers Mixed chalice, 649
in, 379f.; principal features of, 269ff.; Mode, 62, 649
psalmody in, 369ff.; responsory in, Mohammedanism, 44, 805
S77E. Monasticism, 66; cultivated art, 14f.;
Mattes, John C., 207f. development of, 46f.
Matthews, H. Alexander, 254, 280 Monk, W. H., 280
Maximilian, 139 Montanists, 442
Maxwell, W. D., 54, 82 Morales, 415
Mecklenburg church order, 88f., 95, 166, Moravians, 143, 161, 546
247, 270, 300f., 316 Morning prayer, 585f.
Medieval times, evaluation of, 64ff. Mosaics, 649
Melanchthon, Philip, 88, 87f., 102, 116, Mosheim, Johann, 431
132, 165, 222, 235, 247, 274, 355, 372 Motet, 649
Merbeck, John, 83, 280, 398, 419 Mozarabic service, 354
Methodism, 155 Mozart, Wolfgang, 256, 318, 347
Migne, Jacques, 279 Miinzer, Thomas, 73, 75, 230, 323, 326.
Milan, 46, 56 332, 341, 430
Milk, used in the eucharist, 39 Muethal, Julius, 335
Miller, C. Armand, 208 Muhlenberg, Henry M., 124, 129, 148,
Miller, E. Clarence, 209f. 161, 167ff., 200, 211, 361
Ministerium of New York, 170; litur- Muratori, 48, 517, 545
gical development in, 173 Music: basis for selecting, 207; choral.
—— of Pennsylvania, 161f., 170f., liturgy 107, 200, 251, 278; church, viii, ix.
of 1748, 162ff.; liturgy of 1782, 168f. 135, 214f., 218, 2380, 251, 348, 354,
Minnesingers, 63 357ff., 362, 869ff., 372ff., 379, 385,
Minster, 649 387, 890f., 394ff., 401ff., 418, 416,
Missa catechumenorum, 649 419, 422ff., 429, 508, 553, 566; con-
—— fidelium, 220, 223, 299, 649 gregational character cf Lutheran,
—— privata, 59 237; contrapuntal, 63f.; development
—— solemnis, 59 of, 15, 62f.; evaluation of, 237ff.; for
Missal, 649; Aboe, 436; Ambrosian, 454; the introit, 252f.; forbidden by Zwingli,
Augustinian, 7if.; Bamberg, 436, 500, 84; German, 85; Gregorian, 62, 235;
686 INDEX

historical character of, 237f.; in early Oblation, 58, 610, 650; office of, 580
church, 49; influence of Pietism on, Obsecration, 550, 650
145; instrumental encouraged in West, Occasional services, 58, 61, 152, 178,
49, forbidden in East, 49; introduc- 202ff., 207, 802; of General Council,
tion of, 63f.; limited to psalm singing, 186, 190
82; liturgical, 212, 3865, in Eastern Octave, 650
Church, 42; loss of musical culture, Octoekhos, 42
140; Luther’s contribution to, 82ff.; Oecolampadius, 322, 325
Luther's regard for, 84; medieval, Offering, 595, 597; discussion of, 294f.;
61ff.; Netherlands school, 68; of fif- incensing of, 597
teenth and sixteenth centuries, 63; of 650; discussion of,
Offertory, 295, 594,
the liturgy, 237f.; of The Service, 291ff.; music of, 294; prayers and
237f.; polyphonic, 68f.; proper, 237; procession, 291ff.; sacrificial character
rationalistic, 147; revival of, 153; re-
of, 291
vival of in England, 157; Roman
Office: of confession, 247f.; of lights,
school, 63; supplied by cantionales,
404f., 417; of the supper, 293, 300;
83; traditional, 82; Venetian school,
of the tenebrae, 460; of the word, 237,
63f,
962, 281, 289f., 298, 305
Myconius, Friedrich, 86, 165
—— books, 127
Mystery: element of in Luther, 230; in
——, divine; see Divine office
early church, 230; in medieval church,
230; in sacrament, 228ff. Ohl, J. F., 148, 202, 207f., 261, 379,
Mysticism, 75, 255; of Luther, 69 391, 412
Oldenburg church order, 270, 345
Nassau church order, 89 Open communion, 220
Naumburg church order, 257 Orantes, 318
Nave, 650 Oratorio, 265
Neale, John M., 27, 157, 178, 874 Orders, church; see Church orders
Neumark, Georg, 85 Ordinary of the Mass, 650; description
Neumes, 650 of, 234f.
New York Synod, 171; hymnbook of Ordination, service of, 61
1814, 170 Ordines Romani, 48
Nicaea, Council of, 35 Oremus, 272; in vespers, 421
Nicene Creed, 593 Organ, 135, 248, 313, 398, 419f., 426;
Niceta, 393 introduction of, 49
Nicolai, Philipp, 85 Organist, ix, 237f., 240, 272, 294f., 306,
Night office, 364f., 386 344, 357, 362, 370, 384, 387, 429, 437
Nocturn, 650 Organum, 68, 650
Nordlingen church order, 323 Orientation, 243, 650
Non-conformity, influence on American Orphrey, 650
Lutheranism, 129 Orthodoxy, 145, 149, 650; effects on
None, 365, 390, 411, 650 liturgy, 141f.; legalistic program of,
Non-jurors, prayer book of, 136f. 14I1f.
Norman, George, 115 Osculatorium, 344
Nunc Dimittis, 356, 360, 380f., 395, 404, Osiander, Andreas, 74, 88, 95, 183
413, 616; in vespers, 416f. —— church order, 253
Nuremberg order, 166, 247, 285, 323 Otto, Rudolf, 125, 229
—— Officium Sacrum, 252, 881, 429, 491, Oxford Movement, 122, 137, 178, 212.
514, 551 374, 546; discussion of, 154ff.
 INDEX 687

Paganism, influence on corporate wor- the Great, 47, 264, 268; Paul III, 108;
ship, 36f. Pius V, 56, 259, 274; missal of, 246;
Palestrina, 68, 256, 280, 393, 415, 553 Sergius I, 344, 346; Stephen, 51; Syl-
Palmer, William, 156f. vester, 49, 255; Symmachus, 260
Parsch, Pius, 245, 256, 259, 314, 343 Postcommunion, 74, 355ff., 616
Paul the Deacon, 431 Praetorius, 85
Pax, 360, 650; discussion of, 342ff. Prayer, 515ff.; eucharistic, 34, 38, 309ff.,
Pax-board, 344 S18ff., 321f., 332, 334, 609; free, see
Penitential days, 38 Free prayer; in matins, 379f.; in the
—— psalms, 651 Didache, 29f.; in vespers, 379f., 418£.;
Pentecost, 651 of blessing, 320, in New Testament,
Pepin the Short, 51 319, in patristic accounts, 319ff.; of
Pericope, 47, 274, 430ff., 651 consecration, 609; of Habakkuk, 381;
Peristyle, 651 of oblation, 45, 855; of Serapion, 48;
Peter Martyr, 134 of thanksgiving, 317; of the faithful,
Petri, Laurentius, 110, 118, 115£., 119; 34, 45, 298, 298ff., 301, 327, 568,
order of, 115f. 646; offertory, 292f.; significance of,
Petri, Olavus, 89, 110ff., 119, 126, 259 7; to the Most Holy Trinity, 600; ver-
Pfalz-Neuburg church order, 89, 121, nacular, 61
247, 334 ——, the general; see General prayer
Pfalz-Zweibriicken church order, 299 ——, the Lord's; see Lord’s prayer
Pietism, 122, 149, 162, 168, 218, 230, —— Book; see Book of Common Prayer
238, 276, 301, 350, 367, 378, 545, Preaching, 112, 144, 146, 149, 288,
585, 651; ascetic nature of, 144; Cal- 430f.; emphasis upon, 81; encouraged
vinistic spirit of, 145; description of, by Charlemagne, 51; of John Keble,
142ff.; detrimental to worship and art, 156; rationalistic, 147
16; effect on liturgy, 143f.; leaders Preces, 52, 565ff., 651
of, 142ff.; subjective nature of, 144; Preface, 81, 33f., 602, 651; based on
vitality of, 143f. Scripture, 6; common, 309; historical
Pilgrimage of Sylvia, 48, 382 background of, 307f.; Jewish influ-
Plain song, 214f., 238f., 254, 261, 279, ence on, 809; Luther’s use of, 381];
287, 347, 370, 378, 378, 381, 385, music of, 313; proper, 58, 309f., 603ff.
393f., 398, 409, 419, 429, 548, 651; Pre-Raphaelites, 652
characteristics of, 62; contribution to Prés, Josquin des, 63
the church, 63; objective of, 62 Presbyter, function of, 39
Pliny, reference to early Christian wor- Presbyterianism, 158
ship, 29 Preuss, Hans, 18, 85, 215, 224
Pluralism, 155 Prex, 317
Poetry, liturgical use of, 15; Semitic, 309 Prime, 364f., 383, 401, 567, 652
Pollanus, 134 Primer, 61, 652; Marshall’s, 551
Polycarp, 32 Pro Ecclesia, 128
Polyphony, 651; contrapuntal, 63 Pro-anaphora, 652
Pomerania church order, 88, 247, 257, Procession, 362, 384
270, 276, 285, 300, 315 Procter, Francis, 3870, 379
Pontifical, 651 Prone, 34, 53f., 74, 119f., 293, 298f.,
Pontificale, 61, 651 327, 652
Pope: Adrian I, 51; Alexander VI, 57; Propers, 52, 55, 112, 132, 249, 263, 274,
Benedict VIII, 286; Calixtus, 450; 427ff., 652; description of, 235; de-
Celestine, 249; Gelasius, 268; Gregory, tailed study of, 438ff.; typical of West-
268; Innocent IJI, 55; Leo, 44; Leo ern liturgies, 52
688 INDEX

Prophecy, disappearance of, 32 Regulars, 652

Propria; see Propers Religious, the, 652
Prudentius, 372 Reliquary, 652
Prussia, church order of, 257, 260, 270, Renaissance, 146; influence on art and
318, 843 the church, 15
Psalm, 388f., 409f., 587; chanting of, Reredos, 652
60; in matins, 369ff.; in vespers, 369ff., Reservation of the host, 60, 66
409; sacrificial character of, 387, 410; Respond, 389; in vespers, 411
tones, 235f. Responsory, 278, 390f.; in matins, 377f.;
Psalmodia of Lossius, 83 in vespers, 377ff., 412
Psalterion, 42 Revelation, ground of faith and worship,
Pullan, Leighton, 367f., 380, 383 Of.
Puritanism, 39, 106, 184ff., 230, 248, Revolution, French, 146, 154f.
549; influence on Prayer Book, 136, Reynolds, Edward, 577
on Second Prayer Book, 134ff. Rhegius, Urbanus, 88
Purity in worship, 11f. Rhein-Pfalz, church order, 89, 300, 316
Rhubanus Maurus, 372
Quakers, 168 Ridley, Bp., 127, 132, 135
Queen Anne, 150 Riebling, John, 88, 247
—— Elizabeth, 135 Rietschel, Georg, 50, 57, 76, 151, 154,
—— Mary, 135 333ff., 341, 354
Quensel, Oscar, 116, 118 Riga order, 89, 257, 315
Quignon, Card., 367, 382f.; reformed Rimsky-Korsakov, 42
breviary of, 131 Rinkart, Martin, 1389
Quitman, Frederick H., 170, 178 Rite, Ambrosian, 279; characteristics of,
56f.; survivals of, 57
Raikes, Robert, 156 ——, Anglican; see Liturgy, Anglican
Ratcliff, E. C., 29, 368, 544 ——, Antioch, 41
Rationale Divinorum Officiorum, 60 ——, Armenian, 41
Rationalism, 77, 122, 145ff., 149f., 168, ——, Byzantine, 41f., 421
170f., 173, 176, 218, 215, 230, 233, ——, Eastern, 249, 421
276, 301, 367, 378, 431, 545, 585, ——, Gallican, 218, 285, 300, 304, 317,
652; constructive elements of, 146f£.; 343, 421; characteristics of, 52f.; con-
description of, 145ff.; destructive ef- flict with Roman, 52f.; development
fects on worship, 16, 105, 147; weak- of, 52f.; oriental influence on, 52;
ness of, 148 origin of, 55; participation of laity in,
Real Presence, 219ff., 304 52f.; survivals of, 56ff.
Reality in worship: attained by faith, 5; ——, Greek, 298, 311, 317, 361
maintained by communion, 7 ——, Lutheran; see Liturgy, Lutheran
Recension of the canon, 317ff. ——, Milanese; see Rite, Ambrosian
Recitative, 652 ——, Mozarabic, 279, 321, 396: survivals
Red Book of King John III, 116ff. of, 57
Reed, Luther D., 85, 175, 181, 202, ——, oriental, 361
205ff., 254, 261, 280, 287, 339, 370, ——, Roman, 48, 218, 257, 285, 298ff.,
372, 379, 5388, 553 319, 341ff., 358, 861, 879, 398, 420,
Rees, Gomer C., 208 424, 428, 515; characteristics of, 538f.;
Reformation: in England, 127ff.; influ- circulated by Charlemagne, 51; com-
ence on art, 15f., on liturgy, 22 pared with Anglican and Lutheran,
—— of Cologne order; see Cologne o84ff.; completion of, 53; conflict with
Reger, Max, 391, 412 Gallican, 52ff.; diversity in practice,
 INDEX 689

oof.; dubious features of, 54f.; for use Scherer, M. G. G., 208ff.
in Gaul, 48; influences on, 53f.; su- Schiller, Friedrich, 141
premacy of, 54; uniformity achieved, Schleiermacher, 148, 150f.
56 Schleswig-Holstein church order, 88, 166,
——, Strassburg, 81 247
~—, Swedish, 123 Schmauk, Emanuel, 202, 254
Ritual, 652 Schmauk, Theodore E., 207ff.
Rituale, 61, 652 Schmucker, Beale M., 152, 162, 167,
Ritualism, 158, 216 172ff., 177ff., 180, 183ff., 192ff., 516
Rodhe, Bp., 120, 123, 125 Schmucker, J. G., 170
Rogation days, 468 Schober, Gottlieb, 181
Roman Church, 232, 237, 247, 586; in- Schoeberlein, Ludwig, 85, 122, 153, 235,
fluence on Anglo-Saxon church, 46; 251, 253, 260, 279, 362, 372, 406, 464,
leadership, 44ff.; liturgical movement 5538
in, 212, 232 Scholasticism, 141, 200
Rood screen, 652 Schuchard, Carl B., 208
Rosary, 66, 653 Schiitz, Heinrich, 85
Rosendal, Gunnar, 123 Schuster, Card., 438f., 488, 501, 544
Rubrics, 653 Schwabisch-Hall church order, 89, 133,
Rule of consecration, 607 250
Rupff, Conrad, 82 Schweitzer, Albert, 234
Schwenkfelders, 161, 270
Sacrament, The; see Holy Communion Science aid to worship, 13ff.
Sacramental, 653; elements in worship, 22 Scripture readings: in matins, 375ff.; in
Sacramentary, 157, 264, 653; definition vespers, 375ff.
of, 47, 268; early, 47ff., 53; Gelasian, Scudamore, W. E., 251, 340, 347, 352,
ATf., 268, 311, 401, 423, 428, 447, 358, 565
478, 480, 515; Gregorian, 47f., 51, 268, Secret, 600
286, 311, 464, 515; Leonine, 47, 268, Seculars, 653
311, 467, 480, 515, 552; origin of, Sehling, Emil, 100, 106, 154, 271, 298,
47ff.; supplanted by missal, 48 326, 517
Sacraments, increase in number, 66 Seiss, Joseph A., 172, 176f., 179f., 184f.,
Sacred heart, 66 194ff., 202, 204, 246, 298, 546, 577
Sacrifice, in the sacrament, 225ff. Self-communion, 348f.
Sacrificial, 653; elements in worship, 22 Semitic poetry, 809
Saints’ days, 493 Sentence for the season, 280
Salutation, 359, 653; discussion of, 262ff.; Sequence, 279, 653
historical background, 262; in matins, Serapion, Bp., 265, 315
399; in vespers, 420; sacramental char- Sermon, 107, 230, 283, 235, 274, 288,
acter of, 262, 309 391, 480, 594; discussion of, 288ff.;
Salzburgers, 161 emphasized by Luther, 69; in the
Sanctus, 602f., 607; bell, 314; discussion Mass in Sweden, 119; in vespers, 412f.;
of, 313f.; Luther’s use of, 315; music increasing importance, 79; prominence
of, 316; sacrificial character of, 316 in Western liturgy, 44; relationship to
Sarum, 46, 57, 188, 312, 380 liturgy, 288f.
—— Missal, 358, 398, 419 Service: “church” substituted for “mass”
Saxon Visitation Articles, 95 in Sweden, 119; English forerunner of
Saxony, church order of, 77, 88f., 100f., First Prayer Book, 133; Gallican, 379;
165f., 270, 312 London, 166; modern European, 211;
Schaeffer, C.. W., ]67, 172, 185 of the catechumens, 585; of the faith-
6390 INDEX

ful, 286, 585; of the Word, 286, 304; Strassburg church order, 89, 166, 247,
Presbyterian, 318; Reformed, 73; Ro- 957, 285, 299, 323, 334
man Catholic, 585 Strebeck, George, 173
——, German: description of Luther's, Streeter, Burnett H., 18
76£. Strodach, Paul Z., 73, 202, 205ff., 258,
——, The: component parts of, 234ff.; 269, 271, 811, 517, 546, 552, 618
discussion of, 217ff., 240ff.; music of, Subjectivism, 200
243ff.; order of, 71; structure of, 234 ff. Suffrages, 379, 393, 396, 418, 422, 558#.,
Services: Hour, 46, 132; privately issued, 565ff.; evening, 563ff.; morning, 396,
152 5608.
Sext, 865, 390, 411, 653 Supererogation, works of, 61
Sign of the cross, 241ff., 332, 341, 344, Supernaturalism, 146
353, 362, 387, 410; in church orders, Superstition, 242; in the Mass, 58f.
243 Supplications, 551
Sigtuna Foundation, 123 Surplice, 135
Singing: antiphonal, 49; congregational, Sursum Corda, 653; see also Preface
237; developed, 79; hymn, in the Swedish liturgy; see Liturgy, Swedish
West, 49; in Luther’s German mass, 76 Sylvia, 404; Pilgrimage of, 48
Singmaster, John A., 207ff., 541 Symbolism, 65, 67, 235, 506; Greek in.
Sintenis, Christian F., 147 fluence on use of, 37; in catacombs,
Sliiter, Jochim, 111 13; in the Mass, 60; teaching func-
Small Catechism, Luther’s, 567; English tion of, 15
translation of, 204 Synagogue, effect on liturgical lessons,
Smend, Julius, 74f., 153, 326, 335 278, 278
Sdéderblom, Abp., 123, 125 synaxis, 364
Song: of Hannah, 381; of Miriam and Synod: Augustana, 123, 201; Hippo, 47;
Moses, 381; Prophet's, 381 Icelandic, 201; Iowa, 207; Joint, of
Spaeth, Adolf, 172, 178, 184f., 187, 208 Ohio, 201; Ohio, 171; Toledo, third,
——, Mrs. Adolf, 202 286
Spalatin, George, 88, 100, 165, 325
Spangenburg, 83, 240, 252, 394 Tallis, Thomas, 257, 261, 385, 398, 409,
Spanish translation of the Common Serv- 419, 566
ice, 202 Tappert, Theodore G., x, 164
Spener, Philip Jacob, 142, 145 Te Deum, 381f., 392ff.
Sperry, Dean, 229 Telugu translation of Common Service,
Spires, Diet of, 87 202
Spitta, Friedrich, 158 Temple, Abp., 266
Sponsors, 39 Terce, 365, 390, 411, 653
Spring rogations, 544 Tertullian, 242, 285, 819, 404; descrip-
Spy Wednesday, 460 tion of worship, 34
Srawley, J. H., 50, 297 Teschner, Melchior, 85
Stainer, John, 254, 287, 389, 410 Testament of our Lord, 48
Staley, Vernon, 282 Thalhofer, Valentin, 266, 282
Station churches, 434, 451 Thanksgiving, 857f., 617; in the sacra-
—— days, 46, 653 ment, 222; service of, 360
Stations of the cross, 66 —— Day, 518
Steimle, August, 208 Theodulf of Orleans, 372
Stevenson, Morley, 157 Thirty Years’ War, 189ff., 149, 151ff.,
Stole, 653 585
Strabo, Walafried, 285, 266 Thomasius, 148
 INDEX 691

Timmings, W. T., x 130f.; in Germany, 130, 134; in

Toledo, Mozarabic rite in, 56f. Sweden, 111, 118; use of the, 373
Tones: Gregorian, 62; psalm, 253f. Versicle, 384ff., 654; definition and
Tonus Peregrinus, 415 sources of, 247; in vespers, 408f.;
Tractarian movement, 148, 158 sacramental character of, 424; sacri-
Transubstantiation, 54, 219f., 322, 333, ficial character of, 248; singing of, 248
653 Vespers, 585, 654; canticle in, 380f.;
Trench, Richard C., 141, 178 discussion of, 404ff.; evaluation of,
Tressler, V. G., 209 868f.; hymnody in, 372ff.; Jewish in-
Trisagion, 315 fluence on, 404; origin of, 364f.;
Trope, 257, 259, 346 prayers, 379f.; psalmody in, 369ff.,;
Troperium, 62 responsory in, 377ff.; Scripture read-
Troubadour, 63 ings in, 375ff.
Twelfth Day, 445 Vestments, 47, 92, 96, 106, 122, 124,
Tyndale, William, 132 130, 135, 158, 215f., 230, 456
Typikon, 41 Vicar, 654
Tyrer, J. W., 157, 329 Vigil, 882, 422, 654; of the Ascension,
468
Underhill, Evelyn, 50 Vittoria, 415
Uniates, 40f. Vogt, Von Ogden, 229; characterization
Unisonal, 654 of Lutheran worship, 8
Unitarianism, 146, 176 Voigt, Andrew G., 208
United Lutheran Church, 163; organiza- Volprecht, Wolfgang, 74, 133
tion of, 208f. Vulgate, 252
Unity: Charlemagne’s efforts for, 57; Vulpius, 416, 553
quest for in church in America, 171,
181 Walch, Johann G., 351, 545
——, liturgical: first disturbed by use of Waldeck church order, 323
Latin, 39f.; in early church, 38f. Walther, Johann, 82, 84f.
Use, 365, 654; local, persistence of, 55ff., Warren, F. E., 50, 310, 396
variety of, 57 Washington service, 174
Webber, F. R., 267
—— of Hereford, 549
Weise, Michael, 257
—— of Salisbury; see Sarum
Wenner, George U., 183ff., 193f., 198,
—— of York, 549
208
——, Roman, 432
Wesley, Charles, 155, 176, 179
Weslevanism, 148
Vasa, Gustav, 110 Western church, 40, 393
Veil, 306 —— office, 396
Venerable Bede, 469 Wilberforce, William, 148, 156
Veneration of martyrs, 32 Will, Robert, 10
Venite, 885f. William of Orange, 136
Verba; see Words of Institution Williston, Ralph, 173
Verbum visibile, 380 Wilson, H. A., 48, 157, 268
Vernacular, 140, 200f., 253, 257, 268, Wittenberg church order, 77, 86, 166,
278, 286, 299, 326, 376, 383, 405f., 247, 257, 345
428ff., 436, 515, 546, 566; in Book of Wolf, E. J., 183f.
Common Prayer, 127; in Brunswick Words of Institution, 44, 68, 77, 188f.,
order, 92; in corporate worship, 73f.; 318, 618; discussion of, 321ff., 339ff.,
in Eastern liturgies, 41; in England, in Hippolytus, 38
692 INDEX

Wordsworth, John, 115, 126, 265 Lutheran degeneration, 233f.; Lu-

Wordsworth, William, 157 theran influence on, 84f.; Lutheran
Worms church order, 89 reform of, 4, 74ff.; medieval charac-
Worship: aided by art, 13ff., by science, teristics of, 64ff.; new era in, 79; new
13ff.; American Lutheran development spirit of, 106; New Testament types
of, 160ff.; classic Lutheran tradition of, 26; nonliturgical, 234; opportuni-
of, 232ff.; congregational nature of, ties for development in America, 109;
31; Dearmer’s account of, 32; decline post-Nicene developments of, 35f.;
of, 107, 139ff., 168; description of, by power in, 11ff.; psychological ap-
Cyprian, 34, by Justin Martyr, 30f., proach to, 229; purity in, 11ff.; reality
by Tertullian, 34; destructive effects in, 5ff.; recovery of, 139ff., 149ff.; re-
of Rationalism on, 147; development form of in England, 127ff., 132ff., in
of in medieval church, 51ff.; early Latin, 71ff., in Sweden, 110ff.; regi-
characteristics of, 39; effects of Ortho- mentation of, 244; renaissance of,
doxy on, 141f., effects of Pietism on, 105f.; revival of, 149ff., in England,
142ff., effects of Rationalism on, 145ff.; 154ff.; sacramental elements in, 22;
elements of, 8, 26; essential nature of, sacrificial elements in, 22; secular in-
3; fluidity of, 38; freedom in non- fluences in, 12; significance of, 10; sig-
essentials, 104; function of, 38; future nificance of communion in, 7ff.; sig-
goals of, 214ff.; Gentile-Christian type nificance of faith in, 5ff.; significance
of, 26; grounded in revelation, 5ff.; of forms of, 217; source of uses in
hymn singing a characteristic of, 85; Lutheran reform, 57; standing in, 38;
imperial patronage of, 13f.; in first five statement of Augustine, 38; typically
centuries, 48; in private homes, 49; indoors, 14; unique features of, 2ff.,
influence of, 5; influence of Christian 37f.; unity destroyed, 223; unity of in
life on, 87f.; influence of Common early church, 44f.; universal appeal of,
Service on, 199ff.; influence of faith Sff., 10; vernacular in, 73ff.; vital na-
on, 5ff., 37f.; influence of Greek cul- ture of, 231
ture on, 36f.; influence of paganism Wiirttemberg church order, 89, 121, 169
on, 36f.; influence of Pietism on, 144f.;
in early church, 35ff., 38ff.; in Eastern Ximenes, Card., 57
church, 40ff.; in second century, 28ff.;
in third century, 33ff.; in time of Con- Young Church movement, 123
stantine, 35ff.; Jerusalem type of, 26;
Jewish, 218; Jewish forms in, 26; Jew- Zimmerman, John L., 209
ish influence on, 36; lack of lay partici- | Zinzendorf, Nicholas von, 143f., 161
pation in, 66; lay appreciation of, 437; Zwingli, Ulrich, 16, 70, 80ff., 84, 89,
legalistic conception of, 141; Loehe 223, 230, 304, 323, 378, 4380; litur-
and, 4; loss of spirit of, 142; Luther’s gical reform of, 70
principle of, 235; Luther’s reform of, Zwinglianism, 110, 219, 225, 233, 274,
78ff., Lutheran characteristics, 214: 300

Type used in this book

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