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Contents

Seminário Concórdia
ix
Biblioteca PREFACE

Sist. '- ::t ~

I. Definition of Liturgy 3
Reg. <.,O..!; J'-' ..,. 1
Proc...;,_p..
~
· _ _ _ __
8
Data 1"< D9. g II. Ritual and Ceremonial

III. Toe Lutheran Posicion on Ceremonial 16

IV. Toe Altar and lts Ornaments (Part 1) 25

V. The Altar and Its Ornaments ( Part 2) 32

VI. Toe Church Building and Its Ornaments 39

VII. The Sacred Vessels and Vestments 45

VIII. Toe Use of Other Candles and Lamps in Church 57

IX. General Rules of Ceremony 61

X. General Principies of Liturgical Music 77

Concordia Publishing House, St. Louis, Missouri
Concordia Publishing House Ltd., London, W. C. 1
© 1965 Concordia Publishing House XI. Part I. Toe Ceremonial of the Order of the Holy
Communion Service 86
Library of Congress Catalog Card No. 65-13135

XII. Part II. Toe Celebrant's, Deacon's, and Layman's Pares 104
MANUFACTURED IN THE UNITED STATES OF AMERICA
 XIII. The Ceremonies of Macios and Vespers 123

XIV. The Ceremonial of Holy Bapcism, Confumacion, Recepcion

of Convercs, and of Privace Confession and Absolucion 132

XV. The Ceremonial of The Order of Marriage, The Order for

che Ordinacion of a Miniscer, and The Order for the Burial
of che Dead 141
To my daughters
XVI. The Ceremonies of the Church Y ear. Pare I. The Christmas Janet (Mrs. Robert Temple)
Section 150 Mary Margaret (Mrs. M. Clyde Day)

XVII. The Ceremonies of the Church Year. Pare II. The Easter
Section 162

XVIII. The Ceremonies of the Church Year. Pare III. Additional

Festivais and Saints' Days 173

XIX. The Color Use of rhe Lutheran Liturgy and Miscellaneous

Matters 181

INDEX 189

sE.M\\\\A.~'º coNCClºfl'A..
 Preface

W II HN THE EMINENT German Lutheran historian, Paul Graff, wrote

hi~ 1wo-volume history of the Lucheran liturgy, he gave it the citle:
,,•.tchichte der Auflosung der alten gottesdienstlichen Formen in der
,•,mgelischen Kirche Deutschtands, that is, The Hiscory of the Dissolu-
11011 ( Decay) of the Old (Original) Worship Forros in the Evangelical

( l.uthcran) Church of Germany. He said that the history of the Lu-

tlwran liturgy is the history of its dissolution or degeneration.
This degeneration of the Lutheran liturgy began already in che
17th century. The Lutheran Church allowed herself to be in.B.uenced
in succession by Zwinglianism, Calvinism, Piecism, and Rationalism.
Thc story of the devastating influence which chese forces exerted on the
l.mhcran liturgy is one of the saddest chapters in the hiscory of the
l.ucheran Church. Even today, the Lucheran licurgy is still suffering the
wnscquences of this history.
Forcunately the cide began to curn in about the middle of the 19th
tt.:ntury. Men like Theodore Kliefoth and Wilhelm Loehe started a licur-
flkal revival in the Lutheran Church. This revival gained momentum
111 !ater years through the efforts of Georg Rietschel, Emil Sehling,
Julius Smend, Paul Drews, Leonhard Fende, Hans Asmussen, Joachim
Occkmann, Peter Brunner, Friederich Buchholcz, Friedrich Heiler, Theo-
dor Knolle, Walter Lotz, Christhard Mahrenholtz, Karl Bernhard Ritter,
Wilhelm Stahlin, and ochers in Europe; and Conrad Bergendoff, Edward
JIorn, Henry Jacobs, Friedrich Lochner, Luther D. Reed, Paul Z. Strodach,
and ochers in the United States.
Men like this have clone a great deal to reclaim much of our Lu-
theran liturgical heritage. They have written valuable books and mono-
sraphs on the history, theology, rires, and music of the Lutheran liturgy.
To our knowledge, however, little has been written on the ceremonial
of the Lutheran liturgy.
"Prove al1 things; hold fase chat which is good."
It is our hope and prayer, therefore, that this book may contribute
1 Thessalonians 5:21
something to that phase of the Lutheran liturgy which is concerned
about its ceremonies. May it help to promote the welfare of the church
and the worship of God in and by the church, especially the Lutheran
Church.
We thank Ann Hesselmeyer, who donated her time and skill to
type and read the manuscript, and Roland Seboldt, who made valuable
suggestions for its improvement.
"Falsely are our (Lutheran) churches accused of abolishing the Mass
St. Bartholomew the Apostle's Day, ( 'l11e Holy Communion Service) ; for che Mass is retained among us, and
A. D. 1963 <dcbraced with the highest reverence. Nearly all the usual ceremonies are
PAUL H. D. LANG 11lso preserved."
Pastor of Trinity Ltttheran Church, AugsbMg Confession, Article XXIV
Palo Alto, California
 CHAPTER I

Definition of Liturgy

BOOK on the ceremonial of the Lutheran liturgy will have to

A make clear, fusc of all, what is meanc by liturgy.

As a resulc of the currenc limrgical reviva! in all branches
e,f Chriscendom, the word licurgy is in common use, but it means differenc
1hings to different people. To some it means only the order of service,
or the rite, or the words which are used when a worship service is car-
' ic<l ouc. To others it means a type of church service which they cal!
formal and regard as cold and unspiritual in concrast to one thac they
r.dl informal and regard as sponcaneous, emocional, and more spiritual.
Whac, then, do we mean when we speak abouc liturgy?

lit11rgy the Church's Worship

By liturgy we mean the church's worship as discinguished from
privace, personal, and group devocions. lt is true, of course, that private
Christian worship cannoc be dissociaced from the church's worship. Toe
church is che body of Christ and all crue Christians are members of that
body whether they participate in the church's worship or are engaged in
privace or group devocions. From the poinc of view of membership in
'hrist's body, the daily life and personal devocions of every Christian are
pare of the liturgy. Se. Paul speaks of the liturgy from this viewpoint in
Rom. 12: 1, when he says, "I beseech you therefore, brechren, by the
mercies of God, thac ye presem your bodies a living sacriíice, holy,
accepcable to God, which is your reasonable service ( liturgy) ."
Buc personal and group devotions, though not dissociaced from the
 CEREMONY AND CBLE0RATION Dcft11i1ion o/ Liturgy
church's worship, need noc and may noc be an expression of the worship hc-r of hymns. The laity carne to believe that they could go to church
of God by the universal church. If they are not such an expression, we whrn 1hcy fclt likc it and when they carne, they carne to be instructed
call them private prayer and not licurgy. Liturgy is the worship of God ur pr,1ycd for or entertained by specialiscs in what they hoped might do
by the universal church or by an individual Christian or a group of 1011w1hing good for them. Oftcn chere was no intention of coming to do
Christians as an expression of the church's oflicial worship. Private IOttll'thing themselves or to participate in an action to glorify God in
prayers and group devotions which are not said or clone as an expression chc- llilving of souls and in the edifying of the body of Christ.
of the church's worship are, of course, God-pleasing and good, but we By whom is the liturgy dane? The real actor in the licurgy is our
do not call them liturgy. l.ortl Jesus Christ. ln the licurgy He continues His high-priestly oflice
( 1kb. 7- 8). Together with Christ and through Him, the actor in
Uturgy an Action
chc liturgy is the royal priesthood which is the body of Christ, the uni-
The materiais of licurgy include such things as history, theology, vcn,ll Christian church. From this deeper insight of the nacure of the
rites, rubrics, bodily movemencs, music, poetry, books, architecture, paint- lirurgy wc can see how inadequate some definitions of the licurgy are.
ing, sculpcure, metalcraft, needlecraft, and vestments. Some or all of these Thc lilurgy is not the prescribed or authorized arder of service of certain
things are included in the concept of licurgy. But they are not the liturgy. t hurches. It is not the manner in which some churches carry out their
They are only the liturgical materiais. It is noc until Christians use these worship services. Such definitions fail to consider who it is that carries
materiais and do with them the church's worship or whac is an expression out the licurgy. The licurgy is an accion by Christ and His body, the
of the church's worship thac ic is licurgy. Licurgy is essentially some- l hurch. It is dane by the congregation in church or by individuais or
thing chac is dane. ln this respect it is like music. Musical instrumencs, woups of Christians in the name of the universal church and as an ex-
notes, scores, and books are associated with music. Buc they are noc prcssion of the church's worship.
music. They are only musical materiais. There is no music until some- To say that our Lord Jesus Christ is the chief actor in the liturgy 1

one takes up a musical instrument and plays che notes. So it is with is lO say ultimately that the licurgy is carried out primarily by God, the
liturgy. An arder of service written in a book is not liturgy, it is only Triune God. For Christ is the Second Person of the Holy Trinity and
a licurgical material. There is no liturgy until the order of service is chc Holy Trinity is inseparable. God is active in the liturgy through
dane, is carried ouc. Licurgy is an action. l lis Word and Sacraments as Creator, Savior, and Sanctifier. God in
The Liturgy Christ's Christ and by the Holy Spirit has created the church, the new Israel,
1hc royal priesthood, the ecclesia, the chosen people. Created and moved
To say that the liturgy is something that is dane, thac it is an action, by God, the chief function of the church is to worship God, to do the
does noc yet give us the deeper meaning of the liturgy. We have to ask: liturgy. ln the licurgy primarily the church "offers up spiricual sacri-
who does the licurgy, by whom is it dane? Looked at from the outside, lices, acceptable to God," and shows forth the praises of Him who has
it is easy enough to see who does the licurgy. It is clone by Christians, rn lled her out of darkness into His marvelous light (1 Peter 2:5, 9) .
by church people. That is true, of course. But is that the full answer? Man's activity in the licurgy is that of response to God's activity. But
Who is the real doer? Not until we have the answer to this question cven this response is initiated and motivated by God. When the church
can we understand the deeper significance of the liturgy. It is precisely preaches the Gospel and administers the Sacraments, it is God who
because the answer to thls°question was obscured that people carne to speaks and acts through the church for the salvation and sanctification
look upon the licurgy as something dane for them by the clergy and of people. When the church offers her sacrifices to God, she offers
the musicians, and that in it, at least among Protestants and many them through Christ in the Holy Spirit to the praise and glorification
Lutherans, they had no pare except to listen to a sermon and sing a num- of God. It is God who iniciares and motivares the church's worship, the

4 5
 CEREMO NY AND CELEBRA TION Dofinition of üturgy
liturgy. This church's worship or licurgy is the worship of God by, and This point is brought out by Dom Gregory Dix in his book, The
in, and through Christ in union with the members of His body, the ,\/1,1/10 o/ tho Litttrgy: "Writing at the dose of Domician's persecucion,
church. ln this definicion we see the deeper meaning of the licurgy ln 1hc nutumn of A. D. 96, S. Clement of Rome reminds the Corinthian
and by it we procect the word liturgy against misunderstanding and dnanh: 'Unto the high-priest ( the celebrant-bishop) his special "litur-
improper use. ,iid' havc been appointed, and to the priests (presbyters) their special
Terminology I''••< e is assigned, and on the levites ( deacons) their special "deaconings"
am· irnposed, the layman is bound by the ordinance of the laity. Let each
ln modero scholarship the words liturgy, liturgics, liturgist, and
of you, brethren, make eucharist to God according to his own order,
liturgiologist are used in the following way. If anyone uses them in
kl'cping a good conscience and not transgressing the appointed rule of
another sense, he should define his meaning.
hi, "licurgy."' (1 Clem. 40, 41) . . . . H ere in the first century the
Liturgy is the church's worship in discinction from private worship
Eud1arist is emphatically a corporate accion of the whole Christian
and group devocions.
liody, in which every order from the layman to the bishop has his own
Liturgics is the science or discipline of liturgy.
1pcc:ial 'liturgy,' without the proper fulfillment of each of which the
A liturgist is a person who does the liturgy.
worship of the whole Church cannot be fulfilled." 1
A liturgiologist is a scholar or authority in liturgics or the field of
1 Dom Gregory Dix, The Shape o/ the Liturgy (Westminster: Dacre Press,
liturgy. 19'19), pp. l f.
According to this usage of the terms it would not be proper to
apply the word liturgy to the rites and ceremonies of the church's wor-
ship or to use it when private prayer and group devocions are meant.
Likewise it is more accurate to call the clergyman who conducts
the Holy Communion Service the celebrant, and the person who con-
ducts the Preaching Service ( Morning Service without Communion), or
Macios, or Vespers, or any other minor service the officiant, rather than
to call either one a liturgist. A minister of the Gospel who conducts
a worship service is, of course, a liturgist, but so are also all other clergy-
men and laymen who participate in the service, and Christ Himself is
the chief Liturgist. Since all true Christians are members of Christ's
body and of the royal priesthood by whom, in and with Christ, the
church's worship is carried out, they are all liturgists in that sense. The
difference between clergymen and laymen is that, in addition to being
a layman, the clergyman holds the office of the holy ministry and has
the additional duties of that office to perform. Also among the laity
some persons have special services to do, for example, organists, choir
members, servers, ushers, and acolytes. But the liturgy is clone together
by the clergy and laity. Both are liturgists who have an obligation in
doing the church's worship and to parcicipate in it by doing their par-
ticular pares of the service.

6 7
 Ritual and Ceremonial
Necessity of Rites and Ceremonies

CHAPTER II Rites and ceremonies are necessary in worship because, as Luther

says, "We cannot live on earth without them." The only kind of worship
imaginable without rites and ceremonies would be private worship which
is entirely without intelligible words. As soon as words are used, spoken
or unspoken, symbols are employed, for words are symbols, and symbols
Ritual and Ceremonial belong to éeremonial. Public worship cannot be unceremonial because
it requires some form of communication and all forms of communication
are ceremony. When people speak about unceremonial worship, it is
not a question of ceremonies, but of informality and spontaneity. Even
informal or spontaneous worship, howe~er, must have some kind of
form or ceremonial. The phrase so commonly used in so-called informal
worship, "Shall we pray," is just as much a form as "Let us pray."

R
TUAL and ceremonial are component pares of the liturgy. They A hymn is a form, even a prescribed form. So also are hymn tunes
are macerials of the liturgy, the things involved in doing the and the Lord's Prayer. ln time even unprescribed, spontaneous forms
liturgy. Since the terms ritual and ceremonial are often confused, become routine and then the worship is formal, ritualistic, or ceremonial.
it is desirable that we should have a clear idea of the exact meaning Such rires and ceremonies may differ from the tradicional ones, but they
of these terms. are nevertheless ceremonial. Thus it is evident that rites and ceremonies
are inevitably associated with worship, especially the church's worship,
Ritual
the liturgy. Man cannot get along without them.
Ritual refers to that part of a divine service which consists of its The necessity of ceremonial is obvious also from the face that man
words, that is, the rite or the order of service. For example, the rite or is composed of sou! and body. Sou! and body belong cogether and both
order of service of the Holy Eucharist, or Holy Baptism, or Confirma- belong to God. They are not separated so long as we live on earth.
tion, or Matrimony, or Burial, are rites in the ritual of the church. They are united to make a "sou!," a person, and what affects the one
A book called Ritual contains the church's rites or printed order of affects the other. The body is the instrument of the sou! in both direc-
services. tions, that of expression and impression. For example, when one smiles,
it expresses friendliness and at the sarne time makes one feel friendly.
Ceremonial
The sou! expresses itself through the body and the body is the instrument
Ceremonial is everything connected with the performance of a rite. through which the sou! is informed and moved. Even if religion is
It refers not only to bodily expressions, such as speaking, singing, kneel- primarily a thing of the heart and will, it is at the sarne time also
ing, bowing, making the sign of the cross, and the outward observance a thing of the body. "Therefore," says St. Paul, "... present your bodies
of the church year, but also to the ornaments, symbols, and material a living sacrifice." (Rom. 12: 1)
objects employed in the church's worship, for example, the church build- Toe words of our Lord to the Samaritan woman, "God is a spirit,
ing, the altar, crucifixes, candles, and vestments. Ceremonies are solemn and they that worship Him must worship Him in spirit and in truth"
religious things and actions. All these are, as stated, included in the (John 4:24), have sometimes been used to condemn ceremonial wor-
term ceremonial. ship. But in the context of Se. John's Gospel these words "spirit and

9
 CEREMONY ANO CELEBRATION Ritual and Ceremonial

truth" mean Holy Spirit (John 3: 5, 6) and the truth revealed in Christ, piety and as an educacional force. The Christian's faith is propagated,
the W ord of God (John 1: 1; 4: 25 ) . They do not refer to ceremonial preserved, and stimulated by the use of ceremonial. ln the Christian
worship. Christ said, of course, that the worship in the New Testament training of children, ceremonial is particularly necessary and important.
will no longer be confined to Jerusalem, but it would be reading some- Children learn through ceremonies. They love them, they live them, and
thing into the text to suppose that He condemned either ceremonial chey gain a lifelong impression from them. The divine proverb, "Traio
or the setcing apart of places for Christian worship. What the words up a child in the way he should go: and when he is old, he will noe
mean is that the worship of God, who is Spirit, must be clone in the faith depare from it" ( Prov. 22 :6), refers to this lifelong value. It is, there-
wrought by the Holy Spirit and must agree with the truth of the Word fore, also highly important that ehe right kind of ceremonial be employed
of God as revealed in Jesus Christ. Any other interpretation would in the Christian educaeion of children and that the meaning of the
contradict Christ's own express ordinances, such as the sacrament of Holy ceremonies is explained to them. Boeh for adules and children ceremonial
Baptism and the Holy Communion, both of which involve prescribed is necessary in the achievement of the objectives of Christian worship.
words, actions, and material things. ln other words, they are ceremonial.
The Historical Consideration
Furthermore, without ceremonial it is impossible to accomplish fully
Wheeher or noe our worship today should be of a ritualistic and
the objectives of Christian worship. These objectives are the honor and
ceremonial nature muse be considered from the viewpoint of the type of
glory of God for Himself and in the salvation and sanctification of men.
worship which was practiced by the people of God in ehe past. We
W e cannot rightly honor God with our souls without glorifying learn from the Bible ehae ehe worship of God's people in the Old Testa-
Him for who and what He is in Himself and without acknowledging ment was highly ritualistic and ceremonial. God prescribed in decail the
His claim upon our bodies as well as souls, material things, time, and
size, shape, and ornaments of che tabernacle and the temple. He des-
talents. God is duly glorified by us only when we acknowledge that we
ignated the place of worship, the days, the feseivals, and the seasons. He
belong to Him with all that we are and have, because He is our Creator
ordered che elaborate rites and ceremonies of ehe eemple and ics beautiful
and Redeemer. God is dishonored when we do not fear, !ove, and trust
sacred vessels and vesemenes. None of these things were allowed to be
in Him above all else, but are selfish and use selfishly what He has
changed or abolished. Of course, ehe ritual and ceremonial of the Old
given us. For example, He is dishonored by cheap, ill-kept churches and
Teseamene had a propheeic and typical purpose in relaeion to the Mes-
by bare, slovenly services when such things are due to selfishness. "Is it
sianic promises and the Mosaic covenant. It is legieimate, however, to
time for you, O ye, to dwell in your ceiled houses, and this house lie
conclude ehat the ritualiseic and ceremonial type of worship which God
waste?" (Hag.1:4). "Give unto the Lord the glory due unto His name;
ordained in the Old Teseament represents a divine principle. Ie is the
bring an offering, and come into His courts. O worship the Lord in the
beauty of holiness" (Ps.96:8,9). "Holiness" here does not only refer principle thae God is pleased with a rich ceremonial and with beautiful
to the nature of God or to ao inner quality of a Christian, but also to objeces, regardless of cost, when the worship is genuine and proceeds
the expression of that quality in worship. from faith.
Neither can we convey the Gospel to others without ceremonial, Many people consider the use of incense in worship as extremely
or make our devotion to God known to them and so excite them to like ceremonial, but ie must be remembered that in the New Teseament the
devotion. The Gospel cannot be transmitted without various forros of announcement to Zacharias of the bireh of St. John ehe Baptise was made
communication and, as we have stated, all forms of communication be- while he was burning incense in the temple ( Luke 1: 9-11 ) . When our
long to ceremonial. W e must also not underestimate the necessity and Lord Jesus carne into the world, one of ehe gifts the Wise Men presented
value of ceremonial in helping to arouse proper feelings of reverence and Him was incense (Matt. 2: 11). ln the Book of Revelation we have

10 11
 CEREMONY ANO CELEBRATION Ritual and Ceremonial

a description of worship in which we read, "The four beasts and four- orandi lex credendi. "As we worship so we believe" or "as we believe so
and twenty elders fell down before the Lamb, having every one of them we worship." The externais in worship are a meaos of communicacion
harps and golden vials full of odors ( thumiama, that is, incense), which which people uoderstand aod by which they are ofceo affected more
are the prayers of the saints" ( Rev. 5: 8). Again, incense is mentioned readily aod powerfully thao by words. A crucifix may move the heart
in Rev. 8:3-4: "And another angel carne and stood at the altar, having of ao ordinary person more than a sermoo on the crucifixion of Christ.
a golden censer; and there was given unto him much incense, that he Bowiog the head wheo the holy oame of Jesus is said in a worship ser-
should offer it with the prayers of all saints upon the golden altar which vice may be a very powerful tescimooy of our faith io Christ as Savior
was before the throne. And the smoke of the incense, which carne with and Lord. Toe wearing of Euchariscic vestments by the celebram io the
the prayers of all saincs, ascended up before God out of the aogel's Holy Commuoion Service may testify to the preeroioeoce of the Holy
haod." It is to be noted that the use of incense is here described io coo- Eucharist as the chief service of the church more than the words of the
nectioo with worship at ao altar aod the apostle who wrote the Book of rite itself, "This do in remembraoce of Me."
Revelation was St. John, the beloved disciple who koew Christ's atcitude As ceremooial is related to faith, so ritual is also related to faith.
toward worship as well as aoyooe. Therefore the use of incense in Chris- The rite of the Holy Communion Service in the Lutherao Church, the
tian worship is thoroughly Biblical aod caooot be forbiddeo, even though Common Service, is a witoess to the Lutheran Church's unity of faith
it is coosidered by some to be the extreme in ceremooial. with the church io the age of the apostles, of the ecumenical couocils,
ln the New Testament all the rites aod ceremooies of the Old the undivided church, the W estern church, and the Lutheran Church of
Testament which were of a prophetic aod typical oature have beeo the 16th-ceotury Reformacion. The Words of Distribucion, "The Body
abolished because they were all fulfilled io Christ. The New Testament of Christ, the Blood of Christ," express a simple belief io the mystery
has no liturgical laws. Such general principies as "they that worship Him of the real preseoce more than the reasons given for it in che Catechism.
must worship Him in spirit and io truth" (John 4: 24), "let everythiog What we have said about ritual aod ceremonial testifying to the
be clone deceotly aod io arder" ( 1 Cor. 14:40), and "whatsoever things truth is equally real about their tescifying to error. For example, the
are true, whatsoever thiogs are honest, whatsoever chiogs are just, what- followiog words of distribution used by some Rationalists testified to
soever thiogs are pure, whatsoever thiogs are lovely, whatsoever thiogs their errooeous concept of the Lord's Supper: "Receive this bread: the
are of good report; if there be ªºY. virtue, and if chere be any praise, spirit of devotioo rest upon you with fulness of His benediccioo; Receive
think on these things" ( Phil. 4: 8), prescribe no rites and ceremooies. a Iittle wine: virtue lies not in the wine, but in you, in the heavenly
The liturgical ioformatioo io the Book of Revelatioo, however, implies
doctrine, and in God." Likewise, the celebratiog of the Holy Commuoion
at least that ceremonial worship is oot inconsistent with the spirit of the
Service on Communion Sundays, quarterly, or once a month, or bi-weekly,
Gospel, but it orders oothiog. instead of celebrating it as the chief service of the church on every Sun-
There is no doubt, however, as to the mind of the universal Chris-
day and feast day, as was the universal custam of che pre-Reformation
tian church oo chis matter. The church's worship from the first to the
church and of the Lutheran Church of the Augsburg Confessioo; using
sixteenth centuries was ritualistic and ceremooial. As proof of this fact,
individual cups in the Holy Commuoioo instead of a chalice; placing
one oeed ooly examine the writings and liturgical records which have
a plain cross oo or above the altar iostead of a crucifix; worshiping io
come down to us from the ancient aod medieval church.
plain and drab church buildings; wearing a black gown; sioging sub-
The Relation to Faith jective hymos; playing sentimental music; lettiog Private Confession aod
Rires and ceremonies are ao outward expression of what a church Absolution fall into disuse by substituting the General Coofessioo before
believes and teaches. Ao ancient Latin formula puts it this way: Lex che Suoday service for it; imposing oo worshipers extempore, subjective,

12 13

'
 CEREMONY AND CELEBRATION Ritual and Ceremonial
and wordy prayers; all these things may betray a denial, or perversion, formalism and even superscition has shown itself here and there in all
or a misunderstanding of the truths of the Christian faith. It may be ages. But the sarne danger is manifested in the use of the nontraditional
that some of these variations on traditional ritual and ceremonial were rices and ceremonies of the so-called informal churches. Because of that
themselves introduced in protest against misunderstandings of truths of danger, some people have denounced all cites and ceremonies. But such
the faith, but what they neglect may often be more apparent than what denunciations solve nothing. First of all, it is impossible to live without
they advocate. some kind of cites and ceremonies, and secondly, the history of the
Rites and ceremonies may not only be an unreflected testimony of church shows that the solucion is not in trying to discard the tradicional
what is believed and taught, but they may also be a valuable safeguard ceremonies, but in revitalizing them by constantly teaching their meaning
for the recention of purity in doctrine among the people, even after a and value.
church has departed from the truth in its doccrinal position. The history Someone has said that doctrine is the substance of religion while
of the churches shows that the right tradicional rices and ceremonies have ceremonial is of the circumstance of religion. According to this saying,
had a good effect. Sometimes they have helped churches over religious rites and ceremonies are of secondary importance, and in the Christian
crises and at other times they have influenced the restoration of truth church no particular rites and ceremonies are divinely prescribed except
from a lapse into error. The rites and ceremonies of the Book of Common those of the sacraments. But the particular forms that we use do have
Prayer, used both in the churches and the homes of Anglicans and a significance in testifying to our union and communion with the Chris-
Episcopalians, have had a wholesome influence in keeping the people in tians of past ages, with the saints, the martyrs, and the apostles. They
the faith and of preserving those churches in the days of Puritanism and are of value as a means of proclaiming and preserving the historie faith
Deism. The liturgical books of the Roman Catholic Church and of the of the universal Christian church. They can have great value both for
Eastern Orthodox Church minimized the impact of Pietism and Rational- instruction in the faith and aiding the devotional life. If our rites and
ism on these churches. On the other hand, the lack of tradicional and ceremonies have lost importam elements in relation to our faith, we
conservative rites and ceremonies in the Protestam and some Lutheran should seriously consider restoring those elemencs. This should not be
churches made them an easy prey to Pietism, Rationalism, and clone abruptly and without proper explanation and motivation. Such
Modernism. actions would be uncharitable and could only lead to suspicion and op-
position. But even as importam truths that were lost have to be recovered
Conservative ceremonial represents the great truths of the Christian
by patient teaching, so also significam rites and ceremonies can be re-
faith and is a constam reminder of what the universal church teaches
covered. The result, then, will be salutary and joyful, for, once estab-
and believes. Reverencing toward the altar on entering and leaving the
lished, the traditional rires and ceremonies need no justification on our
church is a reminder of God's special presence in the house dedicated
part, for they will justify themselves.
to the administration of the means of grace and prayer. Making the sign
of the cross is a perpetua! reminder of one's Baptism, in which the sign
of the cross was placed on the forehead and breast, and that Holy Bap-
cism has an ongoing meaning every day of one's life. These are but
a few examples of the relationship between cites and ceremonies and
the Christian faith and life. Rites and ceremonies have a very real and
practical value in teaching, preserving, recalling, familiarizing, and im-
pressing the truths of our holy Christian faith.
Toe danger of the tradicional rites and ceremonies degenerating into

14 15
 The Lutheran Position on Ceremonial
a state of confession, they retain and uphold the traditional ceremonial
of the church as good and useful in the Lutheran Church.
To make the Lutheran position clear, we give the following quota-
CH.APTER III
tions from the Lutheran Confessions:
Usages not contrary to Holy Scriptures are to be observed: "Of
Usages in the Church they (Lutherans) teach that those ought to be
observed which may be observed without sin, and which are profitable
The Lutheran Position on Ceremonial unto tranquility and good order in the Church." ( Art. XV, Augsburg
Confession)
The old ceremonies are not abolished: "For it is a false and mali-
cious charge that all the ceremonies, all the things instituted of old, are
abolished in our churches." (Art. XXI, Augsburg Confession)
The Mass is not abolished: "Falsely are our churches accused of
abolishing the Mass; for the Mass is retained among us, and celebrated

W
HILE radical reformers in the 16th-century Reformation dis-
carded the traditional rires and ceremonies of the church, the with highest reverence. Nearly all the usual ceremonies are also pre-
Lutheran reformers retained them, except for such changes as served." (Art. XXIV, Augsburg Confession)
the Gospel demanded. The church buildings and ornaments remained Ceremonies of past retained: "Forasmuch, therefore, as the Mass
as they were and the Mass was retained with the omission of propitiatory with us has the example of the Church, taken from the Scripture and
features and the addition of the vernacular. Otherwise everything re- the Fathers, we are confident that it cannot be disapproved, especially
mained practically the sarne as it was, so that the Lutheran reformers since public ceremonies, for the most part like those hitherto in use, are
could say that no perceptible changes had been made. retained." (Art. XXIV, Augsburg Confession)
The Lutheran Church's position is that she accepts without reserva- Nothing but Catholic ceremonies admitted: "Only those things have
tion 1. the Scriptures of the Old and New Testaments as the written been recounted whereof we thought that it was necessary to speak, in
Word of God and the only rule and norm of faith and of practice, and order that it might be understood that in doctrine and ceremonies noth-
2. all the Symbolical Books of the Evangelical Lutheran Church as a ing has been received on our part against Scripture or the Church Cath-
true and unadulterated statement and exposition of the W ord of God, olic." (Conclusion of the Augsburg Confession)
to wit, the three ecumenical creeds ( the Apostles' Creed, the Nicene Goodly ceremonies and church customs maintained: "From this con-
Creed, the Athanasian Creed), the Unaltered Augsburg Confession, the dition of the churches it may be judged that we diligently maintain church
Apology of the Augsburg Confession, the Smalcald Articles, the Large discipline and goodly ceremonies and good church-customs." (Art. XV,
Catechism of Luther, the Small Catechism of Luther, and the Formula Apology of the Augsburg Confession)
of Concord. These Confessions of the Lutheran Church, to which every
The Mass celebrated every Sunday with usual ceremonies: "At the
congregation, pasror, teacher, and member is solemnly pledged, are
outset we must again make the preliminary statement that we do not
clearly on the side of the traditional rires and ceremonies of the church.
abolish the Mass, but religiously maintain and defend it. For among us
While they condemn everything that is contrary to the Holy Scriptures
Masses are celebrated every Lord's Day and on other festivais in which
and the use of ceremonies for propitiatory purposes, and while they the Sacrament is offered to those who wish to use it, after they have
designate rites and ceremonies as adiaphora, except when involved in
17
 CEREMONY ANO CELEBRATION The Lutheran Position on Ceremonial
been examined and absolved. And the usual public ceremonies are Toe rubrica! directions in the Lutheran service books are not, and never
observed, the series of lessons, of prayers, vestments, and other like have been, detailed and explicit. They require interpretation and supple-
things." (Art. XXIV, Apology of the Augsburg Confession) menting according to the broad principie stated above. Behind the rubrics
Ceremonies have vital purposes: "... ceremonies ought to be ob- that are given is the traditional ceremonial of the W estern church of,
served both to teach men Scripture, and that those admonished by the and prior to, the 16th century. We have to fall back on these ancient
W ord may conceive faith and fear of God, and obtain comfort, and cusroms when the rubrics need interpretation and when no directions
thus also may pray, for these are the designs of ceremonies." (Art. XXIV, are given.
Apology of the Augsburg Confession) If this principie were carried out today, we would have a distinctly
Toe above statements are official, they are binding on Lutherans, Lutheran ritual and ceremonial. Arthur Carl Piepkorn says, "The six-
and they clearly show that the Lutheran Church is a liturgical church teenth century saw the beginning of extensive innovations in Roman
which has retained, and is bound to, the traditional rires and ceremonies ritual and ceremonial. ln general, these had not reached northern Europe
of the universal church. by the time the Reformation began. Consequently they exerted only
It is importam to bear in mind that the continuity of the universal slight influence on the historie Lutheran rite. Where the historie Lutheran
church was in no way broken by Lutherans in the Reformation. Not rite has been retained or restored, it generally reveals a purer and older
only in doctrine but also in the liturgy, including ceremonial, this con- forro of the W estern rite than the reformed Roman Catholic rite of
tinuity was preserved. A study of the Lutheran Confessions, the writings today exhibits. This is significam. It gives us a denominationally and
of Dr. Martin Luther, and the liturgies of the 16th-century Lutheran confessionally distinctive rite to which we have historie title and which
Church make this conclusion clear. It must also be observed that we have not lately borrowed from alien sources. It gives us a rite which
Dr. Luther and the other Lutheran reformers, including the authors of is an invaluable symbol of the antiquity, historie continuity, and the
the Lutheran liturgies, were men thoroughly acquainted with the cere- thorough Catholicity of the Church of the Augsburg Confession. At
monial in use in the Western church. When they conducted the church's the sarne time it gives us a rite which is both older than, and significantly
divine services, they naturally continued the tradicional ceremonies to and recongnizably different from, the presem Roman Catholic rite." 1
which they were accustomed insofar as they did not conflict with the
Adiaphora
Holy Scriptures. If we keep these facts in mind, we shall not be sur-
prised that these writings contain very few explicit directions as to how ln the Lutheran Confessions rires and ceremonies are called adi-
the liturgy is to be performed. It was simply taken for granted that aphora. But when we use the term adiaphoron, we do not mean some-
both clergy and laity would know what to do and would continue the thing that is indifferent. Today the word "indifferent" may have the
practice of the sarne ceremonial which they had before the Reformation. meaning of unimportant, not mattering much, and rather bad. Rires and
ln other words, when no directions were given, the tradicional rires and ceremonies, however, are not indifferent matters in the sense of being
ceremonies would be continued. unimportant or rather bad. They may be very important and matter
From these facts we can deduce this principle: If no specific rubrica! very much, as was the case in the Adiaphoristic Controversy. At that
directions are given in the Lutheran liturgical books, then what is missing time the Romanists demanded the restitution of discontinued ceremonies
should be supplied by the usage of the W estern church at the time of on pain of persecution and violence. This brought up the following issue
the 16th-century Reformation. This principle would apply to everything of the controversy: May Lutherans under such circumstances submit to
included in the ceremonial of the church, the church building and its 1 Arthur Carl Piepkorn, W hat the Symbolical Books o/ the Lutheran Church
Have to Say About Worship and the Sacraments (St. Louis: Concordia Publishing
ornaments, as well as the manner in which the services are conducted. House, 1952), p.11.

18 19
 CBRBMONY ANO CBLBBRATION The Lutheran Position on Ceremonial

the demand of the Romanists without sanccioning the errors of the service of the church, but also to minor services and occasional o.fiices -
Roman Church and without giving offense to the enemies and friends the Preaching Service without Holy Communion, Matins, Vespers, the
of the Lutheran church! 2 Here rites and ceremonies were not "indiffer- Confessional Service, the Service for Opening and Closing Christian
ent," but very important. Schools, Holy Baptism, Marriage, the Burial of the Dead, dedications,
An adiaphoron, therefore, is not a thing that is indifferent. It is only ordinations, installacions, and all other authorized rires and ceremonies.
something that is not essencial. For many reasons it may be importam While the ceremonies used in carrying out these services may vary
and very good, but it is not essencial. according to the size, ability, and usage of a congregation, it is becoming
Adiaphoron is not to be applied to the word liturgy, for, as stated that the orders themselves and their recognized variecies should be left
above, liturgy refers to everything belonging to the church's worship, intact. One of the general rubrics in T he Lutheran H ymnal, p. 4, states,
including its essencial as well as unessencial features. The Eastern church, "Congregacions are urged to let the basic structure of the Service remain
for example, calls the Holy Communion Service the Divine Liturgy, and incact. The wide choice permitted in the Rubrics makes it possible to
the Holy Communion Service is certainly not an adiaphoron. Our fathers have the Service as simple or as elaborate as the circumstances of each
who wrote the Book of Concord were very careful not to apply the word congregacion may indicate." Such conformity is desirable according to
adiaphoron to the liturgy but to human rites and ceremonies. the law of love and the spirit of loyalty and fellowship. Luther, in his
"Exhortacion to the Christians in Livonia Concerning Public W orship
Uniformity and Unity," said: "Even if the externai regulations in the services-
Absolute uniformity in ceremonial is not necessary for the unity such as masses, singing, reading, baptizing- do not add anything to
of the church. Our Lutheran Confessions clearly state: "To the true salvacion, nevertheless, it is unchriscian to be disunited over such things
unity of the Church it is enough to agree concerning the doctrine of the and thereby confuse and unsettle the common people, and not the rather
Gospel and the administracion of the Sacraments. Nor is it necessary to consider the edification of the people to be more important than our
that human traditions, that is, rires and ceremonies, instituted by men, own thoughts and opinions. . . . For, as has been said, even if the
should be everywhere alike" ( Art. VII, Augsburg Confession). "W e externai uses and regulations are free and, taking the faith into con-
believe, teach, and confess also that no church should condemn another sideracion, may with good conscience be changed at all places, at all
because one has less or more externai ceremonies not commanded by hours, by all persons, scill, taking love inco consideration, you are not
God than the other, if otherwise there is agreement among them in free to use such liberty, but are in duty bound to consider how matters
doctrine and all its arcicles, as also in the right use of the holy Sacra- may be made bearable and better for the common people, as St. Paul
ments, according to the wellknown saying: Disagreement in fasting does says, 1 Cor. 14 :40, 'Let all things be done orderly and honorably among
not destroy agreement in faith." (Art. X, Formula of Concord, Epitome) you;' and 1 Cor. 6: 12, 'I have power over all things, but all things do
3
It is only proper, however, that all congregacions belonging to a not profi.c;' and 1 Cor. 8: 1, 'Knowledge puffs up, but love edifies.' "
church denomination should adhere to the orders of service given in their Again, in his "German Mass and Order of Service," Luther states:
church's o.fficial or authorized and approved service books, such as The "It would be well if in every jurisdiction public worship were uniform
Lutheran H ymnal, the Lutheran Service Book and H ymnal, T he L11theran and neighboring towns and villages observed the sarne ceremonies as
Lit11rgy, T he Ltttheran Agenda. Such conformity applies not only to the the city.'' 4
order for the celebracion of the Holy Communion Service, the chief s Works o/ Martin Luther (Philadelphia: A. J. Holman Co., 1931 ) , Vol. VI,
2 Sec Concordia Triglotta (St. Louis: Concordia Publishing Housc, 1921), His-
p. 147.
torical Introduction, pp. 107-112. ' Ibid., p. 171.

20 21
 CEREMONY ANO CELEBRATION The Lutheran Position on Ceremonial
The very idea of liturgy excludes individualism and self-will. ln cording to the usage of the lutheran Church as prescribed in her Con-
private worship every person may follow his individualistic way of wor- fessions and in her official service books.
ship. But in public or corporate worship this is impossible. There the
congregation can only worship in a common and prescribed form. And Evangelical Attitude
a group of congregations, a synod, and a larger church body should show Our atcitude toward human rites and ceremonies is evangelical, not
its unity of faith by adhering to common rites and ceremonies. If a con- legalistic. Rubrics and directions do not proceed from the law but from
gregation uses a rite different from the church's service books, it is gen- the Gospel. We do not want conformity on the basis of legal compulsion,
erally the result of the personal preference of its pastor or some of its but on the basis of our new life in Jesus Christ by which we are made
members who have imposed this on the people. Fortunately, such stub- free from the curse of the law and are enabled by the Holy Spirit to
born individualism on the part of some pastors and individual laymen live more and more in Christian love and liberty. ln this new life we
is not as common today as it once was. respect everyone's conscience and freedom. We live by the principle
that everything which is neither commanded nor forbidden by God is
Orders of service usually admit some variations in the ritc itself and
a matter of Christian liberty. And since human rites and ceremonies are
a variety of expression in its ceremonies. Such alternate materials and
neither commanded nor forbidden by God, we do not criticize or con-
rubrics may be recommended by the church and printed in the service
demn one another for using more or fewer of them.
books. But the rite itself, or its recognized varieties, should be adhered to.
Neither do we feel constrained by any force of resolution, compul-
Private fancy and the desire to be wiser than the church are not becoming.
Those who desire changes should seek to obtain them in the regular way sion, or law - except the law of love - to adopt any particular human
through the liturgical commission or board of the church denomination. ceremony for ourselves or to force it on others. To decide by a majority
vote that certain human rites and ceremonies may not be done can be
Luther advised that the sarne rites and ceremonies should be followed
just as much a violation of the law of Christian love and liberty as to
at least on a provincial basis. If that was recognized as desirable in his
decide that certain ceremonies must be clone, or better be clone by every-
day, when most people lived and died within a few miles of their birth-
one who does not want to be criticized. Rather than to make an issue
places, how much more important it is in our day of much traveling
of these things in a congregation by bringing them up for a majority
and changing of residence.
vote, it would seem to be more praiseworthy if pastors and laymen would
But while we plead for careful adherence to the church's authorized simply follow the traditional rites and ceremonies which the lutheran
forros and their recognized varieties, we believe that considerable liberty Church retained in the Reformation. ln other words, let them follow
may be permitted in nonliturgical worship, private prayer, and group the lutheran service books, and when these lack directions, conform to
devotions. ln the opening and closing devotions of meetings and Bible the usage of the lutheran Church as professed in her Confessions. If,
classes, song services, and the like, every pastor may be free to exer- for example, the question comes up as to how often the Holy Com-
cise his skill in ordering the service. Even if some of the brethren, munion service is to be celebrated, it is becoming to answer it, not on
in their zeal by all means to save some, and their inclination to indulge the basis of a majority vote, but according to the usage of the lutheran
in free prayers and reviva! songs, seem to go altogether beyond the Church as it is clearly stated in Article XXIV both of the Augsburg
bounds of doing everything "decently and in order," we may well trust Confession and the Apology of the Augsburg Confession. ln case the
that lutheran consciousness will gradually correct such excesses. The lutheran Confessions do not give an explicit answer to a question, the
important thing is that the principle be observed: individualism, if advice of a lutheran liturgiologist may be obtained. ln our opinion,
needed, in the nonliturgical devotions, but uniformity in the liturgy ac- because of human weakness, it would be better for the good of order

22 · 23
 CEREMONY ANO CELBBRATION

and harmony in the congregation not to make an issue of adiaphoristic

matters and .6.nally forcing a decision by a majority vote.
The Lutheran position in human ceremonial is evangelical and not CHAPTER IV
legalistic. We do not say, this or that must or must not be clone, but,
"we beseech you by the mercies of God" to do or not to do so-and-so.

The Altar and Its Ornaments (Part 1)

l°NG before chu«hes we,e built, the ch,mh's wo,ship was cwiecl
out ator around an altar. ln Gen. 8:20 we read that "Noah builded
an altar unto the Lord." Even before that, "Cain brought of the
fruits of the ground an offering unto the Lord. And Abel brought of
the firstlings of his flock and of the fat thereof" ( Gen. 4: 3, 4). These
sacri.6.ces must have been offered on an altar. Therefore, the altar was
the place of worship before there were church buildings, and the altar
is more chan an ornament or piece of furnishing in a church. It is a mon-
ument or object around which and in which the church's worship is
centered.
We may regard the altar as: 1. the Lord's table, 2. an emblem of
sacri.6.ce, and 3. a symbol of God's presence.
ln one of its aspects the Holy Communion Service is a fellowship
meal in which we are united wich Christ and all fellow believers in a holy
union or communion. As such it is celebrated at a table. This table is
the altar, which for that reason is called the Lord's table. (1 Cor. 10: 21)
Toe altar is also an emblem of sacrifice. The word altar itself in-
dicares this. It comes from the Latin a/tare ara, which means an elevated
place for sacri.6.ce. ln the church's worship the altar represents by asso-
ciation Christ's sacri.6.ce of Himself for the redemption of the world, and
the place where the benefics of this sacri.6.ce and all the blessings of God
are conveyed to the believers. But the sacrificial aspect of the altar does
not end there. It is the monument on which we offer in response to God's
24

SElJl\Nª~'º coNCíl~D\j.}
 CEREMONY AND CELEBRATION The Altar and lts Ornaments (Part 1)

mercy our sacrifices to God, that is, our sacrifices of prayer, praise, thanks- and church. A proportion of 5 to 12 has been suggested. This would
giving, and such material tokens of the offering of ourselves with all we make the altar 1O feet long in a chance! 24 feet wide. The standard
are and have as money, bread, and wine. height of the altar is 40 inches. It is possible to add to the length and
height of an altar which is too short and not quite high enough by
Thirdly, the altar is a symbol of God's presence. It symbolizes the
place where God and His people meet. Our Lord Himself refers to the adding a mensa two or three inches thick and extending a foot or so
beyond the ends of the altar and projecting an inch or two in front.
altar as a symbol of God in Matt. 5: 23 and 23: 18-20. The altar stands
for God as our B.ag stands for our country. That is why we direct our It is desirable that the mensa project a little in front so that the minister
worship to the altar and reverence toward it by bowing, genuB.ecting, will have roam for his feet at the base of the altar. A recess on the
and kneeling. That is also the reason why the altar icself, and not any botcom for the feet is not becoming to an altar because ic reminds one
of ics surroundings or ornaments, such as crucifix, reredas, pulpit, or any of the cabinet work in a kitchen. Such associations are not in keeping
other object, is in matter of location and all other considerations the focal with the dignity of an altar.
point and center of the church's worship and the church building. The location of the altar is at the head or in the midst of the wor-
shiping congregation because the altar is the object toward which and
Material, Shape, and Location in which the church's worship is centered. This location is naturally
The altar may be built of wood or scone. A "rubricai" or "fixed" a place on the axis of the church building. To place a large cross or
altar is made entirely of stone and is built up from the ground on a foun- crucifix on the axis or center, wich the altar on one side of it and the
dation of scone below the footpace. The latter point is somecimes over- pulpit on the other, is an innovation contrary to the nature and mean-
looked and a stone altar is placed on a foocpace which is often only ing of the altar. It is desirable that the altar stand free from the east
a wooden B.oor. The kind of scone used is immaterial, whether marble wall so that it may be approached from all sides. It is not placed directly
or other stone, but concrete, srucco, or other artificial materiais are not on the B.oor of the chance!, called the pavement, but on an altar plat-
becoming to the nature of the altar. If the altar is constructed of wood, form, called the predella or footpace. This platform may be one to three
it may have a scone mensa or, according to tradition, at least an altar steps higher than the pavement. If three steps, the lower step is tradi-
scone placed as an insere in the wooden mensa. This stone is about ten tionally for the subdeacon or epistler, the second step for the deacon
by twelve inches in size. When Holy Communion is celebrated, this or gospeler, and the top step for the celebram. ln smaller churches
stone is the place where the sacred vessels are located. Five Greek cresses where only two steps are needed, the subdeacon may stand and kneel
may be incised in this scone or in the mensa, whether wood or stone, on the pavement. If the church is very small, only one step is necessary.
one on each comer and one in the center. These cresses symbolize the The steps are not higher than five inches and have a depth of about
five wounds of our Lord. eighteen inches. The footpace around the altar has a depth of thirty
The shape of the altar is eicher that of a table or a box-like struc- inches or more, large enough for two officiants at the altar to pass
ture which is enclosed on all sides. Whether it is oblong, square, or each other.
round is immaterial. But a mere shelf attached to the wall with brackets
and without supports standing on the B.oor is contrary to the nature of Ornaments of the Altar
the altar. Innovations of this kind reveal the inB.uence of those who According to tradition, the altar is furnished with a crucifix, candle-
regard the church building only as a meeting house and the so-called sticks, altar linens, frontal and superfrontal, and missal stand. It may
altar only as a convenient place on which to put things. also have a gradine, reredas or dorsal, riddles, and a canopy. Flower
The size of the altar in length depends on the size of the chance! vases may also be added to this list of altar ornaments.

26 27
 CEREMONY ANO CELEBRATION The Altar and ltJ Ornaments (Part 1)
The crucifix is the principal and most prominent object on or above He is our brother and we are flesh of His flesh." 2 This does not mean
the altar. lts place is in the center-rear of the altar, in such a position that every cross must have a corpus on it. But if the empty cross and
as to be seen easi~by all, and so that the arms of the cross rise above the individual Communion glasses become confessional marks, then it
the candlesticks. fThe crucifix is a reminder of Christ's suffering and may become necessary to give the crucifix and the chalice a prominent
death, but also of His resurrection, ascension, and session at the right place in our churches and chapeis.
hand of the Fath~ His triumph, however, was not possible without ln this connection it may also be pointed out that if pictures, carv-
His suffering and death. Perhaps this is the reason why the crucifix at ings, statuary, scained glass, or any other representations are placed on
the time of the Reformation represented the suffering Christ, and why or above the altar, it is becoming that they harmonize with the idea of
it is the traditional type on Lutheran altars. Ao interesting testimony the atoning sacrifice of Christ which the altar symbolizes. Attention has
to this Lutheran tradition is given by the Anglican liturgiologist, been called to the fact that, while a painting of Christ in Gechsemane
F. E. Brightman, in his paper on "The Eucharistic Sacrifice." He says, represents sacrifice, it is the sacrifice of prayer, a sacrifice which man
"At this moment I believe a central crucifix is most strikingly char- offers to God, but not the atoning sacrifice of Christ. Even when it is
acteristic not of Catholic churches at all - but of Lutheran, where the correctly understood as a sacrifice of faith and not of merit, it still places
altar and the church is often dominated by a huge crucifix." 1 But the emphasis on a sacrifice concept of the altar which is secondary and
whether the corpus on the cross be representative of the suffering Christ may be misunderstood. All representations of the Lord's Supper are
or of Christ as prophet, priest, and king, it is not desirable that the altar in keeping with the altar as the Lord's table, but this, too, is not the
cross be a mere cross without a corpus. Some people claim that the central idea. A statue or painting which shows our Lord saying, "Come
empty cross represents the risen Christ. But be that as it may, the empty unto Me, all ye that labor and are heavy laden, and I will give you rest,"
cross may be a distinctive mark of that kind of Protestantism which such as the famous statue of Thorwaldsen, does not convey che idea of
spiritualizes Christ. There seems to be some evidence for this in their sacrifice very well. ln some churches the words, "Preach che Gospel to
supply catalogs. These usually do not feature crucifixes but only empty every creature," are inscribed on the reredos of the altar. Those words
crosses, as also not chalices but only trays of individual Communion would be better on the pulpit. On the other hand, the words, "Christ
glasses. The exclusion of crucifixes and chalices may express their Re- our Passover is sacrificed for us," is an excellent inscription for the altar.
formed doccrine, cheir disbelief in che bodily presence, or real presence,
Candlesticks were probably not placed on the altar itself before
of Christ. But we believe in the real presence and our Confessions say,
the 11 th century. Before that, floor candlescicks were used which scood
"We regard it as a pernicious error when such majesty is denied to
around the altar. Not until the 12th century did the custom of placing
Christ according to His humanity; for thereby the very great consolacion
two candlesticks on the altar come into vogue, and chen it was still
is taken from Christians which they have in the aforecited promise con- a novelty. ln the 13th century we have references to seven candles car-
cerning the presence and dwelling with them of their Head, King, and
ried in a papal Mass at Rome. Two of these were used in the ceremony
High Priest, who has promised them that not only His mere divinity of reading the Gospel and the other five were placed on the altar. But
would be with them, which to us poor sinners is as a consuming fire to this was a papal Mass and not an ordinary Mass. ln Norchern Europe
dry stubble, but that He, He, the man who has spoken wich them, who during the 15 eh century five, seven, and nine candles on the altar are
has tried all tribulation in His assumed human nature, and who can mentioned. But even as late as this the number of lights on the altar
therefore have sympathy with us, as with men and His brethren - He was generally limited to two.3
will be with us in all our troubles also in the nature according to which 2 Concordia Triglotta, Formula of Concord, Thorough Declaration, Art. VIII,
1 Quoted by Vernon Staley, The Ceremonial o/ lhe English Church (Oxford: p. 1047.
A. R. Mowbray & Co., 1899), in footnote 1, p. 114. 3 W. C. Bishop, Liturgica Historica (Oxford: Clarendon Press, 1918), p. 301 ff.

28 29
 CEREMONY AND CELEBRATION The Altar and Its Ornaments (Part 1)
ln general, light is a symbol of God. He is "light and in Him is and detract from the simple, natural, and devotional character of the
no darkness at all" (1 John 1 : 5). He created light. He appeared to candles.
Moses in a burning bush. He led the people of Israel in a pillar of light. The number of candles may vary with the feast. On ferial days
ln a special sense, light is a symbol of our Lord. He is "the true and for simple services, the smallest number may be employed and the
light, which lighteth every man that cometh into the world" (John 1: 9). greatest number on the highest feast and for the most festive services.
Heis "Light of Light." (Nicene Creed) Too many candles, however, are theatrical and contrary to the spirit of
A burning candle or lamp also symbolizes the sacrificial love which the licurgy, for the Church does not use candles for the gratification of
spends itself in the service of God or man as a candle consumes itself men, but for the honor and glory of God.
in burning. Thus it is a symbol of the sacrificial love of Christ who The candles are lighted with a taper and extinguished with a snuffer.
gave Himself for our redempcion. But it is also a symbol of the sacri- This may be clone by a server, acolyte, or altar boy vested in cassock and
ficial love of believers who give themselves to the service of God and surplice or cotta. The proper procedure is to light all the candles on
their fellowmen. the epistle side first and then those on the gospel side, beginning each
time with the candle nearest the altar crucifix. The reverse order is ob-
The Lutheran usage is to place at least two candlesticks on the altar
served in extinguishing the candles. All the candles on the gospel side
for the celebration of the Holy Communion Service. These stand at the
are extinguished first, beginning with the one farthest from the crucifix,
extremicies of the back of the mensa or the gradine. They have assumed
and then those on the epistle side are extinguished in the sarne way.
the symbolism of the human and divine natures of Christ. They are
called euchariscic lights and are burned throughout every Holy Com-
munion Service. Additional candles may be provided either on the altar
or around the altar. But candlelabra holding three, five, or seven candles
are not used as a substitute for the two single euchariscic lights. They
are known as oflice lights, because they are used particularly in minor
services, such as Matins and Vespers which are called oflices. If, how-
ever, there are no oflice lights, the euchariscic lights are used for all
services.
It is desirable that both the candles and the candlesticks be of such
a size as to be in scale with the altar and chance!. They are not to out-
rank the altar crucifix. ln fact, great care should be exercised that the
candles are not too tall. Many altars are spoiled by overly tall candles.
Candlescicks may be made of gold, silver, brass, or wood. Pure
beeswax or at least 51 percent beeswax candles are traditionally used
on the altar. Candles made of paraflin and stearine may be used for
other than altar candles. Electric lights used as a substitute for candles
are considered vulgar. So also are all decepcive devices, such as imitation
candle tubes and springs. Even the brass burners placed on top of candles
to prevent dripping and to make the candles last longer are anything
but desirable on the altar, because they attract attention to themselves

30 31
 The Altar and Its Ornaments (Part 2)
with wax, ro prevenc moisture coming up from che scone. To the front
edge of che middle cloch, the superfrontal of the altar may be attached.
CHAPTER V The two lower clochs may be made of coarser linen chan the fair linen.
The sacramental linens may also be classified with the altar linens.
Regarding chese, The L1ttheran Liturgy gives the following rubrics:
"The Corporal, a square of very fine linen, is laid on the cencer of
The Altar and Its Ornaments (Part 2) che Fair Linen cloch. U pon it the sacramental vessels are placed." This
means that the sacred vessels for che Holy Communion are not placed
at either end of the altar.
"The Pall, a small square of stiff material covered or lined with
linen, is used to cover the chalice. It should be removed at the Con-
secracion." Nocice that no provisions are made for che use of individual
communion glasses. Neicher do che Lucheran Confessions concemplate
the use of individual glasses.

T
HE altar linens, covering the mensa, or top of the altar, are the
"The Pttrificators, squares of heavy linen, are used to cleanse the
fair linen and two lower clochs. They are made of pure linen or
rim of the chalice during che Administration." Nocice again chat the
hemp, noc cotton or muslin, are kept scrupulously clean, and are
Lutheran liturgy prescribes the use of a chalice for administering che
changed with sufficienc frequency.
precious blood of Chrisc.
The fair linen is the uppermosc of the three clochs. 1c is prescribed "The V eil, made of silk or of che finest linen, is used to cover the
by the general rubrics in The Lutheran Liturgy in the words: "The Fair sacramental vessels upon the altar or credence cable. 1c is removed be-
Linen, a cloch covering the altar, excending one third or two thirds or fore che Preface and should be folded carefully and laid upon the altar
all che way to the floor at che narrow ends, shall always be upon che and again placed over the sacramental vessels after the Adminiscracion
altar." 1 The general rubrics of che Service Book and Hymnal say: "The at the Nunc Dimittis." ln some churches a silk chalice veil of the color
Fair Linen, a cloth covering che Altar, excending one-third or two-chirds of the day is used before the Preface and a linen posc-communion veil
ro the floor at the narrow ends, and a span in front, shall always be is used to cover all che sacred Holy Communion vessels after the Dis-
upon the Altar." 2 It is, therefore, concrary ro our rubrics to omit the tribution.
fair linen and leave the altar bare. Toe finest linen is used in making "When not in use on the altar, the sacramental linens should be
the fair linen. 1c may have, as is the general custom, five crosses worked properly folded and kept in the Burse, a square envelope made of scrong
in flat embroidery, one in the cencer and two at each pare corresponding cardboard, covered with silk or heavy linen."
to those on the rop corners of che mensa. 1c is not becoming to sew any The rubrics in the Service Book and Hymnal are given on page 277.
kind of lace on the fair linen to extend over the fronc edge of the altar. The Lavabo and Baptismal T owels may also be added here. They
Toe plainer the altar linens are, the better. are made of medium heavy linen and of any convenienc size.
Toe two separate lower cloths fie the top of the altar exactly. If the The chrisom or baptismal robe was retained by Lucherans to place
altar has a stone mensa, the lowest cloth may be a cerecloth, permeated over a child when it comes out of the fone, that is, when it has been
1 The Lutheran Liturgy (St. Louis: Concordia Publishing House), p. 426. baptized. Luther prescribes ic in his T aufbüchlein and Friedrich Lochner
2 Service Book and Hymnal (Philadelphia: United Lutheran Publication House, describes its Lucheran usage in his Liturgische Formulare. The ceremony
1958), p. 277.
33
 CEREMONY AND CELEBRATION The Altar and lts Ornaments (Part 2)
of placing the chrisom on the child is connected with the words, "As sets at once, it may start with the red set. For the time being, this may
thou art now clothed with this pure, white, and unspotted garment, so take the place of the white and green, while the altar may be left bare
mayest thou evermore be clothed with the innocence of Our Lord and during the penitential seasons. After the red set, the violet may be added.
Savior Jesus Christ, for whose sake God has made thee His child and This will provide something for ali seasons. The next set should be green.
received thee as an heir of eternal life." Thus the chrisom symbolizes Red will then be used for the high and minor festivais, green for the
the innocence and righteousness of a baptized person and expresses ordinary days, and violet for the penitencial seasons. After this the white
ceremonially the words of Gal. 3:27, "For as many of you as have been set may be added, and finally black.
baptized into Christ have put on Christ."
Ordinarily the frontal and superfrontal cover only the front of the
Frontal and Superfrontal altar. But if the altar is in a central position, or is round, or of another
shape which requires special treatment, they may cover the entire base
Together with the altar linens, the altar is vested traditionally with
of the altar.
a frontal and superfrontal, ac least a superfrontal. The ceremonial vest-
ing or clothing of the altar is very ancient. The original material used T he Missal Stand
was linen, but gradually silk cloths replaced the linen and they carne
The purpose of the missal stand is to hold the missal or altar book
to be decorated beautifully with orphreys, embroidery, and even jewels.
which contains everything necessary for the celebram or offi.ciant in con-
The vestments have assumed the symbolical meaning of the royal ves-
ducting the church's services. Anciently cushions of the color of the day
ture of Christ and His body, the church. But even only from the stand-
were used for this purpose. The common usage today is to have a wooden
point of giving prominence to the altar and of adding beauty and variety
or metal stand. It is a laudable custom to cover the stand with a cloth
co the church's worship, che altar frontal and superfrontal are of great
of the color of the vestments. A stand that is too tall or too conspicuous
importance. The variety in the change of color which marks the feasts
is not pleasing. Its normal position outside of service time, as well as
and seasons gives life to the whole church. If the altar were to remain
at the beginning of the Holy Communion Service up to the reading of
the sarne month after month, if it were to look the sarne on Easter as
the Holy Gospel, is at the epistle bom of the altar parallel with the
on Good Friday, the whole atmosphere of the church would suffer from
front of the altar. When the Communion vessels stand on the corporal
drabness and dreariness.
in the midst of the altar, the stand is placed left of the corporal at such
The frontal which covers che entire front of the altar down to the
an angle that the celebram can read from the altar book. For non-
footpace traditionally carries the color of the day. The superfrontal
Eucharistic services the missal stand may be in che midst of the altar
which hangs down from the mensa from seven to ten inches was added with its front edge parallel with the front of the altar, not left of the
to cover the rod under the mensa to which the frontal is attached and center and slanted as is seen sometimes.
may be of a neutral color.
Five sets of vestments or paraments are used during the church The Gradine
year: a white, red, violet, green, and black set. The white set is used Everything was kept off the altar until about the ninth century,
on the high festivais and their seasons, the red for Pentecost and minor except the offerings of the people, including bread and wine, the sacred
festivais, the violet for the penitential seasons, the green for the ordinary Holy Communion vessels, and the altar book. But when the custom
days, and the black only on Good Friday. If the altar is plain and if it arose of placing statuary, crucifix, candles, and flowers on the altar,
is stripped bare on Good Friday, no vestments are necessary and the a gradine, or retable, or shelf was constructed on the back of the altar
black set may be omitted. If a church cannot afford to acquire ali the on which to place these things. If the gradine is kept low and does not

34 35
 CERBMONY ANO CBLEBRATION The A ltar a11d lts Ornaments (Part 2)
detract from che altar, ic is a convenience for placing those things whicb yond the front edge of the altar. These may be hung on brackers fasrened
do noc belong on the altar icself. to rhe wall or ro rods attached to riddle poses. Excepc in large churches
in which che dorsal can be quite high, rhe riddles may be rhe sarne
The R eredas
height as the dorsal, that is, 6-8 feer, and chey may fall ro wirhin
From the gradine developed tbe reredos wbicb was erected bebind a few inches of the foorpace. They may be made of che sarne clorh
che altar, made of wood or stone and ricbly carved and ornamenced. and color as rhe dorsal or of a concrasting color.
Tbe paneis were beaucifully decoraced wicb paincings or silk damask.
Canopies and nicbes were conscrucced wbicb contained carved figures T he Altar Canopy
of our Lord, tbe aposdes, and saincs. Somecimes che reredos was made The ereccion of a canopy over che altar probably goes back to che
in che form of a cripcycb wicb side paneis binged to che cencer com- fourtb cencury and may be derived from the custom of fitting a royal
parcmenc. Tbese could be closed during Lenc or, ac leasc, during Holy chrone with a canopy. Undoubredly, a canopy does ser off a place or
Week so as co bide brigbc and fescive decoracions. Unforcunacely, wbac objecc as one of digniry and honor. When erecced over an altar, ir pro-
began as a convenienc shelf on the altar developed during tbe Renais- claims ic as a holy and sacred object. Wheo rhe canopy is placed upon
sance and Baroque periods into an imposing scruccure which detracced four poses, ic is called a ciborium. When ic is hung frorn che ceiling or
from the altar and made the altar appear as only a base or foundacion a scruccure atcached to the east wall, ic is called a baldachin. The canopy
for the reredos. During che 19th cencury, church supply houses manu- covers boch tbe altar and tbe foocpace. lc m ay be conscrucced of wood
faccured reredoses by mass produccion which were usually high, chree- or scone, or ir may be made of the sarne material as the dorsal and
gabled affairs with irnicacion Gocbic cracery and unsighdy decoracions. fascened to che wall ac the top of a bigh dorsal. The front may be
lc is necessary, therefore, to caucion againsc unbecoming reredoses, re- finished wich an edge of silk fringe.
aliscic paincings, cheap scacuary, and everyching chat milicates againsc
tbe central posicion and reverem dignicy of the altar. Flower Vases
Flowers have probably always been broughc to church by Christians
The Dorsal
and used as an adornmenc of che altar. Buc before che developmenc
Instead of a reredos, a dorsal may provide a suitable background of tbe gradine or retable, tbey were noc placed on the altar icself, buc
for the altar. The dorsal may be hung from a metal rod or from hooks on tbe .floor around che altar. When placed on che gradine, suicable
six to eighc feec above che foocpace and excending about one foot be- flower vases are provided. These rnay be made of glass, ceramics, or
yond the ends of the altar. lt may be hung .flat or in folds, and may, metal of a reverem and convencional design so as noc to draw accencion
like the frontal on the altar, carry the colors of che church year. If co chemselves. They are noc lefc on che gradine when che .flowers are
a perrnanent dorsal is provided, ic may be of a neutral color, such as removed.
a deep red damask, red and gold, blue and gold, a deep shade of gold,
Flower pocs concaining pocced .flowers may be placed around tbe
or a capescry of churchly design. Also contrascing colors and materiais
altar, buc are not considered becoming on che gradine of che altar.
witb tbree or five orphreys or paneis edged witb gold galloons make
a beauciful dorsal. Flowers are encouraged for all Sundays, feasts, and days of the
church year but noc for Advenc and Lent excepc on Gaudece and Laecare.
Riddles At ali times, however, rescrainc should be used because the frontal and
To tbe dorsal may be added riddle curcains or wings, hung parallel superfroncal are the real adornment of the altar and .flowers are only
to che ends of tbe altar abouc one fooc away and excending a licde be- ao accessory decoracion.

36 37
 CEREMONY AND CELEBRATJON

The Central Altar and Its Ornaments

The arrangement of the paraments and other ornaments on a cen-
CHAPTER VI
trally located altar will naturally be somewhat different from that of
a conventionally located altar. Consideration will have to be given to
the fact that such an altar is seen from all sides. The fair linen may
have to be made differeotly. If Holy Communion is celebrated "facing
the people," the altar crucifix cannot stand in its usual place. The two The Church Building and Its Ornaments
eucharistic candlesticks may have to be placed in a different position.
Flowers cannot be placed oo an altar gradine or retable, since there
is oone.
W e suggest that the arrangement retain as much of the tradicional
as possible. The parament problems may be solved by extendiog the
frontal and superfrontal all around the altar. The fair linen may be
made the sarne size as the mensa instead of hanging dowo on the ends.

T
HE principal place for administering the liturgy is the church
The altar crucifix may be suspended from the ceiling over the center building. ln fact, ic is the purpose of the church building to be
of the altar, or it may be mounted on a floor standard. This standard the settiog for the liturgy. The liturgy determines its requirements
may be located in such a way that it will be directly behind the cele- in rooms, arrangements, and furnishings. More than that, it determines
bram when he faces the people. The eucharistic lights may stand in the psychological and esthetic aspects of the building, which is sym-
a central position at the ends of the mensa to the right and left of the bolically, and through the means of grace effectually, "the house of God
celebram. Flowers may be placed in floor-stand flower vases and be and the gate of heaven." When these things are missing, it may be
located near the altar. ever so practical and still fail as a church building.
As long as this purpose of the church building is fulfilled both in
its interna! and externa! effectiveness, the style of architecture is im-
material. Notable styles of the past are the Byzantine, Romanesque,
Gothic, and Renaissance. The modem or contemporary style differs from
these in making use of modem building methods and materiais. While
this style is still in the experimental scage, it has in some cases produced
very fine church buildings and may develop into something as good as
Romanesque aod Gothic.
According to ao old custam, the church buildiog is, if possible,
orieotated, that is, the axis of the church is east and west, with the altar
in the east eod, so that the congregation faces east ia their worship
toward the altar. From ancient times people have worshiped toward
the east, because that is the place where the sun rises and light is said
to come from the east. And since God and the Son of God and the
truth of God are spoken of as the Light of the W orld, it is but natural

38
 CEREMONY AND CELEBRATION
The Church Building and lts Ornaments
that Christians should try to arrange their churches so that they face Communion Service and the water used in Holy Baptism. It may con-
east when they worship God. sist of a cupboard-like recess in a wall of the chance!, fitted with a bowl
Traditionally, the church building consists of a chance!, which may or basin to which is attached a pipe leading directly into the earth.
be composed of the sanctuary and liturgical choir, the nave, which may Sometimes the piscina is put in the sacristy or one in both the chancel
include transepts, the narthex, a room for the organ and congregational and sacristy. For the reverem disposal of the sacred elements, the General
choir, a place for the baptismal font, a place for the church bell or bells, Rubrics of The Lutheran Liturgy, p. 421, says: "When the Service has
and the necessary sacristies. been completed, the Celebram or a deacon shall remove the sacramental
vessels from the altar to the sacristy and dispose of that part of the bread
The Chancel
and wine which remains as follows: He shall carefully remove the bread
The chance! may be composed of two sections. The section in from the paten and ciborium to a fit receptacle, there to be kept against
which the altar is located is called the sanctuary. Some Protestants use the next Communion. He shall pour what remains of the consecrated
the term sanctuary to designate the church building. Such a usage is wine into the piscina or upon the ground at a proper and convenient
unfortunate and Lutherans should avoid it. ln liturgical terminology place outside the church."
the term sanctuary means that part of the church building in which the
The sedilia are benches in the chance! for the celebrant and his
altar is located.
assistants. If necessary, a bench may be located on both the south and
ln some churches, especially cathedrals, abbey churches, and sem- norch walls. The clergy usually sit on the souch bench and the other
inary chapeis, a liturgical choir facing north and south, is located im- assistants on the north bench. Chairs, especially armchairs, in place of
mediately in front of the sanctuary for the purpose of saying the daily benches are considered to be unsuitable for sedilia.
offices, particularly Macins and Vespers. ln that case, this place is called
The pulpit stands at or near the west end of the chance[, either
the choir, and the choir and sanctuary together constitute the chancel.
on the north or south side. Since the preaching of the Gospel belongs
The ornaments of the chance! are all such items as are related to to the Holy Communion Service and is closely associated with the altar,
the altar. For all that, every ornament of the entire church building it is desirable to keep the pulpit within the chancel. ln large churches,
is in one way or the other related to the altar, for the altar symbolizes however, it may be necessary to locate it near the east end of the nave.
God, and essentially all of the church's worship is for the glory of God.
The lectern usually stands in line with and on the opposite side
The credence is an auxiliary table or shelf in the sanetuary for the to the pulpit. Since a lectern is not needed for all services, it may be
altar to hold certain things that are needed in conducting the services. made so as to be movable.
Ordinarily, it is located on the epistle side and, if it is a table, it is
The commtmicants' rail is not required, since for many centuries the
covered with a white linen cloth excending to the floor on all sides. If it
communicants received the Blessed Sacrament standing and the kneeling
is only a shelf or niche, it is covered in some other reverent manner
position did not become customary until the Middle Ages. Nevertheless,
with a white linen cloth. For the celebration of the Holy Communion
a communicants' rail is desirable, both for convenience and as an orna-
Service, the vested chalice may be placed qn the altar before the service,
ment of demarcation between the nave and the chance!. It designares
but the other sacred vessels, especially those containing the bread and
the place of approach to the altar. This is why the communicants' rail
wine, may stand on the credence umil the Offertory. Other items some-
is also called the altar rail. If it is placed on the first step leading from
times placed on the credence before the service are the lectionary, the
the nave into the chance!, it will not be necessary for the aged and in-
containers for the gathering of the offerings, and the acolytes' candles.
firm to climb steps, nor to lift persons in wheelchairs up steps, for them
The piscina is for the disposal of the leftover wine from the Holy to partake of the Sacrament of the Altar. Located there, it will also

40 41
 \
CEREMONY AND CELEBRATION
The Church Building and Its Ornaments

serve well for the administration of Private Confession and Absolution choir is a liturgical and theological problem. Toe church is not a con-
required by the Lutheran Confessions.1 Care should be exercised not to cert hall in which the congregation is the audience and the ministers and
make the communicams' rail too prominent by its size ~nd decorations. the musicians are performers on a stage. Toe organ and choir belong
Its purpose is to serve the altar and not to obstruct it or detract from it. to and with the congregation in the nave. They perform necessary parts
of the worshiping assembly. They lead and guide the singing of the
The Nave congregation and in the name of the congregation perform some of the
The church is often compared to a ship sailing over the sea of time. more difficult musical parts of the services. It is becoming, therefore,
That is probably the reason for the term nave, from the Latin navis, that they should be located with the congregation and face the altar
meaning ship. It includes everything outside the chance! where the laity like the rest of the congregation.
of the congregation are located for worship in the church building. Toe titany desk or prie-die1, is a convenient ornamem of the church
The baptismat font is the most importam ornament in the nave. for use in both the chancel and nave for the saying of prayers and es-
It ranks in importance with the altar and the pulpit in the chancel. pecially the litany. ln some churches it is customary for the officiant
For symbolical reasons, however, it is placed in the nave or a room to descend into the nave and to lead the saying or singing of the litany
adjoining the nave. It symbolizes the entrance into the church universal at a prie-dieu placed in the center aisle before the chancel. This posi-
or "the communion of saints," which leads to participation in the sacra- tion is probably chosen in reference to Joel 2: 17, "Let the priests, the
ment of the Holy Communion. For these symbolical reasons, the font ministers of the Lord, weep between the porch and the altar, and let
is often placed near the west entrance doqr of the church or somewhere them say, Spare Thy people."
near the entrance into the chancel. It is becoming to provide the font The processional cross is, as the name indicates, used only for pro-
with a suitable cover and to keep it closed when not in use. cessions. It may be of wood or metal and should have a corpus, a repre-
Pews and kneelers are not absolutely necessary in the nave. ln sentation of our Lord, on it. A wooden cross painted red is used during
some old churches in Europe, pews and kneelers are unknown to this Lent; if a metal cross is used, it is veiled. Toe crossbearer or crucifer
day. The matter of sitting, standing, and kneeling does not belong here cardes the cross turned forward and not toward himself, as is the archi-
and will be considered later. Pews and kneelers are ornaments of con- episcopal cross. He does not have his head covered, not even outdoors,
venience in the nave if the congregation is expected to sit and kneel and he does not genuflect or kneel. Neither do acolytes bearing candles
for certain parts of divine worship in church. genuflect or kneel or make the sign of the cross when they attend the
The organ was originally a small instrument to assist the congre- crossbearer.
gation in singing certain parts of the church services. Later it developed The Narthex
into a large instrument and it carne to be used for the playing of inde-
The narthex is the entrance room into and in front of the nave.
pendem parts, such as preludes, imerludes, and postludes. The primary
It may contain a table or desk where visitors and newcomers may write
function of an organ, however, still is to assist the congregation in sing-
their names and addresses in a guest register. A tract rack may also
ing. If this is kept in mind, as well as the principie of genuineness in
be provided in the narthex for the distribution of the church's literature,
all matters of worship, it should not be difficulc to provide the right
as well as benches for those who wait to enter the church.
kind of pipe organ for the church and to evaluate an electronic organ
as a temporary substitute only when a pipe organ cannot be had. Church belts are a very ancient ornament of a church building.
The question of location for the pipe organ and the congregational They were small at first but later large, numerous, and very importam.
ln our country today their influence is not very great except in small
1 See page 141.

42 43
 CEREMONY ANO CELEBRATION

towns and rural areas. ln new church buildings in the city they have
largely gone out of fashion. 2
CHAPTER VII
The Sacristy
The sacristy, usually located adjoining the chance!, is a necessary
room for the preparation of the clergy and the keeping of certain things
needed in conducting the church services, such as vestments, service The Sacred V essels and V estments
books, a crucifix, prie-dieu, piscina, and wash bowl. ln some churches
two or even three sacristies are provided, one for the clergy, one for the
use of the acolytes and altar guild, and a third one for the choir. It may
be stated here that if the clergy sacristy is located behind the altar, the
celebram and his assistants enter and leave the chance! on the Gospel
side of the altar.
HE sacred vessels for the Sacrament of the Altar are: the chalice,

T
2 A full set of regulations regarding che use of church bells and chimes is given
in Th e Occasional Services from the Common Service Book of the Lutheran Church
(Philadelphia: The Board of Publication of The United Lutheran Church in America, the paten, the flagon and cruets, the ciborium and pyx. For the
1943), pp. 187-193. The interested reader will find rubrics for the ringing of a single Sacrament of Holy Baptism they are the bowl and the ewer.
bell, a peal, and chimes on che eve of a g reater festival or day, on the greater festivais
and Sundays, at weekday services, daily hours, the Lord's Prayer, marriage services, The chatice has four parts, nam.ely, the cup, the stem, the knop, and
and funerais. l n che 1962 edicion of the same book these regulations are no longer
recained. the foot. It may be made of silver or gold, and at least the cup itself
is lined with gold on the inside. A crucifix or cross is usually engraved
on the foot.
The paten is a round plate with the center concave. Toe concave
part is usually made so as to fit into the mouth of the chalice. Like
the chalice, the paten may be made of gold or of silver with the upper
surface plated with gold. It may be plain or engraved with a sacred
design like the Hand of God raised in blessing.
The fiagon is the vessel containing the supply of wine for the cele-
bration. It may be made of silver and lined on the inside with gold.
The flagon may also be made of glass or crystal.
The cruets are small containers for water. One is used to pour
a little water into the wine when the tradicional mixed chalice is used,
and the other is for the lavabo ceremony where that custom is prac-
ticed. The cruets are made of glass.
The ciborium is similar in shape to a small chalice, but it has a Iid
or cover surmounted by a small cross. It may be made of the sarne ma-
terial as the chalice. Some churches use it both as the container for

44
 )
CEREMONY AND CELEBRATION The Sacred Vessels and Vestments
the supply of wafer bread to be used in the celebration and; instead 7. To preserve order and reverence, an elder should stand by the
of the paten, for the distribution of the consecrated bread. cabinet, not to hand out the cups and take them back, but only to
The pyx is anocher cype of concainer for the supply of wafers. Ics oversee the accion.
shape is' like a round box with a cover surmounted by a small cross. 8. After the service the cabinet should be moved into the sacriscy,
It may be made of the sarne material as the chalice. where the cups should be cleansed wich the sarne care as is exercised
The bowl for Holy Baptism is made of silver and is placed inco in the cleaning of the chalice and flagon. Glass cups should be boiled
the opening made for it in a wooden bapcismal fone. A scone fone for at least twency minutes. Each cup should be wiped dry individually
which has a scone bowl and a drain co che ground does not need a silver with a clean linen cowel and returned to the cabinet.1
bowl or basin.
The Vestments
Toe ewer is a pitcher-like container to carry che water used for
The cassock is hiscorically and traditionally che basic garment of
Holy Baptism. It may be made of silver or copper.
a Christian clergyman. It is really not a vescment in the sense in which
Individttal Communion cups have come into use in many Reformed the alb, the surplice, and che chasuble are vestments, because it is still
churches and have been adopted by some Lutheran churches. For chat in cheory a pare of the ordinary dress of the clergy. But cuscom and
reason something has to be said here to suggest at least a reverenc way convenience have made it - at least for many clergymen - a vestment
of using them. It should be borne in mind, however, chat neicher the worn only in and around the church. The cassock is a black garment
Lutheran Confessions nor the Lucheran liturgy envision the use of in- with narrow sleeves and covers the entire body from the neck co the
dividual cups in che celebration of che Holy Communion Service. feet. Toe so-called Roman cassock is buttoned down che front, while
Two Lucheran liturgiologists propose che following regulations the Anglican is fastened on che right side. A band of cloch like a sash
where individual cups have been adopted: or girdle, called a cincture, is worn around the middle.
1. The material of the cups should be silver or glass and never A black gown or robe is worn over a cassock or without the cassock
paper or plastic. according to the tradition of the Reformed Church. It was originally
2. Toe cups should not be filled before the church service, and trays the daily dress of cercain monks and of universicy faculcy members. They
and cups should never be placed on the altar. wore it in che street and in the classroom and, if they were clergymen,
chey also wore it sometimes for preaching. ln the 16th-century Reforma-
3. Only the chalice should be on the altar and the chalice should
tion che Lucherans retained the tradicional clerical vestmencs, but che
be used for the Consecration and the Distribucion.
other reformers rejected these and adopted the black gown or robe
4. The chalice should be provided with a pouring lip of such instead. About two hundred years afcer che Reformation, Reformed rulers
a nature as to prevent spilling and dripping. in Germany more or less forced che black gown also on Lutheran pastors.
5. From che chalice the consecrated wine should be poured indi- ln recent years a white gown resembling in shape che college gradu-
vidually into the cup held in his bare hand by each communicant. acion robe has been introduced in some churches, boch for catechumens
6. ln order to make che cups available to the communicants, a cabi- at their confirmation and by clergymen for conducting divine services.
net of churchly design should be built in which che cups are stored. This is an innovacion for which chere is no church tradicion whatsoever.
This cabinet should stand in the nave near the communicants' rail from If a white vestment is desired, the tradicional surplice or the alb ex-
which each communicant can take a cup when he comes to the rail 1 Paul Zellar Strodach, A Manual on Worship (Philadelphia: Muhlenberg Press,

and into which he can replace it when he returns from che rail. 1946), pp. 103-106; and Luther D . Reed, Worship (Philadelphia: Muhlenberg Press,
1959), pp. 327-329.

46 47
 (
T he Sacred V essels and V estments
CEREMONY ANO CELEBRATION
The stole is not worn at preaching services, matins, vespers, and
tending to the ankles will serve the purpose. These can be worn with other minor services. According to Dr. Piepkorn: "There is no justi-
or without a cassock and will be cooler in hot weather than a white gown. fication in Lutheran tradition for wearing a stole with a surplice ( except
The surplice is a loose, full, and flowjng garment of linen, round for non-Eucharistic sacramental and quasi-sacramental rites in parishes
at the neck, with wide and long sleeves. Silk, rayon, or poplin are where Eucharistic vestments are worn at a celebration of the Holy
liturgically not desirable materiais for this and the other linen vest- Communion). If a pastor who wears a surplice as the only liturgical
ments. W rinkling is no longer a problem, since wrinkle-resistant linen vestment wishes to vary his appearance to conform to the color of the
is now available. ln regard to the surplice Arthur Carl Piepkorn says, day ( a frequent justification for the stole), let him do so by attaching
"Most Lutheran surplices are too skimpy and too short. A surplice is an apparel of brocade in the color of the day just above the hem of
etymologically just an alb made full enough to go over (super) a fur the skirt front and back. The dimensions of the apparel are not criticai -
coat (pelliceae); it was invented in Scandinavia. It should therefore be 14 inches wide by 8 inches high is a good size. A set of brocade apparels
as long and at least as full as a good alb; that is, it should extend to the in the five liturgical colors can easily be made up; for convenience in
wearer's ankles and its skirt should be at least 4½ yards around. . . . attaching and removing them, they can be held in place with snap
Generally speaking, surplices are unadorned and unembroidered. Smock- fasteners. Unlike the use of a stole, the use of such apparels is justified
ing at the yoke is a tradicional ornament; a narrow band of color or by traditional Lutheran practice, and it helps to differentiate the Lutheran
embroidery just above the hems of the skirt and sleeves is not un- rite from both Protestant Episcopal and the Roman Catholic rites. Ap-
precedented. . . . The surplice may be worn over a pulpit gown or parels of the sarne size were frequently worn (in addition to the ones
a cassock. ( ln hot weather the cassock can be dispensed with and at the hem) at breast height front and rear; somewhat more often
cassock-top rabat substituted if the surplice is decently long.) Bands proportionate smaller apparels were also worn on the surplice sleeves.
may be worn with a surplice with perfect propriety.... ln the Lutheran Embroidery was frequently applied to all apparels." 8
Church the wearing of a pectoral cross over either surplice or gown has ln reply to an inquiry concerning this matter, Dr. Piepkorn said,
historically been limited to Scandinavian bishops and to certain clergy- "My interest in making the statement referred to was solely that of
men in the domains of the Prussian King or the Russian Tzar who re- liturgical propriety. It is recognized that the combination of surplice
ceived the privilege as a reward of length of service or as a special mark and stole is justified for certain Sacramental and quasi-Sacramental rites,
of the monarch's favor." 2 such as Holy Baptism and the Solemnization of Holy Matrimony. No
The stole is a narrow strip of silk or other material passed over such historie justification exists, however, for the use of this combination
the neck. It is usually embroidered and fringed at both ends, and varies by the offi.ciant at the services which are usually held in Lutheran parish
with the colors of the church year. It is the peculiar vestment of the churches, that is, Holy Communion, Ante-Communion, Matins, Vespers,
ministry and a symbol of the yoke of Christ. The celebrant wears it and non-liturgical devotions in Advent and Lent. I should be reluctant
crossed over his breast, the offi.ciant wears it hanging straight down in to say that it is indefensible to begin introducing the historie vestments
front, the deacon wears it over his left shoulder and fastened under his by starting with surplice and stole; the Augustana Synod proposed this
right arm, and the subdeacon does not wear it. combination, however, along with another even less justifiable (gown-
Most stoles are made too wide and not long enough. The width and-stole), as the standard ne plus ultra.
at the neck should be only about 2 ½ inches and at the ends 4-5 inches. "As for an alternative, there are four possibilities justified by his-
It should be 9-1 O feet long so that the ends appear below the chasuble. torie Lutheran procedure:
2 Arthur Carl Piepkorn, "When Selecting A Vestment," in The Seminarian, s Ibid.
Concordia Seminary, Sr. Louis (March 1938) .
49
48
 CEREMONY AND CELEBRATION The Sacred Veuels and Vestments

"First and most desirable is the restoration of the full Eucharistic The amice is the fust vestment the celebrant puts on after the
vestments ( cassock, amice, alb, cincrure, stole, chasuble, and maniple) cassock. He places it on the back of his head and lets it fall over his
with cassock, surplice, and scarf ( or stole for Sacramental and quasi- shoulders. Then he crosses the tapes, passes them under his arms and
Sacramental o.ffices, as indicated above) for non-Eucharistic o.ffices, a cope around the back and ties them in front over his breast. ln this position
for solemn services, and a biretta and cope for out-of-doors. it remains until he puts on the alb, the stole, and the chasuble.
"The second combination is cassock, alb, and chasuble, a use pre- The amice is an oblong piece of linen with a narrow hem all
served by the Churches of Denmark and Norway. around, about 25 X 36 inches. It has two tapes, each 72 inches long,
"The third combination is the cassock and alb, in the Slovak and sewed to the upper corners ( if apparelled, at the lower edge of the
German tradition. The alb referred to in this and the preceding para- apparel) to keep it in place when put on. A cross may be embroidered
graphs is somewhat different in each case from the sixteenth-century alb, in the center of the upper edge and an apparel sewed along the upper
taking on the characteristics of a surplice or rochet. long edge measuring three or four inches in width and from 18 to
"The fourth and least desirable vesrure is the black priest's gown, 26 inches long. The amice has been worn by Christian ministers for
or a similar academic gown to which the education of the wearer may more than 1,300 years. Its name comes from the Latin amicttts, a wrap-
entitle him, with or without bands, starched white ruff collar, tasselled per. It represents the helmet of salvation. The tradicional prayer said
black stole ( which is really a remnant of the scarf), or scarf. when putting it on is, "Put, O Lord, the helmet of salvation on my head."
"It is therefore suggested that when a pastor desires to lead his The alb is a long white garment made of linen. It covers the cas-
parish back to the old Lutheran way he begin with a black priest's gown, sock completely. The sleeves are narrow like those of the cassock. Toe
and finally reintroduce the whole Eucharistic vesture. The stole, which neck is open about twelve inches down the front and is buttoned after
the Augustana Synod's proposal would make the next step after a plain the garment has been put on. Toe alb is more beautiful when it is full.
black gown, is accordingly something that should be included in the It may be apparelled on the sleeves at the wrists and at the front and
last stage, when Eucharistic vestments are reinstated." 4 back bottom of the skirt above the hem.
As indicated by Dr. Piepkorn above, the ideal to strive for is the The cincture or girdle is worn about the waist of the alb to confine
restoration of the tradicional clerical vestments which Lutherans in the its fullness and to gird up the length for convenience in walking. Today
Lutheran Confessions profess to have retained. That does not mean that it is usually a white linen cord, but it may also be a white linen band,
the style of these vestments of any particular period should be restored. plain or embroidered. The cincrure is about four yards long and finished
For example, the fiddleback, Roman, or even the Gothic styles of the at the ends with tassels or knots. It is worn around the waist three times
chasuble may not be desirable in our day. New styles may be developed and tied.
as they were in the past. ln fact, this process is going on today. Some
The cinctured alb is the most ancient and universally used clerical
very fine modem styles of the chasuble are being produced in Scandinavia
vestment. It is derived from the tunic ( sticharion), the commonest
and central Europe. As times change, so styles change, but it is the
garment of ancient times. The tunic was a simple covering for the body
course of wisdom to retain and, if lost, to restore the old, the tried, and
reaching to the ankles. This garment became the white linen alb, hence
the true basic elements. ln the case of the Eucharistic vestments, these
its name from the Latin albus, white. The alb is worn over a cassock
are: the cassock, amice, alb, cincture, stole, chasuble, and maniple. The
cassock and stole we have already discussed and we shall, therefore, and, by ordained ministers, under the chasuble or cope. It may also be
worn by deacons, subdeacons, acolytes, and others who assist in divine
proceed to consider the others.
services. Symbolically the alb represents the white robe worn by our
4 Arthur Carl Piepkorn, "An Inquiry and Answer," Una Sancta, VII, 1, 22 f.

50 51
 CEREMONY ANO CELEBRATION The Sacred Vessels and Vestments
Lord before Herod and signifies innocence. The celebrant puts on the 45 inches, with the shoulders 20 inches. The size will, of course, be
stole over the alb, crosses it, and holds ic in place wich the cincrure. larger or smaller according to the size of the clergyman. The most
The chasuble is the mosc distinccive ancient Eucharistic vestment of usual orphreys for the cross in the back are che Y-shaped, although the
che Christian church. The word chasuble comes from the Latin casula, Latin cross is also very beautiful. These orphreys may be made of strips
meaning a lictle hut, because ic covered the whole man. The casttla re- of silk, or velvet, or cloth of gold from two to four inches wide. Toe
sembled a present-day cape, a garment wichout sleeves put over the body front orphrey is a single strip down the center. The chasuble is more
and complecely covering it. It was circular in shape wich a bole in the beauciful if it is not interlined or stiffened, but is allowed to fall in
middle for che head, and fell to the feet all around. It had to be lifted soft and graceful lines over the shoulders and arms.
up in order to use the arms. St. Paul mentions this garment in 2 Tim. The maniple is a strip of cloth hung over the left arm above the
4: 13. When it passed out of common secular use, it was retained as wrist and resembles the stole in shape, matching it in color and usually
a clerical vestment. At first it was worn full length, but in the course also in material. The length is about three feet and the width from 1½
of time, ic was shortened until it reached only to the knees. The material to 2 ½ inches in the narrowest or central pare. The ends are about
was wool or linen, but from about the year 1000, the chasuble began to 3 ½ inches wide and are finished with a fringe. Embroidery is not needed.
be made of silk, which is still the general material today. The shape of Originally the maniple was a linen napkin worn over the left arm
the chasuble was changed gradually by cutting the sides shorter to free as a badge of authority or for ucilitarian purposes. Today it is merely
the arms. Only enough was cut away ac firsc to leave the arms partly ornamental and has no practical purposes. For that reason some liturgical
free. This shape is the so-called Gochic chasuble. Later it was cut so authorities are in favor of discontinuing it. But it has been and still
far back on the sides that the arms were entirely exposed, leaving only is being used in many Lutheran churches.
a garmenc hanging over the shoulders in front and back. This form is
W e have now given a brief description of the historie, tradicional,
known as the Roman style. At first the chasuble was not ornamented,
Eucharistic vestments and we shall conclude with a quotation from
but during the Middle Ages it was decorated elaborately with orphreys
P. Severinson to show their continued use in the Lutheran Church after
and embroidery. The Roman style had a large Latin cross on the back
the Reformacion. Severinson says: "To form an idea of the richness of
wich a single orphrey down the cencer of the front. The Gochic scyle
the vestments (Gewandpracht) used in a German Lutheran church in
was decorated with a Y-shaped orphrey cross in the back and a single
the days of the serice Lutheran orthodoxy, we will go into the church of
orphrey, called the pillar, down the front. At the time of the Reforma-
St. Nicholai in Leipzig about the year 1650. (Paul Gerhardt 1607 to
tion, Luther retained the chasuble and the ancient vestments, while
1676). The Alb is used wich Amice, Maniple and Parure which latter
Zwingli and other reformers discarded them as "papistic," together with
the sexton's wife must take off to launder and put on again. Then there
altars, candles, crucifixes, and the like. Since earliesc days, however,
is a surprising colleccion of Chasubles for many varied occasions: For
the chasuble has been "the vestment" for the celebration of the Holy
ordinary Sundays there are five: one green satin, one red patterned velvet,
Communion Service, was retained by the Lutheran Church at the time of one _d ark red smooth velvet, one red satin, and one violet-brown velvet.
the Reformation, and is still used by a large section of the Lutheran
Besides this chere are sixteen most elaborate ones for Festivais. For
Church. Advent one green velvet wich Christ's Entry in embroidery, for New
The chasuble may be of fine white linen, unlined, or of silk damask Year one of gold cloth, for the Presentation one of white satin with cru-
and other materiais lined with a contrasting color. When colored chasu- cifix embroidered, for Palm Sunday one green with palm leaves, for
bles are worn, they match the color of the altar frontal. The best shape Holy Thursday one of green satin, for Good Friday one of black velvet
is an ellipse, the length of the front about 40 inches and the back with crucifix, for Easter day (No. 2) one with crucifix of Pearle, for

52 53
 JI

CEREMONY AND CELEBRATION T he Sacred V essels and V estments

\
Whitsunday one of brown-red velvet with the Trinity in pearle and in the Holy Communion Service. Its chief use is for festive Matins,
stones, and so on. There still remains a collection of 'very old ones.' " 5 Vespers, and outdoor services. It is worn over the surplice and the alb.
Of the other traditional liturgical vestments, the following are the The biretta as a headdress for outdoor services has already been
most frequently used in some Lutheran churches: the dalmatic, the mentioned. It was originally a skullcap on which was a topknot to make
tunicle, the cope, the biretta, the mitre, the pectoral cross, and the it easy to take off. During the Middle Ages it became a square cap.
pastoral staff. Today it is a stiff, collapsible, four-cornered cap made of black woolen
material, surmounted by a black tuft of silk. It is only worn together
The dalmatic and tunicle are worn by the deacon and subdeacon
with other clerical vestments.
respectively in the Holy Communion Service on festive occasions. The
The mitre was originally a white felt hat. During the Middle Ages
dalmatic probably derives its name from a garment worn in Dalmatia.
it became the distinctive headdress of bishops. It has two stiffened rising
The tunicle or tunic is similar in shape, but the dalmatic is larger and
sides coming to a point on top and worn at the front and back. These
more ornate than the tunicle. Both were originally white linen vest-
sides are sometimes decorated elaborately. The mitre is usually made
ments and were decorated with red or violet bands called claves. Later
of white silk or cloth of gold. It is still worn by some Lutheran bishops
they became silk vestments made to match the color of the chasuble
in Europe.
worn by the celebrant. Like the chasuble, they are put on over the head,
The pectoral cross is a distinctive insígnia for bishops. It was origi-
but they are loosely shaped to the body, have short dose sleeves, and
nally a reliquary. ln the late Middle Ages it became one of the oroa-
are open on the sides for some distance from the bottom.
ments of a bishop, worn during Mass and was retained as such by
The cope is a vestment developed from a mande worn in the first Lutheran bishops in the Reformation.
century as a protection against rain and dust. It was the shape of a semi- The pastoral staff or crosier carried by bishops is very ancient.
circle like a cape and was fastened in front by a clasp. The name of Originally it did not resemble a shepherd's staff. It was a plain stick
the garment was cappa from which the word cape is derived. It was with a head like a tau, resembling a tau cross. From this shape the
worn by the clergy in ordinary life. Later it was used in church services, name crosier is derived. Later the tau head was replaced by a crook and
where it was worn over the other vestments to protect them, especially many of the medieval crooks were elaborately carved and decorated.
in outdoor services and in processions. Toe cope finally developed into Like the mitre, the pastoral staff lends dignity to the presence of a bishop
a beautiful and costly vestment of silk damask or other rich material and and distinguishes him as the chief pastor of his diocese.
was often elaborately embroidered and jeweled. It is such a garment
For Acolytes or Altar Boys
still today. It has a wide orphrey attached to the full length of the
straight edge which hangs around the neck and down the front. Toe Acolytes and altar boys are properly vested in cassock and surplice
front is held together by a clasp of metal or cloth called a morse. Origi- or cotta. The black cassock is better than a colored one, and it may be
nally the cope had a hood which could be pulled over the back of the made out of heavy cotton material. Toe surplice or cotta may be white
head. But now the hood is generally only represented by a piece of linen or cotton. It should hang down below the knees. A cotta is like
cloth similar to a shield, edged with fringe, and with a tassel, attached a surplice, except that it is not gathered at the yoke, which sometimes
to the bottom. The real hood, however, is coming into style again and is square instead of round, and the sleeves need only be elbow length.
is far more beautiful. For the Choir
The cope is not a Eucharistic vestment and is, therefore, not worn
Male choir members may wear a black cassock and white surplice.
5 P. Severinson, The Proper Communion Vestments, The Church Historical So-
ciety of Denmark, abbreviated in the English Rendering, p. 17. Like the acolyte's surplice, it should be more than knee length. Since the

54 55

-•
., ·-'l\ ~,·.
•.- ."' \.,..,....,.
,.,
,. , .·-·
,......... . ,
" ;\

• , .,., :· ,
";,
v.,.
... ~---· )l
 CEREMONY ANO CELEBRATION

surplice is a garment for males, it is not properly worn by female choir

members. These may be vested in a black or white gown that is like
CHAPTER VIII
a cape or cope, which falls from the shoulders to the feet in graceful
folds. It should be fastened in the front and be made with slits through
which the arms are extended, so that ic will remain closed when the
hands are used. An academic style gown is not churchly and should be The Use of Other Candles and Lamps
avoided. Women choristers should also have their heads covered.
Churchly caps, such as a small coif, Canterbury cap, or a simple black in Church
toque, are suitable. Oxford caps are not desirable, because they are
associated with academic gowns.

For Confirmation
That persons who are baptized or confirmed are dressed in white
is an ancient and symbolical tradition. This white dress, however, is not N the chapter on The Altar and Its Ornaments we have already dis-
traditionally a special gown, but a white everyday dress. This custom
presents no problem for girls, but it does for boys, since they do not
ordinarily wear white suits. One solution to the problem is to rent
1 cussed the candles used on the altar. ln this chapter we shall consider
che addicional candles and lamps which are used in the church's
worship.
white suits for the boys. Another is to provide special confirmation Candles and lamps may be employed in church merely to furnish
gowns for both the boys and the girls. This is being clone, but un- light for reading or to produce a devotional atmosphere. Such lights
fortunately, the gowns are usually of an academic variety. Such gowns may be regarded as office lights, but they have no symbolical meaning.
are mosc unsuitable for che solemo rite of confirmacion. Already in apostolic days Christians used lights in their worship
Our suggescion is chat a white cape-like garment be used like che services. ln the service which the apostle Paul conducted in Troas "there
one we suggested for women choriscers. Ic could be made out of white were many lights in the upper chamber, where they were gathered to-
linen or cotton and in such a way as to be a very appropriate confirmation gether" ( Acts 20: 8). Christians employed lights at their lucernaria or
gown both for the boys and girls. Since it is a Biblical custom for evening meetings, as well as in all other services held during the night
women to have their heads covered in church, it is fitting that this or in dark places. ln the Peregrinatio Etheria (fourth century) we read:
custom begin with girls at che time of their confirmation. Therefore, "Now at the tenth hour, which they call here (Jerusalem) licinicon, or
the confirmation veil could be worn by them when they are confirmed. as we say lucernare, all the people assemble at the anactasis in the sarne
This veil is made out of very fine linen, 27-30 inches square, with manner, and all the candles and tapers are lit, making a very great light.
a 2-inch hem. It is fascened to the hair at each side with pins or by Now light is not introduced from without, but it is brought forth from
eight inches of elastic or tape run through a hem under the hair. within the Cave, that is, from wichin che rails, where a lamp is always
burning day and night, and the Vesper psalms and antiphons are said,
lasting for a considerable time." 1 The last statement about the lamp
burning day and night is of particular interest. It is one of the earliest
references to a sancruary lamp kept burning before the altar. Perhaps
1 L. Duchesne, Chri1tian Wonhip, It1 Origin and E11olution, trans. L. M. McClure,
5th ed. (New York: Macmillan, 1931), p . 542.

56
 CEREMONY AND CELEBRATION The Use of Other Candles and Lamps in Chttrch

this aistom was a continuation of the light which God directed in the is conducted by one minister alone, two acolytes with lighted candles
Old Testamcnt to bum constantly before the veil in the tabemacle and come to the altar during the Gradual. They precede him to the gospel
temple (Ex. 27 :20-21; Lev. 24: 1-9). A little !ater in the fourch century side of the altar _and flank him while he reads or chants the Gospel.
we leam that lamps were bumed as a mark of honor before altars, tombs After that they return to their places. ln a solemo service in which
of martyrs, and irnages. Thus Christians continued through the ages to a deacon and subdeacon assist the celebram, two acolytes with lighted
bum many lamps and candles in their churches, not only to give light, candles escort the deacon to the gospel side of the chance! or the place
but for devotional reasons. where the Gospel is chanted. There they stand on either side of him
The sanctttary lamps are what they are called, lamps burned in the and hold their candles aloft while he chants the Gospel.
sanctuary, the room where the altar is located. One, three, five, seven, The Paschal candle is a large white candle fixed into a floor candle-
and sometimes even nine sanctuary lamps are used. They may be made stick which is lighted on Easter Eve at the first Vesper of Easter. This
of any suitable material, although silver is preferred, and they may be candle is symbolical of Christ's resurrection. Five grains of incense are
fed with oil or wax. Usually they are suspended from the ceiling or inserted as marks of the five wounds of our Lord. The candle stands on
wall brackets, or they are fixed on floor stands in suitable places in the the pavement at the gospel side of the altar and is lighted for all
sanctuary, but not directly over the altar. If they are placed on floor liturgical services from Easter to the Feast of the Ascension. On this
stands, great care must be exercised so that they do not interfere with feast it is extinguished and removed after the words of the Gospel have
the movement of those who are serving in the sanctuary and that they been read: "He was taken up into heaven."
are not overturned. Whether the glass is white or colored is immaterial.
The Tenebrae herse is used ceremonially in the Tenebrae services
The ambry light is required in churches where the blessed Sacra- which are the Matins and Lauds of Maundy Thursday, Good Friday, and
ment is reserved for distribution in their homes to the sick, dying, or Holy Saturday said on the preceding evenings. Fifteen or twenry-four
others who could not attend the Holy Communion Service. This kind
candles are mounted on a wooden triangular frame called a herse. These
of reservation has been practiced at least since the second century in
candles are lighted before the service of Tenebrae and extinguished one
some churches. The lamp is placed before the ambry, has a white glass,
after another at specific times during the service to symbolize Christ's
and is kept burning so long as the Sacrament remains in the ambry.
bitter passion and death.
Office lights may be placed in the sanctuary to supplement the
Hand candles are used by everyone at Candlemas, the feast of the
candles on the altar. For instance, a pair of tall candlesticks may be
Presentation of Our Lord and the Purification of the Virgin Mary, and
placed in front of the altar step on either side of the altar, or floor
may be employed in other services. ln the ceremonies of Candlemas,
candelabra containing three, five, or seven candles each may be set
candles are held aloft at the reading of the words of the Gospel, "A Light
on each end of the altar. Candles may be mounted on riddle posts and
to lighten the Genciles," and at the consecration and distribution of Holy
attached to wall brackets in the chance!.
Communion. ln some churches the candles to be used in church during
The sancttts light is bumed in some churches becween the Sanctus
the year and others to be taken home are blessed and the people carry
and the end of the Distribution or the end of the service. · It is usually
candles in procession chanting the Nunc Dimittis.
placed on a sconce or bracket fixed to the wall on the epistle side of
the chance!. Baptism candles are given into the hands of persons when they are
Gospel lights may be used at the reading of the Gospel to express baptized or, in the case of infants, into the hands of their sponsors. This
joy over the Holy Gospel and to symbolize our Lord Himself speaking candle signifies the light of faith received in the sacrament of Holy
to us in the Gospel. Gospel lights are used as follows: If the service Baptism. As the candle burns and is consumed, so the baptized person's

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 CEREMONY AND CELEBRATION

life of Christian faith is to be a shining light in the world and is to be

consumed in loving service to Christ, the Llght of the W orld. CHAPTER IX
Funeral candles are used in church to place around the bier at
a funeral service. Two or four candlesticks are employed, but there may
be as many as six.
General Rules of Ceremony

HE following general rules of ceremony are based on tradition. Be-

T hind this tradition, however, are the principies or laws of reverence,

love, order, and humility or respect.
Many rules of ceremony are governed by the principie of reverence.
God demands reverence. W e owe Him reverence. W e owe it to Him,
not only as an inner attirude, but also as an outward expression. At the
burning bush God ordered Moses to take off his shoes, for the ground
on which he stood was holy ground. This outward expression of the
fear of God was demanded by the law of reverence.
W e Christians show reverence to God because the Holy Spirit
prompts and enables us to do the will of God in response to His grace
and blessings. "Wherefore we receiving a kingdom which cannot be
moved, let us have grace, whereby we may serve God acceptably with
reverence and godly fear" (Heb. 12:28). ln the church's worship we
meet with God who has called us into His kingdom. Therefore we ex-
press our reverence toward Him, His W ord, His sacraments, and all
persons and things connected with our worship of Him. The first prin-
ciple on which the traditional ceremonies are based is reverence.
The next principle is love. God's law demands that we love Him
above all things and our neighbor as ourselves. But again, our Christian
obedience flows not from the Law but the Gospel. "Herein is love, not
that we loved God, but that He loved us, and sem His Son to be the
propitiation for our sins. Beloved, if God so loved us, we ought also
to love one another" ( 1 John 4: 10-11 ) . We show our !ove to God and

60

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 CEREMONY AND CELEBRATION General Rules of Ceremony
to our fellow worshipers in many ceremonies. The rule for these cere- A "shall" rubric orders something to be clone and allows for no
monies is the law of love. alternative. For example, "The congregation shall rise, and the miniscer
The law of order is another basis for the rules of ceremony. This shall say."
law is expressed in the W ord of God, "Let everyching be clone decently A "may" rubric permits another action and leaves the matter op-
and in order" (1 Cor. 14:40). God is a God of order. Heis against cional. But ordinarily, what is suggested is to be preferred. For example,
disorder, confusion, slovenliness, crudeness, and ugliness. If that is true "The sign of the cross may be made at the Trinitarian Invocation and
in every area of our lives, it is particularly true when God is presem at the words of the Nicene Creed, 'and the life of the world to come.' "
with us in a special way in the church's worship. The Old Tescament A "should" rubric indicares more scrongly the preferred acdon.
worship which God prescribed was, in every detail of the tabernacle and "The Introit for the day, including the Gloria Patri, should be sung or
temple, the sacred vessels and vescments, the rites and ceremonies of the spoken throughouc," means that if a choice is made becween singing
services, orderly and beautiful. We have no such detailed prescripcions and speaking the Gloria Patri when the rest of che Introit is spoken,
in the New Testament, but the principle remains. The rules governing then the best choice is to speak the Gloria Patri also. Sometimes inscead
the tradicional ceremonies are based on the law of order. of "should" the word "preferable" is used, as, for example, in the rubric:
The fourth principie is humility. We are exhorted, not only to be "Since the Preparation is not a pare of the Service proper, ic is preferable
humble before God : "Humble yourselves under the mighty hand of that the Ofliciam and the Congregation speak the emire Preparatory
God" ( 1 Peter 5: 6), but also to be humble in our relationship with Service." The word "preferable" indicares most scrongly the preferred
our fellow Christians: "Be kindly affeccioned one to another wich choice and has almost the binding force of che verb "shall."
brotherly love; in honor preferring one anocher" (Rom.12:10). The W e also make a distinccion becween "general rubrics" and "par-
rule governing the ceremony of kneeling for the confession of sins, for ticular rubrics." General rubrics are not limited to a particular item of
example, is based on this law. So also are che rules percaining to the a worship service, but pertain to the whole order of service or the church's
ceremonies of showing respect to one another, of honoring a person's worship in general. They also regulate che carrying out of the church
position and oflice, and of the place of rank in a seating arrangement and year, the use of the paramems, and many other things. The following is
procession. a general rubric pertaining to all church services: "Silem prayer should
It is on these principles that the rules of the ceremonies in the be offered upon entering the church ~nd after the Benediction."
church's worship rest and from which they flow. If we remember these Particular rubrics give directions for specific items of the rites and
principies, we shall observe the ceremonies in the right spirit, not from ceremonies. These rubrics are not collected and arranged separacely as
compulsion, but from the Christian desire to do the will of God in the general rubrics usually are, but they are attached to or inserted in the
liberty wherewith Christ has made us free. rites themselves. This, for example, is a particular rubric, "Then shall
follow the General Prayer."
Types of Rub-rics
Since the church's worship is clone by the clergy and laity together,
A rubric is a direction, rule, or suggescion as to how a service or it is importam that all members of the church learn to know the rubrics
the pares of a service are to be carried out. The name comes from a Lacin and carry out the worship in accordance with the rubrics. It should not
word meaning red. The direccions are called rubrics because chey were be necessary for an ofliciant to direct the congregacion during a worship
written in red ink, while the rice was writcen in black ink. service. To give directive signs or to make such directive remarks as,
The three principal types of rubrics are "shall," "may," and "should" "Shall we now sing hymn so and so, or say the Creed, or rise and pray,"
rubrics. is not only unnecessary, but it disturbs the worship and gives the im-

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 CEREMONY AND CELEBRATION General Rules of Ceremony
pression that the service is directed to the congregation instead of to vices at the expense of achieving most effectively the edifying of the
God, and that the church service is only an ordinary meeting. For the body of Christ.
sake of good order, let everyone make it his duty to know the rubrics The posicions and actions of che body in worship are included in
and be guided by them. liturgical signs and symbols. The number of such bodily actions is very
great and che nature is diverse. Some are accompanied by words and
Positions and Actions of the Body
verbal formulae and others are not. Some are gesrures and actions of
Communication is not limited to language. W e express ourselves reverence, some of prayer, some of penitence, and others are sacramental.
to others and we receive impressions from others and from God through Ir is almosc impossible to classify them, because many convey more than
signs and symbols. These communications by signs and symbols are one meaning when used under different circumstances. We shall, there-
often more effective than those of language. While this is true in fore, simply discuss che most imporcant ones used traditionally in the
ordinary life, it is particularly true in the church's worship. The things church's worship without trying to classify them.
communicated there have to do with the mysteries of our holy faith.
These deep mysteries cannot, of course, be communicated so as to be Facing in a Certain Direction
understood fully or else they would no longer be mysteries. But signs A general rubric in The Ltttheran Liturgy prescribes: "When the
and symbols often communicace the realities of the mysteries betcer than Ofliciant stands before the altar, he faces the altar for all sacrificial acts
language. and the Congregacion. for all sacramental acts." Then this rubric goes
Therefore, the devaluation of signs and symbols in the Protestant on to specify which are the sacrificial and the sacramental acts of the
Morning Service and of the Order of the Holy Communion. Similarly,
churches and also, at least since the day of Rationalism, in the Lutheran
one of the general rubrics in the Service Book and Hymnal says, "The
church, and the almosc exclusive reliance on words as the means of
Minister may face the altar except in such parts of the service as are
communication seems to be a mistake. While we need to rely on lan-
a direct address to the Congregation." By sacrificial acts are meant such
guage as the most important means of communication, we should perhaps
pares as are directed to God and by sacramental acts those which are
reconsider our attitude toward the use of signs and symbols. Christ Him-
directed to the congregation. Both rubrics assume the eastern posicion
self gave us signs and symbols, i. e., material signs and symbolical actions,
of the altar, which means that to face the altar is facing east and to
in the holy sacraments. These sacraments are, togecher with the words
face the congregacion is to face west.
of the Holy Scriptures, che means of grace and the Gospel. But the
Gospel is conveyed in various forros and manners of communication. The minister facing east or west in certain parts of the service
ln his Christian Dogmatics, Dr. Pieper says, "Such a means of grace is expresses the idea that he represents God to man and man to God. He
the Gospel in all forros of expression ( communication), whether it be is not a mediator between God and man, but he is the ordained and
preached, written, or read, or spoken, or expressed in the form of abso- authorized ambassador of God to the people and the mouthpiece and
delegate of the priestly body, the church, before God. Therefore, when
lution, or by means of signs, or pondered in che heart; for example,
he acts as the spokesman of God, he faces the congregacion; when he
through a crucifix or another kind of picture, John 3:14-15 )." 1 We
ought to underline the words, "the Gospel in all forros of expression." acts as the spokesman for the congregacion, he faces che east.
ln the opinion of this writer, Protestants and Lutherans have minimized All this appears to be simple enough, but the face is that the pares
the use of bodily and non-verbal signs and symbols in their worship ser- of the service are usually not eicher sacramental or sacrificial. Most of
che pares are both sacramental and sacrificial, as, for example, the lntroits.
1 Franz Pieper, Christliche Dogmatik (St. Louis: Concordia Publishing House,
1920), III, 124. With some pares it is only a matter of interpretation whether they are

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 CEREMONY AND CELEBRATION General Rules of Ceremony

sacramental or sacrificial, such as the lnvocation and the Creed. Some- usual posture. One of the general rubrics of the Service Book and
times a part addressed to the people is said facing the altar according Hymnal also seems to indicate this when it directs, "The congregaúon
to tradition, as for example, "Let us pray" and "Lift up your hearts.... shall rise at the beginning of every service."
Let us give thanks unto the Lord our God." What should the minister Sometimes standing is an expression of respect. When, for example,
do in those cases where no specific directions are given? Such cases are the clergy and their assistants enter the church during the chanting of
common. Lutheran service books are not rubricized in detail. They take the lntroit, the people show their respect for the miniscers of God by
for granted that the lutheran principie will be observed as stated in the standing. This custom is based on common praaice in our social life.
Augsburg Confession, Art. XXIV: "Public ceremonies, for the most part ln law courts all the people rise when che judge enters.
like those hitherto io use, are retained." This means that when we have Sitting, except for the clergy, did not come inco usage until about
no specific rubrica! directions, we follow church tradition and do not the fourch century. St. Augustine was perhaps the first one to allow it,
decide the roatter arbitrarily. and chen only for the sermon. No seats were provided for the people.
When the clergy and their assistants in the chance! are not serving If they could not stand, they leaned on canes or reclined on the floor.
in front of the altar, their usual position is to face north or south. This Pews for sitting are a relatively late innovation. Today it is customary
is also the position of choir members when the choir is located in the to sit for all lessons, except the Gospel, and for the singing of lengthy
chance! immediately in front of the sanctuary. psalms and hymns. But even in the singing of psalms, the congregacion
rises for the Gloria Patri. The presem tendency is to sit too much, which
Some of the minor services, such as Matins and Vespers, may be
is not becoming to the spirit of Christian worship.
conducted from the norch or south position, except for the reading of
Kneeling is the natural expression of repentance, humility, and the
the lessons. But when the Gloria Patri is said, it is customary for every-
feeling of one's littleness before God. For that reason it is prescribed as
one to tum to the altar, i. e., the east.
the desirable posture for the confession of sins ( even on Sundays and
The ancient custom of facing west for the Renunciation and east in Eastertide) and for prayers on penitential days and all weekdays,
for the Confession of Faith by adults when they are baptized will be except on Sundays and during the fifty days from Easter to Pentecost.
considered when the rite of Holy Baptism is discussed. Kneeling is also the expression of urgem petition, for example, in pray-
Standing, Sitting, Kneeling ing the litany, and of adoration, for example, at the words, "and was
made man" in the Nicene Creed.
For standing, sitting, and kneeling, the general rule is that we stand
The proper way to kneel is to bend the right knee to touch the
for prayer and praise, we sit for instruction and for lengthy chanrs and
floor near the heel of the left foot and then bend the left knee and
hymns, and we kneel for confession and adoration.
place it near the right. The reverse process is observed in rising. First
Standing was the normal position for worship in the early church the left knee is raised and then the right, the entice body being raised
and remained so for over a thousand years. It symbolized the fact that with the left leg.
Christians had risen with Christ and for that reason could stand up The crucifer and che acolytes attending him never kneel, genuflea,
before God. It was also regarded as ao expression of joy and, therefore, or bow. But acolytes or altar boys do so at other times, even when
the most becoming posture on Sundays, festivais, and during the Easter carrying candles.
Season, the fifty days from Easter to Pentecost. Already St. Irenaeus
( A. D. 180) mentions this custam of standing for worship on Sundays Bowing and Genuftecting
and during Eastercide and derives it from apostolic authority. ln our Bowing and genuflecting are very closely related. A genuflection is
liturgical worship today, it is desirable that standing should be the most merely a more profound bow. When genuflecting, one touches the ground

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 CEREMONY AND CELEBRATION General Rules of Ceremony
with the right knee at the place where the foot was and then stands up- Bowing the body whenever the words "Glory be to the Father and
right again at once in a continuous action. to the Soo and to the Holy Ghost" are said is a humble acknowledgmem
Bowing and genuilecting are reverences or, when directed tO people, of the glory of the rhree Persons of the Holy Trinity. All who are located
sigos of respect. Giving form and expression tO inner devotions, rever- so as to be facing north or south may tum to the altar in the east for
ences help to make our worship meaningful and impressive. this bow.
Books on ceremonies distinguish between head bows and body Bowing or kneeling when the words of the Nicene Creed are said,
bows. ln head bows, only the head is inclined. Ao example of this "And was incamate by the Holy Ghost ... and was made man," expresses
kind of bow is the one ao officiant makes to the people at the response, reverem awe over God's grace in becoming man in order to redeem us.
"And with thy spirit." ln the body bow, the head and shoulders are Luther speaks at length about the meaning of these words and how we
bem forward. It is always made in expressing reverence to God. should show our appreciation and reverence for the Incamation. He
Bowing or genuflecting towards the altar on emering and leaving even illustrates it with the following st0ry:
the church is ao act of reverence to God, for the altar is the symbol of "While the words 'And was made man' were being sung in church,
God. The sarne thing is true of bowing to the cruci.tix when it is carried he ( the coarse and brutal lout) remained standing, neither genuflecting
by in procession. Persons serving in the chancel likewise bow towards nor removing his hat. He showed no reverence, but just stood there
the altar when they enter and leave the sanctuary. They also show like a clod. All the others dropped to their knees when the Nicene
reverence to the crucifix located on or above the altar. But since the Creed was prayed and chanted devoutly. Then the devi! stepped up to
altar itself is the symbol of God's presence in the church, they need him and hit him so hard it made his head spin. He cursed him grue-
not bow or genuflect when merely going from one end of the altar to somely and said: 'May hell consume you, you boorish ass! If God had
the other. They show their reverence to the crucifix in the manner of become ao angel like me and the congregation sang: "God was made
turning when they are at the north or south side of the altar. They will ao angel," I would bend not only my knees but my whole body to the
tum so as to face the crucifix while tuming and will avoid the opposite, ground. Yes, I would crawl ten ells down into the ground. And you
i. e., tuming their backs to the crucifix. vile human creature, you stand there like a stick or a stone. You hear
that God did not become ao angel but a man like you, and you just
Whenever they come imo or go out of the sanctuary, the appro-
stand there like a stick of wood.' Wherher this story is true or not, it
priate bow to the altar is made at the center. But when they are on the
is nevertheless in accordance with the faith (Rom.12:6). With this
side of the altar, for example, the epistle side, and they wam to go to
illustrative story the holy fathers wished to admonish the youch to revere
the credence which is located on the sarne side, they do not bow to the
the indescribably great miracle of the incamation. They wanced us to
altar. Only when two persons are working together and one comes from
open our eyes wide and ponder these words well.'' 2
the opposite side, then both go to the cemer of the altar and bow together
Bowing is also clone to people. Thus the people bow to the officiam
before going away from the altar.
when he says, "The Lord be with you," and he in tum bows his head
Bowing the head at the holy name of Jesus every time it is men-
to them when they respond, "And with thy spirit." This bow is made
tioned during the worship service may have been suggested by the words
also to superiors, for example, by servers to the celebrant. When two
of Scripture in Phil. 2: 10. This is ao old and reverem custom. But it
or more persons are to be saluted, the first bow is always made to the
may be made difficult and almost irreverem if the holy name is used
one who has the greater dignity. One does not bow to a person who
too frequently in the sermon. Toe preacher could avoid creating this
is kneeling.
problem by using instead as often as possible such other terms as Christ,
2 Luther's Works, Vol. 22, Sermons on the Gospel of St. John, Chapcers 1-4,
our Lord, and our Savior. ed. Jaroslav Pelikan (Se. Louis: Concordia Publishing House, 1957), p. 105.

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 CEREMONY AND CELEBRATION General Rules of Ceremony
The Liturgical Kiss Over Persons and Things
The liturgical kiss has come down to us from apostolic days as When making the sign of the cross over persons and things, the
a sign of greeting and farewell, of esteem, and of brotherly !ove (Rom. miniscer traces che sigo with his open righc hand, his left hand mean-
1O: 16). ln the Wescern church ic is no longer a real kiss but a cere- while rescing on his breasc.
monial action by which the lips are made to touch cercain objects and
by which brotherly !ove is expressed through formal words and gestures. When Giving the Benediction
Before partaking of the Sacrament of the Altar, the early Chriscians The minister extends his right hand head high with his hand fully
expressed their !ove of one another and their oneness in Christ by kissing open. His left hand is held flat against his breasc. When he says the
one another eicher at che Offenory or jusc before che Distribucion. ln Benediction, he may bow slightly every time at the words, "The Lord."
our order of the Holy Communion, this kiss is expressed in che Pax At the end of the Benediction he makes the sign of the cross over the
Domini, "The peace of che Lord be wich you alway!" immediately after congregation from head down to his waist and from his left to his right
the Consecration. ln addition to these words, the celebrant may express shoulder. He may keep his right hand open or have only the thumb and
it to the people by bowing and extending his open hands cowards them, first cwo fingers extended when making the sigo. He may also elevate
and they in tum may do so by bowing to him. But no attempt is made boch hands to give the Benediccion. But this form was adapted from
by ali of the worshipers to excend the kiss personally to one anocher. the Reformed practice by some Lutherans in the 17th century.
When the celebrant goes up to the altar for the firsc time and when
When Reading the Gospel
he leaves it at the end of the service, he may bow down to it at the
center and touch it with his lips. Here the kiss is an expression of greeting When the miniscer announces the Gospel for the day, he may trace
and farewell to the altar as che symbol of God's presence in the church. the holy sigo with the tip of his thumb on the inicial words of the
After reading che Gospel for the day, the minister may raise the Gospel, and then without opening his hand, he may trace chree little
book to touch his lips. This ceremony expresses not only his own but crosses: one on his forehead, one on his lips, and one on his breast.
ali the worshipers' esteem and !ove for the holy Gospel. These last three so-called little crosses may also be made by the people.
These are some of the ways in which this most ancient ceremony They signify and express the prayer that we may recaio the Gospel in
may scill be carried out significancly in our worship services. our minds, proclaim it with our lips, and receive it in our hearcs.
Crossing Oneself
The Sign of the Cross
Making the sigo of the cross is another ceremony that has come Crossing oneself was practiced by Christians from the earliest cen-
down to us from apostolic times. W e employ it in blessing persons and curies and may go back to apostolic times. W e know that ic was already
things. ln the Order of Holy Baptism we use ic wich the words, "Receive a common ceremony used daily in A. D. 200, for Tertullian wrices: "ln
the sigo of the holy cross, both upon the forehead and upon the breast, ali our undertakings - when we enter a place or leave it; before we
in token that thou hast been redeemed by Christ the Crucified." When dress; before we bathe; when we take our meals; when we lighc the
the minister pronounces the Benediccion, he biesses the people with the lamps in che evening; before we retire ac nighc; when we sic down to
sigo of the cross. ln the Holy Communion Service the celebranc makes read; before each new task- we trace the sigo of che cross on our fore-
the sigo of the cross over the bread and the cup. heads." Se. Augustine (A. D. 431) speaks of this Christian cuscom many
Care should be exercised not to make the sigo too large or dra- times in his sermons and lecters.
matically. It should be clone easily, gracefully, and reverently. It is one of the tradicional ceremonies that was most definitely

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 CEREMONY AND CELEBRATION
General Rule.r of Ceremony

retained by Luther and the Lutheran Church in the 16th-century Refor- it, saying with St. Paul, "God forbid that I should glory save in the
macion. Luther prescribed in his Small Catechism under the heading: cross of our Lord Jesus Christ." (Gal.6:14)
"How the Head of the Family Should Teach His Household to Bless Po.rition of Hands
Themselves in the Morning and in the Evening." He says, "ln the
Toe becoming position of the hands when they are not occupied
morning when you rise ( ln the evening when you go to bed) you shall
otherwise is to hold them joined and folded before the breast. It is proper
bless yourself with the holy cross and say: ln the name of God the
to fold them with palms together and fingers extended when facing the
Father, Son, and Holy Ghost. Amen." Again in his Large Catechism
altar. This is especially becoming for ministers and others serving in the
he recommends that parents should instruct their children to cross them-
chance!. The hands may also be folded with fingers intertwined or by
selves for the purpose of recalling their divine Protector in moments of
placing one over the other resting against the breast. When two persons
danger, terror, and temptation. This ceremony is also still authorized in
serve together, it is desirable that they act uniformly in this matter.
many of the present-day Lutheran service books.
When only one hand of a minister is engaged, he does not let the
Crossing oneself is done by puting the fingers of the right hand to
other dangle at the side, but lays it flat on his breast. When seated within
the forehead, to the breast, and to the left and right shoulders, with the the church, he lays his hands flat on his knees. During the prayers, he
words, "ln the name of the Father and of the Son and of the Holy Ghost.
may hold them extended, that is, at the sides with palms facing each
Amen." By doing this we profess our faith in the Triune God and in
other and slightly higher than the elbows, rejoining them at the words
our redemption through Christ crucified. But it is more than a profession of conclusion. He may extend them and lift them higher at the words,
of faith; it is a prayer in accion of thanksgiving or for blessing to God
"Lift up your hearts," and again at, "lt is truly meet etc." He may extend,
the Father, in the Holy Spirit, through our one and only Mediator,
raise, and at once rejoin them at the intonation of the Gloria in Excelsis
Jesus Christ. The sign of the cross may also be made from the right
and the Creed.
to the left shoulder. This is the older form, which has been retained in
the Eastern church. Ca"ying
ln the church's worship it is a laudable custom to cross ourselves When carrying a closed book while in the chancel or in a pro-
at the beginning and end of all services and at the following places in cession, it is most becoming to hold it upright in both hands before the
the Service or in the Order of the Holy Communion Service: During breast, the side of the book which opens being to the left so as to make
the opening words, "ln the name etc."; at the end of the Absolution; it convenient to open. To carry a book under the arm or at the side
at the beginning of the lntroit; at the end of the Gloria in Excelsis; in one hand, leaving the other hand to dangle, looks bad. When two
when the Gospel is announced (see above: When Reading the Gospel); acolytes walk together carrying candles, they hold them so that the
at the end of the Creed; during the Sanctus at the words, "Blessed is upper hands are on the outside. Care must be taken that the candlesticks
He"; after the consecration at "The peace of the Lord"; when we receive are held at the sarne levei.
the holy body and precious blood of Christ; when the minister says,
"Depare in peace"; and at the end of the Benediction. Walking
The holy cross is the symbol of our salvation. We were signed When anyone is walking during a church service, it is desirable that
with it when we were baptized. lt is the sign by which the church biesses he should walk erect, at a medium pace, and without looking around.
people and things. By using it we become pare of the wonderful history When two or more are walking together ( side by side or in a column),
of our faith and companions in the company of the saints. lt is right they should keep the sarne speed and go up steps with the right foot
that we should make the sign of the cross frequently and to glory in first. But they should not march in a military precision or try to keep

72 73
 , CEREMONY AND CELEBRATION General Rules of Ceremony
scep; ac leasc, no nociceable efforc should be made to do so. All care- officiacing at the altar may tum invariably by their right side to the
lessness, needless walking around, and showing off musc be avoided. congregation and by their left side to face the altar. ln thac case, on page
Those who serve in the chance! should avoid walking in such a 109, che suggescion, "tums to the left to face the congregation ... tums
slow, sciff, and sanccimonious manner as to give the impression chat they to the right to the altar," and the directives on pages 110, 115, 116,
are puccing on a show for the people. Any display of super-holiness or 11 7, and 118 should not be observed.
of casualness is unbecoming. They should remember thac they are not
Uniformity
putting on a performance, buc are serving in the presence of God where
everyching should be dane naturally, humbly, and reverently. When cwo or more are doing an accion together, for example, walk-
To sidle along the altar is unbecoming. It is becter to tum and walk ing, reading, bowing, genuflecting, kneeling, good form requires their
straighc forward and, when scanding, to face squarely in the required doing it at the sarne rate of time and manner of action. But while the
direccion. For example, when going from the cencer of the altar to the action should be smooth and uniform, it should remain devotional and
episcle side, one tums right and walks scraighc to it with face forward. reverent and not give the impression that it is a "performance."
One does noc shuffie along sideways withouc tuming.
Precedence
As a general rule, chose who walk in the chance! should noc walk
on a diagonal. When they musc change directions, chey go scraight for- When cwo or three walk togecher side by side, the superior in rank
ward u.ntil they come in fronc of che objecc chey want co approach and walks on the righc side. When walking in a column, the superior walks
then tum and walk straighc to it. For instance, when going from the behind those of lower rank.
sacristy to che altar, one walks to a posicion directly in fronc of the altar, ln a procession, che place of dignicy is at the end.
makes a quarter tum and walks up to it on a straight line. Persons of lower rank cross behind superiors whenever this is
possible.
Turning
If the arrangement is praccical, those of higher rank are seated on
When cwo people walk together in the nave ( ushers) or chance!, the gospel side of the chance! facing south and those of lower rank on
chey tum towards each ocher when they tum around. the epistle side facing norch.
Regarding those who serve in the chance!, additional rules apply.
One of the general rubrics in T he Ltttheran Liturgy ( p.417) direccs, Miscellaneous
"When tuming at the altar, the Officianc shall ordinarily tum by his Promptness is an imporcanc factor in ceremony and also in the mat-
right side co face the Congregacion and by his left side to face the altar." ter of scarting and closing church services on time.
This is che ordinary rule, which is probably based on the face that the Unnecessary noise and irreverenc behavior should noc be tolerated
deacon's normal position in assisting che celebram at the altar is on the in church before, during, or after the service.
epistle side and it would not be police for the celebram co tum his back People should be taughc chac the church is noc a showplace or con-
to him when turning to face the congregacion. But anyone scanding at cerc hall where one goes to "hear a preacher" or "listen to a soloist or
the side of the altar, whether at the gospel or epistle side, always tums choir" or to show off a bride or the body of a deparced, but it is the
towards the crucifi.x in che cencer of the altar. For example, when a min- house of God where He, and not men, are worshiped and glorified.
ister reads che Episcle at the south hom of the altar, he tums to the left The clergymen and their assiscancs in the chance! should make sure
where the crucifix is at the cencer of the altar and faces the congregation, that the cloches they wear, which will show when vested, will be proper
and in turning back afcer the reading of the Epistle, he turns again to to the dignity of the service. For example, black and white shoes, colored
che crucifix of the altar or to the righc. However, if so desired, those stockings, a gay necktie or a bowtie, a soft collar, and a colored shirt are

74 75
 CEREMONY ANO CELEBRATION

not becoming. Shoes and scockings should be black. If a necktie is wom,

it should also be black. The collar should be white and, if any pare of
CHAPTER X
the shirt shows, it should be a white or black shirt.
Regarding announcements, a general rubric in T he Lutheran Liturgy
(p. 419) directs, "Notices to the Congregation, except in connection with
requests for lncercessions, ought not to be read during the Services."
Clergymen should be dignified, natural, and reverem in all their General Principies of Liturgical Music
actions when serving in the chance!. They should not be stiff, cere-
monious, and affected. They should not sit crosslegged. They should not
shouc the service or drawl, mumble, mouth, or monotone their words.
They should avoid walking falteringly or at any gait that might be dis-
turbing. They should not stand at an indecisive angle. When at the
altar, they should not tum the head to see what is going on in the con-
gregation. If they need a handkerchief, they should not raise their vest-

T
HE simplified modem Lucheran church service contrasts sharply
ments, but they should carry a handkerchief in their sleeve or in their with the rich and often elaborate liturgical forros of the early days
hand to use when needed. If something has to be said among those who of Lucheranism. Here, as in many other respects, Luther clung to
are officiating, it will attract less attention if said quietly in a low voice the old church, and even today we note a strong resemblance becween
rather than in a whisper. The persons speaking should not bend to each the cwo rituais.
other. If a mistake is made, they should not make a fuss about it during
"Uncil well inco the sevenceench century complete masses were
the service. celebrated in the Lutheran churches. ln the Lutheran ritual, the melodie
framework, the cantus firmus, on which all pares of the mass are based,
is a German chora!." 1
These words of Paul Nettl emphasize our Lucheran ceremonial
position in regard to church music. The mass to which he refers is the
sung mass or high mass, in which all the pares of the service are chanced
or sung both by clergy and laity. The spoken service or low mass was
not the principal and usual service in the ancient church. Not until the
late Middle Ages did the low mass develop, originating with the read-
ing of private masses. Both the Formula Missae of 1523 and the
Deutsche Messe of 1526 by Luther were intended to be sung. He even
provided the musical setting for chancing the Epistle and Gospel in the
Deutsche Messe.
ln Christian and Lucheran tradition liturgical music is not regarded
as something unimportant and opcional. lt belongs to the church's wor-
1 Paul Nettl, Luther and Music, erans. Frida Best and Ralph Wood (Philadel-
phia: The Muhlenberg Press, 1948), p. 57.

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 CEREMONY AND CELEBRATION General Principles of Liturgical Music
ship and plays a vital role in the communication of the Word and sac- women. They need not be, however; much depends on the soloist and
raments, the sanctification of the world and church, and in the offering whether the solo is an independem number in the service or a pare of
of the church's sacrifice of prayer, praise, and thanksgiving to God. the song by the choir.
Not every kind of music, however, is church music. What is and
what is not liturgical music is determined by cereain basic principles Second Principie
with which every churchman should become acquainted. Lutheran pas- The second principle is that worship music must be helpful in
tors and church musicians especially need to know these principles and preparing the worshipers for the reception of the grace of God, which
apply them in selecting the music for the worship services. Sometimes is offered and conveyed through the W ord and Sacraments, and for the
pastors disregard these principles on the plea of a lack of musical knowl- response to this grace with all their faculties of soul and body. It must
edge and training. But it is not necessary to be a trained musician to help to put them into the proper frame of mind and into the proper
distinguish between church music and what is not church music. ln mood for sorrow or joy, adoration or praise. It must draw them away
fact, one need not be a musician to know the difference between good from themselves and the world around them to God and spiritual things.
and poor church music. Besides, the pastor who says, 'Tm nota musician lt must be music which is rendered to God, even though the worshipers
and therefore I leave the music of the service entirely to the organist," do it only by proxy through the musicians.
has a false conception of his office. For the minister of a congregation Many people have a false idea of church worship. They go to
is in charge of every pare of all services, including the music. He should, church to hear a preacher or to enjoy the music instead of going to
therefore, be familiar with the fundamental principles of worship music church to worship God. Music must not be the object of worship but
and see to it that these principles are observed whether he has any its servant and handmaid. If it is connected with words, it must not
musical training or not. He should also consider the realistic fact that overshadow the words but clothe them in fitting dress and give them
not all good organists are good church organists. proper expression.
First Principie Neicher is music to be employed in church just to have music, even
though it is beautiful. lt should certainly be beautiful, but not all beau-
Liturgical music must, first of all, be objective in character, that is,
it must be directed to God and not to man. lt must not be "are for art's tiful music is worship music. Therefore it is inadvisable to play up the
sake," but "are for worship's sake." lt must extol the glory of God and music or the musicians in the church announcements or the printed arder
not the glory of the musician, whecher singer, organist, or choir. lt must of service. Such an emphasis may defeat the very purpose of the church's
mUSlC.
express the "Soli Deo gloria" (To God alone the glory) idea.
Cancere music is usually not objective in character and is, therefore, T hird Principie
unsuitable for worship services. lt is coo subjective. lt attracts attention
Thirdly, worship music must be sacred music; sacred as distin-
to itself or to the skill of the musician. lt is not God-directed.
Sentimental music is also subjective. lt glorifies only or primarily guished from secular or worldly. Operatic, dance, and all purely secular
the emotions. Certain musical <levices, such as the organ tremolo stop, music is unsuitable for Christian worship, simply because it is not proper
may cause music to be sentimental. Therefore, this stop should be used to and was not written for church worship. "All fitting music is good,
sparingly, perhaps only to emphasize cereain phrases of music. lt should but not all music is fitting."
not be used in bad taste or to sentimentalize. But in judging this matter, W e are aware, of course, that in the past some secular music was
the vibrant or pulsating character of the tremolo must also be taken into taken over by the church for use in worship. But we must remember
consideration. Solos, too, are apt to be subjective, especially solos by that this was possible because secular life and the arts were dominated

78 79
 CEREMONY AND CELEBRATION General Principies of Litttrgical Music
by a Christian culture. Even though it was secular music, it was Chris- questions, we cannot select and play a prelude which will help to create
tianized secular music. the right atmosphere and put the congregation in the proper frame of
When we speak about fitcing music for church services, we have mind and emotional condition for the objective which that particular
in mind, not only the Holy Communion Service, the Preaching Service, service is to achieve.
Matins, and Vespers, but also weddings, funerais, and the like. We have lt is inappropriate, therefore, to use preludes which are unrelated
heard organists play such compositions in church as Beethoven's Moon- to the thought, theme, and mood of the service. For ao organist to shufHe
light Sonata, Schumann's "Traumerei," Handel's "Largo," Dvorak's through his music and select what happens to strike his fancy or at the
"Humoresque," Donizetti's "Sextet" from Lucia, Sullivan's "The Lost last minute to choose just anything that he is able to play fairly well,
Chord," and of course Wagner's "Wedding March" from Lohengrin, is to do violence to the service from the start. Of course, it takes much
Mendelssohn's "Wedding March" from A Midsummer Night's Dream, careful planning and hard work to select and play a prelude which will
and even De Koven's "Oh, Promise Me." All such music is good in its introduce a service properly. But the worship of God requires our best
place, but it is out of place when we gather to worship God. efforts. And once the organist knows the overall theme, character, and
lgnorance, prejudice, and indifference are the cause of most of the mood of the day's service, he has all the clues as to what to play and
inappropriate music which is tolerated in the churches. If, for example, what the tempo, volume, registration, and expression should be.
those Christians who insist on having "Here comes the bride" were
Nothing incroduces the service so well as the hymn prelude. ln
aware of the fact that Wagner's "Wedding March" from Lohengrin is
saying this, we take for granted, of course, that the hymns are chosen
really not a wedding march at all, but a sensuous dance into the bed-
thoughtfully and carefully. For when they are chosen, they become
room, and that during this operatic act the bridegroom murders a rival
and finally abandons his bride, they would not ask to have it played in a part of the order of service; we may say, one of its propers. But while
the sacred service of holy matrimony. But in music, as in other things, the other service propers for each day's service are prescribed in the
much of the Lord's work is often clone carelessly and thoughtlessly. service books, the hymns are left open to choice. Liturgical knowledge
Many lay people and clergymen yield to personal or popular likes and and skill, therefore, must be exercised in choosing hymns that are proper.
dislikes or to narrow professionalism of music for its own sake or to any ln his workbook, Planning the Service, Ralph Gehrke says, "Hymns
of the many forms of self-glorification. Someone has well said that the should not be considered casual additions but integral parts of the ser-
music used in the church has within its power "to make or break the vice. . . . This means, of course, that the hymns must answer the two-
value of any service." fold requirement of being appropriate to the church year and of being
A general rubric in The Lutheran Liturgy (p.419) says: "ln view appropriate also to that point in the liturgy at which it is used." 2
of the fact that the music presented by the Choir and organist is part of So then, if the hymns of the service are selected carefully according
the Service of W orship, it is imperative that this music be in keeping to liturgical principies, the best prelude is the hymn prelude. The rea-
with the spirit of the liturgical character of the Service." son for this is obvious; for if the words of the first hymn express the
dominam idea of the day's service and if the tune refl.ects the correct
The Prelude
mood, then a prelude based on that hymn will immediately lift the minds
The purpose of the organ prelude is to set the stage, as it were, for and hearts of the worshipers to the thought and spirit of che service.
the day's service. Therefore, in addition to observing the fundamental And the hymn prelude has the additional advantage of preparing the
principies of church music mentioned above, we must ask ourselves such
congregation for the singing of the opening hymn. Some of the great
questions as: What is the general theme of the day's service? What is
2 Ralph Gehrke, Planning the Service, A Workbook for Pastors, Organists, and
its character? What is the mood? U nless we know the answers to these Choirmasters ( St. Louis: Concordia Publishing House, 1961), p. 5.

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 CEREMONY AND CELEBRATION General Principies of Liturgical Music

organists, even before the days of Johann Sebastian Bach, understood express the fact that we offer gratefully ourselves, our substance, and
this and therefore composed many .fine hymn preludes. our sacrifices of prayers, praise, and thanksgiving to God. If this is kept
ln the preface of The Anthology, we read: "The place of the organ in mind, the organist will not go far wrong in the kind of music he will
in church worship is that of serving the congregation both by preparing play during this moment of worship.
it for worship and by accompanying it in singing. Therefore, when the The length of the music should be adjusted to the time required
organist prepares himself, he must give attention primarily to the texts for gathering the offerings, so that the music does not go on after the
and hymns of the service. These will determine the choice of tune, offerings have been brought to the altar. If the organist cannot con-
tempo, and registration for the accompaniment of the singing. The clude the music smoothly at the proper time, we suggest that he signal
prelude should also be closely related to these texts and hymns. This the ushers when he is near the end so that they know when to bring up
cannot be accomplished at all with a prelude of secular music and only the offerings.
in part with one of a general nature." 3
The Postlude
A discussion of the hymn prelude also raises the question of the
The postlude deserves much more attention, both by the organist
hymn tune. Our hymn books have set every hymn to a tune. Many of
these tunes are intimately associated with the hymn. As a rule, there- and the congregation, than it generally receives. After the Benediction,
about one-half minute is allowed for silem prayer. Then the postlude
fore, the tune to which the hymn is set should not be changed by sub-
begins at once and the congregation leaves the house of God freely and
stituting another tune. Such a change is usually very disturbing to the
congregation. If the tune to which the hymn is set is unfamiliar, it reverently with a feeling of thanksgiving for the gifts of grace it has
received. And it is this feeling which is to be expressed by the postlude.
should be learned; for if the hymn is importam enough to be selected,
the tune is also importam enough to be learned. Some people seem to think that the purpose of the postlude is to
cover up the noise of the departing congregation and therefore it must
ln addition to preludes based on hymn tunes, hundreds of good
be loud. But loudness encourages noise, and the postlude should not
general preludes are available. Many of these can be used to imroduce
encourage but discourage unnecessary noise and talking.
the service and the opening hymn. The usual procedure is to play
A postlude based on the last hymn or the main hymn of the ser-
a general prelude which is in the sarne key and the sarne character as
vice is very appropriate. This will give musical unity to the whole ser-
the tune of the opening hymn and then to play the hymn tune. ln order
vice and will help to summarize it for the people as they go back into
to vary this, the hymn could be played .first, then the prelude, and per-
their daily life.
haps the hymn again, or part of it, at the end.
Chanting
The Organ Ofjertory
Chanting differs considerably from singing barred and rhythmic
The music which is played while the offerings are being gathered
music. It is not really singing, but reading. The tune and time are
must also conform to the rules which we have considered. It can be
merely a setting for the reading of the words. The tempo of the cham
based on the tune of the following hymn, especially when that hymn
depends on the thoughts of the text and its rhythm on the accent of
expresses the consecration of the worshipers in view of the grace of
the syllables.
God proclaimed to them in that particular service. Perhaps the most
Since chanting serves a very importam purpose in the liturgy, pas-
common mistake is to play something soft and sentimental, but nothing
tors, organists, and choirs should study it and learn to do it properly.
could be further from the spirit of the offertory. The offertory should
Their training and leadership will influence the congregation's chanting.
8 Anthologie, cwo volumes, German (St. Louis: Concordia Publishing House),
no date or author given. Much of the chaming in our churches is pitifully poor. Many good

82 83
 CEREMONY AND CELEBRATION
General Principies of Litttrgical Music
books on chanting are available. The introductions in such books as between the officiant and the congregation or in which a portion of a part
The Chorai Service, The Chorai Service Book, The lntroits, and The is done by the officiant and another portion by the congregation or choir.
Psalter, are also very helpful.4 Nearly everyone can learn to chant, but It means that all such pares are either spoken or chanted by both the
no one will do it well without study and practice. officiant and the congregation and not, as one so often finds, that che
Things to be avoided particularly in chanting are: trying to sing officiant speaks his portion and the congregation chants the other por-
the chant like barred music; chanting too slowly and stifHy by beating tion; for example, the officiant reads the Collect, but the congregation
out the notes; breaking up the sentences so much as to make the chant chants the Amen.
sound choppy; breaking up the thoughts and phrases; observing such
punctuation marks as commas too rigidly. Hymns and the A men
Chanting is good reading done on notes. It should be carried out ln regard to the singing of the Amen at the end of a hymn, the
lightly and fluently at the sarne speed and with the sarne rhythm as is general rule is that an Amen is sung if it is a pare of the original hymn
done in good reading. U nlike barred music, chanting has its own rhythm text or if the last stanza of the hymn is a doxology or if the hymn is
and mode of expression. predominantly a prayer. But not every hymn should be automatically
If the organ is used to accompany chanting, it should be restricted closed with an Amen, as is so frequently done. The Amen is a solemn
to those pares of the service assigned to the people and choir. A min- affirmation of a prayer or the confession of faith. A careless use of this
ister should not be accompanied by the organ when he chants. response, like the haphazard praying of the Lord's Prayer, destroys its
The basic idea of chanting is stated in the following rubric in T he meaning and effectiveness.
Lutheran Liturgy (p. 419): "Liturgical chant, more so than any other
type of church music, is not a musical interpretation of the text: it is T he Organ and Speaking
only the bearer of the text and hence should be sung in a simple, straight- For the organ to play any kind of music while pares of the service
forward manner. To a lesser extent, the sarne thing is true of Hymn are spoken, such as the Creed and the Lord's Prayer, is not in keeping
tunes. This is in keeping with the spirit of the objective character of with the character of liturgical worship.
liturgical worship, which disdains sentimentalization and tawdriness,
musical and otherwise." Antiphons, Psalms, Canticles
Another rubric in The Lutheran Liturgy (p.419 ) , which many Antiphons may be intoned by cantors or the officiant, but are
officiants either ignore or do not seem to know, prescribes: "The Officiant chanted in full by all after the Gloria Patri.
shall chant those portions of the Service to which the Choir or the Con- Psalms and canticles are chanted antiphonally, including the Gloria
gregation responds with chanting." This means, for example, that if Patri, that is, by two groups answering each other verse by verse, or the
the congregation chants the response: "And with thy spirit," the officiant cantor or the officiant against the choir or congregation. But, except for
is to chant the salutation: "The Lord be with you." The rubric is a "shall" the antiphons, psalms and canticles may also be chanted in unison by all.
rubric and refers to all those pares of the service in which there is a dialog
• The Joint Commission on Church Music of the Protestant Episcopal Church, The terms "speak," "say," "chant"
T he Chorai Ser11içe (New York: H. W. Gray, 1930 ).
Harry G. Archer and Luther D. Reed, eds., The Chorai Ser11i çe Book (Philadel- When the term "speak" is used for the rendition of a part of the
phia: The United Lutheran Publishing House, 1901). service, it means that the part is to be spoken. If the word "say" is used,
Walter E. Buszin, The Introiti (Se.Louis: Concordia Publishing House, 1942).
the pare may be either spoken or chanted. "Say" and "chant" are often
Herbert Lindemann, The Pialter (Minneapolis: Augsburg Publishing House,
1940). used synonymously.

84 85
 Part I. The Ceremonial of the Order of the Holy Communion Service

vice or Matins, the Vesper Service or Vespers will be conducted." Such

terminology is more becoming than to say, "Holy Communion will be
CHAPTER XI served Sunday," "I shall serve Holy Communion," and "Communion
will be offered this Sunday ( or in the 11 a. m. service)." The term
"serve" is too closely associated with serving ordinary food to some-
one and should not be used in connection with the Holy Communion
Part I. The Ceremonial of the Order Service, for Holy Communion is not ordinary eating and drinking. ln
reference to the Epistle and Gospel in the Holy Communion Service,
of the Holy Communion Service
we do not say Epistle-Lesson or Gospel-Lesson, but the Epistle and the
Gospel. If a lesson from the Old Testament precedes the Epistle, it is
called the Lesson. ln his St,,dies in the Liturgy, F. R. Webber says,
"There is no such thing as an Epistle-Lesson, for one might as well speak
of the Bible-book, the Lectern-reading-desk, and the sacristy-vestry. We
do not 'find' an Epistle, for such an expression implies that it was pre-
(Note the following abbreviations: TLH-The Lutheran H ymnal; SBH-Ser-
vice Book and Hymnal; TLL-The Lutheran Liturgy.) viously lost. There is no reason why the word 'recorded,' so dear to some
parsons, need be inserced here. And why should one say, 'John,' when
HEN we speak of the Holy Communion Service, we mean

W
it is more respectful to say Saint John? " 2 To this last statement, the
the chief service of the church, the Holy Eucharist or the author could have added: Why should one say "Jesus" when it is more
Mass. 1 The Service or The Order of the Holy Communion reverent to say "Jesus Christ" or "the Lord Jesus"?
Service is the title given in our service books to the whole service, in-
The names applied to clergymen may also be mentioned in this
cluding the Preparation, the Office of the Catechumens ( or the Min-
connection. We may call a clergyman a pastor, minister, ( the) Rev-
istry of the Word), and the Office of the Faithful ( or the Ministry of
erend Mr. (John Smith), or Reverend (Smith) - "reverend" is now
the Sacraments) on pages 15 to 31 in T he Ltttheran H ymnal and on
used as a title - deacon (if ordained), presbyter, father, priest (cf.
pages 1 to 14 in the Service Book and Hymnal. When we want to
Book of Concord), and bishop, but most of these names are distinctive
speak only about the last part of the service, the Office of the Faithful,
of certain kinds of clergymen. The name pascor should not be applied
or the Ministry of the Sacrament, on pages 22 to 31 in T he Ltttheran
to a clergyman who is not in charge of a congregation; for example,
H ymnal and on pages 5 to 14 in the Service Book and Hymnal, it is
a theological seminary professor. If a congregation has more than one
more accurate to say the Holy Communion, or the Sacrament of the
pastor, the term co-pascor or associate pastor ( s) is theologically incor-
Altar, or the Blessed Sacrament, or the Lord's Supper, or the sacra-
rect, although there may be local reasons why it is used. The correct
mental part of the Holy Communion Service. name is assistant pastor ( s), or minister ( s), or deacon ( s), if ordained.
Much care needs to be exercised in the proper use of terms. W e The Reverend ( Meyer) is applied to all clergymen. Ordained deacons
say, "The Holy Communion Service will be celebrated Sunday," "The and subdeacons are assistant ministers. Presbyter is used only by a few
Blessed Sacrament will be distributed," "Holy Baptism, Holy Absolu- denominations. Father and priest have come into general usage, like
tion, the Rite of Confirmation will be administered," "The Matin Ser- minister. A bishop is a minister in charge of a district. W e do not call
1 The Mass is the name used for the Holy Cornmunion Service in the Lutheran a clergyman a doctor unless he holds that title.
Confessions. See, for example, Art. XXIV of the Augsburg Confession in The Con•
cordia Triglotta, p. 65 f. 2 F. R. Webber, Studies in the Liturgy (Erie: Ashby Princing Co., 1932) , p. 69.

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 CEREMONY ANO CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service

T he Preparation the altar stands. If a further distinction between the Preparation and
"Since the Preparation is not a part of the Service proper, it is the service proper is desired, the officiant may conduct the Preparatory
preferable that the Officiant and the Congregation speak the entire Service in the nave at the foot of the chancel step, as is clone in some
churches.
Preparatory Service. The Congregation may kneel until the Declaration
of Grace has been spoken" ( TLL, p. 419). Sometimes the Preparatory Service is not held in immediate con-
This rubric does not include under the Preparatory Service a pre- nection with the service proper. For instance, it may be held on the
ceding hymn which according to T he Lutheran H ymnal "shall," and evening before or in the morning at a time separated from the service.
the Service Book and Hymnal "may" be sung. By the Preparatory Ser- The Order of the Confessional Service (TLH, p. 46) or the Order for
vice it means everything from the Invocation to the Amen after the Public Confession ( SBH, p. 249) is generally used for that purpose.
Declaration of Grace. This section may be chanted, but it is preferable When this is the case, the rubric applies, "When the Service begins
to speak it. If it is chanted, the officiant chants all his pam and the with the Introit, the Officiant shall proceed to the altar at once" (TLL,
congregation all the responses, as required by the rubric: "The Officiant p. 419). It should be noted that the Invocation according to this rubric
shall chant those portions of the Service to which the Choir or the Con- is not said before the Introit and the opening hymn is omitted.
gregation responds with chanting" ( TLL, p. 419). This is a "shall" When the congregation kneels for the Confession in the Preparatory
rubric which rules out the practice in which the officiant speaks the Service, it remains kneeling even when the officiant rises to speak the
parts assigned to him and the congregation responds with chant. The Declaration of Grace.
rubric requires that either both pam are spoken or both are chanted.
The Introit, Kyrie, Gloria in Excelsis, Salutation, Collect
The Music for the Liturgy says: 'The music for the chanting of the
Confession of Sins is given for the convenience of those who desire to "Then all may stand to the dose of the Collect" (TLH, p. 16) .
chant those pans; but this practice is not to be considered as being rec- "The Congregation shall stand to the dose of the Collect" ( SBH, p. 2).
ommended by our Committee" (p. 6). But, unfortunately, both The The second rubric, requiring standing, is preferable, because a sitting
Lutheran Hymnal and the Service Book and H ymnal in their tune edi- position is inconsistent with the nature of these acts.
tions have set the congregation's parts to music, and as longas the musi- The Introit. "The Introit for the Day with the Gloria Patri should
cal score remains there, the above rubric will be disregarded. W e hope, be sung by the Choir. If a Choir is not available, the Introit may be
therefore, that in the next printing of these books all the musical settings said or chanted by the Officiant; in this case the Gloria Patri may be
in the Preparatory Service will be omitted, so that the rubric will be said or sung by the Congregation" (TLL, p.419) . Historically, the
observed more generally. For, since the Preparation does not belong Introit is the entrance song chanted by the congregation or choir for
to the service itself and since it is penitential in content and character, the entrance of the clergy into the chancel. It is, therefore, not a clerical
it should be distinguished ceremonially from the service proper by being but distinctly a congregational part of the service and is properly to be
spoken entirely without any music. It may be separated from the ser- clone by the congregation or choir. Only under circumstances of neces-
vice still more sharply by a pause, as suggested in the rubric, "A brief sity can the practice of the officiant's saying or chanting the Introit be
silence may be kept before the Introit for the Day" ( SBH, p. 2). justified, even though it is allowed in the rubrics.
Another rubric says, "For the Invocation and the Preparatory Ser- "The Introit for the Day, including the Gloria Patri, should be
vice the Officiant may stand at the foot of the altar steps, advancing to sung or spoken throughout" and "The Antiphon, which announces the
the altar at the Introit" (TLL, p.419). "At the foot of the altar steps" keynote of the Introit, shall be repeated after the Gloria Patri" (TLL,
means in the chancel but not on the predella, the platform on which p. 420) . These two rubrics prescribe the correct ceremonial rendering

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 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service

of the Introit over against such practices as the celebrant's reading the strength because of Thine enemies: that Thou mightest still the enemy
lntroit antiphon and psalm verse and the congregation's chanting the and the avenger.
Gloria Patri and the failure to repeat the Introit antiphon after the He is risen, alleluia: why seek ye the living among the dead?
Gloria Patri of the Introit. The Gloria Patri belongs to the Psalm of Alleluia.
the Introit and is not an independem part of the Introit. (Etc., to the end of the Psalm. Gloria Patri and the full Antiphon
The following rubric permits the saying of the entire Introit psalm follow.)
instead of just the psalm verse: "Instead of the lntroit, a Psalm may be The Kyrie. "'The Kyrie' shall be said or sung by the Congregation.
used. The lntroit consists of Antiphon, Psalm, and Gloria Patri." A ninefold ( the Officiant speaking the first line; the Officiant speaking
(TLH, p.4) each line) Kyrie may be substituted for the threefold Kyrie. 1n place
No matter who does the lntroit, it is rendered as follows: Antiphon, of the English text, the Greek form, 'Kyrie Eleison, Christe Eleison,
Psalm verse, Gloria Patri (except when silent), Antiphon repeated. ln Kyrie Eleison,' may be used in either a threefold or ninefold form"
The Lutheran Hymnal the Gloria Patri is omitted on A Day of Humilia- (TLL, p. 420). When the ninefold Kyrie is sung or spoken alternately
tion and Prayer. Some churches omit it also in Passion Week and Holy by the choir and congregation, we suggest the following arrangement:
Week or only in Holy Week. But the antiphon is always repeated at
Choir Congregation
the end of the lntroit.
On feast days the antiphon may be said three times, thus: at the Kyrie eleison K yrie eleison
beginning, after the Psalm verse, and again after the Gloria Patri. Kyrie eleison Christe eleison
Cqriste eleison Christe eleison
The Lutheran service books permit the substitution of an entire
Kyrie eleison K yrie eleison
Psalm or a greater portion of a Psalm for the Psalm verse. When this
Kyrie eleison
is done, the Psalm to be used is the one from which the Psalm verse in
the Introit of the Day is taken. On the First Sunday in Advent, for ex- If an elaborate chant setting is used by the choir, it may be rendered as
ample, the Psalm verse is the fourth verse of Psalm 25. Therefore the follows: The cantor begins the first line and the choir concludes it; the
proper Psalm for that day is Psalm 25. If it is a long Psalm, it may be second to eighth are sung alternately by the cantor and choir; the ninth
ended wherever the sense permits. But the Antiphon, Gloria Patri, and line is chanted together by all.
the Antiphon repeated remain as usual. On high feast days a part of The Kyrie prayer authorized by the Service Book and Hymnal,
the Antiphon may be repeated after every verse of the Psalm. For ex- p. 2, is said alternately by the officiant and congregation.
ample, Psalm 8 on Easter Day may be rendered as follows: The Gloria in Excelsis. "The Gloria in Excelsis shall be used on
He is risen, alleluia: why seek ye the living among the dead? all Feasts and Festival Days; at other times a versified form of the Gloria
Alleluia. in Excelsis (TLH 237, 238) or another hymn of praise, may be used.
Remember how He spoke unto you, alleluia: The Son of Man must The Gloria in Excelsis shall also be used at all services of worship in
be crucified and the third day rise again. Alleluia, alleluia. which the administration of the Holy Communion takes place, except
Psalm 8. O Lord our Lord, how excellent is Thy name in all the that in this case it may be omitted during the Seasons of Advent, Pre-
earth: who hast set Thy glory above the heavens. Lent, and Lent" ( TLL, p. 420). A simple rule to follow is that the
He is risen, alleluia: why seek ye the living among the dead? Gloria in Excelsis is not said on any day when the violet or black vest-
Alleluia. ments are used.
Out of the mouths of babes and sucklings hast Thou ordained The officiant intones the Gloria in Excelsis with the words, "Glory

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 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service
be to God on high." The words are not repeated by the congregation who liveth and reigneth with Thee and the Holy Ghosc, ever one God,
when it says the Gloria in Excelsis. world without end.
The Collect. Preceding the Collect, che Salutation js said. This "When mention is made of our Lord at the end of the Petition,
Salutation occurs often in the church's worship in order ,o emphasize the termination is: who liveth and reigneth with Thee and the Holy
the fact that the services are clone by the clergy and the 1:iity togecher. Ghost, ever one God, world without end.
"Then shall the Minister say or chant the Collect for the day" (TLH, "When mencion is made of the Holy Ghost in the body of the
p. 9). Notice that this is a "shall" rubric, which means Jiat no other Collect, the terminacion is: who livech and reigneth with Thee and the
prayer shall be substituted for the collect of the day. "Other Collects sarne Holy Ghost, ever one God, world without end.
may be used with the Collect for the Day; the Congregation shall say "When the Petition is addressed to God the Holy Trinity, the term-
or chant 'Amen' after each Collect" (TLH, p. 4). If any ocher coilects ination is: who livest and reignest ever one God, world without end"
are to be said, they should follow che collect of che day. Other colleccs (TLL, p.418).
are usually added only for the commemoration of a festiv~l. A saint's day or other feast which falls on a weekday may be com-
"The Collect for Ash W ednesday is said in every ienten Service memorated on the following Sunday by saying the Collect for the sainc's
after the Collect for che Day" ( TLL, p. 418). Likewise, c}le collect for day or feast after che Collect for the Day.
the first Sunday in Advent is said in every Advent service ifter the Col- The words, "Let us pray," may be said facing the altar before each
lect for the Day. collect. Likewise, the Amen is said by the congregation after each collect.
"Whenever the Collect for the Day is said, the full cermination as
appointed shall be used. If other Collects are said after it . . . the full The Lesson, Chants, Epistle, Gospel, Creed, Sermon
termination shall be used with the Collect for the Day and the last Col- The Lesson. "Before the Epistle for the Day ao appointed Lesson
lect only. . . . The short termination of the Collects u,ed after the from the Old Testament (cf. pp. 438, 439) may be read, but the Episde
Collect for the Day will usually be: through Jesus Christ, Thy Son, for the Day and the Gospel for the Day shall always be read." (TLL,
our Lord; or, chrough the sarne Jesus Christ, Thy Son, our Lord. EJCcep- p. 420)
tions to this rule will be found printed in full in the texts of the Addi- Nothing is said about the congregation's being seated after the
tional Collects. Collect ( s), but since the Lesson and the Episde are considered to be
"When the Petition is addressed to God the Father, {he full cerm- instruction, it is proper for the congregation to be seated.
ination is: through Jesus Christ, Thy Son, our Lord, wbº liveth and The Lesson is introduced with the formula: The (Old Testamenc)
reigneth with Thee and the Holy Ghost, ever one God, world with- Lesson is written in the ______ Chapter of - - - - - , beginning at the
out end. ______ verse. The word prophet is used for prophetic books; for example,
"When the Petition is addressed to God che Son che termination in the sevench chapter of the book of the prophet Isaiah. "Lessons shall
'
is: who livest and reignest with the Father and the Holy Ghost, ever not be chosen from the Psalter" (TLL, p. 422).
one God, world without end. This rubric authorizes the restoration of ao Old Testament lesson
"When the Petition is addressed to God the Holy GhOSt, the rerm- preceding the Episde. The Service Book and Hymnal lists these Lessons
ination is: who livest and reignest with the Father and the Son, ever in the propers for the day. The Lutheran Hymnal gives them in column
one God, world without end. four on pages 159-160. Psalms are not used as Lessons. The pre-
"When mention is made of our Lord in the body of the Perition, scribed "Episde for the Day and the Gospel for the Day" are the ones
the termination is: through the sarne Jesus Christ, Thy son, our Lord, concained in the propers for the day. The reading of these in this place

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 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service
is not to be omitted, even if one or the other is read again in the pulpit and in Eastertide, no Tract (cf. Quasimodogeniti). The Tract appears
as the sermon text. Neither are substitucions to be made for them, such only in pre-Lent and Lent, displacing the Alleluia Verse ( cf. Sexagesima).
as the Synodical Conference pericopal system or a minister's own The Gradual chant is displaced in Eastertide by an additional Alleluia
seleccions. Verse, for example ( Quasimodogeniti) :
The Old Testament Lesson, like the Epistle, is read from the epistle Alleluia! Alleluia! V. Christ, our Passover,
horn of the altar. Reading the Old Testament Lesson, Epistle, and Gos- is sacrificed for us. Alleluia!
pel from the altar in the Holy Communion Service discinguishes them
from the lessons in the minor services which may be read from a lectern. No more than two chants, however, are used at one time. They are
The Old Testament Lesson and the Epistle may be read by a lay- separated if an Old Testament lesson is read before the Epistle. The
man. He should, however, be vested suitably, either in cassock and sur- first is chanted after that lesson and the second one after the Epistle.
If, for example, an Old Testament lesson is read on the First Sunday
plice, or an alb and tunicle.
If another ordained minister besides the celebram participares in in Advent, it should be followed by the Gradual:
the service, he may be invited to read one or more of the day's lessons: All they that wait on Thee shall not be ashamed, O Lord.
the Old Testament Lesson, Epistle, and Gospel. Verse. Show me Thy ways, O Lord: teach me Thy paths.
Toe Chants. If the Old Testament Lesson is read, the Gradual may The Alleluia Verse should follow the Epistle:
be chanted between the Lesson and the Epistle, or, as SBH, p. 3, sug-
gests: "Then may be sunga Psalm ora hymn version of a Psalm." Alleluia! Alleluia! V. Show us Thy mercy, O Lord:
The chant which is called the Gradual in TLH and SBH is a com- and grant us Thy salvacion. Alleluia!
pilacion of three separate and distinct chants: the Gradual chant, the It is important to discinguish these three chants from one another
Alleluia Verse, and the Tract. The Gradual chant is generally made up and to designate each one by its proper name. To speak of the Gradual
of two Psalm verses, for example (First Sunday in Advent): in Eastertide when there is no Gradual chant is not accurate terminology.
All they that wait on Thee shall not be ashamed, O Lord. The proper term is Alleluia Verse, for that is the nature of the chant
Verse. Show me Thy ways, O Lord: teach me Thy paths. in Eastertide. During pre-Lent and Lent, the proper term is the Gradual
and Tract. Something should also be said here about the spelling of
The Alleluia Verse is one Psalm verse surrounded by Alleluias, usually
Alleluia in our service books and worship materiais. It is desirable not
two before and one after the verse, for example (First Sunday in
to spell it "Hallelujah," because that spelling in English has a secular
Advent): connotacion. Ic does noc have this connotacion in the German language,
Alleluia! Alleluia! V. Show us Thy mercy, O Lord:
from which that spelling probably carne into our service books.
and grant us Thy salvation. Alleluia!
Like the Introit, the Gradual Chant, the Alleluia Verse, and the
The Tract is a number of Psalm verses, for example (Sexagesima):
Tract belong to the congregation and should be chanted or read by the
Tract. Thou, O Lord, hast made the earth to tremble and hast congregation or the choir, rather than letting the ofliciant read them.
broken it. An appropriate place for special choir music is after one of these
V. Heal the breaches thereof, for it shaketh. chants. This is directed in the following rubric: "Special choir music
V. That Thy beloved may be delivered, save with Thy right may be sung in place of, or preferably in addition to, the Gradual, be-
hand: tween the Epistle and che Gospel. When this is clone, it is important
During pre-Lent and Lent there is no Alleluia Verse (cf. Sexagesima), that the textual content of the chorai selection harmonize with the theme

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 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Commtmion Service
of the Liturgy and Service. A hymn of lnvocation to the Holy Ghost ora versified forro of the Creed may be sung, cf. Hymns 251, 252, 253,
may be sung to replace the Gradual: the classical Gradual Hymn of in The Lutheran Hymnal. On Trinity Sunday, the Athanasian Creed
the Lutheran Church is 'We Now Implore God the Holy Ghost' may be used after the Gradual" (TLL, p. 420). But this rubric does
(TLH 231)" (TLL, p.420). Some liturgiologists are opposed to sing- not authorize omitting the Nicene Creed after the Gospel. "The Nicene
ing a hymn of lnvocation to the Holy Ghost in place of the Gradual. Creed shall be used on all Festivais and whenever there is a Commu-
Another rubric says, "The Hallelujah may be said or chanted by nion; at other times the Apostles' Creed may be used in its stead. After
the Congregation, or the Sentence for the Season, or a Sequence Hymn the Creed the Minister may make any needful announcemems" (SBH,
1

may be sung." (TLH, p. 20) p. 275). "The sign of the cross may be made ... at the words of the
The Sequence is sung by the choir in connection with the highest Nicene Creed 'and the life of the world to come"' ( TLH, p. 4) . ln re-
festivals. The tradicional one for Easter is "Victimae Paschali"; for gard to making announcements, another rubric directs, "Notices to the
Pentecost, "Veni, Sancte Spiritus"; for Maundy Thursday, "Lauda Sion." Congregation, except in conneccion with requests for lntercessions, ought
Some of the Sequence hymns are: For Christmas, "Of the Father's Love not to be read during the Service" (TLL, p. 419).
Begotten"; for Palmarum and Passiontide, "The Royal Banners For- The Hymn. Apare from the hymn before the Preparation, only one
ward Go"; for Good Friday, "At the Cross, Her Station Keeping"; for hymn is prescribed for the Holy Communion Service with a "shall"
Easter, "Jesus Christ Is Risen Today"; for Ascension, "A Hymn of Glory rubric in The Lutheran Hymnal. This is the hymn between the Creed
Let Us Sing"; for Pentecost, "Come, Holy Ghost, Creator Blest." and the Sermon. The Service Book and Hymnal makes the hymn be-
fore the Preparation opcional, but adds another "shall" hymn between
The Epistle. The Epistle may be read from the epistle horn of the
altar in the Holy Communion Service and from the lectern in the minor Prayer of the Church and the Preface. According to both service books,
services. When announcing and ending the Epistle, the prescribed for- therefore, only two hymns are required. All other hymns indicated in
the rite are opcional.
mulae given in the service book should be used. No explanatory re-
marks are in order before or during the reading of the Lesson, Epistle, The Sermon. The sermon is imroduced becomingly with the words,
and Gospel. The place for explanation, application, and exhortation 'The grace of our Lord Jesus Christ, and the lave of God, and the com-
munion of the Holy Ghost be with you all." To imroduce ic with, "Dear
is the sermon.
friends," as though it were a talk of a secular nature, is not becoming.
The Gospel. The reading or chanting of the Gospel has always re-
lnstead of chis, it is more fitting to say, "ln the Name of our Lord Jesus"
ceived special honor, because in the liturgical sense Christ Himself here
or something similar. According to an old tradition, the sermon in the
stands before us and speaks to us. The Gospel has also always been
chief service is always on the Gospel for the Day; at least, it is a sermon
heard standing and has been attended with many ceremonies, such as
in harmony with the propers of the day. "When saying the Votum at
a procession to the place where it is read solemnly, the use of incense,
che dose of the Sermon, the Preacher may raise his hand in blessing
the sign of the cross, processional crucifix, acolytes and lighted tapers,
and make the sign of the cross" ( TLL, p. 421 ) . But such signing with
and the like. ln our use we have retained at least the standing position
the cross at this point is not in the best tradition.
and the versicles before and after the reading of the Gospel, which
indicate that it is Christ speaking. It is desirable that the congregation The Offertory, Offerings, General Prayer
stand before the Gospel is announced. Since the first pare of the Holy Communion Service ends with the
The Creed. "Toe Nicene Creed shall be chanted or said by the Sermon, it would be fitting to indicate the beginning of che second pare,
Congregation on all Feasts and Festivais and whenever there is a Com- which starts with the Offertory, in some ceremonial way. The arder in
munion; at other times the Apostles' Creed may be used in its stead, The Ltttheran Hymnal fails to do this. Ic has the congregacion remain

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 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service
standing to sing the Offertory chant at once. Consequently, many people no special prayer or hymn stanza is either spoken or sung. The General
are under the impression that this chant belongs to the Sermon. The Prayer which follows contains the formula by which these offerings are
order in the Service Book and Hymnal prescribes the gathering of the properly presented to God.
offerings before singing the Offertory chant. This arrangement at least The General Prayer (TLH), or the Prayer of the Church (SBH).
has the congregation be seated after the Sermon votum and separares "Before the General Prayer at the altar, the Ofliciant may announce
the Offertory chant from the Sermon. special Petitions, Intercessions, or Thanksgivings which have been re-
The Offertory Chant. Historically and significantly, the Offertory quested. He may also make mention of the birch, contemplated mar-
Chant is the Psalm with its antiphon which the people chanted in pro- riage, death, etc., of members of the Congregation. One of the General
cession as they brought their material offerings to the altar. All we have Prayers appointed for the Service shall always be used. The Litany may
left today is a Psalm antiphon which we do standing. We have lost its be used instead of the General Prayer, except when there is a Com-
significance and we have also Jost all ceremonial moving around by the munion." (TLL, p. 421)
congregation in worship, except for the procession of the communicants Standard formulae for announcing these special items are given in
coming to the altar for the Distribution of the Blessed Sacrament. the Service Book and Hymnal, as well as The Lutheran Liturgy, and it
According to the office in T he Lutheran H ymnal, the Offertory is desirable that these be used without alterations. ln the announcement
chant precedes the gathering of the offerings, and therefore the rubric, the full name may be used (Paul Jones, Mary Lang, Elizabeth, the
"The Celebrant may make ready the Communion vessels immediately wife of Peter Smith), but in the prayer only the Christian name given
after the Offertory" (TLL, p. 421), refers to the time when the offer- in Holy Baptism (Paul, Mary, Elizabeth) is mentioned.
ings are collected.
The following formulae are prescribed in the Service Book and
The Offerings. One of the functions of the royal priesthood is to Hymnal: For intercessions, "The prayers of the Church are asked for
offer sacrifices. These consist of sacrifices of self, prayer, praise, and the following brethren who are sick ( or, in adversity, or, in suffering,
thanksgiving. W e express this offering also in the material gifts of or, in need): N. N." For thanksgiving, "N. N. desires to recuro thanks
money, in which are included the bread and wine used in the Sacra- to God, for special blessings ( or, for restoration from illness, or, for
ment of the Altar. That is why the bread and wine are brought to the
gifts of grace), and asks the prayers of the Church." For commemora-
altar when the money is collected. The money, bread, and wine placed
tion, "Let us remember with thanksgiving before God our brethren who
on the altar are a token. A token is something which stands for some-
have departed this life with the sign of faith: N. N. ( or, our brother
thing else. The Eucharistic token of material things - money, bread,
N. N., who has departed this life) ."
and wine - stands for ourselves. By them and in them we are carried
to and placed on the altar of God. They are not merely a donation, If we remember that the General Prayer and the Prayer of the
but a token of ourselves. This identification of ourselves with the Church are what the titles indicate, we shall avoid prayers that are not
Eucharistic token is not clone automatically. It requires a sacrificial act "general" and not "the prayer of the church." There are certain things
of the will, of self-giving in response to the grace of God. When the the church needs to pray for every Sunday and feast day, such as the
money, bread, and wine are placed on the altar, we say in effect: "ln church, the government, our enemies, the sufferers, the prevention of
these material things, O Lord, I offer Thee myself, wholly, uncondi- calamities, God's blessings on our occupations, and God's acceptance of
tionally, with all that I am and have." These offerings are not an in- the offerings we bring in response to His grace. Luther D. Reed says,
different part of the Holy Communion Service; they belong to it as "It is most unfortunate that this meaning and purpose of the Allgemeines
much as any other part. When the offerings are placed on the altar, Kirchengebet is so frequently not understood or obscured. The coo-

98 99
..,
_....... u.,u coN\iUt\Ulf'
 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service
gregation's prayers at this place should never be a mere repeuuon of central reality that God bestows on us here, and nourishes us with, His
the thought of the day, or the sermon, or a narrow expression of selfish greatest gifr of grace.
needs and desires. The minister, if he offers a free prayer at this place, The Preface. If the Preface follows immediately after the General
should not seek to touch, please, or instruct the congregation, or to Prayer, the congregation remains standing; otherwise the following
give a rhapsodic form of adoration, confession, or even thanksgiving - rubrics apply: "The Hymn ended, the Congregation shall rise and stand
the so-called 'Long Prayer' of nonliturgical churches. The Lutheran to the end of the Agnus Dei" (TLH, p. 24); "The Congregation shall
Liturgy provides for these necessary feamres in another place." 3 rise at the beginning of the Preface" ( SBH, p. 5 ) . The second rubric
Any reverem ceremonial arrangemem of the General Prayer which is ~ore flexible. It allows kneeling during the Sanctus, the Lord's Prayer,
provides for the congregation's active participation is very desirable. and the Words of lnstirution or the Prayer of Thanksgiving. According
The General Prayers appointed for the Holy Communion Service to Christian tradition, however, as stated before, worshipers do not kneel
in The Ltttheran Liturgy are those on pages 251-274 and in the Ser- on Sundays and during Eastertide. Therefore the option for kneeling
vice Book and Hymnal on pages 6-8, 238-241. The Litany may be would apply to ferial days.
prayed instead of the General Prayer, except in the Holy Communion The Proper Preface. "The Proper Preface shall be used through-
Service. Other general prayers given in our service books are for use out the respective Season. The Preface of the Holy Trinity may be
in minor services and in devotions. At the end of the General Prayer, used on any Sunday for which no other Preface is appointed" (TLL,
"The Congregation shall sing or say: Amen" ( SBH, p. 9). p. 421) . But instead of using the Preface for the Holy Trinity, the
Service Book and H ymnal directs (p. 9): "If there be none especially
Preface, Proper Preface, Sanctus, Lord's Prayer, appointed, then shall follow immediately, Therefore with angels, etc."
Prayer of Thanksgiving, Pax Domini, A gnus Dei, Distribution
The Sanctus. Except on Sundays and days outside of Eastertide,
Great solemnity, joy, thanksgiving, communion, fellowship, com- the congregation may kneel during the Sanctus or, as others do, kneel
memoration, oblation, mystery, and awe characterize this whole section only for the words, "Holy, holy, holy, Lord God of Sabaoth, heaven
of the Holy Communion Service. All this should come to ceremonial and earth are full of Thy glory," and rise for the "Hosanna" and "Blessed
expression. The elemem of joy and thanksgiving is based on Christ's is He that cometh in the name of the Lord." ln Christian tradition, both
giving of thanks when He instiruted the Holy Communion Service, and customs are proper. ln this connection, pastors and congregations might
it gave to the emire service one of its earliest and most beautiful names, give attemion to the pronunciation of such Hebrew words as Amen,
the Holy Eucharist. Likewise, the reality of communion and fellowship Hosanna, and Sabaoth. ln speaking, it is ã-men', ho-zãn'-a, sã'-ba-oth;
gave it the name of the Holy Communion. The aspect of commemora- when sung, it is a'-men, ho-zan'-a, and sa'-ba-oth.
tion is embedded in the words, "This do in remembrance of Me," and The Lord's Prayer, Words of lnstitution, The Prayer of Thanks-
carries with it the idea of re-presentation or the bringing imo the presem giving. For all these parts, the congregation stands on Sundays and
all the benefüs and blessings of Christ's redemptive work. The words, during Eastertide. On other days the Service Book and H ymnal (p. 11)
"This is My body; this is My blood, given and shed for you for the permits kneeling for the Prayer of Thanksgiving.
remission of sins," shows that Christ's redemption is "for you" and car- The Agnus Dei. This is the first distribution hymn sung by the
ries the action imo the unfathomable depths of mystery and awe. W ords, congregation according to both The Lutheran H ymnal and the Service
music, posture, gesrures, and all other ceremonial instruments may be Book and H ymnal and "shall" be sung standing. For other distribution
used to express the many facets of this Blessed Sacramem, especially the hymns which may follow the Agnus Dei, the congregation may be
a Luther D. Reed, W orship (Philadelphia: Muhlenberg Press, 1959), p. 100. seated.

100 101
 CEREMONY AND CELEBRATION Part I. The Ceremonial of the Order of the Holy Communion Service
The Distribution. Ceremonial expressions of reverence and com- keep the people in their pews until their tum comes to go out makes
munion are especially to be observed during the Distribution. During for an orderly exit. But it should be understood that the service was
the whole action of presenting themselves at the Lord's Table, it is already closed with the Benediction and that, while reverence and order
becoming for communicants to keep hands folded, except when making are always to be observed in the house of God, these are not to be
the sigo of the cross. According to a late medieval custom, they may achieved by regimentation and the encroachment on personal freedom
kneel at the communicants' rail. But their heads are not to be bowed after church. If anyone wants to remain for private devotion, he should
so low while kneeling that the administration of the sacred elements be permitted to stay without being embarrassed; if anyone wants to
is made di.fficult. When they recuro to their seats, they will keep their leave, he should not be hindered by unnecessary formalities that smack
eyes from looking around at people, and they will occupy their minds of legalism. After the Benediction, let everyone privately say silent
with prayer and meditation. Prayers for use after receiving the Blessed prayer and go out when he wants to, privately reverence to the altar
Sacrament are provided in the service books. before he leaves the church, and privately go out to exchange friendly
The Ntmc Dimittis, Post-Communion Prayer, Benediction greecings with his fellow worshipers or, if he so desires, to go his way
unhindered and rejoicing over the grace of God which was bestowed
The Nunc Dimittis. "The Distribution ended, all shall rise and on him in the church's worship service.
say or chant the Nunc Dimittis." (TLH, p. 29)
The Post-Communion Prayer or Thanksgiving. This prayer is The Sacred Elements
given a ceremonial setting by an antiphonal verside which indicares "ln making ready the elements for the Holy Communion, so much
the theme of the prayer. of the bread and the wine shall be placed in the proper vessels as in
The Benediction. The solemnicy of this conduding act is intro- the judgmem of the Celebram will be required for the Administration.
duced by the ceremonial Salutation and Benedicamus. To express the "If the consecrated bread or wine be spem before all have com-
idea that the Benediccion is laid on the heads of the worshipers, all may muned, the Celebram shall consecrate more, saying aloud so much of
bow deeply throughout, or, as an expression of reverence to the name the W ords of lnstitution as pertains to the elements to be consecrated.
of the Lord, they may bow every time the words "the Lord" are said. "When all have received the Holy Sacrament, the Celebram shall
cover what remains of the bread and wine with the veil.
After the Service
"When the Service has been completed, the Celebram or a deacon
All ceremonies that follow the Benediction are of the nature of shall remove the sacramental vessels from the altar to the sacriscy and
private devotion. They are no longer of a liturgical character. The dispose of that pare of the bread and wine which remains as follows:
church's worship has come to a dose with the Benediction, and corporate H e shall carefully remove the bread from the paten and ciborium to
action has ceased. Both The Lutheran Hymnal and the Service Book a fit receptade, there to be kept against the next Communion. He shall
and Hymnal at chis point speak only of private silent prayer. Such pour what remains of the consecrated wine imo the piscina or upon the
practices as singing corporately, "Abide with Me" or another hymn, ground at a proper and convenient place outside the church." (TLL,
or making the people sit down again and not allowing them to leave pp. 421-422)
until the ushers come up and permit them to go out one by one and
pew by pew from the front to the rear of the church are unnatural in
this place after the service has closed. Those who introduce these in-
novations try to justify them by saying that to sing "Abide with Me"
or another hymn is a beautiful way to dose the service, and that to

102 103
 Part II. The Celebrant's, Deacon's, and Layman's Parts

the cross, while the choir and congregation sing, 'Fling out the Banner,
let it float' - none of this constitutes a liturgical procession. It is cheap
CHAPTER XII and tawdry, and a vulgar burlesque of what was, in more devout days,
a dignified ceremony. Anything that smacks of swagger and the exalting
of the individual is in bad taste. ln some of the most extreme of the
rimalistic churches in England and on the Continent, the procession of
Part II. The Celebrant's, Deacon's, clergy encers quietly, each man with downcast eyes, and humility of
bearing." 2
and Layman's Parts
The officianr may hold a procession in order to heighten the solem-
nity of cercain days and occasions. Processions are appropriate on Christ-
mas, Palm Sunday, Maundy Thursday, Good Friday, Easter, St. Mark the
Evangelisc's Day, Rogation Monday, Tuesday, and Wednesday, the An-
iversary of Church Dedication, and the local church's Festival of Title.
The hymn ended, the celebrant may go to the lowest step of the
HE celebrant vestS and prepares himself carefully and prayerfully

T in the sacristy.1 Before, during, or at the dose of the hymn before

the service, he may cross himself as he leaves the sacristy and goes
to the sedilia in the chance! or to the place where he will conduct the
chance! or the altar predella facing the center or the south horn of the
altar, stand and make a bow or, if he cresses before the altar on the
way, he stops at the center of the altar and makes the bow to the altar
there. When the congregation has stood up, he says the Trinitarian
Preparatory Service. ln the judgment of most limrgiologists, he should Invocatioo facing the altar (TLL, p. 417) and, accordiog to a general
not come into the church at the tail end of a choir procession. For instance, rubric on page 4 of The Lutheran Hymnal, he may cross himself. The
F. R. Webber says, "Another absurd ghost is the procession of the choir Trinitarian Invocation is not said facing the coogregation because it is
before and after the service. Originally this was a procession of the an invoca1ion addressed to God and not to the people. Some people
priests and their assistants. They met in the sacristy or in some appointed argue that it is an announcement or proclamation statiog that the service
place, and walked slowly into church in procession, the choir singing is to be conducted in the name of the Triune God. But this incerpreta-
the Introit as they carne. They did this so that all might be at the altar cion has no foundation in fact or in cradition. Traditionally the Invoca-
at the appoinced time, with no stragglers hastening in a minute or two cion precedes prayers and divine services ( see the Morning aod Eveoing
late. If one is indulging in a rimalistic service, with the verger, the altar Prayers in Luther's Small Catechism) as ao affirmation or professioo of
boys, the thurifer, the book-boy, and everybody else in solemo procession, foich and a calling on che name of the Lord.
then it is quite the thing to do as the Introit is being chanted. But to After the Invocation, the celebrant mrns left to face the congrega-
dress two score women and half a dozen men in priest's garments, and tion and says, "Beloved ..." or he may continue to face the altar, since
then step and jerk one's way altarward, while a youth in white carries this part lllªY be interpreted as a cohortacive admonition in which he
a processional cross, his right elbow extending sidewise at right angles includes himself in the first person plural. If he has said it facing the
to his shoulder, palro toward the altar, and fingers about the standard of congregation, he mrns right to the altar and kneels to the end of the
1 Some of che celebranc's tradicional preparacory prayers in the sacristy are given confession. Then he rises, mrns left to the congregation and says the
in Paul Zellar Scrodach, Oremus (Philadelphia: United Lutheran Publicacion House,
1925), and in Adalbert R. K retzmann, The Pastor at Prayer (Minneapolis: Augsburg ubsolution, making the sign of the cross over the congregation at the end.3
Publishing House, 1957). Tradicional prayers said while washing and vesting are
given in The English Missal (London: W. Knott & Son Ltd., 1933 ) , and in R. F. 2 F. R Webber, p. 216.
Licdedale and J. E. Vaux, Priest's Prayer Book (New York: Longmans, Green, and 3 The celebrant may tum the opposite way. See p. 78.
Co., 1906).
105
 CEREMONY AND CELEBRATION Part II. The Celebrant's, Deacon's, and Layman's Parts
He makes the sign of the cross by placing his left hand flat against written in the ____________ chapter of __________ beginning at the
his breast and raising his right hand no higher than his face, fingers to- verse." The Epistle ended, he speaks, but does not chant, even when the
gether and palm toward the people; he turns his right hand so that the Epistle is chanted, the words, "Here endeth the Epistle." Then he turns
open palm faces the south side of the church; then he moves it down to right to the altar, places the book on the missal stand and carries it to
the level of his waist, raises it again to the height of his breast, moves it the Gospel side of the altar. During this time the choir or congregation
horizontally to a point in front of his left shoulder, then horizontally to chants or speaks the chant appointed for between the Epistle and Gospel.
a point in front of his right shoulder, then back before his breast, and If a choir number follows the chant, he makes a quarter tum right,
rejoins his hands before his breast. goes to the middle of the altar, turns left to bow to it, and then turns
Toe celebrant may now say silently, "I will go to the altar of God, right and goes to the sedilia, where he remains seated with his hands
even unto the God of my joy and gladness," as he goes to the center flat on or near his knees while the choir sings.4
and up to the altar where he makes a bow and then goes to the missal While the choir finishes its number, he may prepare himself for
on the epistle side facing the altar. Meanwhile, the choir or congregation the proclamation of the Gospel by praying silently, "Almighty God, who
chants or speaks the lntroit and he may cross himself at its antiphon, didst cleanse the lips of the prophet lsaiah with a burning coal, so of
because this is the real beginning of the service; but he does not cross Thy mercy cleanse my heart and my lips that I may worthily proclaim
himself again when the antiphon is repeated. He bows, however, during Thy Gospel; through Christ, our Lord. Amen." Then he goes to read
the words, "Glory be .. . Holy Ghost." the Gospel, which, as we have said, may be attended with many cere-
After the lntroit, he goes to the center of the altar and faces it monies. But the simple manner of doing the Gospel is this: From the
during the Kyrie and Gloria in Excelsis. He intones the Gloria in sedilia the celebrant goes to the missal on the north horn of the altar.
Excelsis by opening and elevating his hands slightly, saying, "Glory be He takes the missal in both hands, turns right to the congregation and
to God on high." Folding his hands again, he may bow at the words, says, "The holy Gospel is written in the _ _ _ chapter of St. _ __
"We worship Thee," "give thanks," "Jesus" (always), "receive our beginning at the _ _ _ verse." While saying this, he may make the
prayer," and he may cross himself at, "with the Holy Ghost," for the small sign of the cross, which is done with the thumb of the closed
sarne reason that the crossing is done at the Trinitarian Invocation. right hand. He first signs the opening word of the printed Gospel in
Turning right, he faces the congregation, opens his hands and says, the book, then his forehead, lips, and breast. The significance of this
"The Lord be with you," and doses his hands. He may bow to the ceremony we have already explained. When he has finished reading the
congregation at their response. He may remain facing the congregation Gospel, he says, "Here endeth the Gospel." He may then put the book
as he says, "Let us pray," or he may make a quarter tum left, go to the to his lips in the reverent act of kissing it, turn left, and place it on
missal on the epistle side of the altar, face it and say, "Let us pray." the missal stand. If he is using two books, a lectionary and a missal,
Then he reads the Collect(s). He may separate his hands the width of he will have to lay the lectionary on the altar and place the missal
his body when he begins the Collect and join them again for the on the missal stand.
termination. He takes the missal stand in both hands, makes a quarter tum
After the Collect(s) he takes the book containing the Old Testa- right, and carries it to the center of the altar. Then he places it to the
ment lessons from the back of the altar and turns to the left to the left of the corporal, on which the veiled chalice and paten are standing,
congregation, announces and says the lesson. If the Old Testament lesson in such a position that he can read from the missal. He then joins bis
is not used, he takes the lectionary from the missal stand in both hands, hands and, facing the altar, begins the Nicene Creed, and in doing so,
turns left to the congregation and says, "The Epistle for ___ is 4 The celebrant may tum the opposite way. See p. 78.

106 107
 CEREMONY AND CELEBRATION Part II. The Celebrant's, Deacon's, and Layman's Parts

he raises and rejoins his hands. During the Creed he may bow at "God," forth from the altar to the credence in the shorcest way, and will carry
"Jesus Christ," bow deeply or kneel at "and was made man," bow at the flagon and ciborium ( and water cruet) from the credence to the altar.
"is worshiped," and make the sign of che cross at "and the life of the The lavabo ceremony, if used, follows here. The celebram goes to
world to come." Then he tums right and goes down from the altar to the credence, pours water into the lavabo bowl from a water cruet, and
the sedilia for the singing of the hymn. washes his fingers while silently praying Psalm 26 or at least verses 6
At the dose of the hymn, he goes to the pulpit, bowing to the altar to 8, "I will wash my hands in innocency, etc." with the Gloria Patri.
at the center if he crosses it, and begins the sermon with "The grace of Meanwhile, he dries his hands with the lavabo cowel and retums to the
our Lord Jesus Christ, etc." or the Trinitarian Invocation. At the end midst of the altar.
of the sermon, he says, "The peace of God, etc." and, while saying it, he Then he tums right and goes down to the chancel scep, receives
may raise his hand in blessing and make the sign of the cross, although the offerings from those who have gathered them, goes back and places
it is better not to do this. Then he goes to the midst of the altar and them on the epistle side of the altar. He will not at any time place
carries out the following actions while the congregation sings the them on the credence or elsewhere, except that the offerings may be
Offercory cham: If it is the a1Stom of the congregacion for the celebram removed to the credence after the General Prayer, because the offerings
to hand the alms bags or offering plates to those appointed to gather represem the people who offer themselves to God and place themselves
the offerings, he goes by the shorcest way to the credence where these in this token of money, as it were, on the altar in grateful response to
items are kept and gives them to the collectors at the chancel step. His grace. Neither does the celebram say any offercory prayer, verse,
Then he goes to the altar to prepare the elemems for the Blessed Sacra- or sentence before or after the gathering of the offerings, for the offercory
ment. But if it is the custom to proceed with the collection wichout prayer in our rite is included in the General Prayer in che words: "Re-
any action on the pare of the celebram, then he begins immediately to ceive, O God, our bodies and souls and all our talents, together with the
prepare the elemems. offerings we bring before Thee."
The preparacion of the elements during the gathering of the offer- If the church has been asked to include special intercessions or
ings may be clone as follows: lf the sacred elemems were placed on the thanksgivings in the General Prayer, the celebram will tum by his right
altar before the beginning of the service, he goes to the altar and cakes to the congregacion after he has placed the offerings on the altar to
off the chalice veil, folds it and lays it on the epistle side next to the make the announcement. lf not, he will remain facing the altar and,
corporal. He places the pall against the gradine on the epistle side. Then scanding in the midst, will read the General Prayer. He may do so, as
he arranges the sacred vessels on the corporal so that the chalice is on in all prayers, with the tradicional posture of hands parted and held open
the right side and the paten on the lefc, with the flagon behind the chalice shoulder-high at his sides.
and the ciborium or pyx behind the paten; or the paten in front, the At the conclusion of the General Prayer, if no hymn is sung, he
chalice behind it, and the ciborium and flagon on the rear of the corporal. will tum right to the congregation and say, "The Lord be wich you."
Taking a host from the ciborium, he places it on the paten and covers Then he may curn left to the altar and continue the Preface, or he may
it with the purificator which was over the chalice. He pours wine into tum to the altar after the verse, "Let us give thanks. . . ." At "Lift up
the chalice and, if this is cuscomary, a little water from a water cruet, your hearts," he may raise and excend his hands as in the anciem prayer
and covers the chalice with the pall. posture, only a little higher. At "Let us give thanks ... ," he may join
If only the veiled chalice and paten were placed on the altar before his hands and make a deep bow. After the response, he may lift up his
the service and the sacred elements were placed on the credence, then hands again while saying the Proper Preface. During the Sanctus, he
he will go through the sarne accions, except that he will go back and may bow deeply with hands folded and resting on the altar. At "Blessed

108 109
 CEREMONY AND CELEBRATION Part II. The Celebrant's, Deacon's, and Layman's Parts
is He . . . ," he may stand erect, cross himself, and uncover the sacred my soul unto everlasting life. Amen." Then he takes hold of the chalice
vessels so that they will be ready for the consecration. and prays silently, "What reward shall I give unto the Lord for all His
Then he will say the Lord's Prayer and the Words of Institution. bene.fits toward me? I will take the cup of salvation and call upon the
During the Words of Institution, he may take the host from the paten Lord. I will call upon the Lord who is worthy to be praised, and so
in the thumb and fore.finger of both hands and elevate it. (The elevation shall I be safe from mine enemies." He drinks of the cup and then
may be done following the words over each element.) At "brake it," signs himself, saying, "The blood of Christ preserve my soul unto ever-
he may make a rent in the bottom of the host or break it in two on the lasting life. Amen." 1

paten, at "Take, eat," he may couch the paten and ciborium containing For the Distribution, the celebrant at the altar turns right and goes !
the hosts with his left hand, and at "this is My body" or at "when He down to the communicants' rail. He keeps his eyes on the sacred elements l
1

had given thanks" he may make the sign of the cross over them with his and holds them reverently. By every action he shows that he is not
?,"'
right hand. He may elevate the chalice in the sarne way at "took the "serving" ordinary food. He is very careful not to ler the elements fall :,
cup" and make the sign of the cross over the chalice and flagon at "this to the ground or be spilled. He begins the Distribucion on the epistle
:1
cup is the new testament in My blood" or at "when He had given side. With the host, he may make a small sign of the cross as he gives ,,'1
thanks." The use of the sign of the cross at "when He had given thanks" it to the communicant and speaks the words of Distribution. Then he !-
·,,''
recalls our Lord's blessing upon the elements. Then he places the pall returns to the center of the altar, takes the pall from the chalice and
!1
,.
over the chalice, turos right to the congregation, and says, "The peace of places it on the paten or ciborium, whichever he uses for the Distribution.
the Lord be with you alway," while separating and joining his hands or He takes the chalice in both hands, having a purificator in his right hand,
making the sign of the cross. Then he turns left to the altar and, if it turns right and goes to the epistle side of the communicants' rail. He
is the practice to communicate himself, he will do it after the Agnus says the words of Distribution and turns the chalice and, if necessary,
Dei has been sung by the congregation. If he does not communicate wipes the rim as he distribuces. At the end, he goes to the center of
himself, he begins the Distribution at once.5 the rail, holds the chalice in his left hand and makes the sign of the
The celebrant may communicate himself in the following way: He cross over the communicants with his right hand, saying, "Depare in
takes the host between the thumb and fore.finger of his left hand and peace." Then he turns left, goes to the altar, wipes the rim of the chalice
holds it over the paten. He strikes his breast three times with his right with the purificator, takes the pall from the paten or ciborium and places
hand and says silently, "Lord, I am not worthy that Toou shouldest it on the chalice, continuing the Distribution. When all have com-
come under my roof, but speak the word only, and my soul shall be municated, he covers the chalice with a purificator, places the paten and
healed." Then he places the host in his mouth with his right hand, rhe pall on it, and covers it with the chalice veil or all the sacred vessels
crosses himself and says, "The body of our Lord Jesus Christ preserve with a Post-Communion veil.
5 The service books of the Synodical Conference are silent on the matter of He stands in the midst of the altar with folded hands during the
self-communion. The SeNJice Book and Hymnal of the Lutheran Church in America,
while not recommending it expressly, leaves ao opening for it in the rubric (p. 275): singing of the Nunc Dimirtis, bowing as usual at "Glory be ... Holy
"The Minister himself may first receive the Bread and Wine and shall then administer Ghost." To avoid turning his back to the consecrated elements lying in
the sarne to the people." Luther D. Reed in Worship, p. 110, says: "The ofliciant
makes bis Communion first, thus formally completing the ceremonial action. If there the midst of the altar, he may say all the rest of the service at the
is ao assistant minister, he may administer the elements to the officiant and then
receive the sarne from the latter. Self-communion of the minister was favored by epistle side. This is a matter of reverence and good taste. Even in polite
Luther and is defended in the Confessions as the natural completion of a liturgical society we do not turn our back to a person without begging his pardon.
aaion which has more than purely personal values, and which expresses the fellowship
of pastor and people in a spiritual transaction. Certainly, a Communion in which the Therefore, he may now take the missal stand and missal in both hands,
minister does not receive the elements himself is ao anomaly unknown in Greek,
Roman, Anglican, or other Protestant churches."
turn right and carry it to the epistle horn of the altar and, facing it,

110 111 [~
• 1\ t,
\ ' (- \•~
"1,..;
!
 CEREMONY ANO CELEBRATION Part II. The Celebra1','s, Deacon's, and Layman's Parts
say, "O give thanks...." After the response, he prays the Posc-Com- The Deacon's or Server's Par/!
munion Collect and chen turns lefc to che congregation.6 He separares The server veses in casso:k and surplice, an ordained deacon also
his hands and joins them again as he says, "The Lord be with you," wears a scole, or he may wear ao amice, girded alb, and a tunicle. He
making the usual bows. He separares and doses his hands again, saying, prepares himself for the cele!1ation wich the celebram in che sacristy.
"Bless we the Lord," bowing at "Lord." Then he raises his hands to Ac che appoinced time for eOirance imo che chance!, he precedes the
give the Benediccion. With his hands open and shoulder-high, he bows celebram and does noc walk lthind him or side by side with him. His
each time at the word, "Lord." When he says, "And give thee peace," place in the chance! when seaied is on che sedilia nexc to the celebram,
he puts his left hand on his breast and with the right hand makes the siccing nearesc che altar, or oo che sedilia on the opposice side of che
sign of the cross over che congregation. He folds his hands again, goes chance! from che celebram anJ facing him.
down to the altar step, turns left to the altar, and, facing it, bows or Ac che place where che Prtparacory Service is conducced, his posicion
kneels. After silem prayer, he goes to the sacristy or to the west entrance is on the lefc side of the celei>rant. He crosses himself with che cele-
of che church.7 bram ac che Trinicarian Invocarion and remains scanding while che cele-
6 The celebrant may turn the opposite way. See p. 78. bram says, "Beloved in the Lord ..." He kneels when che celebram
7 ln a mimeographed, unpublished paper, Arthur Carl Piepkorn gives the fol- kneels and remains kneeling mcil afcer the absolucion. He may cross
lowing more detailed description of the celebrant's self-communion:
"ln accordance with the best Lutheran precedent, the celebrant administers the himself when the celebram !Illkes the sign of che cross over the con-
Holy Communion to himself. ln accordance with the Church's historie practice, he gregacion. If he has been caled by the congregacion and is not jusc
would do this even though there may be another clergyman present who might
administer the Holy Communion to him. (If he celebrates rwice on a given day, he a visicing assistam, he may ccnducc che Preparacory Service inscead of
normally receives the Holy Communion only at the first service of the day.)
"By way of private preparation, the celebrant may say the following Prayer: che celebram.
'O Lord Jesus Christ, Who saidest unto Thine Apostles, Peace I leave with you, My After the Preparacory Seivice, his place is ac the fooc of che altar
Peace I give unto you; regard not my sins, but the faith of Thy Church, and grant
unto her that Peace and Unity which is according to Thy will, Who livest and reignest scep on che gospel side of the altar where he stands reverencly with bis
one God, world without end. Amen.' 'O Lord Jesus Christ, Son of the Living God,
Who according to the will of the Father, and by the cooperation of the Holy Ghost, hands folded. ln face, he alwasrs keeps his hands folded when standing
hast by Thy death given life to the world; deliver me by this Thine Most Holy Body or kneeling, excepc when he ,rosses himself or holds or carries some-
and Blood from ali mine iniquities and from every evil, and make me ever to cleave
unto Thy Commandments, and suffer me never to be separated from Thee, Who with ching. He may make che sign of the cross with che celebram ac che firsc
the Father and the Holy Ghost, livest and reig nest one God, world without end. Amen.' saying of the amiphon of che Imroit and may bow ac "Glory be ...
'Let the partaking of Thy Body, O Lord Jesus Christ, which I, though unworthy, do
presume to receive, according to Thy Jovingkindness be profitable to me for the Holy Ghosc." He remains in che sarne place for the Kyrie, Gloria in
receiving of forgiveness of sins, life and salvation, Who with the Father and the
Holy Ghost livest and reignest one God, world without end. Amen.' 'I will receive Excelsis, and Collecc, or walksto the cencer after the Incroic and stands
the bread of Heaven and call upon the Name of the Lord.' 'Lord, I am not worthy ac the foot of the altar scep bthind the celebram. When che celebram
that Thou shouldst come under my roof; but speak the word only, and my sou! shall
be healed.' (Anciently, this prayer, 'Domine non sum dignus,' was said three times, bows and crosses himself, he Oiay do likewise.
the celebrant striking his breast each time with the extremities of the Jast three fingers
of his right hand.) If the Old Testamenc I.tsson is read, the assistam goes to the
"If the celebrant is using a large host, the accepted procedure is this: He should of the chalice and removes the pa~ with his right. He places both hands on the
break it reverendy rwice across. (lt will be remembered that a rent had been made corporal, bows reverently from the vaist, and says: 'What reward shall I give unto
in the Host at the Words of Institution.) Then taking the pares, one upon another, the Lord for ali His benefits towarJ me? I will take the cup of salvation and call
in his right hand, and holding the paten in his Jeft hand under the host as he conveys upon the Name of the Lord. I will call upon the Lord who is worthy to be praised:
it to his lips, he says in a low voice: 'The Body of our Lord Jesus Christ, which was so shall I be saved from ali mine enmies.'
given for me, preserve my body and sou! unto everlasting life. Amen.' Then bending "Then, still standing, the celdrant reverently raises the chalice as high as his
forward moderately, he reverently places the host upon his tongue. He replaces the breast and says: 'The Blood of our IJrd Jesus Christ, which was shed for me, preserve
paten on the corporal and rubs his thumb and forefingers over it to remove any my body and my sou) unto everlastilg life. Amen.' Thereupon he places the chalice
fragments of the consecrated bread. Head erect, he joins both hands together before up to his Jips and receives the preci~s Blood. He replaces the chalice on the corporal
his face, and remains for a brief space in meditation on the Holy Eucharist. and bows profoundly. Thereafter he remains for a short space meditating on the Gift
"Then he places the ends of the last three fingers of his left hand on the foot which he has received."

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 CEREMONY AND CELEBRA TION Part li. The Celebrant's, Deacon's, and Layman's Parts
credence where the book containing the Old Testament Lessons was announces and reads the Gospel in the sarne way as described under
placed before the service, and brings the book to the celebrant. If the "The Celebrant's Parts."
assistant himself reads the Old Testament Lesson, he goes to the credence After the reading of the Gospel, the assistant stands at the foot
to get the book and then proceeds to a point on the chancel levei in of the altar step on the epistle side for the Creed, bowing and crossing
front of the epistle hora of the altar, nuns left, faces the congregation himself with the celebram. Then he goes to the sedilia for the hymn
and reads the Lesson. After he has read the Lesson, he tllfns right to and remains there during the sermon, unless he is the preacher. ln that
the altar and then returns the book to the credence. From the credence case, see the chapter on the celebrant's part regarding the sermon.
he goes to his place on the gospel side.8 Following the sermon, he goes up by the center to the altar to
If the assistant reads the Epistle, he goes up to the missal stand assist the celebram in preparing the elemems for the Sacrament. If,
on the epistle side, takes the book in both hands, tllfns left to the con-
however, it is the custom of the church to give the alms bags or offering
gregation and reads the Epistle. After he has said, "Here endeth the plates to the ushers, he goes by the shortest way to the credence, takes
Epistle," he tllfns right to the altar, replaces the book on the missal the alms bags or offerings piares in both hands, goes to the cencer,
stand and carries it to the gospel side where he places it on the altar. bows to the altar and, tllfning right, goes to the chancel step and gives
If the celebrant reads the Epistle himself, the assistant goes to the sedilia them to the ushers. Then he tllfns left and goes to the altar to assist
and is seated. After the reading , he waits for the celebrant to come down the celebrant.
from the altar and then he goes up to the altar in the center and over
At the altar, he stands at the celebrant's right. He receives the
to the epistle side and carries the missal stand with the book on it to
chalice veil from the celebrant, folds it, and places it to the right of
the gospel side. Then he walks to the center of the altar, turns right,
the corporal. Then he goes to the credence by the shortest way, takes
and goes down the center and over to the foot of the altar step on the
the ciborium in both hands and brings it to the celebram. H e goes
epistle side where he remains standing and facing the altar while the
back to the credence and takes the .flagon in one hand and the water
celebrant reads the Gospel.0
cruet ( if used for the mixed chalice) in the other and brings these to
If the Gospel is read by an ordained deacon or minister who assists
the celebrant. If the lavabo ceremony is carried out, he returns to the
the celebram, the reader may kneel on the altar step at the middle of
credence, puts the towel on his left arm, takes the lavabo bowl in the
the altar. The celebrant stands at the center of the altar, facing the
left hand and the water cruet in the right hand and brings these to
reader. The reader says, "Command, sir, a blessing." The celebrant says,
che celebram at rhe epistle horn of the altar. When the celebram holds
"The Lord be in thy heart and upon thy lips that thou mayest worthily
his hands over the lavabo bowl, he pours water over his fingers from
and competently proclaim His Gospel, in the name of the Father and
the cruet. Afcer the celebrant has dried his hands and replaced che
of the Son and of the Holy Ghosc. Aroen," signing him with the cross.
towel, he takes the towel, cruet, and bowl back to the credence. Then
The celebram then goes to the gospel comer of the altar and the reader
he goes to the chancel step, receives the offerings and brings them to
goes up to the altar, takes the book containing the Gospel and goes to
the celebrant. Returning to che foot of the altar step, he stands facing
a point in the chancel before the gospel hora of the altar and reads the
the altar either at the center or at the epistle side, while the celebrant
Gospel. If other assistants participate in the gospel procession, the clergy-
reads the General Prayer or the Prayer of the Church.
man reading the Gospel may have the book held before him by a server.
The server holds the bottom edges of the book in his hands waist high He remains at the sarne place during the Preface, Lord's Prayer,
with the back of the book resting againsc his chest. The reader then and Words of Institution or the Prayer of Thanksgiving. He kneels on
the altar step to receive the Blessed Sacrament. If he is an ordained
8 The assiscant may tum the opposite way. See p. 78.
9 The assistant may tum the opposite way. See p. 78. minister and has been authorized to assist with the Distribution, he goes

114 115
 CEREM0NY AND CELEBRATI0N Part li. The Celebrant's, Deacon's, and Layman's Parti

up to the altar and to the right of the celebram to receive the chalice read responsively, or in unison. But if the preparation cannot be carried
from him. Following by about three communicams the celebram, who out in a family circle, ic can still be clone privately by everyone.
distributes the consecrated bread, he reverently distributes the chalice, Preparation is important. It is just as impossible for a layman to
turning it as he goes along and wiping the rim with a purificator in an do bis part of the service properly without adequate preparation as it is
inconspicuous manner. At the end of the Discribucion, when all have for a clergyman to do bis pare withouc preparation. Some laymen seem
communicaced, he hands the chalice back to the celebrant at the center to think that they need not prepare themselves because the service is
of the altar, scanding to the right of the celebram. Turning left, he goes clone for them by others and all tbey have to do is just go to church
to the fooc of the altar step and over to the gospel side, where he curns and get as much out of it as tbey can. But such an idea reveals a basic
right to face the altar.10 misunderscanding of what tbe worship service of the church is. It is noc
He stands in this place for the Nunc Dimittis, Post-Communion a lecture or show or entercainmem to wbich one goes to let people do
Collect, Salutacion, Benedicamus, and Benediction, making the proper something for you. On tbe comrary, the church service is something
bows and crossings with the celebram. After the Benediction, he may a Christian performs cogether with bis fellow Chriscians, clergymen, and ,,
ij

go to the center and stand or kneel with the celebram on his left side laymen. The chief service of the church, the Holy Communion Service, :1
'I
at the fooc of the altar step for a momem of silent prayer. Then he wbich Christ gave His disciples to do, requires the joint activicy of the i•J
curns right and precedes the celebram to the sacristy or to the west whole congregation and all bave their pares to do. And everyone's ,,
t'.1
entrance door of the churcb. pare is important. All pares are clone to worsbip God and they involve ,,
NOTE. To celebrate the Holy Communion service facing the people the salvation of men. Tberefore, everyone should be prepared to do
at a free-scanding altar, see Before the Holy Table, A Guide to the his pare to the besc of his abilicy. ln doing the church's worship, some-
Celebration of the Holy Eucharisc Facing the People, According to the thing is also clone for everyone who does bis part ia it. By the procla-
Book of Common Prayer, edited by Massey H. Shepherd, Jr., and mem- mation of the Word of God and the adminiscracion of the Blessed Sacra-
bers of the Associated Parishes, Inc., Seabury Press, Greenwich, Conn., ment, God in His mercy conveys to all believers His gifts of grace. It
1956. Tbe ceremonies suggested in this booklet can easily be adapted should be borne ia mind, however, that God's activity in the service
to the Order of the Holy Communion Service. does not devaluate or make unnecessary the individual's activity, for He
uses the activities of Christians, also the activity of the individual Chris-
The Layman's Parts tian as he does bis part in the church's worship, performed together with
The layman, including everyone who part1c1pates in the service clergymen and laymen, to bestow this grace and blessing.
oucside the chance!, will prepare himself devoutly for che service. He After the layman has prepared himself ac home, he will, unless
will do so, if possible, in a family devotion on the evening before, that is, prevented by necessity, go to church on time. Tbis is the first step on
on the eve of che Sunday or feasc day. ln this devocion the name of the bis pare in doing the service. For the service is an assembly, a gathering
Sunday or feast and its significance in relacion to the church year may cogether of Christ's disciples, noc only with their fellow Christians, but
be discussed. Tbe Incroic anciphon, together with the emire Introit with Christ. The layman does bis pare to make up this assembly. If he
Psalm, tbe Collect, Epistle, Gradual, Alleluia Verse, Tract, and Gospel
does not go, so far as he is concerned, the assembly was not held at ali.
for the day may be explained briefly. The Christian Questions with their
It is just as important for him to be there, and on time, as ic is for the
Answers in Luther's Small Catechism ( available in tract form) may be
pastor co be there and on time.
read prayerfully. All the members of the family may parcicipate in this
devocion. Cercain pares may be assigned to individuais, or they may be Therefore, the church service is not something we attend only
when we feel like going and miss when we do not feel like ic. It is
10 The assistant may tum the opposice way. See p. 78.

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 CEREMONY AND CELEBRATION
Part II. The Celebrant's, Deacon's, and Layman's Parts
not merely a matter of attending, but, as we have said before, of doing. reverently. He holds the service book in his hands, open at the page
W e have a duty to do, a duty prescribed by God in the .first three com- where the order of service begins. When the miniscer says, "ln the
mandments, a duty commanded by Christ when He said, "This do" and name ..." he may cross himself, and at the end he responds, "Amen."
"Preach the Gospel," a duty required by the admonition of the apostle, He may bow when the holy name of Jesus is spoken in the words, "be-
"Not forsaking the assembling of ourselves together." Let us not take seeching Him in the name of our Lord Jesus Christ." After this he may
this duty lightly. Let the love of Christ constrain us. He called us out kneel for everything up to (but not including) the lntroit. Kneeling
of darkness into His marvelous light and made us members of the royal is the most desirable posture for confession. If he does not kneel, he
priesthood to show forth His praises in the church. For that reason remains standing. He says the responses and the confession quietly but
we do not miss church if we cannot justify it in our conscience on che firmly. He may cross himself at the end of the Absolution.
basis of the Word of God.
Toe Preparatory Service ended, he stands, looks up the lntroit and
The layman enters the house of God quiedy and reverently bows reads it aloud, or, if the choir chants it, silently, and he may cross him-
to the altar, the emblem of God's presence. Having entered his pew, self during the opening words. The Gloria Patri is a pare of the lntroit
he silently prays for God's blessings on the service and on all who par- after which the antiphon of the lntroit is repeated. The reason the
ticipate in it. ln doing this, he may kneel and cross himself. Then seated, choir or he does the lntroit is that it belongs to the congregation and
he looks up the propers of the service in the service book, including not to the celebram. Then he may bow reverently to say the Kyrie,
the hymns, and marks them. If he is ao elder, organist, choir member, after which he stands erect and says the Gloria in Excelsis ( except when
usher, or altar boy, he has additional pares to do, for which he will
omitted). During the Gloria in Excelsis, he may bow at "worship
prepare himself and which he will carry out at the proper time. Thee," "give thanks," "Jesus Christ," and "hear our prayer." At the
He does not talk or whisper with people after he has encered the words, "with the Holy Ghost," he may cross himself. When the cele-
church unless it is absolutely necessary. Even after he has finished his brant says, "The Lord be with you," he may bow his head to him and
silent prayer, he will be considerate of others who are praying. He will say the response in the spirit of wishing him, too, Christ's presence. He
avoid everything that may disturb the atmosphere of reverence and de- looks up the Collect ( or Collects) and prays it silently as the celebrant
votion in the house of God. says it, reverencing the name of Jesus and responding loudly with Amen
When the organist plays the prelude, he will thank God for the af ter each Collect.
gift of music, by means of which we can worship Him and be stimulated Now he sits down and liscens devoutly to the reading of the Old
in our devotions. Then he will joio heartily in singing the opening Testament Lesson, if it is used, and says the Gradual chant ( or the choir
hymn and, if he does not know the tune, he will still read the words does it) which follows it. Likewise, he sits for the reading of the Epistle
prayerfully and will try to sing along softly uncil he learns to know it. and the Alleluia Verse chant or whatever is appointed to be said follow-
He never shows his feelings if he is criticai, displeased, or disturbed ing the Epistle. He also remains seated for other choir music that may
about anything during the church service. If he has constructive criticism be sung at this time.
to make, he will do it in a private conversacion wich the pastor before
Just before the Gospel is announced, he rises, and he may make
he speaks to others about it.
the three little crosses during the announcemenc. These are rnade with
After the opening hymn, he will stand up wichout waiting for the thurnb of the closed right hand on the forehead, lips, and breast,
ochers to do so and without making it necessary for the celebram to praying silently that the holy Gospel may be received in the mind, pro-
tum around and motion at the congregation to cise. He knows the fessed with the lips, and believed with the heart. He bows when he
rubrics and follows them promptly without oscencation, but humbly and says the versicles which precede and follow the Gospel in reverence to

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 CEREMONY AND CBLEBRATION ParJ II. The Celebrant's, Deacon's, and Layman's ParJs

Chrisc, who in che licurgical sense says che Gospel, as chese versicles proxy, and chere is no procession. Instead, chey bring money wbich is
indicace. gathered or collected. But che Offertory chanc, or pare of it, is scill sung.
Then he says che Nicene Creed, and in doing so, he may bow bis To make ic meaningful, the ushers may stand ac the chance! step ready
head ac che words, "God," "Jesus Christ," and "worshiped and glorified." to gather che offerings while the Offercory chant is sung, and the bread
For che words, "and was made man," he may bow or kneel. He may and wine may be broughc to the altar from the credeoce during the
gathering of che offerings. For the money and bread and wine are tokens
cross himself at che words, "and the life of che world to come." Then he
sits down for che hymn wbich follows and for che sermon, but he rises which belong together. They are placed oo the altar and may remain
there for che rest of che service.
for che words at che end of che sermon, "The peace of God ..."
During che sermon he is mindful of the fact thac che sermon be- The General Prayer or the Prayer of che Church is said by che cele-
longs to him as well as che preacher, for through che sermon che churcb, bram, all scanding, and che layman's pare is co say the responses, if any,
including himself, proclaims, explains, and applies che Word of God and the Amen ac the end. ln ic che whole church prays for the chings
to the world of today. He is involved as a layman, not only in hearing that need to be prayed for every Sunday and feast day. If a laymao
the sermon, but also in proclaiming it. Therefore, he does not only go wants the church to include in ic a special thanksgiving, intercessioo, or
to church to hear a sermon, but he goes to do bis pare in che church's supplication, he should notify the pastor as early as possible before che
service.
worship. The sermon is a pare of chis worship, and a very important
pare. Other pares, however, are also very important, as for instance, If a hymn is sung afcer the General Prayer, all are seaced. Other-
che Sacrament of che Altar. wise the layman's pare is to remain standing and to express thanks aod
The O.ffertory wbich follows che sermon is che beginning of the praise to God by responding joyfully to the versicles of che Preface and
second pare of the service and does not belong to che sermon but to the by singing loudly the Sanctus, the doxology of the Lord's Prayer, and
Ministry of che Sacrament. The layman's pare in the Offertory is to the Amen or "And with chy spirit" after the Pax Domini. He may bow
stand for che saying of che Offertory chanc and to be seaced for the giving deeply at "Ler us give chanks ... ," "Holy, holy, holy ... ," and the
and gathering of che offerings. To understand these actions and their Words of Iostitution. He may cross himself as a prayer in action for
meaning, it is helpful to know something about che bistory of the Christ's coming to him ac "Blessed is He chat cometh in che name of
Offercory. Originally, the Offercory chant was a processional chanc like the Lord."
the Incroit. It was sung while che people brought cheir gifcs of bread, He remains standing for the Agnus Dei, wbich is che first Com-
wine, and other things to the chance! to be placed on che altar. These munion hymn, and then is seated. If he has time before it is his curo
gifts were a coken of che o.fferings of themselves to Christ who gave to go to the communicanc's rail, he says a preparacory prayer, for which
Himself for them. he may kneel. Wheo he goes to the rail, while he is chere and when
The token has a meaning similar to chat of che bouquet of .flowers be rerurns, he keeps bis hands folded, except wheo he makes che sigo
which a young man brings to bis sweetheare. The .flowers represem him- of the cross at the rail. During the Distribution he will hold bis head
self and his love for her. So che Offercory gifts represenc che believers so as to receive che sacred elemeocs oaturally and reverently and he
and their love for Chrisc. Pare of che bread and wine chat had been may cross himself wheo be receives Christ's holy body with che bread,
brought to the altar was used for che consecration. ln chis way Christ when he receives His precious blood wich the cup, and when he receives
gave Himself, His holy body and precious blood, co che believers in the the blessing, "Depare in peace." After he has returoed to his pew, he
material offerings wbich chey had brought to Him. may' say a silent prayer kneeling. While the others commuoicace, he
Today the people no longer bring up bread and wine, except by will participate in singing a Communion hymn if other hymns are sung.

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 CBRBMONY AND CBLBBRATION

After the Discribution he stands and joins in the singing of the

Nunc Dimitcis. Then he responds joyfully to the versicle of the Thanks-
CHAPTER XIII
giving, the post-Communion Collect, the Benedicamus, and the Benedic-
cion. He may bow deeply throughout the Benediccion or three times at
the word "Lord." At the end of the Benediction he may cross himself
and then say a silent prayer.
When he leaves the church, he does so quietly and cheerfully, first The Ceremonies of Matins and V espers
bowing to the altar. He does not speak loudly or start a long and noisy
conversation on his way out of church. He waits until he is outside be-
fore he engages in social visitations and discussions with visitors and
friends.

A S was the custom among Christians at the time of the apostles, it

M should still be now, namely, that the people come together every
day in the morning . . . and that lessons ate read. . . .
"When the lessons and exposition have lasted a half hour or so,
then united thanksgiving, praise, and prayer shall be made. . . . For
this Psalms should be used and some good responsories and antiphons.. ..
"Toe people should also come together again in the evening. . . .
They should read, expound, praise, sing, and pray as in the morning....
For this is to be clone for the sake of God's Word, so that it will come
into full swing, constantly uplifting and quickening souls, and keeping
them from becoming slack. . ..
"Even if the entice congregation cannot attend such daily services,
the priests and students ... should hold them. And the people should
be admonished to attend them willingly, not by force, nor with dislike,
nor to earn either a temporal or eternal reward, but only to glorify
God and to benefit others. . . .
"Toe singing in the Sunday Masses and Vespers should be retained.
These chants are good and are taken from the Scriptures. . . . It shall
be the duty of the pascoes and ministers to appoint songs and Psalms
for daily morning and evening prayer. For every morning they shall
appoint a Psalm a good responsory or antiphon, and a collect. Likewise
for every evening. . . .
"One thing is needful, namely, that Mary sit at the feet of Christ

122
 '
CBREMONY AND CELEBRATION The Ceremonies of Matins and Vespers

and hear His Word daily. This is the best 'portion' which we are to only when the church's officially prescribed orders for the morning and
choose, and which will never pass away. It is an eternal Word. All else evening services are meant. An inaccurate use of these terms, for ex-
will perish, no matter how much cause for work it gives Martha. God ample, for a different kind of morning and evening service or devotion,
help us to choose it. Amen." (Martin Luther, Concerning the Ordering is not desirable. Private prayers and group devotions are not liturgical,
of Divine Worship in the Congregation, A. D. 1523, translated by the because they do not express the church's worship. Such services are
author.) more correctly called morning and evening devotions or services. It is
ln view of the above statement by Luther, is it not amazing that also unbecoming to call devotions exercises, as for instance, chapei
we have permitted the daily morning and evening services to fall into exercises.
disuse in our churches, that the doors of most of our churches are For Matins and Vespers ao officiating clergyman will be vested
closed on weekdays, and that our pastors and congregations are still in cassock and surplice and, when it is a solemn festival service, he may
not doing very much about restoring the universal church's practice of also wear a cope.
conducting Matins and Vespers every day? Matins and Vespers may be conducted at the altar, but it is also
Toe Lutheran Church is a liturgical church. This means that her proper to conduct them from beginning to end at the sedilia in the
worship centers in the Holy Communion Service ( TLH, pp. 15-31 and chance!, facing south or north, or to go to the altar for the Canticle and
the rubrics and propers on pp. 3, 4, 53-59, 102-119, 159-161, the concluding prayer section.
168-851; SBH, pp.1-14 and the rubrics and propers on pp.15-128, Since Macios and Vespers are minor services, they may be conducted
156-241, 274-279, and the Hymnal). Her official daily prayers are by a layman. But it is becoming for the purpose of conducting the ser-
Matins and Vespers (TLH, pp. 32-45 and the other rubrics and propers vice that he be vested in cassock and surplice. A layman will also ob-
on pp. 3, 4, 53, 95-851; SBH, pp.129-148 and the rubrics and serve the rubric, "Matins and Vespers end with the Benedicamus if the
propers on pp. 149-237, 274-285, and the Hymnal) . These daily Minister is not conducting the Service" ( TLH, p. 4). What this rubric
services and the Holy Communion Service belong together. One can prescribes about a layman not saying the Benediction also applies to
compare them to the sun and the planets. Toe Holy Communion Ser- the Salutation.
vice is the sun around which the church's daily prayers revolve. Matins Other rubrics which apply both to Matins and Vespers are: "The
and Vespers prepare for the Holy Communion Service and they also Collect for the Sunday is said at Matins throughout the week. It is also
carry the meaning of the particular Sunday or feast day Holy Com- said at Vespers daily except on Saturday, when the Collect for the fol-
munion Service over into the following weekdays attached to it. For lowing Sunday is said" (SBH, p. 274). Toe "except" clause here also
example, the Collect for a Sunday is prayed in the first Vespers of the includes the eve of a feast day.
evening before and this Collect is repeated in Macios and Vespers on "Whenever the Collect for the Day is said, the full termination as
the following weekdays attached to this Sunday. Also parts of the Sun- appointed shall be used. If other Collects are said after it, as at Matins
day Gospel are used as the antiphons to the canticles of the Matins and and Vespers, the full termination shall be used with the Collect for
Vespers. Thus the Holy Communion Service does not begin with the the Day and the last Collect only. The last Collect in Matins is the
Introit nor does it end with the Benediction. It begins with the first Collect for Grace, the last in Vespers the Collect for Peace" (TLL,
Vespers of the evening before and continues in Matins and Vespers to p. 418). Traditionally, an uneven number of Collects is prayed in
sanctify the weekdays following the Sunday or feast. Matins and Vespers: three, five, or seven. One of the middle Collects
From what we have just said about Matins and Vespers, one can may be a prayer of intercession. A good schedule to follow is this: On
understand why it is important to use the terms Matins and Vespers Sundays, pray for the local parish, its members, officers, boards, and

124 125
 "-'

CEREMONY AND CELEBRATION The Ceremonies of Matins and Vespers

agencies; on Mondays, pray for workers or special undertakings or the Antiphons for the seasons of the church year and some other days
family or friends; on Tuesdays ( the day Christ disputed the last time are given in The Ltttheran Hymnal on pages 95-101, and in the Ser-
with His enemies), for our enemies, the schismatics, and the heathen; vice Book and Hymnal on pages 149-152. On weekdays when no
on W ednesdays ( the day Judas bargained to betray our Lord), for sinners special antiphon is appointed, one of the verses of the Psalm is used as
and all who neglect to worship and serve Christ; on Thursdays ( instim- the antiphon. The following schedule lists the traditional antiphon verse
tion of the Holy Communion Service), for the church, missions, oflicers, in parenthesis after each Psalm ( verse numbers are according to the
pastors and teachers of the church, seminaries and schools; on Fridays King James Bible) : 1(7); 2(11); 3(5); 4(9); 5(1); 6(1); 7(la);
( Christ's crucifixion), for sufferers, the sick, the persecuted, and the 8(1); 9(9); 10(17a); 11(7); 12(7); 13(3); 14(6b); 15(6);
dying; on Samrdays, for our country, nation, rulers, and world peace. 16(1); 17(6b); 18:1-24(1); 18:25-50(33); 19(8); 20(9); 21(13);
"The Collect for Ash W ednesday is said in every Lenten Service 22(25); 23(2); 24(7); 25(14); 26(12); 27(1); 28(9); 29(2);
afcer the Collect for the Day" ( TLL, p. 418). Likewise, the Collect 30(1); 31(1); 32(12); 33(11); 35(1); 36(5); 37 :1-22(5);
for the First Sunday in Advent is said in every service during Advent 37:23-40(23); 38(1); 39(4); 40(11); 41(12); 42(14); 43(3);
after the Collect for the Day. "A Versicle may be used before any 44(26); 45(1); 46(11); 47(1); 48(1); 49(1); 50(1); 51(1);
Collect after the first" (TIL, p. 423). Every Collect starts with the 52(9); 53(7b); 54(1); 55(1); 56(11); 57(5); 58(1); 59(1);
words, "Let us pray" or "Let us pray for ------," and the response Amen 60(11); 61(8); 62(1); 63(1); 64(1); 65(1); 66(7); 67(3);
is said after every Collect. 68(26); 69(1); 70(1); 72(17); 73(24); 74(22a); 75(11b);
At both Matins and Vespers, "An Antiphon may be said or chanted 76(1); 77(14); 78:1-16(1); 78:17-39(25); 78:40-72(68); 79(9);
with each Psalm. When an Antiphon is used with a Psalm, it shall be 80(2b); 81(1); 82(8); 83(16); 84(4); 85(11); 86(7); 87(1);
sung before the Psalm and repeated after the Gloria Patri by the entire 88(1); 89:1-18(1); 89: 19-37(34); 89:38-52(67); 90(1); 91(1);
Choir. The Psalm is sung to the tone of the Antiphon" (TLL, p. 423). 92(1); 93(1); 94(22); 96(1); 97(9); 98(1); 99(5); 100(1);
One or more Psalms may be said, traditionally, an uneven number. 101(1); 102(1); 103(2); 104:1-12(la); 104:13-23(13); 104:
Psalms appointed for Sundays and feast days are given in T he Lutheran 24-35(35); 105:1-15(1); 105:16-27(1); 105:28-45(1); 106:
Hymnal on pages 159-160 and 164-166, and in the Service Book 1-31(4); 106:32-48(48); 107:1-22(21); 107:23-43(31); 108(5);
and Hymnal on pages 282-283. On other days, according to Lutheran 109:1-20(1); 109:21-31(29); 110(1); 111(7); 112(1); 113(2);
practice, Psalms 1-109 are prayed in Matins and Psalms 110-150 114(1); 115 (3); 116: 1-9(9); 116: 10-19(17); 118: 1-13 (1); 118:
in Vespers. One or more of these may be prayed in each service, be- 14-28(14); 119:1-16(13); 119:17-32(27); 119:33-48(34); 119:
ginning with the first Vespers of Advent. At Matins begin with Ps. 1 49-64( 57); 119:65-80(77); 119:81-96(89); 119:97-112(104);
and, when Ps. 109 has been prayed, start with Ps. 1 again. At Vespers 119:113-128(116); 119:129-144(132); 119:145-160(152); 119:
begin with Ps. 110 and, after Ps. 150, start with Ps. 110 again. The 161-176(175); 120(1); 121(2); 122(1); 123(1); 124(9); 125(4);
longer Psalms may be divided as follows: Ps.18:1-24 and 25-50; Ps. 126(1); 127(6); 128(1); 129(5); 130(1); 131(3); 132(14);
57:1-22 and 23-40; Ps. 78:1-16 and 17-39 and 40-72; Ps.89:1-18 and 133(1); 134(1); 135(1); 136:1-9(1); 136:10-26(26); 137(6a);
19-37 and 38-52; Ps.104:1-12 and 13-23 and 24-35; Ps.105:1-15 and 138(1); 139:1-12(1); 139:13-24(13); 140(1); 141(1); 142(5);
16-27 and 28-45; Ps.106:1-31 and 32-48; Ps.107:1-22 and 23-43; 143(1); 144(1); 145(13); 146(1); 147:1-11(5); 147:12-20(12);
Ps.109:1-20 and 21-31; Ps.118:1-13 and 14-28; Ps.119: parts 1-2 and 148(1); 149(2); 150(1).
3-4, etc.; Ps.136:1-9 and 10-26; Ps.139:1-12 and 13-24; Ps.147:1-11 The introduccion of Matins and that of Vespers (TLH, pp. 32
and 12-20. Ps. 95, the Venite used in Matins, is omitted. and 4; SBH, pp. 126 and 141 f.) are identical: ''The congregation shall

126 127
 CEREMONY AND CELEBRATION
The Ceremonies of Matins and Vespers
rise. Then shall be said or chanted the Versicles here following. During used in announcing the Scripture reading. Lection means one or more
the Penitencial Season the Hallelujah shall be omitted." If Matias has lessons. Toe congregacion is seated for the Leccion, but rises for the
been said on the sarne day, the first Versicle may be omitted in Vespers. Response.
The Alleluia is silenced on the eve of Septuagesima Sunday and is not
The Responsory. "The Responsory varies with the Season and may
said until Easter. ln its place the words, "Praise be to Thee, O Lord,
be sung by the Choir after the last Lesson. See pages 216 to 227. Other
King of eternal glory," may be said. During Passiontide the Gloria
appropriate Responsories may also be used." (TLL, p. 422)
Patri may also be omitted. All may cross themselves at "Make haste
... deliver me" and bow at "Glory be ... Holy Ghost." The Sermon. "The Sermon or Address may follow the Lesson and
Responsory as appointed. Or it may follow the Benedicamus; the Sermon
Matins shall then be followed by a Hymn, a Collect, and the Benediccion"
,,
The lnvitatory. "The lnvitatory always precedes the Venite, ( SBH, p. 275). If offerings are gathered, this may be done after the
Psalm 95. It varies with the Season. See pages 216-224. Other appro- sermon.
priate lnvitatories may be used. After the Venite and the Gloria Patri The Cancicle. This is the joyful song of redemption in Macios and
the whole Invitatory shall be repeated" (TLL, p. 422). Notice the Vespers and may be highlighted with special ceremonies. Regarding the ,,
1

"shall" about repeacing the lnvitatory. For the words of the Venite, Cancicles for Matins, The Lutheran Liturgy, page 423, gives the follow- lt
l

"O come, let us worship and bow down: let us kneel before the Lord, ing rubrics: "The Te Dettm. Proper at Macios on all Sundays except in
our Maker," all may bow or kneel. Advent and from Septuagesima to Good Friday; also proper on Feasts
Toe Hymn. This is the important Office hymn. Some of the tra- and Festivals and during their Seasons. Toe Benedictus. Proper on all
dicional ones are: TLH 60, 63, 68, 98, 104, 550, 101, 212; SBH 1, 4, Sundays in Advent and from Septuagesima to Good Friday; also proper
3, 17,206,220,110. for daily use. Toe Benedicite. Proper on Feasts and Fescivals and during
Eastercide when the Te Deum is not used. See page 282. The Dignus
The Psalmody. Except for the anciphons and the Gloria Patri, all
may be seated for the Psalms. "On Trinity Sunday, the Athanasian Creed Est Agnus. Proper during Eastertide and Ascensiontide. May also be
used during the Trinity Season. See page 289. The Beatitudes. Proper
may replace a Psalm" TLL, p. 422 ) . When the Athanasian Creed is so
during Trinity Season, but may be used any other time except Sundays.
used, the Gloria Patri is added. It may also be preceded and followed
See page 288. Any of the other Canticles, except the Magnificat and
by ao antiphon.
the Nunc Dimitcis, may be used at Macios on any Day except a Sunday
The Leccion. "One Lesson shall, more may, be read. On Sundays or Feast or Festival. See page 282. Confitebor Tibi is traditionally as-
or Fescivals one Lesson shall be read from the Epistles and one from sociated with Monday, Ego dixi with Tuesday, Exultavit cor meum with
the Gospels. A Lesson from the Old Testament may precede the Lesson Wednesday, Cantemus Domino with Thursday, Domine audivi with Fri-
from the Epistle. See page 438. Lessons shall not be chosen from the day, and Audite coeli with Saturday. Ao Antiphon may be sung with
Psalter. The Epistle and the Gospel for the Day shall not be used as any of the Canticles except the Te Deum. It should be sung before the
Lessons at Matins. ln announcing the Lesson the O.fficiant shall say: Canticle and repeated after the Canticle by the entire Choir. See pages
The First (or Second or Third) Lesson is written in the ___ chapter 216-227."
of ___ beginning at the ___ verse. The Lesson ended, he shall
The Canticle is always said standing and all may cross themselves
say: Here endeth the First (or Second or Third) Lesson. After that,
when it is begun. ln the Te Deum, all may bow at "Holy, holy, holy,"
facing the altar, he may say or chant: "But Thou, O Lord, have mercy and "Thou didst humble Thyself to be bom of a virgin," and bow or
upon us" (TLL, p.422). Notice that the term Lesson, not Leccion, is
kneel at "We therefore pray Thee . . . with Thy precious blood."
128
129
 CEREMONY AND CELEBRATION The CeremonieJ of Matim and Vespen

The Prayers. Prayers are not inserted between the Cancicle and the during the Trinity Season. See page 289. On Festivais a special Ver-
Kyrie. "Toe Prayers" is a citle for the prayer section which doses the sicle, see pages 216-229, may be used before the Cancicle. An Antiphon
Oflice. Ali that follows this citle or heading is called Toe Prayers. may be sung with the Canticle. See page 216." (TIL, p.424)
"lnstead of the Prayers appointed, the Suffrages, the Litany, or other Attention needs to be drawn to the restriccive use of the Nunc
Prayers may be used. The Bidding Prayer may be used in the same man- Dimittis: "Proper . . . only when Vespers are said or sung as a late
ner on any Wednesday or Friday in Lenc and on Good Friday" (TLL, Office." Toe Nunc Dimittis is really the Canticle for the Oflice of
p. 423). Toe Prayers may be said kneeling, except on Sundays, feast Compline, the last service of the day or the going-to-bed service. Our
days, and in Eastertide, and except for the Benedicamus and Benediction, service books do not give an Order of Compline, but they provide the
at the end of the prayer seccion, which are always said standing. essencial features of that service in the Canticle, the Nunc Dimittis, and
For the sake of accuracy, the term "litany" should be applied only
in the Evening Suffrages. ,,.
to that type of liturgical prayer in which the people respond to prayer The Litany
phrases with a forro of response repeated after each prayer phrase or
ln addition to the use of the Litany as a substitute for Toe Prayers
a number of succeeding phrases. Lltanies have a penitencial character
in Matins and Vespers, the Common Service Book and Hymnal provides
and have assumed the classical structure of Kyrie, peticions and inter- 11
for its use as a special Oflice. The rubric on page 156 says: "It may be 1
cessions based on our Lord and His work, deprecacions, supplications and
used alone on Days of Humiliation and Prayer, or as a Penitencial
intercessions, climaxed in the Agnus Dei. To apply the term "litany" to
Office, or at specially appointed times; the aocient litaoy days being
the suffrage or preces type of prayer or any kind of responsive prayer
Wednesday and Friday." This is followed by the rubric: "When used
is unfortunate. Suffrages are quite different from litanies. They are made
as a special Oflice, the Order shall be: Toe Minister shall say: ln the
up of versicles and responses and are more general in character than
Name of the Father, and of the Soo, and of the Holy Ghost. W. Ameo.
litanies. Many of the responsive prayers composed today and calied
Then shali be said one or more of the Psalms with the Gloria Patri.
litanies, especially those of the Reformed church's type, are not litan-
A brief Lesson with the Response anda Hymo may follow. Then shall
ies at all.
the Litany follow, and after the last Collect shall follow this Benedic-
Vespers cion: Toe Blessing of Almighty God, the Father, the Son, and the Holy
Everything that has been said about Matins and Vespers in general Ghost, be with you all. :W. Amen." ln this Litany Oflice, all may cross
and about Macins in particular applies to Vespers, except the following: themselves at the lnvocation and the Blessing. Toe Psalm ( s) may be
said standing. Toe congregacion would be seated for the Lesson, but
The Hymn. Some of the tradicional Oflice hymns for Vespers given
stand for the response. All would kneel for the Litany.
in The Lutheran Hymnal are: No. 78, 168, 212, 564, and 559; in the
Service Book and Hymnal: No. 75, 110, 133, and 223.
Toe Versicle between the Hymn and the Canticle. This versicle is
variable. Proper versicles for Seasons and other days are given in The
Lutheran Hymnal on pages 95 to 101.
The Cancicles. "Toe Magnificat. Toe proper Cancicle at Vespers
at ali times. Toe Nunc Dimittis. A proper substitute for the Magnificat
only when Vespers are said or sung as a late Oflice. Toe Dignus Est
Agnus. Proper during Eastertide and Ascensioncide. May also be used

130 131
 The Ceremonial of Holy Baptism, Confirmation, etc.
The general rubrics prescribe that the administration of Holy Bap-
tism should ordinarily take place in church at one of the regular services
CHAPTER XIV in which the congregation is presem. If necessary, it may be administered
in a specially appoinred service. Toe administration may take place
after the opening hymn of the service, in which case that hymn may
well be a baptismal hymn. Or ir may follow the Sermon in "The Service"
The Ceremonial of H oly Baptism, or the Lessons or Sermon in Matias and Vespers. Under cerrain circum-
stances, ir may also be administered privately, but then a public an-
Confirmation, Reception of Converts, nouncement of the baptism should be made soon after the administration.
and of Private Confession and Absolution Infants should be broughr to church for Holy Baptism as soon as ••
possible after birth. Only members of the church should be accepted
as sponsors, and rhese should be instrucred as to their spiritual respon-
sibiliry to the child.
Unbaptized adults who desire Holy Baptism should first be in-
1,
structed in the Christian faith as ir is ser forrh in the Small Catechism. 11
Their baptism should likewise take place in the presence of the con-
INCE Holy Baptism is the sacrament of regeneration or the new

S birth by water and the Spirit, and of incorporation into the

mystical body of Christ; and since it bestows upon the believer
forgiveness of sins, deliverance from death and the devil, and eternal
gregarion, but in case of urgent necessity, ir may take place in private
and should then be announced to the congregation !ater. Such adults
may also have one or more members of the church as sponsors. When
ao adult is baptized, however, ir is nor necessary for him to receive Con-
salvation; and since it has a vitally important meaning in the daily life
firmation, for he has already received instruction in the Christian faith.
and experiences of a Christian for time and eteroity, the ancient church If ao infant was baptized in ao emergency by a Christian lay per-
made much more of Holy Baptism than is generally done in our churches son, this should be reporred to the minisrer. And if the infant so baptized
today. Certainly it is most becoming to its administration that Holy
survives, ir may be broughr to church when the congregation is presem,
Bapcism be given great solemnity, dignity, and reverence, and that it together with the person who baptized the child and the wirnesses of
be made as impressive as possible with meaningful sigos and ceremonies.
the baptism. The minister will then use the forro for the Ratificarion
The Lutheran Agenda (TLA) provides four rites for the admin- of a Lay Baptism (TLA, p. 12 f.) or Order for Lay Baptism (TOS,
istration of Holy Baptism: Toe Order of Holy Baptism, The Baptism of p. lOf).
Infants ( with Sponsors) ; The Order of Holy Baptism, The Baptism of Except in cases of sickness or orher hindrances, it is becoming to
Infants ( without Sponsors) ; The Order of Holy Baptism, Toe Ratifica- the administration of the water in Holy Baptism to "pour" from the
tion of Lay Baptism; and The Order of Holy Baptism, Toe Baptism palro of the hand or a vessel a generous amount of water and not to
of Adults.1 Toe Occasional Services (TOS) provides three rires: Order apply only a few drops.
for the Baptism of Infants, Order for the Baptism of Adults, and Order
for Lay Baptism.2 The Baptism of Infants (with Sponsors), (TLA, p. 1 ff.)
1 The Lutheran Agenda (St. Louis: Concordia Publishing House (no dates), Part One of this order is read at the lowest chance! srep. The
pp.1-20. minisrer may trace the sigo of the cross on the forehead and on the
2 The Occasional Ser11ice1 (Philadelphia: United Lutheran Publication House,
breast of the child when he says: "Receive the sigo of the holy cross,
1962), pp. 1-11.

133
 CEREMONY AND CELEBRATION
The Ceremonial of Holy Baptism, Confirmation, etc.
both upon the forehead and upon the breast, in token that thou hast ac: "The Lord preserve ... forevermore," "N., I bapcize thee ... Holy
been redeemed by Christ the Crucified." He may lay his right hand on Ghost. Ameo," and "Peace be wich chee."
the head of the child for the Lord's Prayer, wbich the sponsors and all
present may say with him. He may make the sign of the cross when he The Order for the Baptism of Infancs, Order for the Bapcism of Adules,
says: "The Lord preserve thy coming in and thy going out from this Order for Lay Bapcism (TOS, pp. 1-11)
time forth and even forevermore." All these orders, except the lasc one, may be conducted at the font.
Part Two of the order is read at the font. The procession from the Provisions are made for congregacional parcicipation in the rubrics
chance! scep to the font may be led by the miniscer, p receded by the which direct the people's scaoding and siccing, joiniog in the recitacioo
acolyte and server ( if any). At the font all may stand on the west side of che Lord's Prayer, and respooding wich Amen at the end of each
of the font, except the acolyce and server ( if any), who may stand on prayer. The sign of che cross may be made at che words, "Receive the
the east side. The minister may sign the child with the cross at the sign of the cross ... sufferings." Toe miniscer shall lay his haod on che
end of che words: "N., I baptize thee . . . Holy Ghost," and he may head of che child when he says: "Almighcy God ... life everlasting.
lay his right hand on the child's head when he says: "Almighcy God Amen."
. . . unto life everlasting. Amen." He may sign the child again when Additional Ceremonies
he says: "Peace be with thee." Toe final rubric direccs: "Toe Miniscer,
having proceeded to the altar, may add: Let us pray, Almighty and ln his Taufbüchlein of 1523 (Bapcism Booklet), Luther retained
most merciful God and Father ..." During this accion all may remain most of the ceremonies for the adminiscration of Holy Bapcism which
standing at the font, excepc the acolyte and server ( if any), who may had become tradicional in che W escern church. Especially two such
precede the miniscer inco the chance!, but would remain scanding ac the laudable ceremooies, presently not included in our Lucheran orders, may
lowest altar scep. well be considered here. Wherever chey can be used, they may help to
enhance che digoicy of Holy Baptism and may emphasize its significance
The Baptism of Infants (wichout Sponsors), (TLA, p. 8 ff.) and ongoing meaoing. One of these is che laying of che chrisom ( a whice,
This encire order may be conducced ac che font. The miniscer may obloog, linen cloch) on che child "when ic comes ouc of the font," thac
sign che child wich che cross at: "Receive the sign of che holy cross ... is, when ic has been bapcized, while che mioister says: "As thou art
che crucified," "The Lord preserve ... forevermore," "N., I bapcize chee now cloched wich this pure, whice, aod unspotted garment, so mayest
. . . Amen," and "Peace be wich thee." thou evermore be cloched with che innocence of our Lord and Savior
Jesus Chrisc, for whose sake God has made thee His child and received
The Ratification of Lay Baptism (TLH, p . 12 ff.) thee as an heir of eternal life." Or be may say: "Receive this cleao,
This entire order may be conducted at che lowest chance! scep. Toe white, and unspocced garment which symbolizes che inoocence of our
sign of che cross may be made by che miniscer when he says: "Peace Lord and Savior Jesus Cbrist, on whose account God has accepced and
be wich chee." received thee as a child aod heir of everlascing life."

The Baptism of Adules ( TIA, p. 17 ff.) Toe ocher ceremony is the giving of a lighced candle to che bapcized
person (if an infanc, the caodle is given inco the hand of a spoosor),
Like che order with sponsors, this order is divided into two pares. while the miniscer says: "Receive this lighced candle and keep your
Part One, excending to the Profession of Faich, may be conducted at Bapcism wichouc biame; obey the commandments of God, so chac when
che lowest chance! step; Part Two, from the bapcizing to the end of our Lord shall come to His marriage feasc, thou mayesc enter wich Him
the service, at che font. Toe minister may make che sign of che cross
and all His saints into the heavenly courcs and chere live forever and

134
135
 CEREMONY AND CELEDRATION The Ceremonial of Holy Baptism, Confirmation, etc.

ever." A baptismal candle given to the child and lighted every year on the words: "Upon this ( these) your voluntary profession ( s) and
the anniversary day of ics baptism ( baptism day) can be a valuable aid promise ( s) ..."
in teaching the child the ongoing meaning of Holy Baptism through- The Occasional Services does not require a public examination of
out life. the catechumens, but ic implies or at least allows such an examination
in the rubric: "Candidates for Adule Bapcism and for Confirmation shall
Vestments be instrucced in the Christian Faith as it is set forth in the Small Cate-
The minister may be vested in surplice and white scole. For a chism, and be approved in such manner as may be deemed satisfactory
solemn baptism, he may also wear a white cape. The acolyte and server by the Pastor and the Church Council."
(if any) may wear a cassock and surplice. The administration is ordered to take place in a public service of
Con firmation
the congregation, except that "in case of serious illness or pressing ..
necessity, it may be administered privately in the presence of members
One who is being instructed for Holy Baptism or Confirmation is of the Church."
called a catechumen. A class of such persons is a catechumen or a cate-
As to the time for the administration in the service, the rubrics
chism class.
direct: "When Confirmation is administered at The Service, and there
T he Lutheran Agenda prescribes a public examination of the cate-
be no Communion, this Order shall follow the Prayer of the Church."
chumens to precede the Rite of Confirmation. This examination may
"If the Holy Communion be administered, this Order shall follow the
be held in a service previous to that in which Confirmacion is admin-
Sermon; and at the conclusion of this Order, the Service shall be con-
istered. It may take place in the regular Morning Service afcer the
tinued with the Offering, the Offertory, and the Prayer of the Church."
singing of a hymn following the Aposdes' Creed or in Vespers afcer
Another rubric permits the reading ( before the Episde and Gospel
the singing of a hymn following the Lection.
of the Day) of one or more of the following lessons: Acts 8: 14-17;
Regarding the time in the service for the Confirmation, the rubric
Rom.10:8-11; Eph. 2:13-22; Eccl.12:1-7; John 15:1-16.
directs: "The Order of Confirmacion shall follow the General Prayer in
the Morning Service; in Vespers the Hymn afcer the Sermon." Afcer the prayer for the gifcs of the Holy Ghost, the candidates
for confirmacion are directed to kneel. Then the minister "shall lay his
If any of che catechumens have not been bapcized, "they shall re- hand, or hands, on the head of each and say the Prayer of Blessing."
ceive the Sacrament of Holy Baptism according to the Order for the
Baptism of Adules." The Reception of Converts
Afcer the catechumens have formally professed their faith and have The Order for the Reception of Converts may take place at the
made their premises, the ceremony of the laying on of hands is carried altar. ln the Morning Service, it may be conducted immediately before
out as follows: "Then shall the Catechumens come forward - one by the General Prayer, and in Macins or Vespers afcer the Canticle.
one, or in groups, as the Minister may have appointed - and giving the The sign of the cross may be made at the words: "ln the name of
Minister their right hand, kneel before the altar. Then shall the Min- the Father and of the Son and of che Holy Ghost" and "Peace be with
ister, laying his hands upon each one separately, pronounce the name chee. Amen."
of che Catechumen and the Benediction, adding a Scripture passage as
a memorial of Confirmation, saying: ..." The Order of Private Confession and Absoltttion
The Minister may make the sign of the cross at the Benediction T he Ltttheran Agenda does not give an order for the administration
afcer the laying on of hands, and again at the Benediction following of Private Confession and Absolution or what the Lutheran Confessions

136 137
 CEREMONY AND CELEBRATION The Ceremonial of HolJ Baptism, Confirmation, etc.

call the Sacrament of Repentance or Penance, Confession, Holy Absolu- to stay far enough away from the communicants' rail that they cannot
tion, the Power of the Keys, and the Keys. But this omissioo certainly overhear the Confession.
cannot be interpreted to mean that Private Confession and Absolutioo 2. Confessions shall be made by appointment with the confessor.
is not to be administered in our churches. For the Lutheran Confessions Such appointments may be made for any suitable time throughout the
state again and agaio that "we recaio" Private Confession and Absolu- year. If the necessity for making an appointment should discourage any-
tion. They even go so far as to say: "It would be impious to take private one from receiving Holy Absolucion, the pastor may make a public
absolucion out of the Church" (Apology VI, 3) .8 What the omission of announcement that he will be in church for Confession at stated times.
ao order for Private Confession in the Lutheran Agenda probably means 3. At the appointed time the penitent shall appear in church and
is that an order of Private Confession and Absolution is contained in examine himself according to the Ten Commandments. Toe confessor
Luther's Small Catechism, Part V, under the heading, "Pray, Propose to shall put on a cassock, surplice, and violet stole. He shall then enter the
Me a Brief Form of Confession," and it is assumed that all ministers chancel and seat himself on a bench east of the communicant's rail,
and lay members of the Lutheran church learned this order in their faciog norrh or south. When the confessor is seared, the penirent shall
catechumenate and committed it to memory, thus making it uonecessary come up and kneel at the rail on the opposite side to the confessor.
to include it in The Ltttheran Agenda. If he does not know the Order of Confessioo by heart, the confessor
The Occasional Services contains an order for Private Confession shall hand hirn a prioted copy.
and Absolucion (p. 31 f.), but it is very sketchy and not at ali like the 4. Toe Confessioo shall then proceed as follows:
one in the Small Catechism. Penitent: Reverend and dear Sir, I beseech you ro hear my confession
The Small Catechism requires that a penitent ( one who makes and to pronounce forgiveness ro me for God's sake.
a Private Confession) examine himself in the light of the Ten Com- Confessor: Proceed!
mandments according to his vocation and station in life; that he con-
Penirent: I, a poor sinner, confess myself before God guilty of ali sins;
fess his sins to the confessor ( pastor or minister) even if no specific
especially I confess before you that .. . (Here he confesses those
sios are mentioned; that he affirm his faith in the effectiveness of the sins which he knows and feels in his heart). For all this I am
Absolution; and that he receive individual absolution from the con-
sorry, and pray for grace; I want to do better.
fessor as from God Himself. The Lutheran Confessions do not say how
( Here the confessor may give comfort and assurance to the penirem
often one should go to Coofession. They leave chis matter up to the
from the Holy Scriptures.)
individual. All they say is that it should be "frequently in a year."
Confessor: God be merciful to thee and strengthen thy faith. Amen.
(Apology, Art. XI)
Assuming, then, that the Order of Private Confession and Absolu- Dost thou believe that my forgiveness is God's forgiveness?
tion is the one given in the Small Catechism, the following ceremonies Penitent: Yes, dear Sir.
may be laudably observed: Confessor: As thou believest, so be it done unto thee. And by the com-
1. Private Confession shall be conducted in the church building at mand of our Lord Jesus Christ, I forgive rhee rhy sins, in the name
the communicants' rail, except when it is administered to one who is so of the Father and of the Soo and of the Holy Ghosr. Amen.
sick that he cannot come to church. If other persons besides the peni- Depare in peace.
tent and che confessor are in the church building, they shall be required 5. The confessor shall Jay his right hand on the head of the pen-
S For a summary scatement on what the Lutheran Confessions have to say about irem when he says, "As thou believest .. . thy sins." He may make the
Private Confession and Absolution, see Arthur Carl Piepkorn, Worship and ths Sacra• sigo of the cross when he says, "ln the name . . . Holy Ghost" and
menlS ( St. Louis: Concordia Publishing House, 1951), pp. 39-41.

138 139
 CEREMONY AND CELEBRATION

"Depart in peace." The penitent may cross himself at the words, "ln
the name . .. Holy Ghost" and "Depart in peace."
6. The confessor shall then return to the sacristy and the penitent CHAPTER XV

may remain kneeling for a silent prayer of thanksgiving and then depart.

The Ceremonial of The Order of Marriage,

The Order for the Ordination of a Minister,
and The Order for the Burial of the Dead

T
HE Lutheran Agenda provides three orders for the solemnization
of a marriage, p lus one for the consecration of a civil marriage
and another for che celebration of the anniversary of a marriage.
The Occasional Services has two: che Order for Marriage and the Bless-
ing of a Civil Marriage. No order is given in either service book for
a Nupcial Eucharisc, but this service, which h as precedent in che ancient
church and in some 16th-century Lutheran church orders, is allowed in
current practice if both parties are communicant members and if it is
understood that all communicants presem who desire it may partake of
the Blessed Sacrament.
A wedding in church is a church service as solemn and reverem as
any other church service. It is not held to glorify any persons, but to
ask for and receive che blessings of God on the ordinance of matrimony
which He ordained. Therefore, all the ceremonies connected with a
wedding service, including the music, flower decorations, and all actions,
should be becoming to a worship service held in church.
The candles are lit before the service, also the eucharistic lights if
it is a Nupcial Eucharist, and two cushions may be laid before the altar
for the couple. The minister is vested in surplice and stole, and for a
solemn service he may also wear a cope. The bride should wear a veil

140
 CERBMONY AND CELEBRATION The Ceremonial of The Order of Marriage, Ordination of a Minister, etc.

even if she is dressed in a suit, because the veil is the tradicional head- shall take the rigbt band of the woman, facing him, and say after the
dress of a woman in church who is a bride. Toe altar and clerical vest- Minister ..." (TLA, p. 38). Tbe joining of the bands here and again
ments are of the color of the Day. later is tbe ancient and Biblical sign of making a covenant.
W e may consider the ceremonies of the wedding service under the
The Wedding Ring
following headings: the entrance procession; the espousal and giving in
marriage; the procession to the altar; the solemnization and blessing; "If the wedding ring be used, the Minister shall now receive it
the kiss; and the recessional. and deliver it to the man to be put on the fourth finger of the woman's
lefr band. . . . Tben shall tbe man say, or if two rings be used, the
T he Entrance Procession man and the woman, in turn, shall say, after tbe Minister ..." (TLA,
"The persons to be married having presented themselves at the p. 38)
entrance to the chancel, the man to the right of the woman, a suitable A ring was anciently used in sealing orders and valuable tbings and
Hymn may be sung" (TLA, p. 35). ln order to "presem themselves," is therefore used in tbe wedding service to seal the marriage vow. Tbe
the wedding party has to come into the church, and that is the one and circular shape of the ring signifies the unending love wbicb is to grace
only purpose of the entrance procession. It should, therefore, be done the marriage.
as simply, as solemnly, and as reverently as possible. lt may, of course, ln the section on Forms of Blessings, The Occasional Services
be a formal procession, but anything that resembles the actions common (p. 215) provides a form for the blessing of tbe wedding ring.
to a musical opera or that is done merely for show is unbecoming.
The Solemnization and Blessing
The words "at the entrance to the chancel" mean that the first
part of the service, which corresponds to the ancient espousal, is to be "Then sball the Minister say: Join your rigbt bands. Then sball the
carried out in the nave and not in the chance!. Minister lay bis right hand upon their hands and say ..." (TLA, p. 39)
The Biblical ceremony of tbe laying on of bands signifies the
The Espot,sal and Giving Away in Ma"iage bestowal of grace. Therefore, wben the minister lays bis band on their
"The Minister shall then receive her at the hands of her father clasped hands, this is a ceremonal way of saying, "May the grace and
( guardian or any friend), the W oman placing her right hand in tbe blessings of God be bestowed on your marriage covenant."
hand of the Minister. Then shall tbe Minister place the rigbt hand of The minister may make tbe sign of tbe cross at tbe words, "ln the
the Woman in the right hand of the Man" (TOS, p. 80). This ceremony Name ... Holy Gbost."
is based on the phrase frequently used in the Holy Scriptures, "giving "Then shall they turn to face tbe altar and kneel, and the Minister
a daughter to wife." A more meaningful way to carry it out is for the shall bless tbem, saying ..." (TLA, p. 39) . During this blessing, tbe
father to take the right hand of the bride and to place it into the band minister may bold bis right band or both bis bands over them and make
of tbe minister, who then gives it into the band of the bridegroom. This the sign of the cross at the word "bless." He may also make the sign
action signifies more clearly that the fatber gives bis daughter to wife, of the cross at tbe Benediction.
and that the man receives her as a gift from God Himself, the minister
The Kiss
acting in God's stead.
Some churches forbid the married couple to kiss before leaving the
T he Procession to the Altar altar. It is true that the kiss is objectionable if it is made in such a
"Then shall the Minister precede the man and the woman to the manner as to portray buman passion; but the kiss may be made in
altar. Toe veil of tbe woman shall be lifted. Toe man, facing the woman, a reverent and solemo way, and then it expresses ceremonially the love

142 143
 CEREMONY AND CELEBRATION
The Ceremonial of The Order of Marriage, Ordination of a Minister, etc.
of the married couple for each other. If the minister instructs the couple they should be lit now. The celebram may be vested in surplice and
beforehand to perform the kiss reverently so that it will not offend stole or the Eucharistic vestments, but not in a cope. The assistants to
against proper decorum in church, then there is little that can be said the celebram ( if any) may be vested as they usually are for the cele-
against it. ln fact, the kiss has the sanction of ancient church tradition, bration of the Holy Communion Service.
as the following quotations testify. Toe usual Order of the Holy Communion Service or The Service
F. E. Warren writes: "The kiss of peace (Osculum Pacis) . .. is used with the following propers:
formed part of the ritual of every Eucharistic celebration. . . . But the
Introit. Antiphon: Therefore shall a man leave his father and
kiss was not only Eucharistic in its association." Here he refers to the
mother and shall cleave unto his wife: and they shall be one flesh.
kiss at Baptism, Ordination, and Marriage, and says: "Tertullian men-
tions the kiss at marriage." 1 Ps. Blessed is everyone that feareth the Lord: that walketh in His
Percy Dearmer says: "The clergy are sometimes a little scandalized ways. Gloria Patri. (Antiphon repeated.)
by the bridegroom kissing the bride before they leave the chance!. Yet Collect. Almighty God, who didst create man and woman and
he is following a good old custom: the bridegroom was ordered to kiss didst join them together in marriage, thereby signifying the mystical
the bride at the Pax in the old rite ( 'Osculans eam,' Missa Sarum) ." 2 union becween Thy Son Jesus Christ and His Bride, the Church, we
beseech Thee, let not this Thy blessed work and ordinance be set aside li
The Recessional or brought to naught, but graciously protect and preserve it; through
After the Benediction, the married couple turns around in such a the sarne Jesus Christ, etc.
manner as to tum toward each other and that the woman is now at the The Epistle. Ephesians 5 :22-30.
right side of the man. From now on, she is his helpmeet, she is his right The Gradual and Alleluia Verse. Thy wife shall be by the side of
hand person. Then they lead the recessional out of church, being followed thine house: thy children as olive plants round about thy table.
by their attendants and then the congregation. The recessional is the The Lord send thee help from the sanctuary: and strengthen thee
orderly and reverent way of going from one place to another. It should, out of Zion.
therefore, be performed in a simple, dignified manner without undue
Alleluia, alleluia. Behold, that thus shall the man be blessed that
haste and without any greetings or conversation on the way. The giving
feareth the Lord. Alleluia.
of greetings and best wishes and the reception should take place out-
(From Septuagesima to Ash Wednesday, Ps. 136:8 is used as the
side of the church building.
Gradual and Ps. 126:4-6 as Tract. During Eastertide, Ps. 20:2 and Ps.
The Nuptial Eucharist 134: 2 are used, without Gradual, the first verse preceded by two alleluias
If the Nupcial Eucharist is celebrated, it may follow the Blessing and the second verse preceded and ended with one alleluia.)
of the couple: "May the Almighty and Eternal God look down." Then The Gospel. St. Matthew 19:3-6.
the couple may remain in the chance! or return to the nave at the The Offertory. I trust in Thee, O Lord; I said, Thou art my God.
entrance to the chance!, facing the altar, the woman on the right side My times are in Thy hand. (Add alleluia during Eastertide.)
of the man. Special Intercession for the General Prayer or Prayer of the Church.
If the eucharistic candles were not lit before the marriage service, Almighty God our heavenly Father, who hast united this man and this
1 F. E. Warren, The LiturgJ and Ritual o/ the Ante-Nicene Church (New York: woman in the holy estate of matrimony, grant them the grace to live
E. S. Gorham, 1912 ), pp. 119-125.
2 Percy Dearmer, The Parson's Handbook (London: H enry Frowde, 1909) ,
therein according to Thy holy Word, strengthen them in constant faith-
p. 471. fulness and true !ove toward each other, sustain and defend them amidst

144 145
 CEREMONY ANO CELEBRATION The Ceremonial of The Order of Marriage, Ordination of a Minister, etc.
all trials and temptations, and help them to so pass through this world The Occasional Services (p. 90 ff.) prescribes that the Ordination
in faith toward Thee, in communion with Thy Church, and in loving be included in the celebration of The Service and provides special propers
service one to the other, that they may ever enjoy Thy heavenly bene- for this service when the rite of Ordination is administered.
diction. At the beginning of the service, the clergy may emer the church
Proper Preface. Because Thou didst create at the beginning our in procession, the ordinand and the ordinator coming in last. The
fi.rst parems, Adam and Eve, sanctifying and joining them together in ordinand and the clergy who assist in the laying on of hands take their
marriage, and didst consecrate the holy estate of matrimony to such places in the nave before the chance! and the ochers go into the chance!.
an excellent mystery that in it is signified and represented the spirirual Toe principal ceremonies in the Ordination are the laying on of
marriage between Christ and His Bride, the Church, therefore ... hands and, if it is the custom, the presentation of a stole or a Bible.
Blessing of the Couple. (This Blessing is said over the couple The ordinator may make the sign of the cross in the formula of
at the end of the service before the Benediction, the couple kneeling Ordination at the words, "ln the name . . . Holy Ghost." The Lutheran
at the epistle side of the altar step. After this Blessing, the couple may Agenda provides for the additional laying on of hands by assisting
stand for the blessing of the congregation with the Benediction. Then ministers who may stand in a semicircle behind the ordinand.
they may start the recessional.) If the ceremony is used, the ordinator then places a stole on the
ordinand or gives him a Bible as a further sigo of ordination to the
The almighty and merciful God, the God of Abraham, the God
ministry of the W ord and Sacraments.
of Isaac, the God of Jacob, be with you evermore and fulfill His prom-
At the end of the rite, the ordinator may give the ordinand his
ised blessing ( sign of the cross) in you and keep you unto everlasting
right hand and charge him wich the faithful performance of the office
life through the grace of our Lord Jesus Christ, who with the Father
of the holy ministry.
and the Holy Ghost liveth and reigneth, ever one God, world without
end. Amen. T he Order for the Burial of the Dead
Ceremonies Although the following rubrics do not pertain to the ceremonies
of the rite, attemion needs to be drawn to them:
The couple may give their offerings during the Offertory to the
"The death of a member of the Church should be reporced im-
celebram or his assisrant. He places them on the altar together with mediately to the Pastor, and no arrangemems for the burial should be
the bread and wine and any other offerings.
made without consultation with him." (TOS, p. 63)
During the Distribution, the Blessed Sacramem may be administered "The service should be held in the Church whenever possible."
to the couple fi.rst and then to any other communicams who desire it. (TOS,p. 63)
After the Distribution, the couple goes to the altar step on the "lt is not in the best Christian tradition to eulogize the departed;
epistle side and kneels for the Blessing given above. or to have the funeral services interrupted by the exercises of any secular
Otherwise, all the usual ceremonies of the Holy Communion Ser- organization." ( TLL, p. 80)
vice are observed.
At the House or at the Funeral Home
The Order for the Ordination of a Minister The custom of holding a brief service at the house or the funeral
The Lutheran Agenda (p. 104 ff.) orders the rite of Ordination home serves severa! good purposes. First, it gives non-Lutheran friends
to be inserced in the Morning Service after the General Prayer or in of the deceased, who do not care to attend the service in the church,
Vespers following the Hymn after the Sermon. the opporrunity to pay their respects to the family. Secondly, it helps

146 147
 CEREMONY AND CELEBRATION
The Ceremonial of The Order of Marriage, Ordination of a Minister, etc.
solve the problem of the closed casket in church, for the casket may said standing. During the Prayer Section, the congregation shall stand
remain open at the house and funeral home so that all who wish to or kneel. At the Benediction, the ofliciant may make the sign of the
view the body may do so at this time. No one can then complain that cross and all may cross themselves.
"he could not even say a final farewell to the departed." The procession out of the church may be in the sarne order as
At the opening words, "Grace to you ..." and at the Benediction, that of the entrance. The funeral pall will be removed from the coflin
the officiant may make the sign of the cross. in the narthex.

At the Church At the Grave

The color of the vestments is that of the proper color for the When the correge has arrived at the cemetery, the sarne order of
Day. ( See rubric in TLA, p. 426.) procession from the hearse to the grave may be followed as in church.
"Before the service, the altar candles shall be lighted. Only flowers The ofliciant stands at the head of the body until the committal. Then
of the immediate family should be permitted in the Chance!." (TOS, he goes to the side of the coflin. At the words, "earch to earth, ashes
p.63) to ashes, dust to dust," earth may be placed on the coflin in the form
If a funeral pall is used, it should be on hand in the narthex of the of a cross, beginning at the head, down the center, and then left to
church so that it can be placed on the casket before it is brought into right. The ofliciant may make the sign of the cross at the words, "keep
the nave. these remains unto the day of the resurrection of all flesh. Amen"
"The Minister in his customary vestments shall go before the body ( TLA, p. 95 ) and at the Benediction.
as it is brought into the Church. The Congregation shall stand. The
coffin shall be placed before the Chance! in a lengthwise position. During
the burial service the coffin shall remain closed. The Congregation may
provide a funeral pall." (TOS, p. 63)
The procession into the church may be in the following order: (The
crucifer, the acolytes bearing candles), the pallbearers, the coffin, the
mourners.
The ofliciant may read the Sentences (TLA, p. 80 f.) during the
procession into the church.
Arriving at the chancel, all go to their proper places while the
coffin is being placed in position at the chancel step. If the body is
that of an ordained minister, the head will be toward the altar; if that
of a layman, the feet will be toward the altar. The funeral candles (in
churches where they are used) are then arranged on the floor at the
sides of the coffin and lighted.
All stand and all may cross themselves at the Invocation. They
may be seated for the Psalmody, but will stand for the antiphon and
Gloria Patri of the Psalms. The congregation is seated for the Lesson,
but will stand if a Responsory is said (TOS, p. 7 3). The Canticle is

148
149
 The Ceremonies of the Chttrch Year. Part I. The Christmas Section
excended Epiphany period. The Easter seccion begios with Septua-
gesima, the preparatory season of Lenc and Passioncide, centers in the
CHAPTER XVI
feasts of che Resurreccion, Ascension, aod Pentecosc, and ends wich che
excension of the period after Pentecosc or Trinity. These seccions are
again divided inco seasons, such as che season of Advenc, Christmas,
Epiphany, and so on, and throughout the whole cycle occur feasc days
The Ceremonies of the Church Y ear
of apostles, martyrs, and saincs, as well as commemoracions of events in
Part 1. The Christmas Section the life of the church.
Toe yearly cycle, however, is noc a separated encity which exiscs
by and of itself. It is connecced with the cycle of the year before and
the year which follows ic. Therefore che church year is like the circle
of a spiral which is connected with the preceding and following circles
in che spiral. Toe cycles of che church year are che yearly round of life
HE church year is a very valuable and imporcant pare of the cere- lived in and with Christ and His church, leading us year by year up-

T monial of the Lutheran licurgy. Without the church year the

church's worship, che licurgy, is almosc unthinkable. It would be
easier to think of che licurgy to exisc wichout church buildiogs than
ward and heavenward, as well as conneccing our life in che church on
earch with che lives of all the Christians chac lived before and shall
follow after us.
withouc che church year. All the Sundays, feasc days, and seasoos with The smallest unit in the church year is the day. Each day is sancti-
their yearly rouod of celebracions and commemoracions, as well as their fied in our Lucheran rice by che church's daily services of Macins and
Lessons and other propers, are an integral pare of the licurgy. Vespers. The Lucheran reformers expecced these to be conducted openly
How the church year carne to be whac it is today, in other words, in the parish churches every day. This custom fell into decline in the
che history of its developmenc, is noc ooly very inrerescing, buc very 18th and 19th cencuries, buc forcunately ic is being restored more and
helpful for che underscanding of its meaoing for our life in the church. more today. Even if noc many parishioners can or will go to church
Buc a discussion of this history does not belong in a book on the cere- daily for Macins and Vespers, chey can be present in spirit and by asso-
monial of the licurgy. We shall, therefore, limic ourselves to the cere- ciacing chemselves in their home devocions with the church services,
monies of the church year and refer to che hiscorical background only and in that way parcicipate in the church's manner of offering che day
when a ceremony cannot be understood wichouc a reference to history. to God.
ln ics presem scruccure, che church year is a yearly cycle which The second unit is the week. The week is hallowed in che church
cencers in Eascer or rather the old Pascha, which included not only our year by keeping the .6.rsc day, Sunday, as the Lord's Day. Each Sunday
Lord's resurrection, but also His passion and deach. The cycle contains celebrares some phase of the mystery of our redempcion. Therefore ic
two sections, the Eascer section and the Chrisrmas seccion. Both seccions has its own name and objective or purpose which should not be lightly
are builc up in the same way. Both begin wich a season of preparacion, disregarded and ser aside for the observance of other chings, such as
followed by che celebracion of its central and relaced feascs, and ending Loyalty Sunday, Stewardship Sunday, Mother's Day, and the like. The
with a period of extension. Thus che Chriscmas seccion, wich which che remembrance of our Lord's resurrection always dominares this .6.rsc day
church year now begins, starcs with the preparatory season of Advent, of the week, fills it with joy, and makes the ocher days of the week at-
centers in che feascs of Chriscmas and Epiphany, and doses wich the tached to ic days of grace. ln Christian cradicion, che fourth and sixth

151
 I

CEREMONY AND CELEBRATION The Ceremonies o/ the Church Year. Part I. The Christmas Section

days of the week are station days, because our Lord's betrayal was ne- rubrics, which regulace the order of rank and the order of occurrence of
gotiated on Wednesday and He was cruciíied on Friday. To keep station feasts and days:
means to stand guard against temptation to sin by exercises of self- "Christmas, Eascer, Pencecost, and Trinity Sunday are designated
denial and self-discipline as acts of faith and devotion. as the Feasts of the Church Year; all other Festival Days are designated
The third and largest unit is the year itself. This, as we have as the Festivais of the Church Year." (TLL, p. 418)
stated, is the church year cycle or circle in the spiral of church years "Precedence of Festivais and Days. 1. The following days shall be
which goes onward to Christ's Second Advent. observed invariably as appointed in the Calendar. A Day or Festival
The month is not regarded as a unit of time in the church year. concurring with any of these here noted may be observed the first open
Therefore, such programs which divide the year into months with spe- day thereafter.
cial emphasis of cercain church work or of hymns for each month are Greater Festival Days
unlirurgical and militate against the strucrure and rhythm of the church The Sundays of Advent The Days of Holy Week
year. The church year units are the day, the week, and the year, except The Nativiry Easter Day and the Day following
that the sacred seasons connected with the great feascs may be considered The Circumcision The Sunday after Easter
as units. The Epiphany The Ascension and the Sunday following
At the sarne time, however, the rhythm of the natural year is not Sepruagesima Pencecost and the Day following
disregarded by the church year. That is true norch of the equator es- Sexagesima Trinity Sunday
pecially in regard to the natural seasons. Easter coincides with spring, Quinquagesima Reformation Day
the springing forth of new life and growth; the end of the church year Ash W ednesday All Saints' Day
with its emphasis on the "last chings," with fall and wincer; Christmas The Sundays in Lent
and Epiphany, which cencer in Christ's Advenc, with the increase of
light and the lengthening of daytime after the wincer darkness. "II. When a Lesser Festival falls on a Sunday not noted in Rubric I,
Another way in which the church year is incegrated with the seasons the Incroit, Collect, Episcle, Gradual, and Gospel for the Festival shall
of the natural year is the observance of che ember days. The ember days be used, and the Collect for the Sunday shall be said after the Collect
for the Day.
are che Wednesday, Friday, and Sarurday after December 13, after the
First Sunday in Lenc, after Whitsunday or Pentecost, and after Sep- "The Propers for a Lesser Festival may be used on the Sunday
tember 14. They refer to che quarcers of the natural year in which the following the Festival provided that che Sunday be not noted in Rubric 1.
fruits of the earth are planted, are grown, are harvested, and are stored. "Lesser Festivais: All Aposcles', Evangelists', and Martyrs' Days.
The church refers the observance of the ember days allegorically to the The Presencation, the Visitation, and the Annunciation. The Transfigura-
sowing and the resulting harvest of the Seed of the Word. That is the tion. Se.Michael and All Angels." (SBH, p.278)
reason for che tradicion of ordaining ministers as sowers of the W ord Advent
on the ember days or the Sundays connected with them.
The church year begins with Advent, the preparatory season before
Chttrch Y ear Rubrics Christmas, scarcing with the Sunday nearest St. Andrew's Day, Novem-
T he Ltttheran H ymnal gives The Calendar for the Church Y ear on ber 30, or the fourch Sunday before Christmas. This Firsc Sunday in
page 3 and che Service Book and Hymnal on pages XI and XII. lt will Advenc does not give way to any other feast, but the other Sundays in
not be necessary to discuss all the church year rubrics, since most of Advenc may be superseded by a greater feast, such as the feast of Church
them are well known. W e shall call attention only to the following Dedication.

152 153
 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part 1. The Christmas Section
All three "advents" of Christ are referred to in the propers of Vespers of Christmas. An appropriate Messianic prophecy may be read
Advent: His advent in "the fullness of time," in His Word and Sacra- at che lighting of the wreath or as one of the Lessons in the daily services.
ments, and His advent at the end of time. The Advent Litany. Instead of the Preparatory Service of the Morn-
While this season is penitencial, it is not as austere as the Lenten ing Service and che Holy Communion Service or as che prayer section
season. During the season, the Benedictus is said instead of the Te Deum of Matins and Vespers, the Advent Licany may be prayed. For chose
as the Sunday canticle in Macios; the Gloria in Excelsis is omitted, ex- who do not have this litany available, its form is given here.
cept on feast days; flowers are not placed on the altar, except on the Lord, have mercy upon us.
third Sunday, Gaudete, and on feast days; and the organ is only used Christ, have mercy upon us.
to accompany the congregation and the choir. The Collect for the First
Lord, have mercy upon us.
Sunday in Advent is said after the Collect for the Day in every service.
On saints' days, the Collect for the preceding Sunday is added as a me- O God the Father, who didst so love the world, as to give Thine only-
morial. Beginning wich December 17, the great "O Antiphons" are begotcen Soo to save us;
said before and after the Magnificat at Vespers, and the Vesper suffrages ijl. Have mercy upon us.
are omitted. On Gaudete Sunday, Monday, and Tuesday, rose-colored O God the Son, who didst once come in the likeness of sinful flesh to
vestments may be used inscead of the violet vescments. Suggested Office suffer for us, and wilt come again to be our Judge;
hymns for Matins and Vespers are: TLH 60, 63, 68; SBH 1, 3, 4. ijl. Have mercy upon us.
O God che Holy Ghost, who dose mercifully visic the souls of Thine
Extraliturgical Ceremonies
elect, to abide with us forever;
The Advent W reath. The lighting of an Advent wreath during the ijl. Have mercy upon us.
Advent Season is a Christian ceremony which has come down co us Holy Triniry, Blessed forevermore,
from about che time of Martin Luther. As before the birth of Christ W. Be favorable to us, and bless us.
che light of prophecy concerning His advent and His redemptive work
From the soares of the world, the flesh, and che devi!;
became brighter and brighcer, so the nearer we come in the church
ij!. Good Lord, deliver us.
year to che feast of His Nacivity the greacer the amount of light from
the Advent wreath. This ceremony is helpful for recalling, discussing, From impenitence, unbelief, and neglect of Thy holy commandments;
and teaching che significance of Advent. ijl. Good Lord, detiver us.
An Advent wreath can be made by rying evergreen branches to From all carelessness, and forgecfulness of Thee;
a metal or wooden hoop, chus making a wreach. The wreath can be ijl. Good Lord, detiver us.
hung from the ceiling or from a stand. ln the church an appropriate From Thy wrath, whether in this world, or in the world to come;
place for it is before the altar if it is hung from the ceiling and high ijl. Good Lord, deliver us.
enough to walk under it. Otherwise, it can be placed on the north or From a slumbering conscience, and from an unprepared deach;
south side of the chance!, preferably on the north side. ijl. Good Lord, detiver us.
At Vespers on the Samrday before the First Sunday in Advent and By the compassion, and long-suffering of God che Father;
in all che services throughouc the week until the eve of the next Sunday, ijl. Good Lord, deliver us.
one candle is lighted. The next week two, the third week three, and By Thy firsc Coming in lowliness;
the fourth week until Chriscmas Eve four. It is removed before the Firsc ijl. Good Lord, deliver us.

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By Thy Passion, and most precious Death; That we may be more and more perfected in the fruits of the Spirit,
W. Good Lord, deliver us. and more entirely conformed to Thy most holy will;
By Thy mediatorial lntercession for us before the Father; W. We beseech Thee to hear us, good Lord.
W. Good Lord, deliver us. That being uncertain of the hour of our death, we may study to be
By Thy second Coming in Thy glorious majesty; watchful, and prepared to give an account of our stewardship;
W. Good Lord, deliver us. W. We beseech Thee to hear us, good Lord.
By the mercies and consolations of God the Holy Spirit; O Lamb of God, that takest away the sins of the world;
W. Good Lord, deliver us. W. Hear us, O Lord.
ln our days of sorrow; weakness, and tribulation, O Lamb of God, that takest away the sins of the world;
W. Succor and defend us, O Lord. W. Spare us, O Lord.
ln our last sickness, and in the hour of death,
O Lamb of God, that takest away the sins of the world;
W- Succor and defend us, O Lord.
ln Thy awful Judgment, when the last sentence is pronounced,
W- Have mercy upon us.
W. Deliver us, O holy and merciful Savior. Our Father.
W e beseech Thee to hear us, good Lord. Let us pray. O Lord Jesus Christ, for whose sudden coming to Ju~gment
That Thou wouldest vouchsafe to us true repentance and a pure con- Thy church looks and waits, come now to us in Thy quickening lave,
science; and plane Thy holy fear and lave within our hearts. Establish us in Thy
W. We beseech Thee to hear us, good Lord. truth and righteousness, endue us with such boldness to confess Thee
That Thou wouldest enable us to bear all our triais patiently, and to before men, that Thou mayest at the Last Day confess us before Thy
Father and all the elect angels in heaven, who livest and reignest with
glorify Thee in our daily life;
W. W e beseech Thee to hear us, good Lord. the Father and the Holy Ghost, one God, world without end. W. Amen.
May the God of peace sanctify us wholly, and may our whole spirit,
That Thou wouldest defend and govern Thy holy church, especially in
soul, and body be preserved blameless unto the Coming of our Lord
this land; Jesus Christ. W. Amen.
W- We beseech Thee to hear us, good Lord.
That Thou wouldest vouchsafe to all our brethren, especially those most Christmas
dear to us, unity, peace, and true concord; The Feast of the Nativity of Our Lord, December 25, ranks as one
W- We beseech Thee to hear us, good Lord. of the feasts or highest festivals in the church year, and has an octave,
That Thou wouldest vouchsafe to the affiicted and suffering in soul or that is, it is celebrated for eight days. The festivals of St. Stephen, Proto-
body Thy merciful aid and deliverance; martyr (Dec. 26), Se.John, Apostle and Evangelist (Dec. 27), and
W. We beseech Thee to hear us, good Lord. Holy lnnocencs, Martyrs ( Dec. 28) are closely connected with Christmas
That Thou wouldest vouchsafe to all Thy faithful departed, perpetua! Day, but we shall consider these in the section on Saints' Days. The
light, and hasten the consummation of their bliss; Lutheran H ymnal provides propers on December 26 both for Second
W. We beseech Thee to hear us, good Lord. Christmas Day and St. Stephen's Day. But the propers given for Second
That Toou wouldest continually exale our minds to heavenly desires; Christmas Day are the sarne as those for the second Christmas service if
W. W e beseech Thee to hear us, good Lord. three Christmas services are celebrated: one at midnight, the second early

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 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part 1. The Christmas Section
on Christmas morning, and the third later on Christmas morning. ln The Circumcision and the Name of Jesus
other words, the propers for the three tradicional Christmas services are The Festival of the Circumcision and the Name of Jesus (New
as follows: Year's Day) is the octave day of Christmas. The propers make no ref-
The Midnight Service. lntroit: "The Lord hath said unto me." erence to the beginning of the civil year, but our service books provide
Collect: "O God, who hast made." Lesson: Isaiah 9: 11-14. Gradual: a Collect for New Year's Day which may be added to that of the festival.
"Thy people shall be willing." Epistle: Tiros 2: 11-14. Alleluia Verse: December 31st is still celebrated in some Lutheran churches as St. Syl-
"The Lord hath said unto me." Gospel: Luke 2: 1-14. vester's Day or as a memorial day for the faithful departed. But a "watch
Early Christmas Morning. lntroit: "Unto us a Child is bom" or night" service is nonlirorgical. Suitable Oflice hymns for Matins and
Isaiah 9: 6 and Psalm 98: 1. Collect: "Grant, we beseech Thee, Almighty Vespers are: TLH 95, 104, 115, 350, 361; SBH 481, 468.
God." Lesson: Micah 5: 2-4. Gradual : "Blessed is He that cometh."
Epiphany
Epistle: Tiros 3:4-7. Alleluia Verse: "The Lord reigneth." Gospel:
Luke 2: 15-20. Like Christmas, the Feast of the Epiphany of Our Lord occurs on
Late Christmas Morning. lntroit: "Unto us a Child is bom." Col- a fixed day (January 6) and has an octave. When the words of the
lect: "Grant, we beseech Thee, Almighty God." Lesson: Isaiah 45: 1-8. Gospel, "fell down and worshiped Him," are read, a genuflection or
Gradual: "All the ends of the earth." Epistle: Heb. 1: 1-12. Alleluia a deep bow may be made. After the reading of the Gospel, the tra-
Verse: "O come, let us sing." Gospel: John 1: 1-14. ditional announcement of the movable holy days of the church year
The Sequence Hymn may be: "All praise to Thee, eternal God" may be made in the following form:
(TLH 80; SBH 21). The Collect: "Grant, we beseech Thee, Almighty "Dearly beloved brethren, ye shall know that as we have rejoiced
God," is said after the Collect for the Day throughout the octave. Sug- in the Birth of our Lord Jesus Christ, so there is announced to you by
gested Oflice hymns for Christmas are: TLH 95, 98, 104; SBH 17; for the mercy of God the joyous observance of the Resurrection of the
the festival of the Circumcision and the Name of Jesus: TLH 104, 115, sarne our Savior:
350, 361; SBH 381, 468. ________ is Seproagesima Sunday.

Extraliturgical Ceremonies On ________ Ash Wednesday begins the most holy season of Lent.

The Christmas Crib or Manger. lt is a laudable and widespread On ________ we shall celebrate with great rejoicing the holy Easter
custom at Christmas to place a Christmas crib ( but without the wise Festival of our Lord Jesus Christ.
men) in church at the foot of the chance!, preferably on the Gospel is the Feast of the Ascension of Our Lord Jesus Christ.
side. But it should not be put up before Christmas Eve. Candles and ________ is the Feast of Pentecost.
flowers may be placed near it. Devotions at the crib may be said by ________ is the First Sunday in the Advent of Our Lord Jesus Christ,
individuals and groups until the end of the octave of the Epiphany, to whom be honor and glory, world without end. Amen."
when it is removed. On Epiphany, figures of the wise men may be added.
Suggested Oflice hymn: TLH 131.
The Christmas Tree. The Christmas tree is a symbol of "the Tree
of Life" and of Christ "the Light of the World." Evergreen, of course, According to The Lutheran Hymnal, the festival of the Transfigura-
symbolizes eternity or eternal life. The traditional ornaments of the tree tion of our Lord shall be celebrated on the last Sunday after the Epiphany
are in harmony with these symbols: apples, oranges, glass balls, lights, in each year, except when there is only one Sunday after the Epiphany.
and tinsel. The Service Book and Hymnal has restored the Transfiguration to the

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 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part I. The Christmas Section

traditional day, August 6th, but permits its celebration on the last Sun- the year are blessed, that is, set apare for sacred use, before the festival
day after the Epiphany. service. After the blessing, the candles are distributed to all the clergy
Epiphany Procession. A meaningful ceremony of Epiphany is the and people, and during the Distribution the canticle Nunc Dimittis is
procession of the parish children to the manger or the altar, three of the sung with the antiphon, "A Light to lighten the Gentiles," repeated
children bearing gifts to the holy Child. These gifts, as those of the after every verse of the canticle. This antiphon expresses the symbolism
Magi, may be gold, frankincense, and myrrh. The gift of gold might of the light-procession which follows. The tradicional antiphons or a
be gold jewelry or ornaments which can be sold or made into sacred suitable hymn for the festival of the Presentation is sung during the
vessels, or it could be money to be given for foreign missions. Incense procession.
can be used in worship. Myrrh is sometimes used in hospitals for com- The Annunciation of the Blessed Virgin Mary and the
pounding medicine. This gift might be given to a local hospital as a work Visitation of the Blessed Virgin Mary
of mercy, or money for medical missions can be subscituted.
Two other fixed festivais belong to the Christmas section of the
Since the holy Child was probably more than a year old when the church year, even though they occur in the Easter seccion: The Annun-
wise men carne and was no longer in a manger but in a "house," the ciation of the Blessed Virgin Mary (March 25) and The Visitation of
Epiphany procession may be made to the altar instead of the manger. the Blessed Virgin Mary (July 2). They come in the Easter section,
When the procession reaches the manger or the altar, the processional because the church usually, though not always, observes the chronological
chant or hymn is stopped and a "station prayer" is made. After the order when celebrating historical events. If either of the festivais falls
prayer, the procession continues until all are again in their places for on a privileged Sunday or day, such as a Sunday in Lent or a day in
the service which follows. This ceremony may also be used for an Offer- Holy W eek, it is transferred to the next open date. Neither festival has
tory procession of che children in the Epiphany Eucharist. ln this case any special liturgical ceremonies, except that when the Nicene Creed
the offerings of the people and the bread and wine could be included is said in the Holy Eucharist, it is a laudable custom for all to fall on
in the gifts. Any suitable Epiphany Collect may be used for the station their knees at the words, "And was made man." A suitable Oflice hymn
prayer, preceded by the versicles: at Matins and Vespers is TLH 104.
Y/. The Lord be with you.
fy. And with thy spirit.
Yf. All they from Sheba shall come. Alleluia.
fy. They shall bring gold and incense. Alleluia.
The Presentation of Our Lord and the
Purification of the Blessed Virgin Mary (Candlemas)
The Festival of the Presentation of Our Lord and the Purification
of the Blessed Virgin Mary ( Candlemas) is celebrated on February 2d.
The name Candlemas comes from the procession with lighted candles
tradicionally held before the service and from the holding of lighted
candles by the worshipers during the holy Gospel and from the Sanctus
to the end of the Communion.
ln some churches, all the candles to be used for worship during

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 The Ceremonies of the Church Year. Part II. The Easter Section
portunity to impress on our people the blessing which can be theirs
through the privilege of the Confessional. While this "sacrament" can
CHAPTER XVII and should be administered at any time throughout the year, this is
a good time to emphasize it and to instruct the people in the Fifth Chief
Part of Christian Doctrine of Luther's Small Catechism, which is prob-
ably the least known and used part of the Catechism in our churches.
The Ceremonies of the Church Year The blessings of holy Absolution imparted in this sacred ordinance are
a great comfort and help to troubled hearts and minds. We have al-
Part II. The Easter Section ready described the ceremonies of Private Confession and Absolution in
a previous chapter.
In Pre-Lent, if no other Office hymn is appointed, proper ones are:
TLH 550, 564; SBH 206, 133.

From Ash W ednesday to Passion Sunday

HE church prepares for the greatest feast of the church year, the ln the liturgy, Ash Wednesday is the fust day of the penitential

T Feast of the Resurrection of Our Lord, or Easter, in four steps of

a penitential character. As the steps progress, the penitential tone
becomes increasingly deeper. The fust step is Pre-Lent, the second com-
season of Lent, which includes Passion Week and Holy Week. The
forty fast days of Lent, however, known as the Quadragesima, do not
include the Sundays. The six Sundays within the season of Lent are
prises the period from Ash Wednesday to Passion Sunday, the third not fast days but feast days; they are not of Lent but in Lent. These
step is Passion W eek, and the fourth step is Holy W eek. Sundays, plus Ash Wednesday and the days of Holy Week, are all privi-
The three Sundays of Pre-Lent preceding Ash Wednesday are called leged. No other feast whatsoever is celebrated on them.
Septuagesima, Sexagesima, and Quinquagesima. All three Sundays are Throughout the season of Lent, the following traditional customs
privileged, that is, if a minor festival falls on them that festival is trans- may be observed: the Collect for Ash Wednesday is said after the Collect
ferred to the next day. From Vespers on the Eve of Septuagesima through for the Day in every service of the season. The Alleluia is omitted in
Shrove Tuesday, the Alleluia is omitted, the Gloria in Excelsis is not all services. The Gloria in Excelsis is omitted, except on festivais and
sung, except on festivais, and the Benedictus replaces the Te Deum Maundy Thursday. The Benedictus replaces the Te Deum in Sunday
Laudamus in Sunday Matins. Flowers may still be used and the organ Matins. No flowers are placed on the altar or anywhere in church. The
played as usual. organ is not played except for the support of the congregation and choir.
Farewell to the Alleluia. At Vespers on the Eve of Septuagesima Throughout the season or beginning with Passion W eek, tryptychs are
the Alleluia, the ancient acclamation of joy and praise, is officially si- closed, crucifixes, crosses, statues, and pictures ( if they cannot be re-
lenced and is not heard again until Vespers on the Eve of Easter. The moved) are covered with unbleached linen or violet cloth. W ooden
Alleluia is bidden farewell by singing it twice after the prayer section crucifixes, crosses, missal stands, and candlesticks replace those made of
in Vespers on the Eve of Septuagesima, thus: Yf. Bless we the Lord. brass or other metal. Metal processional crucifixes and crosses are re-
Alleluia, Alleluia. ~- Thanks be to God. Alleluia, Alleluia. Hereafter, placed by wooden ones or they are veiled with unbleached linen or
the acclamation, "Thanks be to Thee, O Lord, King of eternal glory," opaque violet cloth.
may be substituted for the Alleluia in Matins and Vespers. Until Vespers of the Eve of Passion Sunday, suitable Office hymns,
Private Confession and Absolution. Pre-Lent affords a special op- unless appointed otherwise, are: TLH 550, 564; SBH 206, 133. The

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 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part II. The Easter Section
Suffrages are added to the prayer section in Matins and Vespers through- Passion Week
out Lent. From Firsc Vespers of Invocavic to che Friday Vespers before Judica, the Fifth Sunday in Lent (Passion Sunday) is the beginning
Passion Sunday, the Vesper office hymn may be TLH 559. On Laetare, of Passion Week which excends to the Eve of Palro Sunday. When the
the Fourth Sunday in Lent, rose-colored vescmems may be used inscead cerro Passiomide is used, it describes not only Passion Week buc the
of the violec ones. last two weeks of Lem, Passion Week and Holy Week. From Passion
Sunday uncil the end of Lem, the Gloria Patri roay be omitted in all
Extraliturgical Ceremonies
services, except in the Holy Communion Service on Maundy Thursday.
The Blessing and Iroposition of Ashes. The name Ash W ednesday The proper Vesper Office hymn for Passion Week and Holy Week is
comes from the ceremonial blessing and imposition of ashes previous TLH 168, SBH 75.
to the service on that day. Ashes are prepared from palro branches used
on Palro Sunday. The ashes are powdered and put in a comely bowl or Holy Week
dish. The bowl is placed on the epistle side of the altar. If the bowl Palm Sunday. This name for the Sixth Sunday in Lent is derived
has no cover, it may be veiled with a violet doth. The celebram, stand- froro the Palro Sunday procession which originated in Jerusalem in the
ing at the epistle horn of the altar, says che prayer of blessing. If another fourth century and the blessing of palro branches originacing in the
dergyman is presem at the altar, he places ashes on the head of the Middle Ages. These ceremonies preceded the Palro Sunday Mass in
celebram. If not, the celebram himself kneels before the altar and which the Gospel of Christ's emry into Jerusalem was read. Lutheran
places ashes on his own head. The choir chants the Amiphons and the service books still prescribe this Gospel for the Holy Communion Service
Responsory. While che Antiphon and Responsory are said, the cele- on Palro Sunday, but the Service Book and Hymnal gives as ao alternate
bram places ashes on the heads of any ocher dergymen presem and upon Matt. 26: 1-27: 66.
the people kneeling at the communicants' rail. He imposes the ashes The Palro Sunday Procession and the Blessing of Palro Branches.
with his thumb on the forehead, saying: Remember, O man, that dust This ceremony precedes the Holy Eucharist on Palro Sunday. Palro and
thou are, and unto dust shalt thou return. After the imposition of ashes other branches or strips of palro branches ( often fashioned into crosses)
is ended, the ceremony doses with a prayer and the service of the day are placed in the chance! on a cable near the epistle horn of the altar.
follows. After the introductory verside and the Lesson (Exodus 15 :27-16:7),
Midweek Lenten Services. Lutherans are renowned for their mid- the celebram says the prayer of blessing. Then the branches are dis-
week Lemen services and their preaching on the Lord's Passion. The tributed, either by che people coming to the chance! to receive them or
order of service for the midweek services is prescribed in the following by acolytes giving them to the people in the pews. A procession of the
rubric: "The Order of Vespers may be used for midweek evening Ser- dergy and the choir is then made, all bearing palms and singing, "All
vices. ln place of the Lection during Lent, a portion of the History of Glory, Laud, and Honor" (TLH 160, SBH 74), the congregation join-
our Lord's Passion may be read" (TLA, p.419). For the last part ing in the refrain. The procession may begin at the chance!, proceed to
of Vespers, the prayer section, the Litany (TLH, p. 110; SBH, p, 156) the west entrance door of the church, and condude by returning to the
may be prayed, all devoutly kneeling. altar up the cemer aisle where a station prayer is said. Then the dergy
The W ay of the Cross. This devotion, limited to the ten Biblical and choir return to their places, and the Holy Communion Service
stations of the cross, is gaining in popularity among Lutherans. It may follows.
be prayed throughout Lem, but it is especially appropriate during Passion The Reading of Our Lord's Passion. An andem ceremony of Holy
Week and Holy Week. Week is the reading of the Passion according to St. Matthew ( chapters

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,.,
 CBREMONY AND CBLBBRATION The Ceremonies of the Church Year. Part II. The Easter Section
26 and 27) on Palm Sunday, the Passion according to Se. Mark ( chap- angular candlestick. The people chen make their usual reverence to
ters 14 and 15) on Tuesday, the Passion according to Se. Luke (chapcers the altar and depare in silence.
22-24) on Wednesday, and the Passion according to Se. John (chapcers
These ceremonies symbolize the following: che excinguishing of the
18 and 19) on Good Friday. The sacred cext is said by three clergymen,
candles signifies the falling away from Chrisc; even His apostles and
properly vesced, the one saying the pares of che narracor, another the
disciples deserced Him in the hour of His Passion. Christ's light alone
pares in the cext of individual speakers or crowds, and the third the pares
remains. It rests for a momenc on the altar, the Calvary of Sacrifice
in che cext spoken by our Lord. where He suffered and died. To signify His burial, che lighced candle
The ceremonial reading of che Passion was replaced in the Lutheran is carried away. Darkness covers the earth. Toe Light of the World is
church for a while by the use of a synthesis of the four Gospel accouncs gone but not extinguished. A noise is heard. It signifies che quaking of
of the Passion into one accounc. Pares of this synchesis were read at che earth and the opening of the graves at the death of Chrisc. Sud-
various services during Lent, and especially in Holy Week. But the denly the light of Christ appears, and all render homage in silence to
Service Book and Hymnal has restored the cuscom of reading the sep- the Conqueror of the darkness of sin and death.
arate accouncs of the Passion on che four tradicional days of Holy W eek Maundy Thtmday. For the celebration of the Holy Communion
by assigning them as alternace Gospels for Palro Sunday, Holy Tuesday, Service on this day ( noc, however, the resc of the day), Bowers may be
Holy Wednesday, and Good Friday. placed on che altar, the white vestmencs are used, a white veil is placed
Tenebrae, the Service of Darkness. On the lasc three days of Holy on the altar crucifix (but not on any crucifixes elsewhere), the Gloria
Week, the church anticipates Matins and Lauds by saying chem in che in Excelsis is sung, che organ is played, and the bells are rung.
evenings of Holy Wednesday, Maundy Thursday, and Good Friday, and After the Holy Communion Service, che organ remains silent, the
by the use of cercain ceremonies from which these services have received bells are not rung, and the altar is stripped (if vesced at all again, only
the name Tenebrae. A floor candelabra with a triangular candleholder for Ance-Communion or Holy Communion) until the First Vesper of
and containing fifteen lighced candles is placed on the epistle side of Eascer. Macios and Vespers are spoken chroughout and, according to
the chance!. At incervals during the recication of Psalms, all candles andem custom, are begun with the Psalms (everything before is omitted).
in tum are excinguished, excepc the one at che peak of the candlestick. They are concluded after che Cancicle wich che Kyde, Our Father,
Toe acolyce or server appointed to puc out the candles extinguishes the Psalm 51, and the Good Friday Collect (nothing else is added).
last candle of the tdangle at che Gospel side; the second candle puc The Stripping of the Altar. This ceremony usually follows the
out is the lasc candle of the criangle at the epistle side; and thus the Holy Communion Service. The officiating miniscer, vested in surplice
candles are put out alcernacely, leaving lighced only the candle at the and violet stole, goes to the altar with his assistants and there they recite
top of the criangle. At the repetition of the antiphon afcer the Benedictus, Psalm 22 with the antiphoo, "They parted my garmencs among them."
the server cardes the lighced candle to the middle of the altar, where he Then they remove everything from the altar so that it is completely bare.
holds it in such a way that it can be seen by the encire congregation The altar itself is then cleansed, the sacred vessels and ornaments are
uncil the antiphon has been completely reciced. He then hides it behind washed and polished, and the sacred linens and vestments are cleansed
the altar or cardes it inco the sacriscy. Meanwhile the Psalm Miserere and made ready for Easter.
is reciced by the congregacion. When it is ended, all che lighcs in the Good Priday. The liturgical services and service materiais for this
church are put out and the officiant says aloud the prayer Respice at the day are: Macios, Ante-Communion (Order of Moroing Service without
altar. A noise is then made by clapping two books cogecher and the Communion), Vespers, the Litany, the reading of the Passion according
server brings in the lighced candle and places it at the top of the cri- to St. John, and the Bidding Prayer. Toe Holy Communion Service is

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 CBREMONY AND CBLEBRATION The Ceremonies of the Church Year. Part II. The Baste, Section

tradicionally not celebrated on Good Friday and Holy Saturday. The This concludes the service. Reverenciog the altar, all depare in silence.1
Tre Ore devocion from 0000 to three o'clock in the afternoon, based Vespers is said at a suitable time in the evening without chant and
on the Seven Last W ords, or the Stations of the Cross, or the Adoracion without any altar vestments.
of the Cross and the Reproaches, or some other devocional material, is Holy Saturday. Macios and the Ante-Communion may be said.
not liturgical. This is not to say that such a Tre Ore is not füting and For the Aote-Communion, black altar and clerical vestments may be used.
good, but simply to emphasize the fact that it is a devotion and not
a part of the liturgical material for Good Friday. Unless the liturgical Easter and Eastertide
services for Good Friday are recited in addicion to this devotion, con- Easter, the Feast of the Resurrection of Our Lord, is the oldest
sideration might be given to the use of the liturgical material for the and highest feast of the church year. Its celebration begios on Easter
Tre Ore. This could be done as follows: Eve (Holy Saturday evening) with the Fim Vesper of Easter. Just
Macios is said at a convenient time in the morning. before this service, the altar is vested in white and adorned with candles
The Tre Ore, composed of the Litany, the Ante-Communion, the and flowers. The ceremooy of the blessing and lighcing of the Paschal
reading of the Passion according to St. John, sermons on the Passion or Candle may be carried out. The bells may be rung. During the service
the Seven Last Words, the Bidding Prayer, the Adoration of the Cross the Alleluia is sung again with great joy aod the Easter bapcisms may
and the Reproaches, is said at cwelve noon. The officiant and the assist- be administered. The celebration is then resumed on Easter morning
iog ministers are vested in cassock and surplice or black gown and go with the festival celebration of the Holy Communion Service, for which
to the lowest altar step. They and the congregacion kneel and recite the tradicional Sequence hymn is the Victimae Paschali. It is fitting that
the Litany. All rise for the speaking of the lntroit, Kyrie, and Collect. this feast be adorned with the highest ceremonies. The church cele-
Toe congregacion is seated and one of the mioisters reads the Epistle. brates Easter, not ooly on one day and not only for ao octave, but for
The congregacioo stands and reads the Tract. Then the officiant and seven weeks, extending to Pencecost. This extended celebracion of Easter
two assisting ministers read the Passion according to St. John. This may is called Eastertide.
be done straight through or it may be ioterspersed with the singing of The Easter Vigil. ln place of or in addicion to Vespers on the
parts of Hymn No.172 (TLH); No.88 (SBH) aod sermons on the Eve of Easter, the tradicional Easter Vigil may be celebrated. This
Passion. If read straight through, the Creed may be said, followed by limrgical rite really consists of three services: the Service of the Light,
the Hymn on the Seven Words (TLH 180-186, SBH 81), inter- the Baptismal Service, and the Holy Communion Service. If the rite
spersed with sermons on the Seven Last Words. Followiog the Offertory, is held so early that the last service, the Holy Communion Service, would
the Bidding Prayer is said. One of the assisting mioisters may read the come before "very early in the morning," it ends with the Baptismal
exhortacions and "Let us bow the knee," and another may say, "Arise," Service. ln that case, the third service, the Holy Communion Service, is
and the officiant says the Colleccs. ( Before each Collect all kneel for celebrated separately in the morning of Easter Day.
a moment of silent prayer if the Bidding Prayer is done in this manner.) "ln the rite of the Easter Vigil, we have the modem adaptacion of
Haviog finished the Bidding Prayer, the officiant goes to the veiled crucifix the ancient Night Watch io which the faithful would gather in the
on the altar. He removes the veil in three stages, sayiog each time, "Be- churches in the oight of Easter awaitiog that hour toward suorise when
hold the wood of the Cross whereon hung the Savior of the W orld." Christ arose from the tomb. This service is the story of God's dealing
All kneeling respond each time, "O come, let us worship Him." Then with mankind from begioning to end. It takes us back to the creacion
all remain kneeling and say the Reproaches. After the Reproaches, all of the world, to the Exodus of the Israelites from Egyptian bondage; it
rise and sing the hymn Vexilla Regis Prodeunt (TLH 168, SBH 75 ). 1 See "Good Friday," Una Sancta, XX, 2 ( 1963) .

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 CEREMONY AND CELEBRATION The Ceremonie1 of lhe Church Year. Pari II. The Ea11er Seclion

takes us forward to our Lord's Second Coming in glory at the end of Eastercide, in which fascing, kneeling, and all sigos of sorrow are ban-
the age; it reminds us of God's present activity in the Word and Sacra- ished. For we rejoice in the criumph of our future life in heaven, where
mems. All of these are different chapters of the sarne story of God's we shall reign with the Lamb as kings and priescs forever. Everything
gracious activity and all find their center and deeper meaning in the expresses holy joy and praise. The alleluia is sounded and resounded.
glorious Resurrection of our Lord Jesus Christ, which we celebrate The Sundays and weekdays all proclaim and celebrate our new life in
the risen Christ.
tonight." 2
The first part of the Easter Vigil, the Service of the Light, consists Rogalion Day1. The Monday, Tuesday, and Wednesday in the week
of three ceremonies: A. The blessing of the new fire, which takes place of Rogace, the Fifth Sunday afcer Easter, are traditionally days of special
in the entrance of the church and in which the Paschal Candle, symbolic prayers and supplications for God's blessings on che fruits of the earth.
of the new "Pillar of Fire" who leads the redeemed ouc of the bondage The cuscom may laudably be concinued to chant the Litany in procession,
of sin, is lit. B. The procession into the chance!, in which the light of ending with Psalm 70 and appropriate prayers.
the Paschal Candle is gradually distributed to the people in church. Ascemion. The Feast of the Ascension of Our Lord is one of the
C. The saying of the Exultec, the paschal proclamation or the hymn in oldest and highest feascs of the church year. It is very closely relaced
praise of the risen Chrisc. to Easter, however, and falls within Eastercide. Many special ceremonies
The second part, the Service of Holy Baptism, is made up of four were formerly coonected with the celebration, but about the only one
ceremonies: A. The reading of the Lessons, which recount che Old that has been recained in many Lucheran churches is the extinguishing
Testament events which foreshadowed the cransformation that takes and removing of the Paschal Candle after the reading of the words of
place in Holy Bapcism. B. The blessing of the bapcismal font, which the Holy Gospel: "He was received up into heaven." An appropriace
teaches the significance of Holy Baptism. C. The adminiscration of Holy Office hymn from the Feast of the Ascension to the Feast of Pentecosc,
Baptism to che children and adules regiscered for che Easter bapcisms. in addition to those already mentioned for Eastertide, is TLH 212;
(ln some churches an annual efforc is made before Easter through the SBH 110.
Sunday school and by other means to find ouc which children have not Penlecosl. The Feast of Pentecost or Whitsunday marks the fifcieth
yec been baptized and to arrange for their baptism in the Eascer Vigil.) day afcer Eascer and the conclusion of Eastercide. Ic is celebrated with
D. The renewal of baptismal vows, in which all worshipers in church great festivity and rejoicing over the oucpouring of the Holy Spirit.
recall their bapcismal covenant with God and are reminded that the The ancient and great Sequence hymn, Veni Saneie Spiritu1, is sung
light of Christ which lives in them chrough regeneration in Holy Bap- after the Alleluia Chanc in the Holy Communion Service (TLH 227,
tism must conscantly be renewed by daily dying to sin and daily rising SBH 121). Like Easter, Pentecost is a special time for Bapcism and Con-
to newness of life. firmation. Proper Office hymns for Whitsunweek are: TLH 227, 223;
The third pare of the Easter Vigil is the celebracion of the Holy SBH 124.
Communion. This is the climax of the Easter licurgy, in which che life Trinity Stmday and the Trinity Sea1on. The Feasc of the Holy
of Christ inco which we were bom in Holy Baptism is nourished and Trinity is one of che lacer addicions to the annual greac fescivals of the
sustained, and in which we bring our Euchariscic sacrifices co God through church year. A rubric in The Ltttheran Liturgy prescribes: "On Trinity
Jesus Christ for all His great blessings. Sunday, the Athanasian Creed may be used afcer the Gradual" (p.421).
As we said above, the celebration of Easter is extended throughout On this Sunday it is also proper to pray the Athanasian Creed as one of
2 "The Easter Vigil," Una Saneia, XN, 2 ( 195 7) , p. 5. This issue gives the
the Psalms at Macios. Proper Office hymns during the Trinity Octave
rite and the ceremooies of the Easter Vigil in detail for use in the Lurheran church. are: TLH 240, 564; SBH 134, 133.
See also Vol. XX, No. 2 (1963).

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 CBREMONY AND CELEBRATION

Tbroughout the Trioity Season, when no other Office hymns are

prescribed for festivals and saims' days, the appropriate Office hymn at
CHAPTER XVI II
Macios is TLH 550, SBH 206, and at Vespers TLH 564, SBH 133.

The Ceremonies of the Church Y ear

Part III. Additional Festivals and Saints' Days

E shall include in this and the following section a few festivals

W which are not in the calendars of The Lutheran Hymnal and

the Service Book and Hymnal, but which have Lutheran prece-
dent and are listed in at least one Lutheran worship calendar in the
United States. For the convenience of those who wish to celebrate these
festivals, we shall either give the tradicional propers in full or suggest
propers for them from our service books.

The Presentation of the Augsburg Confession, June 25

The propers of the Festival of the Reformation may appropriately
be used for this festival. The sermon may incorporate the reading of
a part or all of the Augsburg Confession.
Holy Cross Day, September 14 (The Exaltation of the Cross)
Tradicional propers:
Introit: God forbid that I should glory: save in the cross of our
Lord Jesus Christ.
ln Him is life and resurrection from the dead: by Him we are
redeemed and set at liberty.
Ps. God be merciful unto us and bless us: and cause His face to
shine upon us. Gloria Patri. Antiphon repeated.
Collect: O God, who didst will that Thy Son should suffer for us
upon the Tree of the Cross, that Thou mightest drive far from us the
power of the enemy, grant unto us, Thy servancs, that as we have known

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 CEREMONY AND CELEBRATION
The Ceremonies of the Ch1trch Year. Part III. Additional Festivais, etc.
on earth the mysteries of our redemption, so we may be accounted worthy
The Festival of Harvest
to receive the fruits thereof in heaven; through the sarne Jesus Christ,
etc. Amen. Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Epistle: Pbilippians 2: 5-11. Thanksgiving Day
Gradual: Christ hath humbled Himself and become obedient unto
Propers in The Lntheran Hymnal and the Service Book and Hymnal
death: even the death of the cross. for A Day of General and Special Thanksgiving.
V. Wherefore God also hath bighly exalted Him: and given Him
a name that is above every name. Chttrch Dedication (and Anniversary)
Gospel: St. John 12:31-36. The Anniversary of Church Dedication is not determined by the
Proper Preface for Lent. civil year but by the church year, for example, XV Trinity, Advent II.
Office hymn: TLH 168, SBH 75. If it occurs on a privileged day, it is transferred to the following Sunday;
if the day of dedication is unknown, the festival may be celebrated on
St. Michael and All Angels' Day (Michaelmas), September 29 the first Sunday in October.
Propers in The Lutheran Hymnal and the Service Book and Hymnal. Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Office hymn: TLH 267. Macins and Vespers Office hymn, TLH 466.
The Festival of the Reformation, October 31 Festival of Title
Propers in The L1,theran Hymnal and the Service Book and Hymnal. The Festival of Title is the annual celebracion of the name given
the local church, whether it be che name of a saint, a Christian doctrine,
Commemoration of the Faithf1,l Departed grace, virtue, or Biblical locacion. It has no propers of its own. The
If no other day has been assigned, All Souls' Day, November 2, is Festival of Title is simply the ordinary festival of the saint or Christian
appropriate for the Commemoration of the Faithful Deparced. The doctrine, etc., celebrated wíth special reverence and solemnity in its own
propers for Macins and Vespers are given in The Lutheran Hymnal. For particular church.
the cbief service we suggest: Imroit, For Good Friday; Collect, For
St. Andrew the Apostle's Day, November 30
a happy death; Epistle, 1 Cor. 15:51-57; Gradual and Tract, For Judica;
Sequence hymn, Dies irae, TLH 607; Gospel, St. John 5 :25-29. Propers in The Lutheran Hymnal and the Service Book and Hymnal.

Day of Humiliation and Prayer St. Nicholas, Bishop and Confessor's Day, December 6

A Day of Humiliacion and Prayer may be observed at any time. Tradicional propers:
If it is to be observed yearly and no other day has been assigned, the Introit: The mouth of the righteous speaketh wisdom, and bis
last W ednesday in the church year is appropriate. Propers in T he Lu- tangue talketh of judgment: the law of God is in his heart.
theran Hymnal and the Service Book and Hymnal. Toe Lltany may be Ps. Fret not thyself because of evildoers: neither be thou anxious
said before the Introit in place of the Preparatory Service. The Litany against the workers of iniquity. Gloria Patri. Antiphon repeated.
may conclude with Psalm 70 and appropriate Collects. Toe Gloria
Collect: O God, who didst singularly endow blessed Nicholas, Thy
Patri and the Gloria in Excelsis may be omitted.
bishop with the gift of charity, enable us all who here celebrate bis
174
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 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part III. Additional Festwals, etc.
virtue to imitate his faith, that trusting in Thy salvation, we may be great blessings on Thy church, grant that through Thy mercy we may
delivered from the flames of hell; through Jesus Chrst, etc. Amen. be enabled to accomplish those things which Thou commandest us to do;
Epistle: 2 Corinthians 1 : 3-7. through Jesus Christ, etc. Amen.
Gradual: The righteous shall flourish like the palro tree, he shall Epistle: 1 Peter 5: 1-4, 13-14.
grow like a cedar in Lebanon in the couns of our God. Gradual: "The mouth of the righteous" (TLH, p. 88). Omit Al-
V. To show forth Thy lovingkindness in the morning, and Thy leluia Verse.
faithfulness every night. Alleluia Verse. Alleluia. Alleluia. Blessed is Gospel: Matthew 16: 13-19.
the man that endureth temptation: for when he is tried, he shall receive
the crown of life. Alleluia. St. Mark the Evangelist's Day, April 25
Gospel: Luke 12:35-40. Propers in The Lutheran Hymnal and the Service Book and Hymnal.
The Canticle for Matins may be the Benedicite.
St. Thomas the Apostle's Day, December 21
Ir is a laudable custom to pray the Lirany on rhis day for the bless-
Propers in The Lutheran Hymnal and the Service Book and Hymnal.
ing of the fruits of the earth. The Litany may be concluded with Psalm 70
St. Stephen the First Martyr's Day, December 26 and appropriate Collecrs.
Propers in The Lutheran Hymnal and the Service Book and Hymnal. St. Philip and St. James the Less the Apostles' Day, May 1
St. John the Apostle's Day, December 27 Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Propers in The Lutheran Hymnal and the Service Book and Hymnal. The Nativity of St. John the Baptist, June 24
Holy Innocents the Martyrs' Day, December 28 Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Propers in The Lutheran Hymnal and the Service Book and Hymnal. St. Peter and St. Paul the Apostles' Day, June 29
Even though violet vestments are used and the Gloria in Excelsis Propers in The Lutheran Hymnal and the Service Book and Hymnal.
may be omitted, this is not a penitential day but a Festival of Martyrs'
Day closely connected with the Feast of Christmas. St. Mary Magdalene's Day, July 22
Propers in The Lutheran Hymnal.
The Conversion of St. Paul, January 25
Propers in The Lutheran Hymnal and the Service Book and Hymnal. St. James the Elder the Apostle's Day, July 15
Propers in The Luther,:m Hymnal and the Service Book and Hymnal.
St. Matthias the Apostle's Day, February 24
Propers in The Lutheran Hymnal and the Service Book and Hymnal. St. Lawrence the Martyr's Day, Augusr 10
Traditional propers:
St. Gregory the Great, Bishop and Confessor's Day, March 14
Introit: Honor and majesty are before Him: strength and beauty
Suggested propers: are in His sanctuary.
Introit: "I know whom I have believed" (TLH, p. 87 ) . Ps. O sing unto the Lord a new song: sing unto the Lord all the
Collect: O God, who through Thy servant Gregory didst bestov; earth. Gloria Patri. Antiphon repeated.

176 177
 CEREMONY AND CELEBRATION The Ceremonies of the Church Year. Part III. Additional Festivals, etc.
Collect: O God, who didst give to blessed Lawrence grace to with- The Nativity of the Blessed Virgin Mary, September 8
stand his fiery torture, quench, we beseech Thee, the flames of our sins;
Suggested propers:
through Jesus Christ, etc. Amen.
Introit: For the Annunciation.
Epistle: 2 Corinthians 9:6-10.
Collect: For the Visitation. "Grant, we beseech Thee, O Lord."
Gradual: Toou hast proved my heart: Thou hast visited me in the
night. Epistle: Ecclesiasticus 24:22-31 or Proverbs 8:22-25.
V. Toou hast tried me and shalt find nothing. Gradual and Alleluia Verse: For the Annunciation.
Alleluia Verse. Alleluia. Alleluia. O sing unto the Lord a new Gospel: St.Matthew 1:1-10.
song: sing unto the Lord all the earth. Alleluia. St. Matthew the Apostle's Day, September 21
Gospel: John 12:24-26.
Propers in The Lutheran Hymnal and the Service Book and Hymnal.
St. Bartholomew the Apostle's Day, August 24
St. L1,ke the Evangelist's Day, October 18
Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Propers in The Lutheran Hymnal and the Service Book and Hymnal.
The Beheading of St. John the Baptist, August 29
St. Simon and St. Jude the Apostles' Day, October 28
Traditional propers:
Propers in The Lutheran Hymnal and the Service Book and Hymnal.
Introit: I will speak of Thy tescimonies even before kings, and
I will not be ashamed: and my delight shall be in Thy commandments, St. Martin the Bishop and Confessor's Day, November 11
which I have loved exceedingly. Suggested propers:
Ps. It is a good thing to give thanks unto the Lord: and to sing Introit: "They that be wise" (TLH, p. 87).
praises unto Thy name, O Most High. Gloria Patri. Antiphon repeated.
Collect: O God, who seest that we stand not in our own strength,
Collect: O God, who didst enable Thy forerunner, St. John the mercifully grant, that as Toou didst enable blessed Martin the Confessor
Baptist, to recognize in our Lord Jesus Christ, the Savior of the world; and Bishop to stand upright, we may be defended against all adversities:
grant, we beseech Thee, that Him whom we now see in a glass darkly, through Jesus Christ, etc. Amen.
we may hereafter see face to face: through the same Jesus Christ,
Epistle: Acts 20:17-35.
etc. Amen.
Gradual and Alleluia Verse: "The mouth of the righteous"
Epistle: Jeremiah 1: 17-19.
(TLH, p. 88).
Gradual: The righteous shall flourish like the palro tree: and
Gospel: St. Luke 12:35-40.
shall spread abroad like a cedar in Lebanon in the house of the Lord.
V. To tel1 of Thy lovingkindness early in the morning, and of Thy St. Catherine the Virgin and Martyr's Day, November 25
truth in the night season. Traditional propers:
Alleluia Verse. Alleluia. Alleluia. Toe righteous shall grow as
Introit: I will speak of Thy testimonies even before kings, and
the lily: and shall flourish forever before the Lord. Alleluia.
will not be ashamed: and my delight shall be in Thy commandments,
Gospel: Se. Mark 6:17-29. which I have loved exceedingly.

178 179

~," J-ro," rohlé'~""·''"

 CEREMONY AND CELEBRAT IO N

Ps. Blessed are they that are unde.filed in the way: that walk in
the law of the Lord. Gloria Patri. Antiphon repeated.
CHAPTER X IX
Collect: O God, who among the manifold works of Thy power
hast bestowed even upon the weakness of women the viccory of martyr-
dom; mercifully grant that we who commemorate blessed Catherine, Thy
virgin and martyr, may by her example be drawn near unto Thee;
through Jesus Christ, etc. Amen. The Color Use of the Lutheran Liturgy
Episcle: Ecclesiasticus 51:1-7 or 2 Timothy 2:1-13. and Miscellaneous Matters
Gradual: Thou hast loved righteousness and hated iniquity.
V. Wherefore God, even Thy God, hath anointed Thee with the
oil of gladness.
Alleluia Verse. Alleluia. Alleluia. The virgins that be her fellows
shall be brought unto the King: they that be her company shall be
brought unto Thee with joy. Alleluia.
HE Lutheran licurgy follows the color use which became fixed in
Gospel: St.Matthew 25:1-13.
T the Western church after the 16th-century Reformation. Five colors
are prescribed by the rubrics of the Lutheran service books to express
the spirit of the days and seasons of the church year. These colors are
white, red, green, violet, and black. Rose-colored vescments may be
used instead of violet on Gaudete, the Third Sunday in Advent, and on
Laetare, the Fourth Sunday in Lent. Cloth of gold, but no imitacions,
or gold-textured woven material may be substituted for white. But
blue and yellow vescments are not authorized in the W estern church.

Significance
The significance of the licurgical colors is explained in the service
books as follows:
White is the color of the Godhead, the glorified Christ, eternity,
and the holy angels. It symbolizes perfeccion, joy, and purity.
Red is the color of fire, fervor, blood, martyrdom, !ove, victorious
truth of Christian teaching based on the blood and righteousness of Christ.
Green is the color of abiding life, nourishment, and rest. It is the
dominam color of nacure.
V iolet is the color of royal mourning and repentance.
Black is the absence of color, symbolical of death.

180
 CEREMONY AND CELEBRATION The Color Use of the Lutheran Liturgy and Miscellaneous Matters
Use of White It is used on the Festival of tbe Reformation and on the Octave
White is used during Christmastide, that is, from and with the of the Reformation,
Vespers of Christmas Eve through the Epiphany octave, except on feasts tbe festival of the Presentation of the Augsburg Confessioo,
occurring within that period. White may also be used instead of green the festival of the Beheading of St. John the Baptist,
from the Eve of the Second Sunday after the Epiphany to the Eve of the festival of the Holy Cross or the Adoration of the Cross,
Septuagesima Sunday. the festival of St. Andrew the Apostle,
lt is used during Eastertide, that is, from the Eve of Easter to the the festival of St. Thomas the Apostle,
Eve of Rogate, and from the Eve of the Ascension to the Eve of Pentecost. the festival of St. Stephen tbe First Martyr,
It is used on the Feast of the Holy Trinity. the festival of St. Matthias the Apostle,
It is used in tbe Holy Communion Service on Maundy Thursday. the festival of St. Mark tbe Evangelist,
It is used on the festival of the Presentation of Our Lord and the the festival of St. Philip and St. James the Apostles,
Purification of tbe Blessed Virgin Mary, the festival of St. Peter and St. Paul the Apostles,
the festival of the Annunciation of the Blessed Virgin Mary, the festival of St. James the Elder the Apostle,
the festival of tbe Visitation of the Blessed Virgin Mary, the festival of St. Lawrence tbe Martyr,
tbe festival of the Transfiguration, che fes·tival of St. Barcholomew the Apostle,
the festival of St. Michael and All Angels, the festival of St. Matthew the Apostle and Evangelist,
the festival of Harvest, ( SBH, red), the festival of St. Luke tbe Evangelist,
the festival of General or Special Thanksgiving ( SBH, red), the festival of St. Simon and St. Jude tbe Apostles,
the festival of the Dedication of a Church and its Anniversary the festival of St. Catherine the Virgin and Martyr,
(SBH, red), the festival of the Commemoration of the Death of a Martyr, and
the festival of St. Nicholas, Bishop and Confessor, tbe Commemoration of tbe Death of Martyrs.
the festival of St. John the Apostle, Red may also be used in divine services for the ordination, installa-
the festival of the Conversion of St. Paul, tion, and commissioning of ministers of the Gospel and in the divine
the festival of St. Gregory the Great, Bishop and Confessor, services of church convencions and synodical meetings, except in the
the festival of tbe Nativity of St. John tbe Baptist, Holy Communion Service on days of privilege.
the festival of St. Mary Magdalene,
Use of Green
the festival of the Nativity of the Blessed Virgin Mary,
the festival of All Saints ( SBH, red), Green is used from and with Macios on January 14 to Vespers of
the festival of St. Martin, Bishop and Confessor, the Eve of Septuagesima (TLL also permits white for this period) and
the festival of Ali Souls, and from tbe Second Sunday after Trinity through the Trinity Season to
the commemoration of ali Saincs not martyrs. the Vespers on the Eve of Advenc, except on festivals and days for which
anotber color is appointed.
Use of Red
The Service Book and Hymnal also prescribes green for Pre-Lent,
Red is used during Whitsuntide, that is, from the Vespers on the that is, from and witb Vespers of the Eve of Septuagesima to, but not
Eve of Pentecost to the Eve of the Holy Trinity. including, Vespers of the day before Ash Wednesday.

182 183
 CEREMONY AND CELEBRATION The Color U1e of the Lutheran Liturgy and MiJcellaneom Matter.r
U1e o/ Violet Because flowers express a spirit of joy and festivity, they are noc
Violet is used from and with the Vespers on the Eve of Advent used in the penitential seasons, that is, when the color of the vestments
to the Vespers on the Eve of Christmas and from and with the Vespers is violet. Exceptions to this rule are Gaudete, the Third Sunday in Ad-
on the Saturday before Septuagesima and through Pre-Lent and Lent vent, and Laetare, the Fourth Sunday in Lent. When the festival of
to Vespers on the Eve of Easter, except on festivals and days for which the Holy Innocents falls on a weekday, the color is violet, but it is not
another color is appointed. a penitencial day.
Violet is used on the festival of the Holy Innocents the Martyrs, As a symbol of the Christian faith and hope in the resurrection of
when it falls during the week, the body to eternal life, flowers are appropriate in funeral parlors,
Rogation Monday, Tuesday, and Wednesday, cemeteries, and, restrictedly, in church. But at funeral services which
the commemoration of the Faithful Departed, and are held in church, the use of many flowers is to be discouraged in every
the Day of Humiliation and Prayer. possible way, short of hurting anyone's feelings. This fact can be made
known in church bulletins and letters from time to time when it will
U1e o/ Black not apply to a particular case. If the congregation does not own a funeral
Black is used on Good Friday only (SBH prescribes black for a Day pall, a simple spray of flowers may be placed on the casket. But it is
of Humiliation). most desirable to cover the coffin with a funeral pall while it is in
church, and when this is done, flowers are not needed.
Occa1ional Ser1/ÍceJ
Flowers should be removed as soon as possible after they have ful-
A rubric in T he Lutheran Liturgy ( p. 426) prescribes that "The filled their purpose. They are not becoming in church when they show
Solemnization of Holy Matrimony and the Order for the Burial of the signs of decay.
Dead shall not affect the proper color for the Day or Season in use Potted planes may be placed on the chance! floor, but only cut
when these Services are held." ln some church denominations a color flowers are used for altar decorations. Care needs to be exercised in
different from the day or season is prescribed for occasional services; for placing flowers so that they do not obscure the crucifix and candles and
example, black for funerais and white for weddings. But in the Lu- do not interfere with the movements of those who officiate in the chance!.
theran church the general rule for occasional services is that the color
FlagJ and BannerJ
of the day or season is retained.
Flags and banners may be admitted into the church and the chance!,
FlowerJ
but to place them in the sanctuary next to or near the altar or to lay
Flower decorations are expressive of joy, beauty, and hope. They the colors of Scouts or any society or organization on or near the altar
are especially appropriate on feast days and in festival seasons. The is contrary to the dignity and purpose of the altar.
tendency today is to overemphasize the use of fl.owers and to overdecorate When both the United States flag and the so-called Christian flag
the altar and chance! with them. This is not desirable, because it is are displayed in church, the most appropriate place to locate them is at
contrary to the principle of simplicity. The loss of simplicity always the foot of the chance!. The United States flag should stand on the right
means the destruction of dignity. The use of artificial .flowers destroys of the people facing the chance! and the church flag on the left.
another principle, namely, thac of genuineness. Since our worship of If flags and banners are carried in procession, they may precede or
God must be genuine, the things employed in conneccion with our wor- follow the clergy, but traditionally they are not placed within the ranks
ship should also be genuine. of the clergy.

184 185
 j

CEREMONY AND CELEBRATION The Colar Use of the Lutheran Liturgy and Miscellaneous Matters

Decorations
Until this condicion changes, they need to be used with restraint. By
no means should sacred symbols be multiplied unnecessarily or placed
The word decorate means to make beautiful, to adorn. Decora- on the floor where people will walk on them.
cions in the church by means of painting, metalwork, texciles, stained
lt is better to use decorations which declare what is going on in
glass, and sculpture, play an importam and meaningful part in the cere-
the church's worship here and now than to depict historical scenes.
monial of the liturgy. They help to create an atmosphere of worship
Convencional illustrations are also more devotional than realistic ones.
and to declare that this is the house of God and the place where His
These considerations are especially importam in the adornment of the
honor dwells. They also help to recall and teach the great truths of
chance!. For example, a piccure of Christ standing as the Lamb which
the Christian faith and life. To do this, however, the decorations should
was slain but triumphed is more devotional than a historical presenta-
be beautiful, reverem, restrained, contemplative, and devotional. They
tion of the Crucifixion and Resurreccion, especially if it is too realistic.
should also be expressive of the purpose of the object which is decorated.
The great redemptive truths stated in the creeds provide excellent sub-
lt is of the greatest importance, therefore, not to decorate the church ject matters for decorations which evoke the contemplation of things
haphazardly, but to plan the decorations with great care and in minute that go on in our worship today.
detail. Two factors must be combined in the planning and execution
of church decorations: theological knowledge and artistic sense. Theo- Conclusion
logical knowledge will determine what kind of decoration is fitting for The Lutheran liturgy expresses itself ceremonially, that is, in ma-
the object to be decorated and what is to be emphasized. Artistic sense terial objects, in sigos, in symbols, and in other art forros. These forros
will determine how the decoration is to be made, its proporcions, oraer, of expression are importam. They are a language which many Chris-
and harmony. If, for example, an altar is to be decorated, theological tians no longer understand, because they think that words and more
knowledge of the significance of the altar will decide what kind of words are the only forro of communication. But there are many ocher
decoration is fitcing and what needs to be emphasized. The skill and forros. What is the meaning of bowing, standing, kneeling, making the
sense of the artist will then decide the shape, the colors, and the composi- sign of the cross? What does the altar say to us, the ceremonies of
tion of the decoration, will see to it that the decoration remains sub- gescures and movements, the music, the vestments, the colors, the build-
ordinate to the altar itself, and will make the decoration dignified, ing and its furnishings? Here the ceremonial of the licurgy opens up
reverem, and devotional. to us a whole new world, a world filled with truth and beauty. To ap-
Decorating a church can be done gradually. If the funds are not preciate this world, we must learn to realize again that there are non-
available to do all the decoracing as it should be done at one time, a few verbal forros of communication and that these are often more effeccive
simple, well-planned, and well-executed adornments will suffice for the than the verbal kind.
time being. Further decorations of good quality can be added !ater. Sometimes the church services are burlesqued without forros of
Under no circumstances should cheap, ugly, worldly, and theatrical beauty. For example, profane music is played, the chanting is off-key,
decorations be allowed. Neither are sham and imitation to be tolerated. the organist plays wrong notes, the choir sings badly, the language and
Toe use of the tradicional Christian symbols in the adornment of deportment of the minister is crude, the structure of the church build-
a church is very becoming, but care needs to be exercised in using them. ing and its furnishings and decorations are unattractive and ugly or even
If such symbols are employed exclusively of other forros of decoracion, suggest unchristian ideas, the ushers behave irreverently, and the au-
they have little value and may create a cold and undevotional acmosphere. thorized services with the rubrics are changed to suit the whims of the
W e must remember that most people today no longer appreciate these pastor and some members of the congregation. All of this is contrary
symbols because they have not learned to understand their significance. to the ceremonial of the liturgy. For ceremonial demands harmony and

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 CEREMONY AND CELEBRATION

proporcion. One of the divine and basic principies is, "Let everything
be dane decently and in arder." (1 Cor. 14:40) lndex
The ceremonial of che lirurgy prescribes and suggests proper forros
of are for the houses of worship, for the furnishings, for the decoration
of altars, pulpits, lecterns, baptistries, candlesticks, crucifixes, sacred ves-
sels and instruments, paraments, vestments, linens, windows, and walls.
It provides rubrics for bodily movements of standing, sitting, kneeling,
walking, genuflecting, bowing, folding hands, and making the sign of
Acolyte, vestments of 5 5 Balclachin 37 expressive and
the cross. lts most important art forros are those of speech, poetry, and Adiaphora 19 Banners 185 impressive 9
music. ln these it reaches the highest forros of expressing thoughts and Adiaphoron not Baptism means of
feelings and of filling heaven and earth with the praise of God. "indilferent.. 20 candles for 59 communication 13
Adiaphoron, liturgy not ceremonies and rubrics necessity of 9
The tradicional Lutheran ceremonial of the lirurgy provides a way an 20 132 related to faith 12
of worship that centers in faith in the Triune God through Jesus Christ Advent 153 Bap tismal font 42 tradicional retained 16
Advent Litany 155 Baptismal towels 33
and the fruits of that faith. Tradicional ceremonial does not center in Advent wreath 154 Ceremony, general rules of
Bells 43 61
itself. It is not just "playing church" or going through the motions. Agnus Dei, rubrics 101 regulations for ringing
Alb 51 Chairs 41
The objective of ceremonial is the glorification of God in the salvation 44 Chalice 45
Alleluia Verse, rubrics 94 Benediction, rubrics 102 Chalice veil 33
and sanctification of man. Altar, central, placing of Biretta 55 Chance! 40
The ceremonial of the liturgy is nothing new or strange. It has ornaments 35, 38 Bishop, W. C. 29
Altar crucifix 28 Chanting 83
Black gown or robe 47 of Antiphons, Psalms,
been in existence as long as the church. It is concerned, in view of the Altar, emblem of sacrifice Bowing and genuflecting
25 and Canticles 85
needs of our times, with the great concern of the church of ali times - 67 Chasuble 52
Altar, height of 27 Bowl, baptismal 46
the worship of God "in spirit and in truth." Children, and ceremonial
Altar linens 32 Brightman, F. E. 28 11
Altar, the Lord's 1)ble 25 Burse 33 Choir
Altar, material, shape, procession of 104
location 26 Candles 29 room in chance! 40
Altar, a monument 25 lighting and vestments 55
Altar, its ornaments 25 extinguishing 31 Choir gowns, female 56
Altar rail 41 number of 31 Chrisom 33
Altar, recess on bottom 27 use of 57 Christ, the Liturgist 5
Altar, reverencing 14 Candlesticks 29 Christmas 15 7
Altar, symbol of God's Canopy, altar 37 Church
presence 25 Cantides 129 attendance, duty 117
Amen, end of hymns 85 Carrying, books and other body of Christ 3
Amice 51 objects 73 building 39
Announcements 76 Cassock 47 year 150
Annunciation and Celebrant 6 year, rubrics 152
Visitation 161 doing bis parts 104 Ciborium 45
Antiphons, for Psalms 126 Cerecloth 32 Ciborium, altar 37
Ascension 171 Ceremonial 8 Cincture 51
Ash W ednesday to Passion and children 11 Circumcision and the
Sunday 163 in history of church 11 Name of Jesus 159
Ashes, blessing and the Lutheran position Clergymen, names of 87
imposition of 164 16 Clothing, clergymen's 75
Ambry light 58 Ceremonies 8 Collect, rubrics 92

188 189
 CEREMONY AND CELEBRATION 1 Index
Color use 181 Ewer 46 Kneelers 42 Mitre 55 Preface, the, rubrics 101 Signs and symbols 64
Colors of altar frontais 34 Kneeling 67 Music, principies of Prelude 80 Sitting 67
Communicants' rail 41 Facing in a certain Kreczmann, Adalbert R. liturgical 77 Preparation, the, rubrics "Speak," "Say," "Chant"
Communication direction 65 104 88 85
forms of 9, 10 Fair linen 32 Kyrie, rubrics 91 Narthex 43 Presentation and St. Clement of Rome 7
other ways than words Festivais and Saints' Days Nave 42 Purification 160 Staley, Vernon 28
64 173 Lamps, use of 57 Nettl, Paul 77 Prie-dieu 43 Standing, sitting, kneeling
Concordia Tf'iglotta 29 Flagon 45 Lavabo 33 Nunc Dimittis, rubrics Private Confession and 66
Confirmation Flags 185 Layman, doing his parts 102 Absolution 13, 137 Stole 48
ceremonies and rubrics Flowers 37, 184 Nupcial Eucharist 144 Processional cross 43 Strodach, Paul Zeller 4 7,
116
Formalism 15 Processions, place of 104
136 Lectern 41
Frontal and superfrontal Offerings, rubrics 97 precedence in 75 Superfrontal 34
gown 56 Lent, midweek services
34 Offertory Pulpit 41 Surplice 48
veil 56 164
Funeral candles 60 organ 82 Purificators 3 3
Converts, reception of 13 7 Lesson, use of term 87
Funerais 147 rubrics 97 Pyx 46 Taper and snuffer 31
Cope 54 Liberry, Christian 23
Oflice lights 5 8 Tenebrae 166
Corporal 33 Light, symbolism of 30 Real presence 28
Corpus 28 Gehrke, Ralph 81 Officiant 6 Tenebrae herse 59
Linen Ordination of a minister Reed, Luther D. 110
Credence 40 General Prayer, rubrics 99 T ract, rubrics 94
fair 32 146 Reredes 36
Creed, ru brics 96 Gerhardt, Paul 5 3 Tre Ore 168
altar 32 Organ 42 Retable, altar 35 Triniry Season 171
Crosier 55 Gloria in Excelsis, rubrics Linens, sacramental 33 Orientation 39 Reverence, principies of Triprych 36
Cross 28 91 Litany 61 Tunicle 54
"empry" 28 Good Friday 167 rubrics 131 Pall 33 Riddles 36 Turning 74
Crossing oneself 71 Gospel use of term 130 Rires, necessiry of 9
Crucifer 43 lights 58 Palm branches, blessing
Litany desk 43 and distribution of Ritual 8 Uniformiry 20
Crucifix 13 rubrics 96 Liturgics 6 rela ted to fai th 12
on altar 28 use of term 87 165 Uniformiry in actions 75
Liturgiologist 6 Paraments 34 Rogation Days 171
Cruets 45 Gown, white 47 Liturgist 6 Rubrics
Cups, individual Commu- Gradine or retable 35 Paschal Canclle 59 Vases, flower 37
use of term 6 Passion Week 165 supplied by tradition 18
nion, regulations 46 Gradual, rubrics 94 Liturgy rypes of 62 Vaux, J. E. 104
Paten 45 Veil, Communion 33
an action 4 Pavement 27
Dalmatic 54 Hand candles 59 church's worship 3 Sacramental elements, Vespers, ceremonies of
Deacon, doing his parts Hands, position of 73 Pectoral cross 5 5 123
definition of 3 Pentecost 171 disposal of 4 1
113 Holy Communion Service clone by Christ and His Sacred elements, rubrics Vessels, sacred 45
Dearmer, Percy 144 ceremonial of 86 Pews 42
Body 5 103 Vestments, clerical 47
Decorations, in church every Sunday 13 Pieper, Franz 64
man's activiry in 5 Piepkorn, Arthur Carl 19, Sacrisry 44 restoring the historical
building 186 Holy Week 165 materials of 4 48 Sanctuary 40 49
Decorum, clergymen's 76 Hymn, the, rubrics 97 principies of 12 Piscina 40 lamps 58 Vote, to decide rites and
Distribution, rubrics 102
Lochner, F riedrich 33 Platform 27 Sanctus ceremonies 23
Dix, Dom Gregory 7 Incense 11 Lord's Prayer, rubrics 101 Positions and actions of light 58
Dorsal 36 Individual Communion
Duchesne, L. 57 Luther, Martin 21, 123 the body 64 rubrics 101 Walking 73
cups 13, 28 Lutheran church, lirurgical Post-Communion Prayer, Sedilia 41 Warren, F. E. 144
regulations 46 18 rubrics 102 Self-communion 110 Way of the Cross 164
Easter
Individualism 22 Lutheran Confessions 16 Postlude 83 Sequence, rubrics 96 Webber, F. R. 104
and Eastertide 169
lntroit, rubrics 89 Prayer of Thanksgiving, Sermon, rubrics 97 Wedding, music for 80
Vigil 169
End of Service, rubrics Maniple 53 rubrics 102 Server, doing his parts Worship 3
102 Jesus, reverent use of the Marriage, ceremonies and Pre-Lent 162 113 in New Testament 11
Epiphany 159 holy name 87 rubrics 141 Precedence, place of in Severinsen, •P. 54 in Old Testament 11
Epistle Mass, not abolished 17 processions 75 Sign of the cross 14, 70
rubrics 96 Kiss Matins, ceremonies of 123
use of term 87 lirurgical 7 O Maundy Thursday 167
Evangelical attitude to in marriage ceremony Mensa, of altar 26
ceremonial 23 143 Missal stand 35

190 1 191