loehe - liturgy for christian worship

8/12/2019 Loehe - liturgy for christian worship

1/184


2/184

Class __ 67Bnnlc Ab LjCopyright N

COPYRIGHT DEPOSrt


3/184


4/184


5/184


6/184


7/184

LITURGYFOR

Christian CongregationsOF THE

LUTHERAN FAITHBYWILLIAM LOEHE.

THIRD EDITION EDITED BYJ. DEINZER,

Inspector of the Missionary Institute at Neuendettlesau.

TRANSLATED BYThe Rev. F. C. LONGAKER, A. M.

With an Introduction byThe Rev. Edward T. Horn, D. D.

NEWPORT, KY.


8/184

TWF f IBAAKY OFC( NGrtESS,MAR. 10 1902

CLASS O'XXo. Ncopy a.


9/184

CONTENTS.Pages.

Translator's Preface VIIIntroduction VIII.From the Preface to the First Edition.... IXXVI.Church Festivals i- 5.Breviary for the Use of the Pastor 613.The Orders of Public Worship :

A. The Communion or Morning Service 1437.Notes on the Individual Parts 3846.

B. Order of Morning Service 47-56.Supplement 5760.

C. Introits, Etc 6164.D. Orders of other Services :

I. Order of Catechization 6571.II. Matins and 'Vespers 7284.

E. Prayers for the Various Services :I. The Litany 85-94.II. The Suffrages 95106.III. The Diaconal Prayers 107117.IV. Festival Prayers 118150.Appendix 151 157.


10/184


11/184

TRANSLATOR'S PREFACE.Loehe's Agende needs no apology. It has long served our

German brethern as a guide in liturgical practices. Its con-tents are in harmony with the Scriptures and differ in noessential point from the usages of the early LutheranChurch. In fact, it is one of the main purposes of this bookto explain and amplify those usages, so that the Church ofthe present ma}' know and understand those forms of devo-tion which the wisdom of the fathers saw fit to introduce.Early in the ministry of the Translator a copy of Loehe'sAgende fell into his hands. From that time until now ithas not ceased to be of service to him in the conduct ofdivine worship. The help which he personally derived fromthe book, as well as the earnest solicitation of several of hisfriends, moved him to undertake this translation. Consci-ous, as he is that his work is far from perfect, he neverthe-less believes that the thought and language of the saintedauthor have been faithfully reproduced.

It is, however, necessary to say here that the Introits andCollects have been omitted from the translation. These arethe same as those given in existing Church Books, exceptthat Loehe adds a Versicle to the Introit. The Litany alsohas been omitted, because the Editor of the third editionmade use of the form given in the American Church Book.The Prayers for the Daily Services are largely from Loehe'sSamenkoerner, just translated by the Reverend H. A.Weller of Orwigsburg, Pa. The remaining chapters of thefirst part are all translated. The second part, consisting ofMinisterial Acts, will be issued in a separate volume.Grateful acknowledgment is due to the Reverend Edward

T. Horn, D. D., Reading, Pa., for a review of the Ms., andfor the Introduction.And now may the great Head of the Church use this workfor the promotion of His worship and praise, to whom beglory in the Church throughout all ages. Amen.THE TRANSLATOR.Newport, Ky., Advent, MDCCCCI.


12/184

INTRODUCTION.Wiuiklm LC * mine of information to

the student of Liturgies. The third edition, from whichthis translation has been made,* -in-law, Inspector Deinzer. It i rical noteswhich Loehe added to hia ition, and tributeto the liturgical I ri can Church by open use of the A MCk of the

ueral Council. It supplies a vainCommon Service, showing hoduces the standard Lutheran Litui :veand deli th which it dessential from th ntal and

nfine him hefound in the Lutheran & ' 1 >'fitted to revive Luthe faithfulBtudy and d< but

to by hia familiarity with tlNuremberg, it of

tin th Century b] J but diiReformation forms, and ' nlthe Lutheran, ami indeed the Western, Litof the i

Church*A literal translation

possible, Kidioms ^\ common worship nr.moulded and wrought and worn in the lil ;>le.This translation. IService into the handsSimply to make known 1.the worship of our fat* WAXD T. H a miraclitself perpetually indc:Sacrament.

Constitutions and Liturj : but inpreparing them for the use of the Church, it becomes us to

everywhere for that which i> edifying and conn:,able. All thingstrue, whatare just, whatsover things are | ver thin

ever thilany virtue, if there be any praise, think on these thilTo show my meaning, 1 point to the Roman Liturf

They are perverted in I me, but in the midst of the'wood, hay and stubble. the nof a truly Christian consciousness are to be found. S


15/184

FROM THE PREFACE TO THE FIRST EDITION. XIof the old prayers cannot be changed, whether in form orsubstance, and will always remain adequate as expressionsof the devotion of the people of God. In retaining theiruse, it can truly be said that the Romish Church has aCatholicizing tendency ; and to free them from the rubbishfound in other parts of the Roman missal is an undertak-ing worthy of the Lutheran liturgist. These prayersbelong to a Lutheran Order as properly as the Introits,Kyrie, Gloria et in terra, Creed, etc., all of which we havereceived through the channels of Rome. I have, however,refrained from using anything in this Liturgy which isnot already found in one or the other of the many oldLutheran Orders. For the sake of the weak caution hasbeen observed in this work. Nevertheless in the prepara-tion of the Second Part, e. g., in the Orders for the Visita-tion of the Sick and the Commendation of the Dying, for.which our Orders have hitherto made little provision, Ihave availed myself of some prayers from the PontificaleRomanum, but only of those which I found liturgicallycomplete.A close examination of this Liturgy must convinceeveryone that it is constructed on that which is funda-mentally necessary for the right conduct of public worship.

In public worship the Church experiences an especialnearness to God; she approaches into the very presenceof the Bridegroom, and tastes the blessedness of Heaveneven here below. Public worship is the prettiest flowerthat can bloom on human stems. The Order or Liturgy inwhich this worship is expressed ought therefore to be theimage of the inner unity and harmony of the spirituallifean ecclesiastical aesthetic in concrete form. In theChurch's inner life, as well as in the public expression ofher worship, Word and Sacrament constitute the center.Like waves of the sea, breaking and falling upon the


16/184

XII FROM THE PREFACE TO THE FIRST EDITION.rocks, the various forms of the Liturgy must be determinedby this central point; they cannot be arbitrarily chosen,but must be ordered and arranged accordiug to the rela-tion which they bear to Word and Sacrament. This centerdetermines the steps in the Plau of Salvation, and this inturn determines the Order of public worship. A spiritual-it}- which disregards the fixed order in the Plan of Salva-tion is inconceivable, so also is its expression impo^in an Order of public worship which docs not logicallyfollow these sanuThe arrangement of the parts in the Order for the ChiefService on the I,ord'fl day may be Co: l a twinmountain , one of whose heights is a little 1< a theother. The former of these In - theSermon ; and the other, and the higher nientof the Altar, without the celebration of which no publicwr>hi|) i- complete, in pnbli

d in an ascent, tl hich i- n it thele of the Lord, than which the: higher

nothing diviner on earth, only I Inthe Holy Supper the


17/184

FROM THE PREFACE TO THE FIRST EDITION. XIIIFather. But how shall he approach his God who dwellsin unapproachable light? First of all he must be pardonedof his sins, and be made sensible of such pardon. For thispurpose there is no form better adapted than that given inthis Liturgy for Confession and Absolution. The Confiteoris therefore the first part of a normal Order for publicworship.

In the Confiteor the soul has been delivered from theburdens of past defeats, and is now prepared to take afurther step in its approach to God. The worshiper isnow prepared to enter upon the meaning and character ofthe particular day, which are announced to him in theIntroit. To the peace, experienced in hearing the Absolu-tion, are thus added the joys of the particular festival.The Introit (commonly sung antiphonally) distinguishesone Lord's day from another, e. g., Easter from Whit-sunday, or Trinity, or some other holy day.Being cleansed from sin, and having entered upon thepeculiar joys of the particular festival, the worshiper findsthat earth has still other burdens and sorrows which provea present and future hindrance to holiness. Life, deathand eternity, upon each of wThich sin has cast its darkshadow, are things wrell able to make the soul tremblewhenever it contemplates them. To be cleansed from thesins of the past week is no assurance of immunity fromfailure for the next. Therefore the Kyrie, comprehending,in spite of its brevity, a prayer for temporal and eternaldeliveran'ce, comes next in the Order.In Confiteor and Kyrie the congregation approached

God, conscious of the need of pardon. The people stoodmuch in the same relation to God in these acts as humanitydid before the advent of Christ. And as the Lord firstcame to his people in the chorus of angels, so does heNOW make his first approach to the worshiping congrega-


18/184

XIV PROM THE PREFACE TO THE FIRST EDIT*tion in the lofty strains of the Gloria in Excel>is. He hascome, but as yet he is silent ; but the light of his counte-nance shines upon his people, and fa open to theirprayers. Once more, therefore, the congregation framesall its needs into a single petition, and unitedhit to the divine Throne in the Collect; and in clearprehension of the common need of all, the people aiwith a believing Am-

I*]) to this point the Lord has been but NOW hespeaks, and it becomef him.

f nil \v In thetolical writing

their praise in the Hallelujah and Gradual BntThis tin

in th-ins own, and they answer him witl Tibi,Chrii

Hut further: The hearts faiththrough the joped to that point in which the COlits union with tl which if

the Credo. No more the bnrd>oa p& apW

s .x U?CO -

'X

x Xso'xVVXSt. Stephen tlu- Martyr' 26.St. John the A:The Conversion of St. Paul, JannarThe Presentation of Christ. February 2.St. Matthias the A;The Annunciation,St. Philip and St. James th< v.... May 1.The Birthday of St. John the Baptist JuwSt. Peter and St. Paul the- a 29.The Visitation JulSt. James the elder, tinSt. Bartholomew the \; Ar..St. Matthew the Apostle'sSt. Michael the Archam 29.St. Simon and St. Jude theAdvent begins on the Sunday r.

Dotes.1. The second days oi high festival

SuncL


25/184

CHURCH FESTIVALS. 52. Those feasts of the Virgin, e. g., Annunciation, Visita-tion, etc., which are in reality festivals in honor of Christ,

ought to be celebrated, that the full glory of the life of ourLord may annually be presented to the people.

3. On Maundy Thursday the Institution of the HolySupper is celebrated at 4 p. M., with the full CommunionService.

4. Apostles' days are observed in a manner similar to thatof the two liturgical week days. If they happen on theseliturgical days, the services are distinguished from those ofthe ordinary days by Lessons, Text and Collect.

5. The two liturgical week days are Wednesday andFriday. They derive their penitential character from thebetrayal and death of our Lord.

6. The Church has its Morning and Evening Prayer,which is distinct from other services. In our time it is,however, not always possible to observe these distinctions.

7. The liturgical hours of the day, morning, noon andevening, are announced by the prayer-bell, and kept withprayer by the people, whether at home or abroad.

8. On Ash-Wednesday the forty days' Lenten, Fast andPassion Season begins. Sundays excepted, which in the verynature of the case cannot be days of humiliation, there re-main exactly forty days from Ash-Wednesday to Easter.Ash-Wednesday is in an especial sense a day of penitenceand humiliation. To transfer the observance of this day toa Sunday is absurd in the extreme.

9. From Rogate to Ascension prayers are offered espe-cially for the fruits of the field.

10. The afternoon of the Tenth Sunday after Trinity isobserved as a season of prayer. The Destruction of Jerusa-lem forms the subject for meditation.


26/184

BREVIARY FOR THE USE OF THEPASTOR.

MorniEVER BLESSED TRINITY, to Thy mercy Icommit this day, my body and soul, to^with all my ways and undertakings. I beseechThee to be me; en my heartand open my lips, that I may praise and magnifyThy Name which And as Thouhast made me for the >f Thygrant that I may yield my li: s rificetoThyhonor in humble love and fear, Amen.

A( hi

U1IGHTY God, our II Thyit goodness I am pi 1 to go to Thy

House, to worship toward Thy holy Temple. Ime. gracious Lord, in righThy way before me. Keep me in the path of Thycommandments, for Thou art thtion. Thy dwellings are m; I rejoice

6 in the [ who co*


27/184

BREVIARY FOR THE USE OF THE PASTOR. ~and praise Thy Name. How amiable are Thy tab-ernacles, O Lord of Hosts My soul longeth, yea,even fainteth for the courts of the Lord. O come,let us worship and bow down ; let us kneel beforethe Lord our Maker. For He is our God, and weare the people of His pasture, and the sheep of Hishand, Exalt the Lord our God. Worship at Hisfootstool, for He is holy. I cry unto Thee in anacceptable time. Hear me, O Lord, for the sakeof Thy great goodness, and grant me Thy blessing.Amen.IN THE SACRISTY IN PREPARATION FOR DIVINE

WORSHIP.3.

Confessio?i of Sins.ALMIGHTY God, our Maker and Redeemer, I

confess unto Thee that I am by nature sinfuland unclean, and that I have sinned against Theeby thought, word and deed ; I am inclined to allevil, and deserve nothing at Thy hands but wrathand condemnation ; but I sincerely lament that Ihave displeased Thee, my Lord and my God. Iflee for refuge to Thine infinite mercy, seeking andimploring Thy grace for the sake of our Lord JesusChrist, Thine only Son. Have mercy on me, amiserable sinner ; forgive all my sins, and grantunto me Thy Holy Spirit that I may remain obedi-


28/184

8 BREVIARY I- OR TIIK USE OF THK PASTOR.ent to Thy most holy will, and bring forth thewholesome fruits of righteousness. Amen.

4.

LORD God, Thou hast ordained me to the officeof pastor and bishop in Thy Church. Thou

seest how utterly unfit I am rightly to fulfil thisexceedingly ;ble calling. If it had not beenfor Thy wisdom and help, I should long ago havebrought everything to nought. Unto Thee, there-fore, I lift up my voice. I desire to lend my band lips to this service ; I desire to teach thepeople ; and I desire myselmeditating on Thy word. Use me, O Lord, as Thyworkman : leave me not, neither forsake me ; for ifThou forsake me. I shall br rything to ruin.Amen. Luther.

5.pRACIOUS merciful Father, WhovJ called me Thine unworthy servant to the holyoffice oi the ministry, and hast ordained me to be afisher of men, that I should bring many souls toThine everlasting Kingdom, and Who, in Thyprovidence, hast separated me to declare Thy Ipel to this people : I beseech T ICC tomake me worthy to fulfil the office of a minister ofthe New Testament, and be found a faithfulof the divine mysteries, not by constraint, butwillingly, not lor filthy luci mind,


29/184

BREVIARY FOR THE USE OF THE PASTOR. 9

and out of love for Thy holy and everblessed Name ;grant that I may bring up the lambs entrusted tomy care in wholesome nurture ; strengthen theweak, heal the sick, bind up the broken hearted,recover the straying, seek the lost and bring themback to Thy fold. Give me Thy Holy Spirit, to beunto me utterance and wisdom, that I may declareThy word and rightly divide it. Forbid that Ishould be an empty instrument and vain wrorkman,but work Thou through me for an abundant har-vest. O blessed God, Thou hast set me to be awatchman on the walls of Thy Zion : enable me towarn the godless and so to teach transgressors thatthey turn from their evil ways unto Thee. Grantme also grace to live according to Thy word, to bean example unto the flock, so that after havingpreached to others, I myself become not a cast-away, and I give none occasion to blaspheme thedoctrine of Christ. Grant to me, and to all whohear me, Thy Holy Spirit, that we may grow intrue faith and fervent love, and ever remain stead-fast in hope, until we receive the imperishablecrown of everlasting life at the appearance of ourLord Jesus, the Chief Shepherd of the sheep.Amen.


30/184

10 BRKVIARY I'OK THE USE OP THE pastor.6.

liefore the Celebration of the Sacrament*0LORI) Jesus Christ. Thou true and only High

Priest, Who on the altar of th< bastoffered Thyself to Thy hfor us poor sinners of Thysacrifice hast instituted this I ant. inwhich Thou us Th; md Thy

d to drink ; IThy boundl :id nier * that IThine UttWOfthjment with such devto Thee. I know indeed, that ant of mysins and trans I worth) oachThine altar, ( > Lord. But I kny ringing allthe hells.At the last ringing of the belli it be .her of the

congregation to repair to the house of God, and, going to his place,j kneeling Prayerae other pi him. t'ntil the be-ginning of the on should be continued,

either in language or ( ed for thepnrpiThe on to the

Ghoat, or of similar Imp la theminister (with if there are an; hancel, and,standing toward the altai tiler which he (and assistants)turns tow aid I - :

P. In the Name of the Father, and of Iand of the Holy Ch-

A\ Amen.(Ebc Confitcor.

P. Dearly tx With openhumble contrition, let us cor. sins untoGod our Father, beseeching Him in tl ae of


35/184

the orders of public worship. 15our Lord Jesus Christ to grant us forgiveness. Youwill therefore say with me, having a hearty longingfor God and an humble faith in our Lord JesusChrist, through the

:power of the Holy Ghost.

Here the minister (assistants) and congregation kneel toward thealtar and pray the Coufiteor as follows:

P. Our help is in the name of the LordR. Who made heaven and earth.P. I said, I will confess my transgressions unto

the LordR. And Thou forgavest the iniquity of my sin,P. Almighty and Everlasting God, our Maker

and Redeemer, I confess unto Thee that I am bynature sinful and unclean, and that I have sinnedagainst Thee by thought, word and deed, beingthus brought under condemnation and made worthyof everlasting death. Wherefore I flee for refugeto Thine infinite mercy, seeking and imploringThy grace. O Lord, have mercy upon me a sinner.The assistants, together with the congregation, then pray with the

minister as follows:O Merciful God, have mercy upon us and for-

give us all our sins ; and grant unto us Thy HolySpirit, that through Him we may be obedient toThy most holy will, and come to everlasting life.Amen.The minister rises, and standing toward the still kneeling congre-

gation, pronounces the absolution.


36/184

1:i iring Holy

Che fcvnc.banted antiph ther by th- 1 and

congregation or by thi/\ KA\ Lord, lia\P, Chris: ndeed it ought

not to be chanted throughout 1. tea, n suita-ble hymn may be sung

P. Glory be to God on high A\ And Oil earth, peace, good will :


37/184

THE ORDERS OF PUBLIC WORSHIP. 17We praise Thee, we bless Thee, we worship Thee,

we glorify Thee, we give thanks to Thee for Thygreat glory.O Lord God, heavenly King; God the Father Al-mighty.O Lord, the only begotten Son, Jesus Christ ; OLord God, Lamb of God, Son of the Father.That takest away the sin of the world, have

mercy upon us.Thou that takest away the sin of the world,

receive our prayer.Thou that sittest at the right hand of God the

Father, have mercy upon us.For Thou only art holy ; Thou only art the

LordThou only, O Christ, with the Holy Ghost, art

most high in the glory of God the Father. Amen.Gbe Collect vvitb Salutation.

P. The Lord be with you.R. And with thy spirit.The minister turns toward the altar, and sings or says the Collect,

as follows:Let us pray: Lord, we beseech Thee, give ear to

our prayers, and lighten the darkness of our heartsby Thy gracious visitation ; Who livest and reign-est with the Father and the Holy Ghost, ever oneGod, world without end.

R. Amen.


38/184

1$ THE ORE iTIil.IC WORSHIP.After the Collect the minister turns towards the congregation, and

reads the Kpistle, as follow-:

Thus writes (St. Paul to the Romans in the 1chapter from the 1114 v< And that, kning the time, etc.)The Epistle ended, the congregationHallelujah

During] iallelujah ad is sung:Praise to Thee, O Lord. We sing : Of mercy theeternal Kin-.

Theof til. - irk ofhorn

P. The Lord he with you.A\ And with thy spirit.I\ The holy Gospel for Ihe writtenSt. Matthew in the 2 And

when they drew n;The iGlory be to Thee, O L01The ministei then rends THH ^ thecongregs-

tion ^i .^* 'Pi. to Thee. Chris

Crcev.The minister then si oaeno-Constantinopo-

litanum:1 believe in one God.

Tin IA\ Almighty Maker of Heaven

Of all things visible and invisi:


39/184

THE ORDERS OF PUBLIC WORSHIP. 19And, in one Lord Jesus Christ, the only begotten

Son of God, begotten of the Father before allworlds, God of God, Light of Light, very God ofvery God, begotten, not made, being of one sub-stance with the Father ; by whom all things weremade; who for us men and for our salvation camedown from heaven, and was incarnate by the HolyGhost of the Virgin Mary, and was made man ; andwas crucified also for us under Pontius Pilate; hesuffered and was buried ; and the third day he roseagain, according to the Scriptures ; and ascendedinto Heaven, and sitteth at the right hand of theFather ; and he shall come again with glory tojudge both the quick and the dead; whose kingdomshall have no end.And I believe in the Holy Ghost, the Lord and

Giver of life, who proceedeth from the Father andthe Son, who with the Father and the Son togetheris worshiped and glorified, who spake by the proph-ets. And I believe one holy Christian and Apos-tolic Church. I acknowledge one baptism for theremission of sins ; and I look for the resurrectionof the dead, and the life of the world to come.Amen.When there is no Communion, the Apostle's Creed maybe used, orLuther's hymn We all Believe, etc. In the latter event the minister

sings, the same as before, the first clause of the Creed.


40/184

2Q THE k: PUBLIC WORSHIP.Che BpMtIe'0 Sreeft.

I believe in God the Father, Almighty Maker ofiveil and earth.And in Jesus Christ, his only Son, our Lord, who

i-d by the Holy I horn of theVirgin Mary ; suffered under Pontius Pi'.crucified, dead and I ended into hell;the third day he I tin from the dead; he

into 1 th on tl: handof Cod the Father ; from thenjudge the quick and the de

I b ChristianChurch, the communion of the forj

ins; the resurrection of th< I the lifeeverlasting. Amen.

ffbc Sermon.the minister ascends the pulpit.

At tin- end of th* ' with the ApostolicSalutation, and i scrmon withtin* Gloria Petri, the I rn.

i he congregation to prayer,and u>

of theministipnrtod in Ofiw of t i ccasiOns, arc here iriven.

( ) \in.uri.i. .nance,

it. thatthe\ in.iv enter thftl N Ihee ingodlj I .st, etc.


41/184

THE ORDERS OF PUBLIC WORSHIP. 21O God, Thou God of the living- and of the dead, to whom all those who

have fallen asleep in Christ do belong-, we give Thee hearty thanks that Thoudidst receive our brother (sister) into the covenant of grace in holy baptism,and didst direct him (her) to the blessed inheritance by Thy Word, and didststrengthen him (her) in the faith through the body and blood of Thine onlybeg-otten Son. We trust that Thou hast now brought him (her) by Thygrace unto everlasting life. Comfort those who remain with Thy heavenlycomfort, and direct them heavenward by the blessed hope of the resurrec-tion of the dead. Enable each of us to remember that we also must die,and help us to work out our salvation with fear and trembling: throughJesus Christ, etc.We thank Thee, Lord God, Heavenly Father, that Thou hast blessedthese parents, especially this mother; in the hour of her travail Thou didstnot forsake her, but gavest her joy in the midst of her danger. Strengthenher, we beseech Thee; preserve the little child, and graciously receive itinto Thy covenant of grace, ever to remain Thine own : through JesusChrist, etc.Other announcements [6] of a spiritual nature n ay also be made at this

time e. g., festivals, days of prayer, christian meetings, excommunicationsor restorations. At the corclusion of the announcements the minister ad-monishes to benevolence and almsgiving, according to 1 Cor. 16., 2 Cor.8: 9., Gal. 6. He then pronounces the VOTUM, to which the congregationresponds with an Amen, after which he leaves the pulpit.While descending from the pulpit the congregation begins to sing

TLbc OttCttOV>Q. (7)During the Offertory the free will offerings of the people for the poor,

sick, missions, or other churchly objects are brought to the altar, or may begathered in suitable vessels and laid upon the altar or upon a table set forthe purpose near the altar. During the Offertory also, the minister placesthe bread and wine upon the altar; or, if these have been there from thebeginning of the service, he now reverently uncovers them, and prepareshimself through prayer and meditation for the administration of the Sacra-ment.

Do good in Thy good pleasure unto Zion ; buildThou the walls of Jerusalem. Then shalt Thou bepleased with the sacrifices of righteousness, withburnt offering and whole burnt offering ; then shall


42/184

22 THE ORDERS OF PUBLIC WORSHIP.

Create in me a clean heart, O God, and renew aright spirit within me. Cast me not away fromThy presence, and take not Thy Holy Spirit fromme. Restore unto me the joy of Thy salvation,and uphold me with Thy free Spirit.To prepare himself for the celebration of the Sacrament the minister may

use the following:Mighty Maker of all things visible and invisible, whoby Thy providence rulest all things; for all things are Thine, O Lord, ThouBenefactor of our souls: To Thee. Almighty God. I rlee, a poor sinner, andof all Thy servants most unworthy to approach Thy presence and to stretchforth my hand to administer Thy holy Sacrament. Grant unto me Thy HolySpirit, that heavenly tire, who is the fountain of understanding, who sub-dues all hardness of heart, quenches every unholy thought, mortifiessinful member, and sets at rest the troubled soul, together with all pain andsorrow;and so prepare me, tint, as becometh Thy stewards, I may belifted above every earthly and perishable thought, and with a clean heartand undetiled lips administer this ever blessed mystery, and remain in com-munion and fellowship with Thv Christ, who with Thee and the everlivingSpirit, is one God, now and i i men.At the conclusion of the Offertory the minister, turning to the coiil;

tion, exhorts to prayer:Dearly beloved We are all members of one body,

wThose Head is the Lord Jesus Christ, and it be-cometh us to pray for one another. Let us there-fore so pray in obedience to the command of Christand his blessed apostles.

Xet us pra\\The minister turns to the a. tar. Throughout the prayer the prayer-bell is

rung. The congregation kneels or remains standing.Zbc General praxjer.

Almighty and most merciful God, the Father ofour Lord Jesus Christ: Most heartily we beseech


43/184

THE ORDERS OF PUBLIC WORSHIP. 23Thee so to rule and govern Thy Church universal,with all its pastors and ministers, by Thy HolySpirit, that it may be preserved in the pure doctrineof Thy saving word, whereby faith toward Theemay be strengthened, and charity increased in ustoward all mankind.

R. We beseech Thee to hear us, Lord God.Grant also health and prosperity to all that arein authority, (especially to the President of the

United States,) and to all our judges and magis-trates ; and endue them with grace to rule afterThy good pleasure, to the maintenance of righteous-ness, and to the hindrance and punishment of wick-edness, that we may lead a quiet and peaceable lifein all godliness and honesty.

R. We beseech Thee to hear us, Lord God.May it please Thee also to turn the hearts of ourenemies and adversaries, that they may cease theirenmity, and be inclined to walk with us in meek-ness and in peace.

R. We beseech Thee to hear us, Lord God.All who are in trouble, want, sickness, anguish

of labor, peril of death or any other adversity,especially those who are in suffering for Thy Nameand truth's sake, comfort, O God, with Thy HolySpirit, that they may receive and acknowledge theirafflictions as the manifestation of Thy Fatherlygoodness.


44/184

24 THK ORDERvS OF PUBLIC WORSHIP.R. We beseech Thee to hear us, Lord God.And although we have deserved Thy righteous

wrath and manifold punishments, yet, we entreatThee, O most merciful Father, remember not thesins of our youth, nor our many transgressionsbut out of thine unspeakable goodness, grace andmercy, defend us from all harm and danger of bodyand soul. Preserve us from false and perniciousdoctrine, from war and bloodshed, from plague andpestilence, from all calamity by fire and water, fromhail and tempest, from failure of harvest and fromfamine, from anguish of heart and despair of Thymercy, and from an evil death. In every time oftrouble show Thyself a present Help, the Saviourof all men, and especially of them that believe.

R. Hear us, Lord God.Cause also the needful fruits of the earth to pros-

per, that we may enjoy them in due season. Givesuccess to the Christian training of the young, to alllawful occupations on land and sea, and to all purearts and useful knowledge, and crown them withThy blessing.R. We beseech Thee, to hear us. Lord God.

Finally for all things, for which it is Thy will, OGod, that we should pray, we beseech Thee, withthe whole Christian Church on earth and with allThy saints in Heaven. Receive, O Lord of Heavenand earth, this common prayer of Thine own,both here and there. Speedily fulfil the number of


45/184

THE ORDERS OF PUBLIC WORSHIP. 25Thine elect and the measure of their afflictions.Hasten the end of the present, and bring in theglorious liberty of the children of God and the re-demption of our bodies for which we and all theblessed dead do wait, and on that great day uniteus with the multitude of Thy children from thebeginning of the world, to rest forever in Thypresence.

R. We beseech Thee to hear us, Lord God.All these things graciously grant unto us for the

sake of the bitter sufferings and death of JesusChrist, Thine only Son, our Lord and Savior, wholiveth and reigneth with Thee and the Holy Ghost,God blessed forever and ever.R. Amen. Amen.

The congregation may sing an Amen -verse between the General Prayerand the next part of the service.Special supplications and petitions may also be introduced at proper

places in the General Prayer.

Gbe So=GalleD \t)olpretcbt'scbe Bjbortatton.If there is to be an Exhortation at all, this is the proper place to intro-

duce it; to have it after the Sanctas certainly is not fitting.Dearly Beloved Forasmuch as we desire to cele-

brate the Supper of our Lord Jesus Christ, in whichhe gives us His body to eat and His blood to drink,thereby to strengthen our faith, it becometh us dil-igently to examine ourselves, as St. Paul exhortethus. For this holy Sacrament hath been institutedfor the special comfort of those who are troubled on


46/184

26 THE ORDERS OF PUBLIC WORSHIP.account of their manifold transgressions, and whohumbly confess their sins, fear God's wrath, andhunger and thirst after righteousness. But suchexamination of our hearts and consciences revealsto us nothing but sin and death which is the wagesof sin, from which we are unable by our ownstrength to deliver ourselves, as St. Paul teacheth.Wherefore our Lord Jesus Christ hath had mercyupon us, and for our sakes became Man, that Hemight fulfil for us the whole law and will of God,and took upon Himself for our deliverance all thatwe by our sins have merited. And. to the end thatwTe should the more confidently believe this and bestrengthened in our faith and obedience, as theywere eating, He took bread, and brake it, and gaveit to His disciples, and said : Take, eat ; this is mybody, i. e., I have become Man, and all that I doand suffer is for your sake ; in witness whereof Igive unto you my body to eat.After the samemanner also, He took the cup, and gave thanks,and gave it to them, saying : Take, and drink ye allof it, for this is my blood of the New Testamentwhich is shed for many for the remission of sins ;this do ye, as oft as ye do it in remembrance ofme; i. e., inasmuch as I have had mercy uponyou, and have taken upon myself all your iniqui-ties, I give myself unto death, shedding my bloodto obtain grace and forgiveness of sin and to con-firm and establish a new covenant in which ve shall


47/184

THE ORDERS OF PUBLIC WORSHIP. 27have forgiveness and everlasting remission : in wit-ness whereof I give unto you my blood to drink.

Therefore.whoso eateth of this bread and drinkethof this cup, i. e., whoso firmly receiveth and believ-eth this word and witness of Christ, dwelleth inChrist and Christ in him, and hath eternal life. Weshould also do this in remembrance of Him, show-ing His death, that he was delivered for our offen-ces and raised again for our justification, andrender unto Him most hearty thanks, take upour cross and follow Him, and according to Hiscommandment love another, even as He hath lovedus. For we are all one bread and one body, evenas we are all partakers of this one bread and drinkof this one cup. For in like manner as one wine isproduced from myriads of grapes and cne loaf fromcountless grains, so also are we, being many, tobecome one body in Christ, and for His sake loveone another, not only in word, but in deed and intruth, as St. John teacheth in his first Epistle, ch.3. And may the Almighty and Merciful God andFather of our Lord Jesus Christ by the power ofHis Holy Spirit enable us to bring this to pass.Amen. Gbe preface and Sanctus*

P. The Lord be with you.R. And with thy spirit.P. Lift up your hearts.R. We lift them up unto the Lord.


48/184

28 THE ORDERS OF PUBLIC WORSHIP.P. Let us give thanks unto the Lord our God,R. It is meet and right so to do.P. It is truly meet, right and salutary, that weshould at all times and in all places give thanks

unto Thee, O Lord, Holy Father, Almighty Ever-lasting God.Here shall follow the proper PREFACE for the season.

CHRISTMAS.For in the mystery of the Word made flesh,

Thou hast given us a new revelation of Thy glory ;that seeing Thee in the Person of Thy Son, wemay be drawn to the love of those things which arenot seen. Therefore with Angels etc.

EPIPHANY.For Thine only begotten Son coming in ourmortal nature, hath by the light of His immortalBeing renewed us. Therefore with Angels etc.

LENT.Through Jesus Christ, Thy dear Son, our Lordj

who for our redemption wTas lifted up upon theCross ; to the end that where death began, therelife might also begin ; that he who at the tree, ofthe garden did win the victory, should also at thetree of the Cross lose the same. Therefore withAngels etc.


49/184

THE) ORDERS OF PUBIvIC worship. 29EASTER.

But chiefly are we bound to praise Thee for theglorious resurrection of Thy Son Jesus Christ, ourLord ; for He is the very Paschal Lamb, which wasoffered for us, and hath taken away the sin of theworld ; who by His death hath destroyed death ;and by His rising to life again hath restored to useverlasting life. Therefore with Angels etc.

ASCENSION.Through Jesus Christ our Lord, Who after His

Resurrection appeared openlv to all His disciples,and in their sight was taken up into heaven thatHe might make us partakers of His divine nature.Therefore with Angels, etc.

WHIT-SUNDAY.Through Jesus Christ, Thy dear Son, our Lord

and Savior ; who ascending high above all heavens,and sitting at Thy right hand, poured out on thisday the Holy Spirit, as He had promised, upon thechosen disciples ; whereat the whole earth rejoiceswith exceeding joy. Therefore with Angels, etc.

TRINITY.Who with Thine only begotten Son, and the

Holy Ghost, art one God and one Lord ; notone Person, but three Persons in one Substance.For that which we believe, according to Thy reve-


50/184

30 THE ORDERS OF PUBLIC WORSHIP.lation, of the glory of the Father, the same webelieve of the Son, and of the Holy Ghost, withoutany difference or inequality. And in the confessionof the only true God, we worship the Trinity inPerson, and the Unity in Substance, of majesty co-equal. Therefore with A: tC.

Therefore with A ad Archangels, and allthe company of Heaven we laud and magnify Thyglorious Name, evermore praising Thee and saying:The Congregation joins in the .nccling. and remains so toThe pence of the Lord be with you tinHoly, Holy, Holy, Lrd God of Sabaoth ; Heaven

and eartli are full of Thy gloryIHosanna in the

highest. Blessed is He th th in the Nameof the Lord. Hosanna in the bor

Holy. Holy, Holy, Lord God of S all theearth is full of Thy Glory : Hosanna in the big]Blessed be Mary's Son Paschal I thatOOmeth in the Name of the Lord. Hosanna in thehighest A brief, but iU * rs on the congregation. Many

of the older I.utV. troduecThe Exhortation immediatelyafter the Sand,. ttenbenj M klenburg 1551, But itmust beindmitted that such an introduction a: iousIvaffecti the Liturgical bars

Consecration.P. Our Lord Jesus Christ, in the (right in whichHe was betrayed ; took and. when He had


51/184

TKK ORDERS OF PUBLIC WORSHIP. 31given thanks, He brake it, and gave it to His disci-ples, saying, Take, eat ; this is my body, which isgiven for you ; this do in remembrance of me.

After the same manner, also, He took the cup,when He had supped, and when He had giventhanks, He gave it to them, saying, Drink ye all ofit ; this cup is the New Testament in my Blood,which is shed for you, and for many, for the remis-sion of sins; this do ye, as oft as ye drink it, inremembrance of me.Then shall be sung:

Bgnus 2>ei. (9)Christ, Thou Lamb of God, that takest away

the sin of the world, have mercy upon us. O Christ,upon us. Christ, grant us Thypeace. Amen.After the Agnus by the congregation the minister says the follow-

ing oratio fractionis :Blessed are Thou, Lord Jesus Christ, Almighty

and Everlasting Son of God, that Thou hast throughthe perfect sacrifice of Thy body and blood, offeredonce and for all, perfected them that are sanctified,and hast ordained this holy Supper as a memorialand a seal, in which Thou givest us Thy body toeat and Thy blood to drink, that we, being in Thee,as Thou art in us, may have everlasting life and beraised to a glorious immortality at the last day.Gracious and Exalted Savior, we are not worthy to


52/184

32 THH ORDKRS OF PUBUC WORSHIP.receive the mercy and goodness which Thou dostgive us, and on account of our sins are far toounclean and weak rightly to receive this salutarygift. Sanctify us therefore in body and soul byThy Holy vSpirit ; prep and adorn us withgrace to draw near Thy holy Table. Whatthrough our w< lack in repentance forsin and unshaken faith in Thy merits and ea:purpose to amend our life, with the richness of themerit of Thy bitter sui: ith do Thoufulfil SO that we who on our pilgrim I takeof Thee our our iour, malast see Thee fa in the Fatherland aland with all believers abide in Thee forever. Amen.[mmedlal .all sing

Che lorO'6 fl>ra\vr.Our Father, who art in Heaven ; hallowed be

Thy Name ; Thy Kingdom ( Thy will bedone on earth, as it is in Heaven ; give us this dayour daily bread; an s our t:we forgive those who tn and leadus not into temptation ; but r us from evil.

A\ Amen.P. The peace o\ the Lord be with you alw.A\ Amen.

PuUrituition.The distribution of the elements ma\ take place in either of twoFirst, three kneel be placed around the altar


53/184

THE ORDERS OF PUBLIC WORSHIP. 33in such a way as to allow one group of communicants to be at thealtar at a time, to receive both elements in succession. Or, the wholecongregation may proceed in procession around the altar, receivingfirst the bread, and then the wine. In the latter case the manner ofdistribution depends on the number of ministers celebrating. Ifthere is only one minister, the whole congregation receives the breadfrom the north side of the altar; then the procession returns, andreceives the wine at the same place. If there are two ministers, thepeople may receive the bread at the north side, and the wine at thesouth side of the altar. Both of these methods are of ancient origin,but the first is more impressive and also saves much time.The ministers, according to ancient usage, receive first ; then the

men, and after them the women. Of the men, the catechumens andand younger people commune first; of the women, the same orderobtains. Differences of rank or station are not to be tolerated in thedistribution. The communing of the ministers is varied, accordingto the number present. If there is more than one, those who did notconsecrate receive with the first group, or at the head of the pro-cession. These then commune the celebrant. But if there is onlyone minister present, the ancient and highly honored LutheranSUMTIO (n) may be introduced. In such cases, however, the minis-ter should be sure to have a Confessor, to whom he has made confes-sion beforehand. Without the Sumtio a single minister is not suffi-cient for the celebration ; nevertheless those who serve at the altarshall also be permitted to eat from the altar.If there is only one minister, the Sumtio conies first, and then thecommunion of the congregation, as follows:O Lord Jesus Christ, Thou everlasting Word of

the Father, Thou Savior of the world, Thou whoart true and living God and Man, deliver us byThy blessed Body and precious Blood from all sin ;and enable us to fulfil Thy commandments, and toremain steadfast to Thee throughout time andeternity. Amen.

(O, Jesus Christ, Let not Thy Body given for oursin, and Thy Blood shed for us and for many, be toour condemnation and judgment; but by Thy grace


54/184

34 THE ORDKRS OP PUBLIC worship.make it the protection of our bodies and souls, andthe blessed means of everlasting life.

A\ AmenThen the minister receives the bread, and prays:The Body of our Lord Jesus Christ keep my soul

unto eternal life. AimThen be turns to Ok- common ten in his haud,

and - ris: [12]Beloved This is the true Body of our Lord J

Christ who suffered the bitter pains of death foiR, Amen.Be then distribute* the bread with the following wor is: (13]Take, eat, this is the Body of our Lrd Jesus

Christ given unto (hath foi -in.K. A.men.When th I the bread or after the other

method, the whole congregation, he turn toward the sJtSJcnpi and M](What shall I render unto the Lord for all

benefits toward me? I will take the cup of salvation,and call upon the Nam 116, 12,He then receives the win- -:(The Blood oi our Lord Jesus Chi my

soul unto everlasting life.Turning to the communicants, with the cup in his hand, the mini-

:This is indeed the precious treasure of the pr:

Blood oi our Lord Jesus Christ by which youare redeemed unto eternal life.

I in ( ) are omitted, when there it


55/184

THE ORDERS OF PUBLIC WORSHIP. 35R. Arnen.He then administers the cup, saying- :Take and drink, this is the true Blood of our

Lord Jesus Christ, shed for you and for many forthe remission of sin.R. Amen.When each table has communed, or after the other method the

whole congregation, the minister says:The Body of our Lord Jesus Christ and His pre-cious Blood keep and preserve your bodies and

souls unto everlasting life.R. Amen.Should either the bread or the wine fail during the distribution, the

deficiency must at once be supplied, but the new element brought,whether bread or wine, must be consecrated just as the originalbefore it. In doing so only those words of the Institution shall be usedwhich apply to the element to be consecrated. The prayers, O LordJesus Christ, Thou Everlasting Word, etc., and O Jesus Christ, LetNot, etc., may also be used. During such consecration perfect silenceis observed b\- the congregation, the same as at the first consecration.

If one or more ministers assist in the celebration, the CommunionHymn begins immediately after Confessio Sanguinis Christi ; but ifthere is only one minister, the singiug begins at the Confessio Cor-poris, and ceases again at the Confessio Sanguinis. Throughout, thesinging must not be too loud ; the words of the officiating ministermust always be plainly audible.When all have communed, the Nunc Dimittis, Luke 2, (14) shall besung hy the congregation kneeling:

Lord, now lettest Thou Thy servant depart inpeace, according to Thy Word.

For mine eyes have seen Thy salvation whichThou hast prepared before the face of all people.A Light to lighten the Gentiles, and the Gloryof Thy people Israel.


56/184

36 THE ORDERS OF PUBLIC WORSHIP.Glory be to the Father, and to the Son, and to

the Holy Ghost.As it was in the beginning, is now, and ever

shall be, world without end. Amen.P. The Lord be with you.R. And with Thy spirit.P. Let us pray. We thank Thee, Almighty

God, that Thou hast refreshed us through thissalutary gift ; and we humbly beseech Thee, gra-ciously to strengthen us in faith toward Thee andin fervent love toward one another: through JesusChrist. Thy Son, our Lord. Who liveth and reign-eth with Thee in the unity of the Holy Ghost, trueGod, world without end.

A\ Amen.These additional Collects mayO Almighty, Everlasting God. we praise and

thank Thy divine goodness for the precioand drink given us in the Body and IHood of Thineonly begotten Son : and we humbly beseech Thee,by Thy Holy Spirit, to grant unto us, who havereceived tlu iment, the forgiveness of sin,growth in grace, and everlasting union with JChrist ; through the same, Thy Son. Jesus Christour Lord.

A\ Amen.We heartily beseech Thee, O Lord, that we Dalso receive with pure minds and clean hearts this


57/184

THE ORDERS OF PUBLIC WORSHIP. 37Sacrament, which we have eaten outwardly, so thatit may be unto us an everlasting deliverancethrough Christ, our Lord.R. Amen.P. The Lord be with you.R. And with thy spirit.P. Bless we the Lord.R. Thanks be to God.P. The Lord bless thee, and keep thee ;The Lord make His face shine upon thee, and be

gracious unto thee;The Lord lift up His countenance upon thee.,

and give thee J peace.R. Amen.


58/184

NOTES ON THE INDIVIDUAL PARTS OFTHE COMMUNION SERVICE.

The Confiteor. There ought I all praying inconcert a strong male \readily be heard above the other voices. With this needsupplied speaking in concertmonotony and cadence d rove quitenatural. Hun- iion, Hai:is incorrect and unsati- Kempt b Sfl thedeepest longings of the don by m bantSpeaking must be regarded iditionally the right ofa matured eve people ander all circuu. .herespeaking, and not singing or chanting, ia the proper methodof expression. And this is manifestly the case in all common

the Creed and C D theminister alone these for the people. Thatspeaking in concert i> not productive oifactorilv proved by

The Introit. In the older Lutheran Orders the In-troit is in nearly ena rule, oi a Psalm-antiphon, after which fol I thewhole Psalm, but a single verse with the Gloria Patri. afterwhich the antiphon is repeated. Cf. Bona Return liturg.L. II. Ch. III. i. 2. Those [ntroits are irregular which arenot taken from the Psalter, but from other books of the Oldor New Testament. That for t: .1 of the Trinity isindeed not found in Scripture.The Introit is to the Morn-ing Service what the Invitatov ' theantiphon to the Psalmody (vid. Allioli, The Inner Principle


59/184

NOTKS. 39of the Canons of the Horae and their Agreement, Augsb.1847, p. 13. 6.) It brings the Morning Sendee into rightrelation with the peculiar character of the Festival or Lord'sday, and announces the direction and particular contents ofthe service on that day.Instead of Introits, the Psalms fromwhich they are taken may be used, as was the case in theancient Church, and as Luther expressed a preference in hisManner of Conducting Mass in a Christian Way. He setthe Introit in its proper place, but openly declared that Hepreferred the Psalm from which it was taken. Cf. TomJenens. III. pp. 332, 333.

(3) The Kyrie. To substitute, with moderns, the Kyriefor a Confiteor and the Gloria for an Absolution is forcedand perverted in the extreme. As little as a beggar, with hisBe so kind as to help me, thinks of saying that he is a sinner,can the Church use the Kyrie as a confession of sins. Notsin, but need is confessed. Even in the later versions of theKyrie where the mention of sin occurs, sin is regarded in thesense of need. Compare also what Hommel says in hisLiturgy, p, 7, against the modern use of the Kyrie as a con-fession of sins. A master in Liturgies, Cardinal Bona, andwell known by Lutheran liturgists, says (Rerum liturg. L.II, Ch. 4, I):Ipsum Kyrie eleison non humana insti-tutione, sed occulto quodam naturae instinctu usurparicoepisse manifestum est. Cum enim homo multis miseriisab ipsa infantia ob culpam primi parentis veluti haereditariojure subjectus sit; ad illius opem implorandam natura ipsaimpeelente excitatur, qui solus miseris misericordiam prae-stare et tot malis oppressam sublevare potest. Ideo in veteritestamento hae precandi formulae frequentissimae sunt: Do-mine miserere, Miserere mei, DeusMiserere nostri, Deusomniumet aliae ejusdem generis. Quin etiam gentes, fideilumine destituae, duse procul dubio natura, a supremaomnium causa praesidium iisdem verbis postulabant, ut


60/184

40 NOscribit Arrianus i, 2. disset. Hpictiti c. 7. dicens: Denminvocantes precamur eum Kyrie eleison. Primae siqnidemnotionea omnibus ratione utentibus communes sunt, utqueait Minicuus Felix, omnium iste est 00cnaturalis est serum, non solius Christian] confitentuQuite like- a beggar, and not at all lil intent, did theSyro-Phoenician woman come to the Lord witb her Kyrieeleison, Matthew 15:22. With the HAmen, Hallelujah. Hosanna, the Churchthe use of the Greek K thereis throughout the world only one holy C Church.

Luther on the Kyrie et it et InTerra. BS well as the KLiturgies, which confoi 1Luth< ''Much -is a most glorious thing in the Mass, andhymns have- 1Hallelujah, Gloria Patri, 1 Agnus I >ei. In tinrifice, only tlh ml thankappropriate is thesings and praises the merit 1by its brief but beautiful v Him. Infact the evil in thewith sacrifice and geven this also by having thand call it the Silent That.which is open]

of simph and than]actually shield I [ifland condemn the

| D maehi::Jen. V. f. 196 b.Heproud also of those \vhwe read that in the tin*all thepeoph


61/184

NOTES. 41(5) The Salutation. By means of the salutation, taken

from Ruth 2: 4 (Cf. Judges 6: 12), and the answer, takenfrom 2 Tim. 4: 22, which recur so often during the service,the bond of unity between minister and people is refreshedand renewed by each repetition. The Pax vobiscum is aspowerful. But whether Pax vobis or Dominus vobiscum isused, each is a watch word by which the faithful in Christexpress their unity in faith and love. Through the ministersChrist greets us, desiring to make us His house, and in usto erect a temple of praise. Cf. Bona 1. c. Ch. V. 1.

(6) Concerning notices and announcements, see Marburg1560. The Roman Catholic pastoral theologies speak exten-sively on this subject, and the point is doubtless a good one.At the Amen after the sermon surely none are asleep.An-nouncements, not of a spiritual nature nor in any way relat-ing to the services of God's house, ought never to be madeduring the services, but always after the Benediction. TheBanns of Marriage, however, may be published and thebridal couple included in the petitions of the General Prayer.If any announcements are made by the sexton at the closeof the service, care is to be taken that the devotions of thepeople are not distracted by any thing inappropriate. Somethings would indeed fit better for a bulletin board than for averbal announcement.

(7) The Offertory. With regard to the Offertory, ac-count is to be taken of what Hommel says in his introduc-tion to his Liturgy, p. 6. By no means do we countenancethe Romish idea of sacrifice. But it is correct and liturgic-ally necessary that the people regard their praying andgiving as sacrificial acts, according to the Scriptures. Aslong as the congregation does not regard its praying andgiving as acts of sacrificetruly only of praise and thanks-giving,it is but natural to find that its praying and givingare of a very desultory and meagre sort. The Offertory is a


62/184

42 NOTES.devotional act of the universal priesthood of believers. SeeLoehe's Union of Lutheran Christians, etc, p. ioi, etAlso the ] of Scripture which speak of the sacrificeOf Christians, i Peter 2\ 1 5i l6. 150: E4, 23. Phil. 4: 18. I ; urther than the resumption of theold name we have introduced nothing new in this e


63/184

NOTES. 43the most ancient times the Lord's Prayer has been placed inclose union with the Consecration. Vid. Rudelbach i c. XXIII. In the old oriental liturgies, according to Renau-dot, the Lord's Prayer is the conclusion of the Oratio frac-tionis (the prayer to prepare for the reception of the Com-munion) and, under such circumstances, one is almostinclined to regard the old setting after the Verbis as an Ora-tio fractionis. In the early liturgies of the Lutheran Church(Doeber 1525, Strasburg 1525, Erfurt 1526) an introductionappears to the Lord's Prayer, and in the former two a con-cluding prayer is also added. Even the Brandenburg-Nurn-burg 1533 retains the Praeceptis salutaribus moniti of theRomish Mass.

(11) Luther, in his Manner of Conducting Mass in aChristian Way 1523, retained the Sumtio, and was followedin this respect by Bugenhagen, Doeber and others. In laterOrders the Sumtio is not so generally found, neverthelessthe need for its use has never been overlooked by the Luth-eran Church, as anyone may convince himself by consultinga Lutheran Casuistic or Pastoral Theology. (Vid. E. g.,Missler's Opus Novum p. 358 ; Deyling's Prudent. Pastor,p. 471). The Schmalkald Articles, in a well known pass-age, do not condemn the practice of the pastor communinghimself at the time of public celebration, except when thereis no necessity to do so, as for example the Romish priests.Vid. Mueller's edition, Bk of Concord, p. 302. In case ofextreme necessity, for example, when a minister is in dangerof death, and cannot secure a colleague for the service, it ispermissible for him to commune himself. But care shouldbe taken, ne incurrat in suspicionem Ministerii a se contemi.

.

Vid. Dunde in Decis. Cas. consc. c. 15. sect. 1. p. 557.Prueckner Manuale etc., p. 247.(12) The Confessio corporis et sanguinis Christi. Withthe exception of the introductory words, ( This is etc. )


64/184

44 NOTES.this part is taken from the beautiful Wittenberg Order,Bugenhagen 1524. Similar confessions are to be found inthe Anaphores of the Oriental Church. The Confessio inthe Liturgy of St. Gregory may be rendered in evangelicalform somewhat as follows:The holy Body and precious Blood of our Lord Jesus

Christ, the Son of God.R. Amen.This is indeed and in truth the Body and Blood of Im-

mannel, our God.A\ Amen.I believe, I believe, I believe and will confess t nr

breath that this is Thy Bdy which '1 hoii tkt ttpOO Thyselfin the womb of the pure and blessed Virgin, the Mother ofCod, and which, out of unfeigned 1w. Tho ' untodeath for OS. Thou hast given it for thesins and for the everlasting Balvation of those who rer the salthe weak ; if theprocessions and elevations, it may be well to omit itthe service. But Bugenhagen certainly did not thinkit aped a false practice oi the enemy, nor do I 1to countenance a false dogma. And in addition we musthold with Luther, who, in a short treatise on the Sment (1554), declared that the Conferamong the adiaphora. It might or might no:out sin in eitln To Oppose Carlstadt and /


65/184

NOTES. 45mentarians he used it, but when some of the other churchesregarded it with disfavor, he also discontinued it for the sakeof greater uniformity. But naturally'he wished its use to becontinued as expressing a confession of the Real Presence.He says:I permitted the elevation to remain, because itmay be put to good use, as I also showed in my booklet DeCaptiv. Babyl. viz., that it is an old custom taken fromMoses, and retained by the early Church. For what Mosessays concerning the Urim and Thummin in Deut. 16, anylayman can read in his Bible, that they were not offeringsfor sin to appease God, as the Papists practice in the sacri-fice of the Mass, but sacrifices of praise and thanksgivingfor the fruits of the field.

11 The Confessio has an excellent signification; by means ofthe elevation the minister in a powerful manner calls atten-tion to the words: This is my body, etc. as much as tosay: See, dear friends, this is the body which was brokenfor you. The elevation is not a symbol of sacrifice, as thePapists foolishly affirm, but an exhortation to move thepeople to a hearty acceptance of the doctrine of the RealPresence. In this there is not a syllable concerning sacri-fice. Thus far Luther.

(13) The Distribution Formula. If the Communion isadministered to groups, from twelve to fifteen communicantsgather around the altar at one time. The Formula of Dis-tribution is not of sufficient length to reach for the entiregroup, even if several are communed with the utterance ofeach phrase. Often, however, only one or two communi-cants remain. In such cases, while communing them, it isnot necessary to repeat the entire formula, but only a part,as: This is the bodyThe precious blood of Christ, or:Given for youShed for you. The Amen must be saidat least once during the distribution, after the Votum. It islikewise incorrect to omit the Amen after the Confessio Cor-


66/184

46 NOTporis et sanguinis.The Distribution Formulae of the Luth-eran Church differ widely, though all are confessions of theReal Presence. The addition of the word true was madeafter the Sacramentarians began to deny this truth. Thoughthe Formulae differ in their phr their inner ming is nevertheless practically the same in every instance.

(14) The Nunc Dimittis. This part is in the same |which it holds in the oldest liturgies of the church Bihagen 1524, Doebei trasburg 1525. In the Luen( theAgnus:and it may be that the order in the ni of thisLiturgy ha- found favor. The : tiful and oldestLutheran Order:

1. A hymn, in place of the Offert-2. 1

I\ The Lord be with ;A\ And with thy spirit.I\ Lilt up your heaiR. We lift them up unto the Lord.P. Let as give thanks onto the Lord our (R. It is meet and right so to1\ It is truly meet, right and salutary that

should at all times and in allunto Thee, Lord. Holy 1 Almighty, 1lasting God, through Jesus Christ rd.

hich the minister t*l aen in hishand, he goes on:

>n.

Who in the night of His betrayal took b;gave thanks, brake it, and gave it to 1saying :Take, eat. this is my body, broken foryou. This do in rememb: I thesame manner also He took the cup. when he


79/184

SUPPLEMENT. 59supped, gave thanks, and gave it to them, saying :Drink ye all of it, this cup is the New Testamentin My Blood, which is shed for you for the remis-sion of sins. This do, as oft as ye do it, in remem-brance of Me.

4. Choir and congregation here join in singing:Holy, Holy, Holy Lord God of Sabaoth. Heaven

and earth are full of Thy glory. Praise be to Theein the highest. Blessed is He that cometh in theName of the Lord. Hosanna in the highest.

5.

P. Let us pray. Our Father, Who art inHeaven,Lead us not into temptation.R. But deliver us from evil.All: Amen,Pt Grant us our petitions through Jesus Christ,Thy Son, our Lord, Who liveth and reigneth with

Thee and the Holy Ghost, one God, world withoutend.R. Amen.

6. Pax.P. The peace of the Lord be with you always.R. And with thy spirit.

7. The minister and congregation then chant the Agnus.8. The Exhortation, if there be one.9. Prayer before receiving, as in the Chief Order.

10. SumtioConfessio Corporis et sanguinis Christidistributio.11. Nunc Dimittis.12. The Conclusion, as in the Chief Order.The above Order might be used alternately with the Chief Order,especially on days when there is no full service.


80/184

|0 PPLKMENT.The Arrangement of the Second Part of the M

as Most Widely Used in the Lutheran Church.It is joined to Luther's German Mass of 1526, and is as follow-:1. Preface.2. B3. Exhortation. Absolution. Thanksgiving and Pra>4. Lord's Prayer.5. Verba Testamenti.6. Distribution.- During the Distribution hymns, among them the Agnu-

be sin ' rvice is concluded as in the Chief Order, except theNunc Dimittis. The place of the Lord's Prayer in this Ordc:be observed.


81/184

c.INTROITS, VERSICLES AND COLLECTSFor the Sundays and Festivals of the

Church-Year.UntroDuctorE Ittotes.

The derivation of the word Collect is uncertain. Whetherit is to be understood as the prayer of the collected congre-gation, or as the Collecta, i. e., the summary of all thosethings for which God ought to be petitioned, is a questionwhich I am willing to let others determine. But which-ever way it is taken, the Collect is that prayer of the con-gregation which comprehends in a single sentence orpetition all those things, which the congregation believesto be necessary for its welfare on a particular day or underparticular circumstances. A single petition, addressed toGod the Father, in the Name of the only begotten Son, asthe Son Himself commanded ; a single sigh from the con-gregation direct to the Father's heart, and a single wordconcerning which all are agreed, this is the Collect; andthe more it comprehends of this definition, the more it isthe Collect. The Collects of the early Christians are inthis respect simply glorious. The distinct characteristicof the Collect is thus largely lost already, if the petition isaddressed to the Son, instead of to the Father; and tomake it consist of more than a single petition is a totalperversion of its underlying idea. The collection of Col-lects (found in every Church Book or Book of Worship)

til


82/184

62 INTROITS, Ktc.will give us abundant material to form our own judgment,with respect to each one.

If, as sometimes happens, three Collects are used, thefirst is always the one for the day. while the other twomay be of a general character. Text Collects were un-known to the early Church.The custom, to begin the three Collect the

Epistle with one peculiar to tin tained in theoldest Lutheran Liturg half of the ChurchYear Festival Collects are appointed, but fr the s^half ntment i^ m

lor each Sunday, a- the R


83/184

INTROITS, Etc. 63val was necessarily a Collect de tempore. But iu theReformation the Church Year, as the book of instruction,was compelled to yield to the written Word, from whichman was to learn what to experience and what to do ; thetexts and their contents became not simply the centers ofthe public worship, but tended constantly to become theall in all. Then began the making of Text Collects, pray-ers which are a kind of responsory to the texts. They areexpressions of the divine Word as the faith of the peoplecomprehends it. In the field of making Text Collects twomen are to be mentioned who are without peers. Thefirst was the noble pastor of St. Sebald, M. Veit Dietrich.He published, from his Summaries of the Old and NewTestaments (Wittenberg 1541) and Summaries of ChristianDoctrine for Young People, Things to be Learned fromthe Gospels Together with Appended Prayers. Theseprayers, which are also found in his Postils, conformclosely to the old Collects, simple and clear ; but they arenot as original as those of the other author, M. JohnMathesius, whose Devotional and Christian Prayers ForEvery Condition of the Church of Christ in St. Joachims-thal was published in Nurnburg 1568. The excellentChristian Liturgy of Austria, 157 1, contains a rich collec-tion of Collects for Sundays, Festivals, as well as for allthe needs of the Church. In this collection the sweetdevotional spirit of the devout Mathesius is apparentthroughout.The Church Books of Gotha, Weimar, Co-burg and others came with later and larger collections,but which, it must be admitted, do not excel the ChristianLiturgy.

It is surprising that our Liturgies, which are drawn sofreely from Romish sources, do not contain more of theRoman Collects. Certainly some of those contained inthe Missale Romanum, e. g., for Circumcision, Sexage-


84/184

64 IXTROITS, Etc.sima, Invocavit, etc., are totally unfit for use, but thesefew do not invalidate the others ; by far the larger numberare of superior quality, and easy to reproduce in themodern languages. (In the third edition of Loehe byDeinzer a complete collection of Collects for all theSundays and Festivals of the Church \\ ren. Thiscollection has been made from Loehe- E\ mgelienbuchand the Evangelical Lutheran Churck

with special i however, to the original Itext. Tr.)

In concluding these introduclto be said :If the Coll ither, theconclusion is : ''Through Jesus Christ, Thy Son. our Lotd,etc., if addressed to the Son: Who liveswith the Father and the H0I3 Ghost, ever 1if the Son is named in the budthe same, Th but if the Suntil at the end: uO Thou Who In [f thelect is addressed to the H1\ Ghmentioned in the body of the ( Delu-sion is: Through Jesus Christ, Who liveth and reignethin unity with Thee and the Pwithout end. But th:The Litany Collects will be examined in tluir proper

place.(The Introits, Vi ind Collet and in all the

Church 1 d on this account, bfrom this translation. Tr.


85/184

13.ORDERS AND FORMS OF THE OTHER

SERVICES.I.

rfcet of Service for Gatecbf3attoruThe service begins with a hymn, suitable to the part of the Cate-

chism to be studied. During the last stanza the minister approachesthe altar and reads, whenever possible alternately with the congre-gation, one of the following Psalms i; 19; 34; 119, 1-19.Then:P. The Lord be with you.R. And with thy spirit.P. Let us pray :

ALMIGHTY and everlasting God, inasmuch asit is Thy will that not one of the least of these

Thy children be lost, but hast sent Thine only Sonto seek and to save them, and through Him hastcommanded us to suffer the little children to comeunto Thee, for of such is the Kingdom of God : webeseech Thee to bless and rule our youth with ThyHoly Spirit, that they may grow and increase inThy Word, and give Thy holy Angels charge overthem, that they may be protected and defendedagainst all harm and danger, through Jesus Christ,Thine only Son, our Lord. Amen.

Or:65


86/184

66 ORDKR OF SERVICE FOR CATECHIZATIoX.A ALMIGHTY God, our Heavenly Father, inas-

much as our salvation depends on a rightknowledge of Thy Word : grant to these childrenhere assembled, we beseech Thee, freedom from allworldly thoughts and entanglements, that theymay hear and learn Thy Word with all zeal anddiligence, so that they may daily grow and inc:in the saving truths of the same, believe from theirhearts the holy Gospel, and remain steadfast inobedience to Thy holy will, through J .rist,our Lord, etc.

(\ ALMIGHTY, Ever rant, we be-ch Thee. that, as Thine only begotten

Son, because of His great love fcr Thy h Thy holy

Word, and hast built us up in Thy faith bymighty power : and we beseech Thee graciously toforgive as everything that we have done contra:the same. Preserve among us this precious treas-ure, that through its power we may come to ever-lasting Life, through Jesus Christ, Thy dear Son,our Lord. Amen.

Or:

AVE thank Tl. d God, Heavenly Father,that Thou hast granted to us to know the


91/184

ORDER OF SERVICE FOR CATECHIZATIOX. 71chief parts of the Christian truth ; and most heart-ily do we beseech Thee to seal and preserve with-out error in our hearts the testimony of the same,so that we may remain steadfast in Thy fear andfaith, always rejoice in hope, and finally obtain theend of our faith, even the salvation of our souls,through Jesus Christ, etc.

Or:TXTE thank Thee, Lord God, Heavenly Father,that Thou hast also deemed our children

worthy to come to the knowledge of Thy truth asit is in Jesus Christ our Savior ; and we humblybeseech Thee to enlighten and strengthen theirhearts and minds by Thy Holy Spirit, to increaseThy Kingdom among us, and to keep us in thetrue faith unto everlasting life, through JesusChrist, etc.

P. The Lord be with you.R. And with tlry spirit.P. Bless we the Lord.R. Thanks be to Thee, O God.P. The Lord bless thee, etc.R. Amen.


92/184

II.

MATINS AND VESPERS.f ntrofcuctorE Notes.

i. Early in the morning at about 5:50 o'clock, in winterat 7:50, and again about a half hour later, the bells are rangannouncing the Matins. The Vespers are similarly an-nounced ; first ringing at 4:30, in winter 50.

2. If the 1 don kneels during the Kyrie andLord's Prayer at the close of Matinsbell is rung during thei

3. If there ion at Matin- the entireservice is conducted from th Hut if tin I :non.the U rmon and exhortation toprayer, and the Litany

her with the Lord's Piaycr and Votum, are all readand conducted from the pulpit.

mi ancient times the Romish Chunhours of prayer or horae, as they are \vn;Matins, Lauds. Prime,Completorium. The Prime, Tiknown as the little hoc. stinguish them from tinat the beginning and at the ending oi the day. Bach hourhas its own peculiar character, and together they constitutea harmonious whole, sanctifying the entire


93/184

MATINS AND VESPERS 73The Lauds mark the dawn. With the breaking morning,

when the birds and all nature raise their hymn of praise,man also lifts up his heart in song and thanksgiving for theblessings of providence and redemption. Praise is thefeature of this hour.The Prime belongs to the beginning of the day's activi-

ties, when the day's trials and duties stand fresh before us.Earnest supplications characterize this hour.The Terce, (9 o'clock,) Sext (Noon,) Nones (3 o'clock,)

hallow forenoon, noon, and afternoon respectively, and havemuch the same character as the Prime, dividing with it the119th Psalm, to point in the toil and sweat of the day to thetestimony of the Word of God, so richly present in everypart of this Psalm.The Vespers review the course of the day, and conclude

it, collect the soul from all diversions, care and sorrow, andfinally move it to praise and thanksgiving for the protectingcare and riches of divine grace.The Completorium looks forward into the night, and con-

templates its terrors and the works of darkness. It is theseason of evening prayer, by means of which the Christiancommits his body and soul into the care of his Creator andRedeemer.These hours go in pairs; Matins and Lauds, Prime and

Terce, Sext and Nones, Vespers and Completorium conformto each other.

All the hours consist of four major parts; Hymn, Psalm-ody, Lessons and Oration (Prayer) which are bound to-gether into one harmonious whole by means of minor parts.In five of the hours (Matins, Prime, Terce, Sext and Nones)these four parts follow each other as named. Lauds, Ves-pers and Complet follow a different arrangement. Lauds andVespers: Psalmody, Lessons, Hymn and Oration; Complet:Psalmody, Hymn, Lessons and Oration. These changes


94/184


95/184

MATINS AND VESPERS. 75ranged for the different days and hours. The Matins havecontinuous Lessons, from the Scriptures, from the lives ofthe saints and from the homilies of the fathers. Theother hours have short, suitable capitula et breves lect-iones. Unity in variety and variety in unity distinguishthe course of the hours ; and the Breviarium Romanum,which contains all these parts, is a well arranged prayer-book, to which, with the exception of dogmatic errors,we might give more attention than is generally the case.The early Lutheran Church did not fail to give such

attention , but on the contrary, the daily morning andevening services, Matins and Vespers, for which full pro-vision is made in our books, root entirely in the hours.In the Romish Church the hours with the exception ofVespers are for the priests only ; but in the LutheranChurch they are for the laity as well ; since, however, thelaity cannot participate in public prayer as frequently aseight times a day, the eight hours have among us beenreduced to two, Matins and Vespers, the observance ofwhich has been made obligator}7 in the schools.The Lutheran Matins and Vespers correspond to the

same Roman hours, except that the Benedictus has beenadded to the Matins from the Lauds and the Nunc Dimittisto the Vespers from the Completorium.The four component parts are retained in the Lutheran

services. As far as the selection of hymns, psalms andlessons is concerned, we have had to make a selection ofour own, because we observe only two instead of eighthours. Among us there is also greater freedom in theselection of these parts than among the Romanists.The Latin hymns, invitatories, responsories and anti-phons fell into disuse with the discontinuance of the Latinschools, and the psalmody also was supplanted by themetrical versions which were believed to be better adapted


96/184

76 MATINS AND VESPERS.for worship. After these parts once fell into disuse, itwas altogether out of the question to think of restoringthe Preces, which seem to have vanished quite early fromthe Orders of the Lutheran Church. Matins and Vespersnow contain a hymn, a lesson, a prayer, another hymn,collect and benediction,and this in place of the riches ofantiquity.

In the following Orders I have restored the old LutheranMatins and Vespers. The Confession, which iithe common introduction to both services, is clearlynecessary for the new man. who mnst always approachGod acknowledging his sin and guilt before him.The InvitatO r with the 95th Psalm are re-

served for the Festivals, Pot the music see Los--.The tunes for the P e found in Horns

Liturgy, or in his Psalter which is prepared with mand which also conti :~r the antij

h sis.The Pn n further

on In this work. It is ear: that they will findsome ust- in our COttgl IOn week days, in the Lutheran Church : mon

belong to the Matins, and catechizatiou to the Ye-


97/184

INTRODUCTION TO THE DAILYSERVICES.

A.IbBtnn.Come, Holy Spirit, or of similar import.

B.petting Sentences*

The Lord is in His Holy Temple ; let all theearth keep silence before Him.From the rising of the sun even unto the going

down of the same, my Name shall be great amongthe Gentiles ; and in every place incense shall beoffered unto my Name, and a pure offering ; formy Name shall be great among the heathen, saiththe Lord of Hosts.

Let the words of my mouth, and the meditationsof my heart, be acceptable in Thy sight, O Lord,my Strength and my Redeemer.

C.Confession.

ALMIGHTY, Everlasting God, Father of ourLord Jesus Christ, Maker of all things andJudge of all mankind, we confess unto Thee, that

77


98/184

78 MATINS AND VESPElwe have been conceived and born in sin, disobedientof Thy Word and will, inclined toward all evil andindifferent toward that which is good ; we haveoffended Thy divine Majesty, and transgressed ThyHoly Commandments by thought, word and deed;and we deserve at Thy hands present and everlast-ing punishment. But we are heartily sorry forthese our sins and misdeeds; and we seek andimplore Thy grace. Be merciful unto us, graciousGod and Father, and spare us for the sake of Thineonly begotten Son, J .irist our Lord : forj

U our sins, and grant us Thy Holy Spirit, thatwe may be kept in the knowledge of Thy will, andill true penitence and faith, so that we in aThee in holiness ad final thesalvation of our BOUls, for the sake of our LordJesus Christ.

All shall >ay: AllP. Almighty God hath had mercy upon us. and

through the foi ss of our sins briugeth usunto everlasting life.

/v. Amen.1\ Almighty and M il God granteth

us absolution and the forgiveness oi all 0U1A\ Amen.P. Turn us, O God of OUl ion.A\ And cause Thine anger toward us to The Matin- or \ thif point without interruption.


99/184

II.

THE MATINS OR EARLY SERVICE.A.

ITntroDucttorL

P. O Lord, open Thou my lips:R. And my mouth shall show forth Thy praise.P. Make haste, O God, to deliver me :R. Make haste to help me, O Lord.P. Glory be to the Father, and to the Son, and

to the Holy Ghost:R. As it was in the beginning, is now, and ever

shall be, world without end. Amen. HallelujahN. B. In the Passion season the Hallelujah is omitted, and in-

stead:Praise to Thee, O Lord, We sing-, Of mercy the eternal KingThen follows, especially on Festivals, the Invitatory:O come, let us worship and bow down before the

Lord, our Maker.With the Psalm VENITE EXUI/TEMUS:

Ps. 95. O come, let us sing unto the Lord, etc.At the end of the Venite the Gloria is sung and the Invitatory isrepeated.Then follows:-The invitatories for the Festivals are from Lossius:i. Christmas. Christus natns est nobis. Venite, etc.2. Epiphany Christus apparuit nobis Venite, etc.3. Easter. Halleluja Halleluja Halleluja Venite, etc.4. Easter Monday Surrevit Dominus vere. Venite, etc.5. Ascension. Halleluja Regem ascendentum in coelum. Venite.6. Whitsunday. Halleluja Spiritus Domini replevit orbem terra-rum Venite.7. Trinity. Deum verum unum in trinitate et trinitatem in unitate.Venite.8. Purification. Ecce venit ad templum sanctum suum DominatorDominus. Gaude et laetare Sion, occurrens Deo tuo. Venite.


100/184

80 MATINS AND VESPERS.B.

Gbe Ibgmn.After the Hymn:P. O satisfy us early with Thy mercy ;R. That we may rejoice and be glad all our

days.< \

Zbc psalmofc.From one to three Psalms arc sung or read.Each verse of the Psalms is divided into parallel members by means

of the colon, t :) and is read antiphonally by minister and congregation,or by two parts of the congregation it-Each Psalm concludes with the minor Gloria (Gloria Patri).At Matins the Psalms are read consecutively, but for the Festivals a

special selection has been made, which will be found in the Lectiouary.D.

Zbe 1*000110.Viz., as many as there were Psalms.The lessons are either from the Lectionary according to the Church

Year, or the minister may make his own selection, either consecutivelyor with reference to the season, It selected consecutively, for Matinsthey are taken from the Old Testament and for Vespers from the New.At the end of each lesson the reader says:O Lord, have mercy upon us.

And the congregation responds:Thanks be to Thee, O Christ.

In connection with the lessons there may be a short homily or ad-dress.After the lessons follows the Oration, beginning with the TE DEUM

or the BENEDICTUS.*

-On Friday TE DEUM or BEXEDICTUS is omitted, the prayer be-ginning with the Kyrie, which is immediately followed by the Litanyand Litany Collects.


101/184

MATINS AND VESPERS. 81Then a versicle, and:P. Kyrie, eleison,R. Lord, have mercy upon us.P. Christe, eleison.R. Christ, have mercy upon us.P. Kyrie, eleison.R. Lord, have mercy upon us.

Then all say the Lord's Prayer.P. O Lord, hear my prayer.R. And let my cry come unto Thee.P. The Lord be with you.R. And with thy spirit.P. Let us pray.One or more Collects are then read; the first a Collect de tempore, the

others according to circumstancesIf there is more than one Collect, the full conclusion is used only

with the last ; but the Amen is sung at the end of each, and the saluta-tion is repeated as many times as the number of Collects.After the completed Oration [Prayer] again:P. The Lord be with you.R. And with thy spirit.P. Bless we the Lord.R. Thanks be to Thee, O God.

Gbe JSene&icttomR. Amen.


102/184

III.VESPERS OR EVENING SERVICE.

A.Untrotmction.

P. O Lord, open Thou my lips.R. And my mouth shall show forth Thy praise.P. Make haste, O God, to deliver me.R. Make haste to help me, O Lord.The Gloria Patri with Hallelujah, or in the Passion season, Praise to

Thee, O Lord, We sing. Of mercy the eternal King.

Gbe iPsalmoDv?.At Vespers also from one to three Psalms may be used. The selec-tion is either continuous with that at Matins, or from the following

table.Sunday. Monday. Tuesday. Wednesd

127.128.180.130.181.

Thursday Friday. Saturday110. llrt. 122.111. lie. l()-i; ( . i-_>:;.112. 117. V2\.WW. L20. 126.

114,115. 121. 126.

132.138.135138.187.

139.140.HI.1 IS.

144.145.1 16.157.

M7. 12-20.

Selections from tbe psalter for /ftatins an Uespcrsfor ffour lUeefcs.

FIRST WEEK.Matins, S. 19. 24, 26, 30, :):). 38.Vespers. 12, 28, 25. 27. 82, 34, 4(>.SECOND WEEK.Matins, 47. 53, 57. tvi. 08, 72, 77.Vespers, 51. 58, 60, 66, t>7. 7

THIRD WEEK.Matins. M. 96, 91, 08, 96, 98, 100Vesp, -. 103.FOURTH WEEK.Matins. 111. 121. 134, 129, 136

I4t>.Vespeis. 1K>. 122, 126, 180,

145. 1.

N


103/184

MATINS AND VKSPERS. 83

C.Gbe TLeesoxxe,And in addition the ancient Capitulum:

i. From Sunday to Friday: 2 Cor. 1: 3, 4.1 'Blessed be God, even the Father of our Lord

Jesus Christ, the Father of mercies and the God ofall comfort, who comforteth us in all our tribula-tion.

2. Saturday: Romans 11: 33.O the depth of the riches both of the wisdom

and knowledge of God ; how unsearchable are hisjudgments, and his ways past finding out The lessons are selected either according to the Church Year or con-

tinuously ; in the latter event, they may be entirely from the NewTestament.The lessons are concluded in the same manner as at Morning Prayer.

D.TLbe 1bmn,After which :

P. Let my prayer be set forth before Thee asincense;

R. And the lifting up of my hands as the even-ing sacrifice. E.

be ration (prater.)The MAGNIFICAT or NUNC DIMITTIS is then sung by the congre-

gation.P. Kyrie, eleison.R. Lord, have mercy upon us.


104/184

84 MATINS AND VESPERSP. Christe, eleison.R. Christ, have mercy upon us.P. Kyrie, eleison.R. Lord, have mercy upon us.

Then all shall say the Lord's Prayer.P. Lord, heat my pra;A\ And let my cry come unto Thee.P. The Lord be with you.R. And with thy spirit.F. Let us pray.

Then foilDominnfl Dobtacum.

JBcnefticamo*.JSctieMctto.ag the Y include Private Con-ther befbfl oe. But in

either case one or more oftand repentance and I - if there 1 -be to the same end.


105/184

PRAYERS FOR THE VARIOUS SERVICESOF PUBLIC WORSHIP.

I.

XLbc XitanE an& XitauE Collects.INTRODUCTION.

The beginnings of the Litany, that intensely supplicatoryprayer, are found back in the beginnings of Christianity.The so-called Bidding or Diaconal Prayers of the EasternChurch are of a kind with the Litanies of Western Christian-ity. There is, however, some difficulty to show exactly thedevelopment of the latter from the former. Luther foundnumerous forms of the Litany already at hand. In theRomish Church three Litanies especially have obtained

loehe - liturgy for christian worship

Documents