THE GERMAN MASS AND ORDER OF SERVICE Deudsche Messe Vnd Ordnung Gottis Diensts THE DEUTSCHE MESSE OF 1526 1. LUTHER'S ATTITUDE TOWARD VERNACULAR SERVICES.
That Luther was fully aware of the general movement in the direction of the introduction of German into the public services we well know. In large measure this was but the working out of principles he had proclaimed, the attempt to realize in a practical manner what he had long declared desirable. But now that the movement is well under way, he is far from enthusiastic about it. He counsels moderation and delay, criticizes severely some of the forms which were introduced, and even opposes violently the idea that Services must be entirely in the vernacular.
The mystical Luther felt that true Christians ought to be able to worship in spirit without forms or ceremonies. The eminently practical Luther took men as they were, and fully appreciated the necessity of rites and ceremonies in public worship, and, in truth, himself found great pleasure in certain features, e.g. the music. The two Luthers were constantly struggling with each other. The practical and historically grounded, esthetic
Luther always triumphed over the mystical Luther in matters connected with public worship. This was indeed fortunate, as it assured a subsequent healthy development which kept its feet on the ground, maintained historic continuity, and accepted the ministry of art in worship. The victory of mysticism would have meant the strengthening of Quakerism, as we now know it, and fanaticism, and the weakening of Protestantism in general.
But the struggle was one cause of delay and of seeming lack of enthusiasm.
Admitting the necessity and value of some form and order in worship, Luther dreaded absolute uniformity. He reacted so strongly from medieval ideas of a uniformly imposed order which must be kept, that he inclined to the other extreme He feared the creation of another rigid system as a substitute for the Roman system. He would have no new shibboleth as a test for ecclesiastical regularity. He would have no one think that true evangelical Christianity consisted in using a German Mass instead of the Roman Mass. Liberty, not law, must rule in worship as in other things.
Luther never admitted the absolute necessity of vernacular worship, however desirable he felt it to be. Writing against the fanatics in 1525 he had said that if those who heard Mass understood what the Latin Words of Institution meant, that would be "deutsch oder deutlich in herzen," even if they sung in Latin. f203 The general Renaissance and humanistic movement had developed a strong impulse toward the cultivation of the German language, not only as over against the Latin, but as against the Italian and French languages as well. There was danger in making the introduction of German into public worship simply a part of this humanistic or nationalistic program. German Services alone would not bring the millennium, as so many seemed to expect.
And if, in spite of all these things, vernacular Services must be prepared, Luther realized, as did few others, the greatness of the task. For, at least so far as he was concerned, the new Services must not be something new, a substitute for the historic Service, but the historic Service itself, with as much as possible of its finest features preserved, but in a form fully suited to the genius of the German language and the German people. Mere translation, which in itself would have been a great task, was not sufficient.
It must have "eine rechte deutsche Art." And this included the music as well as the text. For Luther was not in sympathy with such efforts as produced the first German Service in Strassburg, which, for a time, were held only at side altars without music. He had said, "I do not forbid that one should translate the Latin text into German and retain the Latin music
(Ton oder noten), but it does not work out artistically or properly. Both, — text and notes, accent, neumes, and form, — must proceed from mother tongue and voice; else all is mere imitation like the apes." But this was a work for years, and for a host of translators and musicians. f204
These were some of the reasons why Luther did not rush rashly, as did some others, into the preparation of a German order of worship. He preferred to proclaim principles rather than to prepare forms, and he earnestly desired that ample time should be given for the gradual solution of the problem. But the times and the tides of popular feeling would not wait even for Luther. The importunities of those who looked to him for positive leadership could no longer be denied. He also could not fully approve what others had attempted, and he feared that the liberty he preached might run into license and destroy all reverence for holy things among the people. So, fully eight years after the publication of his Theses, he feels himself called to this work and enters upon it.
2. THE PREPARATION AND INTRODUCTION OF LUTHER'S GERMAN SERVICE.
Luther called Bugenhagen and Jonas to aid him in the preparation of his German Service. He declared that he would not attempt the music of the Service alone, and the Elector sent him Johann Walther and Conrad Rupff, who assisted him in this part of the work. f205 The new Service was introduced in the parish church at Wittenberg, October 29, 1525. The next
Sunday, the Twenty-first Sunday after Trinity, Luther had the following to say about it to the congregation: "We have begun to attempt to establish a German Mass. You are aware that the Mass is the chief external office appointed for the comfort of the true Christian. Therefore I beg you
Christians to beseech God that this may please Him. — If one does not himself order and establish, he may know that it pleases God. One should not fall into the idea that if he does not begin a thing himself, nothing will come of it. Therefore I have also so long restrained myself with reference to the German Masses, that I might give no cause to the evil spirits who thoughtlessly jump in without concern as to whether God wishes it. Now, however, since so many from all countries beseech me with letters and writings, and even bring worldly force to bear upon me, we can no longer excuse ourselves and protest, but must believe that it is God's wish. If we produce something of our own, it shall perish and smell, even if it have the appearance of being beautiful and great. If, however, it be something of God's, it must succeed, even though it appear foolish. All things which God does, even if they please no one, must have the right of way.
Therefore I beseech you that you pray God, that if it be a rightly ordered Service, it may go forth to His praise and honor." f206
3. THE GERMAN MASS AND ORDER OF WORSHIP.
Luther now completed the new Service, and beginning with Christmas, 1525, it was used, at least in parts, at the parish church at Wittenberg on Sunday mornings, "on account of the uneducated lay-folk." The Latin
Service according to the Formula missae was continued in use on week days as before. The German Service appeared from the press early in 1526.
For notice of editions, etc., see W. A. 19.
Following is a summary of its contents:
The first half is devoted to a "Preface," which discusses the general situation. The following extracts indicate its tenor.
"I kindly beseech all who desire to follow this our order in divine service, that they, by no means make a necessary law out of it. We do not publish it with the intention to control anyone therein, or to rule with laws, but because everywhere the German Mass and Divine Service are insisted upon, and great complaint and scandal exist concerning the manifold forms of the new Masses."
"We should in love, as Paul teaches, endeavor to be of one mind, and in the best way possible to be of like forms and ceremonies, just as all Christians have one baptism, one sacrament, and to no person is given of God a special one."
"Yet I will not ask those who already have their good Order of Service, or who through God's grace can make a better one, to let it go and yield to us. For it is not my intention, that all Germany should accept precisely our Wittenberg Order. But it would be excellent if in every principality Divine Services were conducted in the same form, and the surrounding towns and villages directly shared with a city."
"We must have such Order of Service for the sake of those who are yet to become Christians or to become stronger, just as a Christian does not need Baptism, the Word and sacraments as a Christian,
(for he already has all things,) but as a sinner. But most of all it is done on account of the simple and the young, who are to be and must be exercised daily and educated in the Scripture and God's
"There is a threefold distinction in worship and the Mass. First a Latin Order, which we have before published and which is called the Formula missae. This I do not herewith wish to have abrogated or changed; but as we have hitherto observed it among us, so it shall be free to use the same, where and when we please or occasion requires; for I in no way wish to banish the Latin language from Divine Service. For it concerns me to do everything for the young; and if I were able, and the Greek and the Hebrew language were as familiar to us as the Latin, and had as much fine music and hymnology as the Latin has: then should Mass be celebrated, sung and read one Sunday after another in all four languages, German,
Latin, Greek and Hebrew. I do not at all agree with those who give themselves to only one language and despise all others."
"Secondly, there is the German Mass and Divine Service, of which we now treat, which are to be arranged on account of the uneducated laity."
"The third form, which the right kind of evangelical service should have, must not be celebrated so publicly before all sorts of people; but those who mean to be Christians in earnest, and to confess the Gospel with hand and mouth, must register their names and assemble somewhere in a house alone for prayer, to read, baptize, receive the sacrament, and to perform other Christian works. Here there would be no need of much elaborate singing. Here also baptism and the sacrament might be celebrated in a short, good form, and everything be directed to the Word, and to prayer and to love. But I cannot yet, nor do I like to order or establish such a congregation or assembly. For I have not yet the people and persons for it; and I do not see many who insist upon it. f207
Meanwhile I will only insist upon the aforesaid two orders."
"For the first thing, a good, simple, plain, easy catechism is necessary in German worship.
The way in which instruction can be given is then developed at some length.
The Preface concludes with a fanciful idea concerning the "faith purse" and the "love purse," as containing the treasures of the Christian. "And let no man think himself too wise and despise such child's play. Christ, when He wished to draw men, was obliged to become man. If we are to draw children, then we must also become children with them."
Then follows a chapter "Concerning Divine Worship," in which Luther's characteristic pedagogical view is emphasized. "The principal part is to preach and teach God's Word." On Sunday there are three sermons on the usual Epistle and Gospel Lessons. The first Service, at five or six, is chiefly for servants, and the greater part of the Matin order is used. The Mass is at eight or nine, with a sermon on the Gospel. At Vespers the sermon is on the Old Testament. The Gospels and Epistles are retained, because "we find nothing particular to blame in such an arrangement," and "since many are in Wittenberg to learn to preach where this custom still prevails."
Monday and Tuesday there is instruction in German in parts of the Catechism at the early Service. On Wednesday, early, the Gospel of Matthew is explained; and Saturday afternoon, St. John's Gospel. On Thursday and Friday there are Lessons from the Epistles. "We thus have
Lessons and Sermons enough to keep God's Word in full swing, without the lectures in the University for the learned." In towns where there are schools, Latin Psalms are sung by the boys daily before the Lesson to exercise the youth in the Latin Scriptures, and several chapters are read in Latin by different boys, after which another reads the same chapter in German, "To exercise them and to benefit any layman who may be present and listening."
Then follows a chapter on "Sunday for the Laity." "We there allow Mass vestments, altar, and lights still to remain, until they are no longer serviceable or it pleases us to change. But whoever wishes in this to proceed otherwise, we allow it to be done. But in the true Mass, among the real Christians, f208 the altar must not remain so, and the priest must always turn himself to the people, as without doubt Christ did at the Last
Supper. But, let that bide its time."
The order of the Sunday Service is as follows:
(a) "In the beginning we sing a hymn, or a German Psalm, in the First Tone." This is a substitution of German hymns for the Latin Introits, such as Luther and others had begun to publish a year before, or of an entire German Psalm sung antiphonally. It is not clear who is to sing this. Liliencron is convinced that only a practiced choir could have sung the Psalm and the Kyrie which follows in the First Gregorian Tone. f209
(b) The Kyrie, in the same Tone, but threefold instead of ninefold, as in the Roman Use.
The Gloria in Excelsis is not mentioned. This may be as Rietschel surmises, because Luther thought of it as belonging to the Kyrie, and took its use for granted. Liliencron (p. 28) mentions Schumann's Hymn Book of 1539 in which Luther's Order of Service is given with a German translation of the Gloria included. In the Formula missae, however, Luther suggests the possible omission of the Gloria if the pastor desires.
(c) The Collect, read (intoned) in F, facing the Altar. The text given appears to be a translation of the Collect for the Third Sunday after (d) The Epistle, in the Eighth Tone, facing the people. The passage
<460401>1 Corinthians 4:1-5 is given, set to notes.
(e) A German hymn (as Gradual), e.g., "Nun bitten wir den Heiligen Geist" with the whole choir.
(f) The Gospel, in the Fifth Tone. <430119>John 1:19-28 is given, set to music.
(g) Luther's German translation of the Nicene Creed, — "Wit glauben all an einen Gott," — sung by the entire congregation.
(h) A Sermon on the Gospel. Luther thinks if there were complete German Postils (collections of sermons on the Gospels for the Church
Year), it would be well to read these to the people, "Not alone for the sake of the preachers, who cannot do any better, but also to guard against enthusiasts and sects. Otherwise,. it will finally come to pass that each one will preach as he pleases, and instead of the Gospel and its exposition, men will preach again about blue ducks."
(i) A free (offentliche) Paraphrase of the Lord's Prayer, and an Exhortation to the communicants. These are read either from the pulpit, or at the altar, as the pastor may choose. Luther gives forms of each, not as binding, but as illustrations of what he desires. He begs that, whatever form is used, it be adhered to regularly in the same congregation, so as not to confuse the people. f210
Then follows the Office (Amt) and Consecration. All the prayers of the Mass are omitted and the Order proceeds at once to (j) The Words of Institution, according to <461123>1 Corinthians 11:23ff, with phrases from the Synoptists, being a slight expansion of the form given in the Formula missae, and precisely the form given in the Common Service Book. The Words were said silently by the priest in the Mass, but are now sung aloud to a melody which Luther gives.
Luther suggests that it would be "in accord with the Lord's Supper if the Sacrament were administered immediately after the consecration of the Bread, before one blesses the Cup," and that the German Sanctus, or another hymn, might be sung, with the German Agnus Dei, or the remainder of the other hymn, during the administration of the Cup. Also that the men and the women should stand in separate places, and the men receive the Sacrament first, and after them the women. f211
(k) The Elevation of the Elements, Luther specifically retained, for the curious reason that "it well agrees with the German Sanctus," and as an act of faith and devotion to the Lord, Who "is not seen," but yet "remembered and exalted." Luther was doubtless influenced by popular feeling with regard to the importance of the Elevation and also particularly by Carlstadt's fanatical determination to make its abrogation compulsory. Although abolished in the Augustinian cloister, as early as 1524, it was retained in the parish church in Wittenberg, probably in deference to Luther's wishes, until 1542, when
Bugenhagen, who had omitted it in all his Church Orders, finally dropped it in Wittenberg also, with Luther's consent. The latter, however, reserved his freedom to reintroduce it if necessary "because of heresy or other reasons." Just the year before his death he approved the desire of the Lutheran bishop, George you Anhalt, to retain it. f212
(l) The German Sanctus, "Jesajai dem Propheten das geschah," a versification which Luther composed, and one of the poorest he ever made, is to be sung during the distribution.
(m) The Collect of Thanksgiving, "We give thanks to Thee, Almighty God, etc." as in the Common Service Book, p. 23. f213
(n) The Aaronitic Benediction ("The Lord bless thee and keep thee, etc.") Then follow examples of the Epistles and Gospels, set to notes for choral reading.
"But with the festivals, as Christmas, Easter, Pentecost, Michaelmas, Purification of Mary, and the like, it must continue as hitherto in Latin, till we have enough German hymns for them. For this work is in its beginning, consequently not everything is ready that belongs to it."
"The fasts of Palm-Day and Holy Week we allow to remain; not that we compel any one to fast, but that the Passion and the Gospels, which are set for this time should remain; yet not in such a manner that one observes the black cloth over the altar, palm processions, covering pictures and other jugglery, or sing four
Passions, or have to preach eight hours on Good Friday on the Passion; but Holy Week shall be like other weeks, except that one preach the Passion one hour a day through the week, or as many days as desired, and as many as desire may receive the Sacrament.
For among Christians everything in worship is to be done for the sake of the Word and Sacraments."
"In short, this order and all others are to be used in such a manner that where an abuse is made of them, one may straightway abolish them and make another. just as when a good coin is counterfeited, it is taken up and changed on account of the abuse; or as when new shoes become old and pinch, they are no longer worn, but thrown away and others bought."
4. CHARACTERISTIC FEATURES.
The German Mass, even more than Luther's Latin Service, is a treatise rather than a formula. In its preparation Luther seems to have been influenced but little, if at all, by the work of others. Strassburg and Switzerland, and indeed southwest Germany in general, effected
Wittenberg but slightly. The German Masses already published, while they may have slightly influenced Luther in the direction of simplicity, probably confirmed him in his conviction that if provision must be made for Services in German throughout, these must be the historic Order of the Mass and nothing else, simplified and adapted to the limited capacities of the laity of the time.
The use of German throughout, and the emphasis upon German hymns, are its outstanding features. In general, the historic Order is retained, with the traditional appointments and ceremonies, e.g., the altar, vestments, lights, orientation, and even the Elevation. Every part of the Service is in the vernacular, except the Kyrie. Certain elements, formerly sung in Latin by the choir, e.g., Introit, Gradual, Creed, Sanctus, etc., are made congregational hymns. In the Communion itself, nearly all the parts of the Service found in the Formula missae are retained, but in different form and order. The Preface, the oldest and most universal part of the Christian
Liturgy, is omitted, and only absolutely scriptural elements are retained, e.g., The Words of Institution (sung aloud), the Lord's Prayer and the Sanctus. The Lord's Prayer is transformed into a simple Paraphrase, which concludes with an original Exhortation to the communicants, and is placed before the Words of Institution. Nothing is said concerning formulas of distribution. The Collects and Prayers, etc., are fixed forms, and not left to the spontaneous inspiration of the pastor. The pedagogical purpose overtones the devotional throughout, and in spirit, as well as in form, the writing reveals the fact that, in the mind of the author, it possesses limited rather than universal significance. f214
5. IMPORTANCE AND WORTH.
Estimates of the German Mass differ greatly according to the point of view. Those who regard the German Service as the climax of the labors of the Reformation, see in it the long looked-for stroke of freedom; those who desire an Order of Worship with some historic features, but with as many departures from the old forms as possible, give it extravagant praise.
Those who believed that evangelical worship must depart from the historic order altogether, and be built upon other foundations, find Zwingli and the Strassburgers more original than Luther, and credit the latter with liturgical incompetency; those who exalt the earlier attempts to provide German
Services, charge Luther with egotism and selfish desire for leadership in bringing out his own Service and ignoring the others.
The German Mass clearly is not Luther's greatest liturgical work. Luther himself never so regarded it. The Elector desired to introduce it everywhere by authority, but Luther would not agree. f215 He never gave up the general type of service he had outlined in the Formula missae. He never intended the Deutsche Messe as a universal substitute for this, but simply as a Service for the uneducated laity, the historic order indeed, but simplified and adapted to the needs and abilities of a part of the people, at a particular time in their development. If we wish to know Luther's mature ideas on worship, we can find them in the later orders for Wittenberg
(1533) and Saxony (1539), and in less direct manner, in the other Church Orders prepared by his colleagues in the Wittenberg faculty, undoubtedly with his constant advice.
The report of his travels which Wolfgang Muskulus, pastor in Augsburg, published, gives a complete account of the Services in the parish Church in Wittenberg on Exaudi Sunday in the year 1536. The Introit, Gloria in Excelsis and Agnus Dei were all sung in Latin, the choir and the organ alternating according to an old church custom. The minister, in full vestments, and the clerk (Kuster) knelt before the altar and said the Confiteor. The minister then ascended the altar steps. The Service Book, as in pre-Reformation practice, was on the south side of the altar and was moved to the north side for the reading of the Gospel. The minister intoned the Salutation, Collect, Epistle and Gospel, all in Latin. Bucer preached the Sermon. Luther, Melanchthon, Bugenhagen, and Fabricius Capito were present. The Lord's Prayer and the Words of Institution (facing the altar), as well as the Thanksgiving and the Benediction,. were intoned in German, and German hymns were sung by the congregation. Luther was seized with a "schwindel" during the Service, and left the Church, followed by Melanchthon. Bugenhagen, Capito and Bucer received the Sacrament.
Luther preached at Vespers on the Epistle for the day. f216 The pedagogical purpose is evident throughout the entire Deutsche Messe.
It meets a certain class of the people on their own level, and endeavors to instruct and edify them; to make the non-Christians, Christians, and the weak Christians stronger Christians; and to furnish the youth with Christian truth. It seeks to promote congregational participation, and in order to do this, and also to preserve as much of the historic Service as possible for use in the villages, etc., where there were no capable choirs, it provides numerous German metrical versifications. This we must think of largely as an experiment, an effort to take advantage of a popular movement, and to put to churchly use the recently awakened enthusiasm for German hymns.
Generally speaking, the Lutheran Church as a whole, in its normal and best development in all lands, with occasional exceptions as to this or that feature, particularly in southern and southwestern Germany, has rejected most of the peculiar, and largely experimental features of the Deutsche
Messe, such as the omission of the Gloria in Excelsis (which even Zwingli retained), the omission of the Preface, the versifications of the Creed and the Sanctus, the paraphrase of the Lord's Prayer, (which opened the way for grave abuses in the period of Rationalism), the impracticable division of the Verba, and twofold administration of the Elements, and the retention of the Elevation.
The transfer of the Lord's Prayer to a place before the Verba was one of the few distinctive features to gain general acceptance, though some
Orders of the first rank never adopted it. But this, certainly, was a mistake, due to the impulse of the moment to introduce a catechetical feature, viz., the Paraphrase of the Lord's Prayer. It created permanent confusion in all subsequent Lutheran Orders of Service. Luther's approval and use of an Exhortation to the communicants doubtless kept that feature in most
Lutheran Services, though the earlier Nurnberg form generally appears in the Church Orders instead of Luther's form. Later Lutheran development
(as in the Common Service Book), while appreciating the didactic and devotional value of such an Exhortation, felt its unliturgical character in the Service proper, and has given it a more appropriate place in the Service of Public Confession preparatory to the Holy Communion.
The judgment of the Church, as expressed in the subsequent development of worship, has positively approved the principle of Services in the vernacular throughout, the conservative and churchly type of worship, with its adherence to historic elements and order and to fixed forms of expression, the great development of congregational hymns, and the extension of active congregational participation in worship to include a very large part of the Service. These important features, which are now the commonplaces of Protestant worship, were very largely established, not only for Lutheran Services but for many other Communions in all lands, by the principles and forms first laid down, or first gaining general acceptance, in Luther's German Mass.
Texts — See General Introduction, p. 168.
Comments — Rietschel, Lehrbuch der Liturgic Fendt, Luth. Gottesdienst d. 16 Jahrh.
Church Review 10:217ff Jacoby, Liturgik der Reformatoren Memoirs of the Lutheran Liturgical Association, 4:29.
THE GERMAN MASS AND ORDER OF SERVICE Despite the pressure upon Luther to give the people an order of service in the vernacular he proceeded very slowly, particularly since the radical
"prophets," Munzer and Karlstadt, made it a matter of conscience.
Karlstadt had introduced a German version of the Mass in Wittenberg in 1521 during Luther's absence at the Wartburg; on his return Luther promptly restored the Latin Mass.
There was a genuine demand for the Service in the language of the people.
Here and there a German liturgy was introduced as early as 1522. Such cities as Nuremberg and Strassburg changed to the German service in 1524. Zwingli in Zurich and Oekolampadius in Basel gave the people the service in their own tongue in 1525.
Luther expressed his thoughts in the treatise "Against the Heavenly Prophets," published toward the end of 1524, as follows: "That the Mass is now held in German, pleases me, but when he (sc. Karlstadt) would make it a law, that it must be so, he goes too far.
"I really want to have the Mass in German now, and I am working on it, but I also want it to be cast in a true German mould. Text and music, accent, mode and manner must be thoroughly suited to the mother-tongue and idiom, or it will be mere ape-like imitation.
"Since they press me for it, I will take my time about it." f217 The following year Luther gave himself to the task and sent an outline of his proposed
"German" Mass to the Elector of Saxony who had added his persuasion to that of others to induce Luther to undertake it. The Elector sent Conrad
Rupff and Johann Walther to Wittenberg to assist in the musical notation.
There is still extant a sheet from Luther's hand which he had probably sent to Walther to illustrate his ideas on the adaptation of the Gregorian melodies to the German words. f218
On October 25, 1525, Luther wrote to Johann Lang: "We ourselves outlined a form of worship and sent it to the Elector and by his command it is now elaborated. Next Sunday it will be given a public trial in the name of "There will be a German Mass for the laity, but the daily services will be in Latin with German Scripture lessons, as you may see in brief when the printed copies are out. Then, if you choose, you can make your worship conform to ours, or you can use your own. In the meantime keep on with what you are doing." f219
On October 29, 1525, the twentieth Sunday after Trinity, the trial took place in the Parish Church at Wittenberg.
At the conclusion of the sermon f220 Luther addressed the congregation, stating that one must be sure of doing God's will in beginning or ordering anything new, and that since he had received many letters petitioning for such an Order in German and had been pressed by the temporal powers for it, he could no longer make excuses and must look upon it as God's will.
On Christmas Day, 1525, the new Order became the official Order for the The chief difference between this Order and the Formula missae of 1523 is its omission of the Gloria in excelsis after the Kyrie. The Roman liturgy provided for its omission during Advent and Lent. Bugenhagen in the Brunswick Order of 1528 prescribed it with the proviso that it "may be omitted at times." The Wittenberg Order of 1533 reintroduced it for festival days.
The musical notation is not given with this translation. It would be unintelligible for the modern reader without considerable adaptation. The service as written is choral throughout, including the Epistle and Gospel, and the musical text is written on a four line system, with change of key whenever the melody goes beyond the four lines. The Weimar Edition reproduces the original; a modernized version is given in the Berlin Edition and a further modification in adaptation to the English words would take us quite a distance from the original. It has never been determined just how much of the musical notation is Luther's own.
The Deutsche Messe is found in Weimar Ed. 19, 44ff.; Erl. Ed. 22, 226ff.; Berlin Ed. 7, 159ff.; Clemen Ed. 3, 294ff.
MARTIN LUTHER'S PREFACE In the first place, I want to make a request, in all kindness, and in God's name, too, that all who see this Order of Service or desire to adopt it, shall not impose it 'as a law or cause anyone's conscience to be distressed or bound by it, but shall use it in Christian freedom as they may please, as, where, when, and as long as conditions warrant or call for it. For we do not publish this with the intent of correcting anyone or legislating for him, but because there is clamor for German masses and services everywhere, and widespread lament and offense has been caused by the different usages in the new masses. For everyone is constructing his own: some with good intentions, others again with presumption, in order that they may shine as also having produced something new to prove that they are not ordinary leaders. Such is the fate of Christian freedom. Few use it save for their own pleasure or advantage, not for the honor of God and the welfare of the neighbor.
Although the exercise of such freedom is a matter for everyone's conscience and no one should seek to forbid or limit it, yet we must see to it that freedom is and shall ever be the servant of love and of the neighbor.
And where men take offense or are led astray by the differences in usage we are bound, in truth, to forego our freedom and, as far as possible, to seek the improvement of the people and not cause offense by what we do or omit to do. Since this external order of service may serve the neighbor and there is nothing here affecting matters of conscience before God, we should seek to be of one mind in Christian love, as St. Paul teaches, and, as far as feasible, have like usages and ceremonies, even as all Christians have the one Baptism and the one Sacrament; f221 nobody has received from God a special one of his own.
This is not to say that those who are already provided with a proper Order, or by God's grace can do better than I, shall abandon theirs and give place to ours. For it is not my thought that all Germany must immediately adopt our Wittenberg Order. It has never been so that all foundations, monasteries and parishes had a uniformity of observance. But it would be well if in every jurisdiction public worship were uniform and neighboring towns and villages observed the same ceremonies as the city. Nor should there be any constraint or reproof if in other jurisdictions they wished to observe the same ceremonies or make additions of their own. In short, we do not introduce any Order for the sake of those who already are
Christians. They do not need them, for one does not live for such things.
But they live for our sake, who are not yet Christians, that they may make Christians out of us. Their worship is in the spirit.
We need such Orders for those who either must still become Christians or need to be strengthened, since a Christian does not need Baptism, the Word or the Sacrament as a Christian, — it is all his, — but as a sinner.
They are needed must read, sing, preach, write and compose, and if it would and must be drilled and trained in the Scriptures and God's Word every day so that they may become familiar with the Scriptures, apt, wellversed and learned in them, enabled to defend their faith and in due time may teach others and help to increase the Kingdom of Christ. For their sake we must read, sing, preach, write and compose, and if it would help the matter along, I would have all the bells pealing, and all the organs playing, and let everything chime in that has a clapper. For this is the damnable thing in the papal services, that they have been changed into laws, works and merits to the utter destruction of faith.
Nor did they use them to educate the youth and the simple minded, to drill them in the Scriptures and God's Word, but became so enmeshed in them as to regard them as themselves useful and necessary for salvation. That is the devil himself. The ancients did not institute nor order them with such intentions.
There are three kinds of services and masses. First the Latin, which we have published under the title: Formula missae. f222
This service I do not wish hereby to abrogate or change. As it has been in use by us hitherto, so shall it remain available for use where and when it pleases us or occasion calls for it. For I would in no wise banish the Latin tongue entirely from the Service, for the youth is my chiefest concern. If I could bring it to pass and Greek and Hebrew were as familiar to us as the Latin, and offered as much good music and song, we would hold mass, sing and read on successive Sundays in all four languages, German, Latin,
I am not at all in sympathy with those who cling to one language and despise all others. I would rather train the youth and folks who could also be of service to Christ in foreign lands and able to converse with the natives there, in order to avoid the experience of the Waldensians in Bohemia, f223 who confined their faith to one language so completely, that they cannot speak correctly and intelligently with anyone, unless he first learn their language. This was not the method of the Holy Spirit at the beginning. He did not tarry until all the world came to Jerusalem and studied Hebrew, but gave manifold tongues for the office of the ministry, so that the apostles could preach wherever they went. I would rather follow this example. It is proper that the youth should be trained in many languages, for who knows how God may use them in time to come. For this our schools have been established.
The Second is the German Mass and Order of Service, with which we are concerned here and which should be introduced for the sake of the simple laymen. These two Orders of Service must be used publicly, in the churches, for all the people. For among them are many who do not believe and are not yet Christians. The greater part stands around and gapes, hoping to see something new, just as if we were holding a service among the Turks or the heathen in a public square or out in a field. For there is as yet no well-ordered and organized congregation here, in which the Christians could be ruled according to the Gospel. Our Service is a public provocation to faith and to Christianity.
The third kind of Service which a truly Evangelical Church Order should have would not be held in a public place for all sorts of people, but for those who mean to be real Christians and profess the Gospel with hand and mouth. They would record their names on a list and meet by themselves in some house in order to pray, read, baptize, receive the Sacrament and do other Christian works. In this manner those who do not lead Christian lives could be known, reproved, reclaimed, cast out or excommunicated, according to the rule of Christ in <401815>Matthew 18:15. f224 Here one could also establish a common benevolent fund among the Christians, which should be willingly given and distributed among the poor, according to the example of St. Paul, <470901>2 Corinthians 9:1. The many and elaborate chants would be unnecessary. There could be a short, appropriate Order for Baptism and the Sacrament and everything centered on the Word and Prayer and Love. There would be need of a good brief catechism on the Creed, the Ten Commandments and the Our Father. In short, if one had the people and persons who wanted to be Christians in fact, the rules and regulations could easily be supplied.
But as yet I neither can nor desire to begin, or to make rules for such a congregation or assembly. I have not yet the persons necessary to accomplish it; nor do I observe many who strongly urge it. If circumstances should force me to it and I can no longer refuse with a good conscience, I shall gladly do my part and help as best I may. In the meanwhile the two kinds of service mentioned must suffice and I shall publicly help to foster, in addition to the preaching, such services for all the people as shall train the youth and call and provoke others to faith, until the Christians who take the Word seriously, find themselves and become insistent. If I should begin it by myself, it may result in a revolt. For we
Germans are an untamed, crude, boisterous folk with whom one ought not lightly start anything except under the compulsion of a very great need.
Let us to it, in God's Name. First, the German Service needs an easily understood, plain, simple catechism. Catechism means instruction, in which heathen who want to be Christians are taught and directed in what they should believe, do, omit to do, and know in the Christian religion. For this reason beginners, who were admitted to such instruction and studied the Creed before they were baptized, were called Catechumenos. This instruction or direction I know not how to put in a clearer or better way than has been done since the beginning of Christendom and retained to our own day, namely in these three, the Ten Commandments, the Creed and the Our Father. These three contain, simply and briefly, about everything a Christian needs to know. This instruction must be given, as long as there is no special congregation, f225 from the pulpit at stated times or daily as may be needed, and repeated or read aloud evenings and mornings in the homes for the children and the servants, if we want to train them as Christians.
They should not merely learn to say the words by heart, as heretofore, but with each part they should be asked questions and give answer, what each part means and how they understand it. If everything cannot be covered at once, one part should be taken up and the next day another. For if the parents and guardians of youth will not take the pains to do this themselves or secure others to do it, there will never be a catechism, unless it should come to pass that separate congregations were organized, as stated above.
They should be questioned like this: What do you pray? Answer: The Our Father. What does it mean when you say, Our Father in heaven? Answer:
That God is not an earthly but a heavenly Father who would make us rich and blessed in heaven. What does this mean: Thy Name be hallowed?
Answer: That we should honor His Name and keep it from being profaned.
How is His Name dishonored and profaned? Answer: When we, who should be His children, live evil lives and teach and believe what is wrong.
And so on, what the Kingdom of God means; how it comes; what God's Will is; what Daily Bread means; etc.
So in the Creed; What do you believe? Answer: I believe in God the Father, to the end. Thereafter one part after the other as time permits, one part or two at once. For instance; What does it mean to believe in God the Father Almighty? Answer: It means to trust in Him with all the heart and with assurance to expect all grace, favor, help and comfort from Him in time and in eternity. What does it mean to believe in Jesus Christ His Son?
Answer: It means to believe in the heart that we would all be eternally lost if Christ had not died for us, etc.
Likewise in the Ten Commandments; one must ask, What does the first Commandment mean, the second, the third and the other Commandments?
These questions can be taken from our Betbuechlein f226 where the three chief parts are briefly explained, or one can follow his own method, until all
Christian teaching is summed up for the heart in two portions, as it were two pouches, which are faith and love. Faith's pouch may have two purses.
Into the one we put this, that we believe that through the sin of Adam we are all corrupt, sinners, and under condemnation, <450512>Romans 5:12,
<195107>Psalm 51:7. Into: the other purse we put this, that we are all saved through Jesus Christ from such corruption, sin and condemnation,
<450518>Romans 5:18, <430316>John 3:16. Love's pouch may also have two purses.
One shall contain this, that we should serve and do good to; everyone, even as Christ hath done for us, <451308>Romans 13:8; the other shall have this, that we should suffer and endure all kinds of evil with joy.
When a child begins to understand this, it should be encouraged to bring home Scripture texts from the sermons and repeat them at meal-time for the parents, as was formerly the custom with the Latin lesson. Then those texts should be put into the pouches and purses just as the Pfen-nige,
Groschen or Gulden are put into the pockets. For instance: let faith's pouch be the golden pouch. Into the first purse this text shall go,
<450512>Romans 5:12 Through one man's sin all men are sinners and have passed under condemnation. Also this one, <195107>Psalm 51:7. I was shapen in iniquity, and in sin did my mother conceive me. These are two Rhenish
Gulden f227 for this purse. The Hungarian Gulden f228 go into the other purse, as this text, <450425>Romans 4:25 Christ was delivered up for our trespasses and was raised again for our justification. Again, <430129>John 1:29
Behold the Lamb of God, that beareth the sin of the world. These are two precious Hungarian Gulden for that purse.
Let love's pouch be the silver pouch. Into the first purse shall go the texts concerning welldoing, such as <480513>Galatians 5:13 Through love be servants one to another. <402540>Matthew 25:40 What ye have done unto one of the least of these my brethren, ye have done unto Me. They would be two silver Groschen for that purse. Into the other purse shall go this text,
<400511>Matthew 5:11 Blessed are ye, when men shall persecute you for my sake. <581206>Hebrews 12:6 Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. These are two Schreckenberger f229 for that purse.
Let none think himself too wise for this and despise such child's play.
Christ, in order to train men, must needs become a man himself. If we wish to train children, we must become children with them. Would to God such child's play were widely practiced. In a short time we would have a wealth of Christian people, souls becoming rich in Scripture and the knowledge of God, until they would, of their own accord add more of such purses as Locos communes f230 and comprehend all Scripture in them. Otherwise things will remain as they have been, a daily going to church and a coming away again. For no one thinks that it makes any difference except for the time it takes. No one expects to learn anything there. A man listens to preaching three or four years and does not learn enough to give answer concerning one article of the Creed; this I know from daily experience.
Enough is written in the books, yes; but it has not been driven home to the hearts.
CONCERNING THE SERVICE Since the chief and greatest aim of any Service is to preach and teach God's Word, we have arranged for sermons and lessons as follows: For the holy day or Sunday we retain the customary Epistles and Gospels f231 and have three sermons. Early at five or six o'clock a few Psalms are chanted for Matins. A sermon follows on the Epistle of the day, chiefly for the sake of the servants, so that they too, may be cared for and hear God's Word, if perchance they cannot be present at the other sermons. After this an antiphon and the Te Deum or the Benedictus, alternately, concluding with the Lord's Prayer, Collect and Benedieamus Domino. f232
At the Mass, f233 at eight or nine o'clock there is preaching on the Gospel appointed for the day. At Vespers in the afternoon there is preaching before the Magnificat, on the Old Testament, taken in proper order. The customary Epistles and Gospels of the various days of the year are retained by us because there is nothing specially censurable in this custom. This is the arrangement at Wittenberg at the present time when many are here f234 who must learn to preach in the places where the system of Epistles and Gospels still is and may remain in vogue. Since in this matter we can be of service to others without loss to ourselves, we have made no change, without thereby implying any criticism of those who would take the complete books of the Evangelists in hand. This, we think, provides sufficient preaching and teaching for the layman; he who desires more, will find an abundance on the other days.
On Monday and Tuesday, early, we have a German lesson on the Ten Commandments, the Creed and the Lord's Prayer, Baptism and the Sacrament, so that these two days shall preserve the Catechism f235 and deepen its understanding. On Wednesday, early, again a German lesson for which the Evangelist Matthew has been appointed, so that the day shall be his very own, especially since he is an excellent evangelist for the instruction of the congregation, reports the great sermon of Christ on the mount, and strongly urges the exercise of love and good works. The Evangelist John, who is so mighty in teaching faith, has his own day, too, on Saturday afternoon at Vespers. In this way we have a daily study of two evangelists. Thursday and Friday bring us, early in the morning, the weekday lessons from the Epistles of the Apostles and the rest of the New
Testament. Thus enough lessons and sermons are appointed to give the Word of God free course among us. Then there are still the lectures given in the university for the scholars.
To exercise the boys and pupils in the Bible, this is done. Every day of the week they chant a few Psalms in Latin, before the Lesson, as customary at Matins hitherto. For we want to keep the youth in the knowledge and use of the Latin Bible, as was said above. f236 After the Psalms a chapter from the New Testament is read in Latin by two or three of the boys in succession, depending on its length. Another boy then reads the same chapter in German, for the exercise, and for the benefit of any layman who might be present. Thereupon they proceed with an antiphon to the German lesson mentioned above. After the lesson the whole assembly sings a German hymn, the Lord's Prayer is said secretly, the pastor or chaplain reads a collect, closing with the Benedicamus Domino f237 as usual.
At Vespers they chant a few of the Vesper Psalms in the same manner as heretofore in Latin with an antiphon, followed by a hymn, if one be available. Two or three of the boys, one after the other, again read a chapter in Latin from the Old Testament, or half a chapter, depending on the length. Another boy reads the same chapter in German, the Magnificat follows in Latin with an antiphon or hymn, the Lord's Prayer, said secretly, and the Collects with the Benedicamus. This is the daily week-day Service in the cities where there are schools.
THE SUNDAY SERVICE FOR THE LAITY We allow the vestments, altars, and candles to remain in use until they are used up or it pleases us to make a change. But we do not oppose anyone who would herein do otherwise. In the true Mass, however, of real
Christians, f238 the altar could not remain where it is and the priest would always face the people as doubtless Christ did in the last Supper. But let that await its own time.
To begin the Service we sing a hymn or a German Psalm in the first Tone f239 after this manner:
I will bless the Lord at all times: His praise shall continually be in my mouth. My soul shall make her boast in the Lord: The humble shall hear thereof and be glad, etc. f240
Then follows the Kyrie Eleison in the same Tone, three times and not nine times: f241 Kyrie Eleison. Christe Eleison. Kyrie Eleison.
Thereupon the priest reads a Collect in F faut in monotone f242 as follows:
Almighty God, Who art the protector of all who trust in Thee, without Whose grace nothing is strong, nothing is holy, increase and multiply upon us Thy mercy, that by Thy holy inspiration we may think the things that are right and by Thy power may perform the same, through Jesus Christ, our
Thereafter the Epistle in the eighth Tone, in the same key as the Collect:
The rules for this are these:
Period is the end of a sentence.
Colon is the part of a sentence.
Comma is the subdivision within the colon.
Rules for this chant:
Beginning. Comma. Second Comma. Colon. Period. Question. Finale. f244 Example: Thus writeth the holy Apostle Paul to the Corinthians. Dear
Brethren, Let a man so account of us as of the ministers of Christ and stewards of the mysteries of Christ, etc. f245 He should read the Epistle facing the people, but the Collect facing the altar. After the Epistle a German hymn is sting: Nun bitten wit den heiligen
Geist f246 or some other hymn by the full choir. Then he reads the Gospel in the fifth Tone, also facing the people.
The rules for chanting this are these:
Beginning. Comma. Second Comma. Colon. Period. Finale.
Comma. Second Comma. Colon. Period. Question. Finale.
Comma. Colon. Period. Question. Finale.
Example: The Gospel of the Fourth Sunday in Advent would be chanted as follows: Thus writeth St. John in his Gospel. This is the witness of John when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? Etc. f247
After the Gospel the whole congregation sings the Creed in German: Wir glauben all an einen Gott. f248 The sermon on the Gospel for the Sunday or festival day follows. If we had a German Postil f249 for the entire year, I think it would be best to direct that the sermon for the day, in whole or in part, should be read for the people out of the book, not only for the sake of the preachers who could not do any better, but also to prevent the rise of enthusiasts and sects. The homilies read at Matins f250 seem to indicate that once such was the custom. For unless spiritual knowledge and the Spirit Himself speak through the preachers (whom I do not wish hereby to limit, for the Spirit teaches better how to preach than all the postils and homilies), the final result will be that everyone preaches his own whims and instead of the Gospel and its exposition we shall again have sermons on blue ducks. f251
This is one of the reasons why we retain the Epistles and Gospels as they are given in the postils, — there are so few gifted preachers who are able to give a powerful and practical exposition of a whole evangelist or some other book of the Bible.
After the sermon shall follow a public paraphrase of the Lord's Prayer and admonition for those who want to partake of the Sacrament, after this or a better fashion:
Dear Friends of Christ. Since we are here assembled in the Name of the Lord to receive His holy Testament, I admonish you first of all to lift up your hearts to God to pray with me the Lord's Prayer, as Christ our Lord has taught us and has given comfortable promise that it shall be heard.
That God, our Father in heaven, may look with mercy on us, His needy children on earth and grant us grace so that His holy Name be hallowed by us and all the world through the pure and righteous teaching of His Word and the fervent love of our lives; that He would graciously turn from us all false doctrine and evil living whereby His precious Name is blasphemed and profaned.
That His Kingdom may come and be enlarged; that all transgressors, the sin-darkened, and those in the bonds of Satan's kingdom be brought to a knowledge of the true faith in Jesus Christ, His Son, and the number of Christians be increased.
That we may be strengthened by His Spirit to do His Will and suffer it to be done, both in life and in death, in good things and in evil, ever breaking, offering, slaying our own wills.
That He would also give us our daily bread, preserve us from avarice and gluttony, relying upon Him to grant us a sufficiency of all good things.
That He would forgive our debts as we forgive our debtors so that our heart may have a calm and joyful conscience before Him and no sin may frighten us nor make us afraid.
That He would not lead us into temptation but help us by His Spirit to subdue the flesh, despise the world and its ways and overcome the devil with all his wiles.
And finally, that He would deliver us from all evil, bodily, and spiritually, in time and in eternity.
All those who earnestly desire these things, will say, from their very hearts, Amen, believing without doubt that it is yea, and answered in heaven as Christ hath promised: Whatsoever things ye desire when ye pray, believe that ye shall receive them, and ye shall have them. Amen. Secondly, I admonish you in Christ, that ye look upon the Testament of Christ in true faith, above all having confident assurance in your hearts in the words by which Christ grants us His body and blood for the forgiveness of sins. That ye remember and give thanks to His boundless love, of which He gave proof when He redeemed us by His blood from God's wrath, sin, death, and hell, and thereupon take to yourselves externally the bread and wine, that is, His body and blood, as your guarantee and pledge. In His Name therefore, and according to His command, let us proceed by the use of His own words to the observance and administration of the Testament. f252
Whether such paraphrase and admonition should be read in the pulpit immediately after the sermon, or at the altar, I would leave to everyone's own decision. It seems as if the ancients did so in the pulpit, so that the custom still obtains to read General Prayers or to repeat the Lord's Prayer in the pulpit, but the former admonition has now become a Public
Confession. But in this way the Lord's Prayer together with a short exposition of it would be current among the people, and the Lord would be remembered, even as He commanded at the Supper.
I want to stress this point, however, that the paraphrase and admonition be made in previously determined and prescribed words or be formulated in some definite manner for the sake of the common people. We cannot have one man do it one way today and tomorrow another do it some other way, everybody showing his art and confusing the people, so that they can neither learn nor abide by anything. What chiefly matters is the teaching and guiding of the people. Here it is necessary therefore to limit our freedom and keep to one form of such paraphrase and admonition, particularly in one church or congregation by itself, if, to retain its liberty, it will not follow the form used by another.
The Office and Consecration follows in this wise: Example: Our Lord Jesus Christ, in the night in which He was betrayed, took bread; and when He had given thanks, He brake it and gave it to His disciples, saying, Take, eat; This is My Body, which is given for you; this do as oft as ye do it, in remembrance of Me.
After the same manner also, He took the cup, when He had supped, and said, Take and drink ye all of it, this is the Cup, a new Testament in My
Blood, which is shed for you for the remission of sins: this do, as oft as ye drink it, in remembrance of Me. f253 It seems to me that it would be in accord with the institution of the Lord's
Supper to administer the Sacrament f254 immediately after the consecration of the Bread, before the Cup is blessed, for both Luke and Paul say: He took the cup after they had supped, etc. f255 During the distribution of the Bread the German Sanctus could be sung, or the hymn, Gott sei gelobet, f256 or the hymn of John Hus: Jesus Christus unser Helland. f257 Then shall the Cup be blessed and administered; while the remainder of the hymns mentioned are sung, or the German Agnus Dei. f258 Let there be a chaste and orderly approach, not men and women with each other but the women after the men, wherefore they should also stand separately at allotted places. f259 What should be the attitude in respect to secret Confession, I have indicated in other writings and my opinion can be found in the We do not want to abolish the Elevation f261 but retain it because it goes well with the German Sanctus and signifies that Christ has commanded us to remember Him. For as the Sacrament is elevated in a material manner and yet Christ's body and blood are not seen in it, so He is remembered and elevated by the word of the sermon and is confessed and adored in the reception of the Sacrament. Yet it is all apprehended by faith, for we cannot see how Christ gives His body and blood for us and even now daily shows and offers it before God to obtain grace for us.
THE GERMAN SANCTUS F262 Isaiah, in a vision, saw the Lord Enthroned, amid a heavenly light outpoured, His garment's edge filled all the temple space,
The prophet's soul was filled with awe and grace.
Above the throne there stood two seraphim; Each had six wings, his view disclosed to him.
With two they kept their faces veiled from view And covered modestly their feet with two, While two served them in flight. To praise His name
They sang this hymn to God with loud acclaim:
Holy is God, the Lord of Sabaoth, Holy is God, the Lord of Sabaoth, Holy is God, the Lord of Sabaoth, His glory hath gone forth o'er all the earth.
The clamor of their voices shook the place, With haze and smoke the temple filled apace.
The Collect follows with the Benediction.
We give thanks to Thee, Almighty God, that Thou hast refreshed us with this Thy salutary gift; and we beseech Thee, of Thy mercy, to strengthen us through the same in faith toward Thee, and in fervent love toward one another; through Jesus Christ, our Lord. Amen. f263
The Lord bless thee and keep thee.
The Lord make His face shine upon thee, and be gracious unto thee.
The Lord lift up His countenance upon thee, and give thee peace.
Exercitation or Practice for the Intoning In order to increase proficiency in intoning and greater familiarity with the colons, commas, and similar pauses, I add another illustration. Some one else may choose another.
Thus writeth St. Paul, the holy apostle of Jesus Christ to the Corinthians:
Let a man so taunt of us, as of the ministers of Christ, and stewards of the mysteries of God. f264 Hear the Holy Gospel. Thus saith Jesus Christ to His disciples: No man can serve two masters, for either he will hate the one and love the other; or else he will hold to the one and despise the other. f265
This is what I have to say concerning the daily Service and the teaching of God's Word, which is primarily for the training of the young and the encouragement of the simple-minded; for they who come out of curiosity and the desire for new things will soon tire of it and become indifferent.
This has been the case with the Latin services; there was singing and reading in the churches every day and yet the churches remained bare and empty. It is beginning to be so in the German services, too. Therefore, it is best to plan the services in the interest of the young and such of the simpleminded as may happen to come. With all others, neither law nor order, admonition or urging will help: let them go, so that they may grant and consent to the things in the service, which they dislike and are unwilling to do. God is not pleased with forced service; it is hopeless and in vain.
On festivals like Christmas, Easter, Pentecost, St. Michael's Day, Purification, f266 and the like, we must continue with the Latin services until enough German hymns become available for them. This work is only in its beginning: not everything required for it is ready. But it is needful to know how we should and could have a uniform usage, so that the differences in usage may be regulated and restrained.
Lent, Palm Sunday and Holy Week are continued, not to force anyone to fast, but to retain the Passion History and the Gospels appointed for that season. Not in such fashion, however, that we still have the Lenten Veil, f267 Throwing of Palms, f268 Veiling of Pictures, f269 and whatever else of such trickery there is; nor do we continue the singing of four Passions, or preaching on the Passion for eight hours on Good Friday. Holy Week shall be like any other week save that the Passion History be explained every day for an hour, throughout the week or on as many days as may be desirable, and that the Sacrament be given to everyone who des/res it. For among Christians the whole service should center in the Word and In short, this or any other Order shall be so used that whenever it becomes an abuse, it shall be straightway abolished and replaced by another, even as King Hezekiah put away and destroyed the brazen serpent, made by command of God Himself, because the children of Israel made an abuse of it. The Orders must serve for the improvement of faith and love and not cause any injury to faith. If they no longer serve their purpose, they are already dead and gone, of no value whatever; just as a good coin, when counterfeited, is cancelled and changed because of the abuse, or as new shoes become old and uncomfortable and are worn no longer but are thrown away and new ones bought. An Order is an external thing, no matter how good it is, it can be abused. Then it is no longer an Order but a Disorder. No Order exists, therefore, or is of any value, in and by itself, as the Papal Orders were held to be until now; but the life, worth, power and virtue of any Order is in its proper use; otherwise it is utterly worthless and good for nothing.
God's Spirit and grace be with us all. Amen.