In the Lutheran use, from the Sanctus onward the liturgy consists of common forms that do not vary as do the propers of the day. There may be two or three options regarding post-Communion collects; but the variations are still of the common.
Deferring to Fr. Eckardt's Liturgical Seminar, I will offer a few alternatives to his remarks on the remaining portions of the Liturgy.
Concerning the Sanctus, I am in agreement. It is good to note that he recommends a low bow during the Seraphic ascription (Holy, holy, holy,...), and indicates an erect posture during the Hosanna. Again, a slight bow is made at Blessed is He...., and erect again for the final Hosanna. In many places it seems to be the custom to retain a bowed posture until the beginning of the Blessed is He.... To me, this is akin to shouting "Hurrah!" while maintaining a submissive posture.
Concerning the Our Father, Luther and St. Gregory aside, I may not fully agree that the Our Father has a consecratory nature. As for Piepkorn's discouragement of ringing bells (ie. the Prayer Bell) during its recitation, Rubrics for the Ringing of Tower Bells directs that "The bell shall be rung throughout the praying of the Lord's Prayer in Divine Worship at whatever place in the Liturgy or Orders it may be said, Whether morning or evening, Sunday or weekday."
I do, however, lament the post-Vatican II change that gave the Our Father to the entire congregation, at least during the Mass and the Baptismal rite. If the Lord's Prayer does have a consecratorial (or blessing) aspect, it seems strange to have the entire congregation participate in this consecration or blessing. However, I can imagine the reaction if we would "remove" the Lord's Prayer from the general congregation and restore the former use of The Lutheran Hymnal.
From this point on, the remainder of the Liturgy does not vary. The only variables are the ceremonies attached to these stages of the Liturgy. The Verba, the Pax, the Agnus Dei, distribution and post-distribution remain the same. The Ablutions may be taken at the altar or may done in the sacristy after Mass. The Nunc Dimittis and post-Communion collect remain unchanging, with established exceptions.
At this point I would ask for your comments on two points.
1. I have a copy of Propers of the Service for the Church Year, set to Gregorian Psalm-Tones, by Albert Olai Christensen and Harold Edward Schuneman. These are based upon the Common Service Book, and was published by H. W. Gray Company, date not available.
When/why did Lutherans discontinue the use of the Proper Offertories, especially for Sundays?
2. When/why did Lutherans discontinue the use of Proper Post-Communion Collects, especially for Sundays? I know that the proper post-Communions for Saint's days tend to be sacrificial in nature; but the Sunday collects are generally oriented to the Gospel of the day.
I await your comments.
Wednesday, January 02, 2008
Sunday, December 30, 2007
The Announcement of Movable Feasts at Epiphany
On Epiphany, after the reading of the Gospel, the traditional announcement of the movable holy days of the church year may be made in the following form:
"Dearly beloved brethren, ye shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:
January 20th is Septuagesima Sunday.
On February 6th, Ash Wednesday begins the most holy season of Lent.
On March 23rd, we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.
May 1st is the Feast of the Ascension of Our Lord Jesus Christ.
May 11th is the Feast of Pentecost.
November 30th is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."
"Dearly beloved brethren, ye shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:
January 20th is Septuagesima Sunday.
On February 6th, Ash Wednesday begins the most holy season of Lent.
On March 23rd, we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.
May 1st is the Feast of the Ascension of Our Lord Jesus Christ.
May 11th is the Feast of Pentecost.
November 30th is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."
Wednesday, December 12, 2007
The Preface and Proper Preface.
Others, especially Fr. Eckardt on his Liturgy Seminar, have addressed the Hymn of the Day, the Sermon, the Prayer of the Church and the Offertory. I will move directly to the Preface and Proper Preface.
The text of the Preface presents a curiosity.
In Latin, it reads Vere dignum et justum est, aquum et salutare,...
In German, it reads Es ist in Wahrheit würdig und recht, billig und heilsam,... or Wahrhaft würdig und recht, billig und heilsam ist es,...
All of the Englich liturgies with which I am familiar render this It is truely meet (good), right and salutary,... I welcome your comments on this point.
Concerning the Proper Preface, I offer the following:
I do agree with Fr. Eckardt that the Proper Prefaces for the seasons have suffered lack of uniformity. I disagree with Fr. Eckardt regarding the divisions of the lengthy Trinity season. Although sub-dividing Trinity Tide into St. John's Tide, St. Laurence Tide, and Michaelmas Tide, may have historic precedent, it has not been done since 1570. In addition, the trend to number Sundays after (in) St. John's Tide and St. Laurence Tide and after Michaelmas, seems innovative.
The seasonal Proper Prefaces also suffer when, following the understanding that every Sunday is a little Easter, a proper Sunday preface with Easter overtones is used during Trinity Tide whenever the historic preface seems to have been suppressed.
I have listed the historic Proper Prefaces, including a few that do not appear in TLH, in the Orde Missae on LexOrandi.
Here again, I welcome your comments.
The text of the Preface presents a curiosity.
In Latin, it reads Vere dignum et justum est, aquum et salutare,...
In German, it reads Es ist in Wahrheit würdig und recht, billig und heilsam,... or Wahrhaft würdig und recht, billig und heilsam ist es,...
All of the Englich liturgies with which I am familiar render this It is truely meet (good), right and salutary,... I welcome your comments on this point.
Concerning the Proper Preface, I offer the following:
I do agree with Fr. Eckardt that the Proper Prefaces for the seasons have suffered lack of uniformity. I disagree with Fr. Eckardt regarding the divisions of the lengthy Trinity season. Although sub-dividing Trinity Tide into St. John's Tide, St. Laurence Tide, and Michaelmas Tide, may have historic precedent, it has not been done since 1570. In addition, the trend to number Sundays after (in) St. John's Tide and St. Laurence Tide and after Michaelmas, seems innovative.
The seasonal Proper Prefaces also suffer when, following the understanding that every Sunday is a little Easter, a proper Sunday preface with Easter overtones is used during Trinity Tide whenever the historic preface seems to have been suppressed.
I have listed the historic Proper Prefaces, including a few that do not appear in TLH, in the Orde Missae on LexOrandi.
Here again, I welcome your comments.
Friday, November 16, 2007
The Nicene Creed
The Nicene Creed is the only creed confessed during the Mass. The historic rubric omits the Creed "on ferias, and even on many saints days." It is, however, always said on Sundays, and on many principle feasts.
The use of the Anathasian Creed on Trinity Sunday, in place of the Nicene Creed, is contrary to this rubric. In this case, the Anathanasian Creed may be used a the first (OT) reading. Otherwise, it is properly used as a reading at Matins on Trinity Sunday.
The historic rite places the sermon or homily between the Gospel and the Creed. Common usage places the Creed immediately after the Gospel. I would suggest that the placement of the Creed is a matter of local custom.
Since the Gloria in Excelsis, the Creed and the Sanctus share a common dignity; the rubrics direct that everyone faces the (liturgical) East when the Creed is recited.
In those places where the Creed follows immediately upon the Gospel, especially when the Gospel has been read in procession, it is contrary to the rubrics to intone the Creed while the procession is returning to the altar, and while the celebrant is facing the congregation. The sub-deacon returns the book to the celebrant. After the ministers have returned to their usual places, only then it the Creed to be intoned.
The use of the Anathasian Creed on Trinity Sunday, in place of the Nicene Creed, is contrary to this rubric. In this case, the Anathanasian Creed may be used a the first (OT) reading. Otherwise, it is properly used as a reading at Matins on Trinity Sunday.
The historic rite places the sermon or homily between the Gospel and the Creed. Common usage places the Creed immediately after the Gospel. I would suggest that the placement of the Creed is a matter of local custom.
Since the Gloria in Excelsis, the Creed and the Sanctus share a common dignity; the rubrics direct that everyone faces the (liturgical) East when the Creed is recited.
In those places where the Creed follows immediately upon the Gospel, especially when the Gospel has been read in procession, it is contrary to the rubrics to intone the Creed while the procession is returning to the altar, and while the celebrant is facing the congregation. The sub-deacon returns the book to the celebrant. After the ministers have returned to their usual places, only then it the Creed to be intoned.
Wednesday, November 14, 2007
The Holy Gospel
Before the reading of the Gospel, the deacon kneels at the center of the altar and asks for a blessing. The celebrant blesses him saying, The Lord be in your heart and on your lips, that you may worthily and rightly proclaim his holy Gospel, in the name of the Father, and of the Son + , and of the Holy Spirit. Amen.
The sub-deacon and deacon go to the place where the Gospel is to be read. The deacon carries the book, then gives it to the sub-deacon to hold while he reads. The usual manner of announcing the Gospel is The Holy Gospel according to St. ______, the ____ chapter. As the deacon begins this announcement, he makes the sign of the cross with his right thumb upon the first word of the text. As he continues, he makes the same sign, in the same manner, upon his forehead, his lips and his breast.
Another manner of announcing the Gospel is The Holy Gospel of our Lord and Savior Jesus Christ according to St. _____. In the historic rite, the gospel is announced as either The beginning of... or The continuation of... the Gospel according to St. ____.
Historically, before the Gospel is announced, the deacon intones The Lord be with you. And the congregation responds And with your Spirit. The Gospel is then announced in the usual manner, to which the congregation responds Glory be to you, O Lord. At the conclusion of the reading, the congregation responds Praise be to you ,O Christ.
It would not be inappropriate to conclude the reading by saying The Gospel of the Lord. (Notice that this phrase is not preceded by This is.)
Historically, when the book is returned to the celebrant, he prays (in a low voice) By the words of the Gospel may our sins be purged away.
The sub-deacon and deacon go to the place where the Gospel is to be read. The deacon carries the book, then gives it to the sub-deacon to hold while he reads. The usual manner of announcing the Gospel is The Holy Gospel according to St. ______, the ____ chapter. As the deacon begins this announcement, he makes the sign of the cross with his right thumb upon the first word of the text. As he continues, he makes the same sign, in the same manner, upon his forehead, his lips and his breast.
Another manner of announcing the Gospel is The Holy Gospel of our Lord and Savior Jesus Christ according to St. _____. In the historic rite, the gospel is announced as either The beginning of... or The continuation of... the Gospel according to St. ____.
Historically, before the Gospel is announced, the deacon intones The Lord be with you. And the congregation responds And with your Spirit. The Gospel is then announced in the usual manner, to which the congregation responds Glory be to you, O Lord. At the conclusion of the reading, the congregation responds Praise be to you ,O Christ.
It would not be inappropriate to conclude the reading by saying The Gospel of the Lord. (Notice that this phrase is not preceded by This is.)
Historically, when the book is returned to the celebrant, he prays (in a low voice) By the words of the Gospel may our sins be purged away.
Tuesday, November 13, 2007
The Old Testament/Epistle
In the historic Western rite, it is the norm to have only two readings at Mass. The first reading may be from the OT, the Epistles, the Acts of the Apostles or the Revelation. The use of three readings, as is common today, is derived from the Masses of the Ember Days. The Ember Days are the historic days for ordinations; therefore, additional readings were included in these Masses.
I agree with Fr. Eckardt that Piepkorn's declaration that the first reading must always be called "the Epistle" is confusing. This is also at odds with the historic rite. Unless the reading is from the epistles, it is referred to as a reading or lesson.
The OT/Epistle is read by the sub-deacon. Before reading, the sub-deacon receives a blessing from the celebrant. Unlike the deacon at the Gospel, the sub-deacon does not request a blessing. The celebrant, without saying anything, blesses the sub-deacon with the sigh of the cross.
I agree with Fr. Eckardt that Piepkorn's declaration that the first reading must always be called "the Epistle" is confusing. This is also at odds with the historic rite. Unless the reading is from the epistles, it is referred to as a reading or lesson.
The OT/Epistle is read by the sub-deacon. Before reading, the sub-deacon receives a blessing from the celebrant. Unlike the deacon at the Gospel, the sub-deacon does not request a blessing. The celebrant, without saying anything, blesses the sub-deacon with the sigh of the cross.
Tuesday, October 30, 2007
The Salutation & Collect
Concerning the Salutation and Collect, I agree with Fr. Eckardt's remarks in his Liturgy Seminar blog. The gestures made at the salutation are quite appropriate when there are assisting ministers at the altar.
I would add the following to his remarks regarding the Collect: If a commemoration is made of another feast, the collect of that feast is added after the collect of the day. A description of commemorations is posted at LexOrandi.
I would add the following to his remarks regarding the Collect: If a commemoration is made of another feast, the collect of that feast is added after the collect of the day. A description of commemorations is posted at LexOrandi.
Tuesday, October 23, 2007
The Kyrie & Gloria in Excelsis
The celebrant stands at the midst of the altar, facing it, and sings (or speaks) the Kyrie with the congregation.
The Latin rite continued to sing the Kyrie in Greek. Historically, this is one of only two places where Greek has been retained in the Latin rite. The other is the use of Greek and Latin at the Tres Hagion in the Good Friday liturgy.
We are accustomed to singing the Kyrie in a three-fold manner. It may also be sung in a nine-fold manner. In this form, the "Lord, have mercy...," is sung three times; "Christ, have mercy..., three times; and "Lord, have mercy...," three times.
If sung or spoken in either the three-fold or nine-fold manner, the petitions may be sung in alternation with the celebrant.
The Gloria in Excelsis is also intoned by the celebrant at the midst of the altar.
The Gloria, the Creed and the Sanctus enjoy equal status in the liturgy. When Mass is celebrated with the assistance of a deacon and sub-deacon, the rubrics indicate that these ministers move to stand beside the celebrant at the altar when they are sung. At all other times these ministers remain in their appointed places.
The historic rite indicates that the Gloria in Excelsis is to be sung at all Masses, excluding only those which are celebrated in violet or black vestments.
The Latin rite continued to sing the Kyrie in Greek. Historically, this is one of only two places where Greek has been retained in the Latin rite. The other is the use of Greek and Latin at the Tres Hagion in the Good Friday liturgy.
We are accustomed to singing the Kyrie in a three-fold manner. It may also be sung in a nine-fold manner. In this form, the "Lord, have mercy...," is sung three times; "Christ, have mercy..., three times; and "Lord, have mercy...," three times.
If sung or spoken in either the three-fold or nine-fold manner, the petitions may be sung in alternation with the celebrant.
The Gloria in Excelsis is also intoned by the celebrant at the midst of the altar.
The Gloria, the Creed and the Sanctus enjoy equal status in the liturgy. When Mass is celebrated with the assistance of a deacon and sub-deacon, the rubrics indicate that these ministers move to stand beside the celebrant at the altar when they are sung. At all other times these ministers remain in their appointed places.
The historic rite indicates that the Gloria in Excelsis is to be sung at all Masses, excluding only those which are celebrated in violet or black vestments.
Wednesday, October 17, 2007
Incensing the Altar
When Mass is celebrated more solemnly, it is customary to incense the altar during the Introit. This may be done while the choir is singing the Introit, or after the celebrant has finished singing the Introit.
A diagram showing the method of incensing the altar can be found in a variety of liturgical books. There is one method for incensing an altar that is against the East wall, and another for a free standing altar. The difference being that the celebrant walks completely around the free standing altar.
Assuming that incense will also be used at the Offertory, only the celebrant is incensed at this time. The celebrant, other ministers and the people are incensed at the offertory.
A diagram showing the method of incensing the altar can be found in a variety of liturgical books. There is one method for incensing an altar that is against the East wall, and another for a free standing altar. The difference being that the celebrant walks completely around the free standing altar.
Assuming that incense will also be used at the Offertory, only the celebrant is incensed at this time. The celebrant, other ministers and the people are incensed at the offertory.
Friday, September 28, 2007
The Preparation & the Introit
The Preparation is actually not a part of the Mass liturgy. If it the custom of the parish to use a separate Confessional Service before Mass, it need not be included.
The Introit is the beginning of the Mass liturgy. According to the historic Western use, the Introit is not begun until the celebrant and ministers have come to the altar. Having made the customary reverence - the celebrant kisses the alter at the midst, and the deacon where he stands at the right of the celebrant - the celebrant (or Kantor, or choir) intones the Introit of the day.
Although local customs may vary, beginning the Introit only after the ministers arrive at the altar is to be preferred, especially if it is customary to incense the altar during the Introit. Everyone will already be in place, able to complete the incensing while the Introit is being sung.
The Introit is the beginning of the Mass liturgy. According to the historic Western use, the Introit is not begun until the celebrant and ministers have come to the altar. Having made the customary reverence - the celebrant kisses the alter at the midst, and the deacon where he stands at the right of the celebrant - the celebrant (or Kantor, or choir) intones the Introit of the day.
Although local customs may vary, beginning the Introit only after the ministers arrive at the altar is to be preferred, especially if it is customary to incense the altar during the Introit. Everyone will already be in place, able to complete the incensing while the Introit is being sung.
Thursday, September 27, 2007
The Invocation
The Augsburg Confession states that Lutherans have retained the Mass and the usual ceremonies, insofar as doing so does not compromise the Gospel. Here, then, we begin a step-by-step review of the Mass according to the Lutheran rite. Please note that the ad Orientem position is presupposed in all cases.
The historic rite begins the Mass with this rubric: "The priest, standing at the foot of the alter-steps, and signing himself with the sign of the holy Cross, begins...: In nomine Patris...."
A contemporary usage that has the celebrant facing the congregation and signing them (in the form of a blessing) is contrary to the historic understanding that the priest (and people) are hereby invoking the blessing of the Holy Trinity upon themselves and their participation in the Mass.
(I am curious as to the source and interpretation of this innovation in the Liturgy.)
The historic rite begins the Mass with this rubric: "The priest, standing at the foot of the alter-steps, and signing himself with the sign of the holy Cross, begins...: In nomine Patris...."
A contemporary usage that has the celebrant facing the congregation and signing them (in the form of a blessing) is contrary to the historic understanding that the priest (and people) are hereby invoking the blessing of the Holy Trinity upon themselves and their participation in the Mass.
(I am curious as to the source and interpretation of this innovation in the Liturgy.)
Wednesday, September 19, 2007
The First Divergence
To paraphrase The Bard, "What's in a word? A word with any other twist would mean the same." (May The Bard forgive me!)
As hymnals have come and gone, we have been bombarded by a constant decaying of the (American) English language. We have equivalent language, politically correct language, theologically neutral language, can't-offend-anyone language, doesn't-say-anything language....and the goes on and on.
This post was published on "The New Liturgical Movement" site, a Roman Catholic site devoted to the historic liturgy, etc. You are encouraged to read it. To do so, click on the title header of this post.
I await your comments.
As hymnals have come and gone, we have been bombarded by a constant decaying of the (American) English language. We have equivalent language, politically correct language, theologically neutral language, can't-offend-anyone language, doesn't-say-anything language....and the goes on and on.
This post was published on "The New Liturgical Movement" site, a Roman Catholic site devoted to the historic liturgy, etc. You are encouraged to read it. To do so, click on the title header of this post.
I await your comments.
Tuesday, September 18, 2007
A New Beginning
Ever since the completion of the Second Vatican Council, the non-Roman churches (e.g. Lutheran) have copied many of the directives established for the Novus Ordo. These include such things as adopting a three-year lectionary, modern (inclusive) languare, revisions of the historic calendar, and departures from the historic ordinary or the Mass.
The Augsburg Confession plainly states that the Lutheran Church has continued to celebrate the Mass, including all usual ceremonies, omitting only those things which would compromise the Gospel. Here, it should be noted, that the historic Mass of the Lutheran Church predates the revisions set forth by the Council of Trent and the Second Vatican Council.
Following this post, this blog will begin a review of the historic form of the Mass as retained by the Augsburg Confession. Innovations will be dismissed. The historic order and ceremony will be clarified, Questions regarding language will be resolve. Conformity to the Confessions will be encouraged.
But be warned, this blog will always be from the Confessional Lutheran perspective. Some sacred cows may be led to the slaughter. Modernism will surely be disparaged. Do-It-Yourself liturgies and Praise Services will be given no quarter. There may be brief divergences to related topics. Your participation in this blog is respectfully requested. Your comments will be welcomed.
The Augsburg Confession plainly states that the Lutheran Church has continued to celebrate the Mass, including all usual ceremonies, omitting only those things which would compromise the Gospel. Here, it should be noted, that the historic Mass of the Lutheran Church predates the revisions set forth by the Council of Trent and the Second Vatican Council.
Following this post, this blog will begin a review of the historic form of the Mass as retained by the Augsburg Confession. Innovations will be dismissed. The historic order and ceremony will be clarified, Questions regarding language will be resolve. Conformity to the Confessions will be encouraged.
But be warned, this blog will always be from the Confessional Lutheran perspective. Some sacred cows may be led to the slaughter. Modernism will surely be disparaged. Do-It-Yourself liturgies and Praise Services will be given no quarter. There may be brief divergences to related topics. Your participation in this blog is respectfully requested. Your comments will be welcomed.
Monday, January 01, 2007
Announcing the Movable Feasts
The Christmas Season ends with the celebration of the Epiphany on January 6. Because the remainder of the Church Year is established by the movable date of Easter, it is customary to announce the Movable Feasts after the proclamation of the Holy Gospel on Epiphany. Paul H. D. Lang, (Ceremony and Celebration, p. 159, Concordia Publishing House, St. Louis, MO, 1965)suggests the following form:
"Dearly beloved brethren, you shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:
February 4th is Septuagesima Sunday.
On February 21st Ash Wednesday begins the most holy season of Lent.
On April 8th we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.
May 17th is the Feast of the Ascension of Our Lord Jesus Christ.
May 27th is the Feast of Pentecost.
December 2nd is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."
"Dearly beloved brethren, you shall know that as we have rejoiced in the Birth of our Lord Jesus Christ, so there is announced to you by the mercy of God the joyous observance of the Resurrection of the same our Savior:
February 4th is Septuagesima Sunday.
On February 21st Ash Wednesday begins the most holy season of Lent.
On April 8th we shall celebrate with great rejoicing the holy Easter Festival of our Lord Jesus Christ.
May 17th is the Feast of the Ascension of Our Lord Jesus Christ.
May 27th is the Feast of Pentecost.
December 2nd is the First Sunday in the Advent of Our Lord Jesus Christ, to Whom be honor and glory, world without end. Amen."
Monday, December 04, 2006
Advent IV and Christmas Eve
This year The Vigil of the Nativity of Our Lord (Christmas Eve) falls on the Fourth Sunday of Advent. Since these two days concur, the historic rubrics direct that the Mass of Christmas Eve is celebrated and Sunday is commemorated by adding the Collect for Advent IV after the Collect for Christmas Eve.
Roman and Anglican sources provide the following:
This Mass is celebrated in Violet vestments and the Gloria in Excelsis is not sung.
Introit: Exodus 16. Psalm 24.
Today you shall know that the Lord will come and deliver you: and in the morning you shall see the glory of the Lord. Ps. The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein. Glory be to the Father....
Collect: (From TLH, Other Collects for the Season of Advent)
O God, who dost gladden us with the early (yearly) anticipation of our redemption, grant that we who now joyfully receive Thine only-begotten Son as our Redeemer may also behold Him without fear when He cometh as our Judge; who liveth, etc.
The Collect for Advent IV is then said to commemorate the Sunday.
Epistle: Romans 1:1-6
Gradual: (Exodus 16)
Today ye shall know that the Lord will come and deliver you: and in the morning ye shall see the glory of the Lord. Ps. 80 Give ear, O Shepherd of Israel: Thou that leadest Joseph like a flock: thou that dwellest between the cherubim, shine forth before Ephraim and Benjamin and Manasseh.
Alleluia, alleluia. Tomorrow the iniquity of the earth shall be done away: and the Savior of the world shall reign over us. Alleluia.
Gospel: St. Matthew 1:18-21
Lamentably, Lutheran service books do not include propers for a Mass on Christmas Eve. Even the listings of Epistles and Gospels for Sundays and various Feasts found in early twentieth century German Bibles do not include Christmas Eve. I do not know if the LSB has corrected this omission.
Roman and Anglican sources provide the following:
This Mass is celebrated in Violet vestments and the Gloria in Excelsis is not sung.
Introit: Exodus 16. Psalm 24.
Today you shall know that the Lord will come and deliver you: and in the morning you shall see the glory of the Lord. Ps. The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein. Glory be to the Father....
Collect: (From TLH, Other Collects for the Season of Advent)
O God, who dost gladden us with the early (yearly) anticipation of our redemption, grant that we who now joyfully receive Thine only-begotten Son as our Redeemer may also behold Him without fear when He cometh as our Judge; who liveth, etc.
The Collect for Advent IV is then said to commemorate the Sunday.
Epistle: Romans 1:1-6
Gradual: (Exodus 16)
Today ye shall know that the Lord will come and deliver you: and in the morning ye shall see the glory of the Lord. Ps. 80 Give ear, O Shepherd of Israel: Thou that leadest Joseph like a flock: thou that dwellest between the cherubim, shine forth before Ephraim and Benjamin and Manasseh.
Alleluia, alleluia. Tomorrow the iniquity of the earth shall be done away: and the Savior of the world shall reign over us. Alleluia.
Gospel: St. Matthew 1:18-21
Lamentably, Lutheran service books do not include propers for a Mass on Christmas Eve. Even the listings of Epistles and Gospels for Sundays and various Feasts found in early twentieth century German Bibles do not include Christmas Eve. I do not know if the LSB has corrected this omission.
The Great O Antiphons
The greater antiphons at the Magnificat are begun on December 17,
and are said , each on its day, until the day before the vigil of Christmas. If
a feast is celebrated, they are said after the collect of the feast, for a
commemoration of Advent.
These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of theseversified antiphons.They can be found in English
and in verse form at the Lexrandi web site.
December 17
O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.
December 18
O Adonai, et Dux domus Israel, qui Moysi in igne flammae furi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in bracchio extendo.
December 19
O radix Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.
December 20
O clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.
December 21
O Oriens, speldor lucis aeternae, et sol iustitae: veni, et illumina sedentes in tenebris, et in umbra mortis.
December 22
O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
December 23
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos, Domine Deus noster.
and are said , each on its day, until the day before the vigil of Christmas. If
a feast is celebrated, they are said after the collect of the feast, for a
commemoration of Advent.
These antiphons are best known in the form of the hymn Veni Immanuel. Lutheran Worship, hymn 31, includes all seven of theseversified antiphons.They can be found in English
and in verse form at the Lexrandi web site.
December 17
O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.
December 18
O Adonai, et Dux domus Israel, qui Moysi in igne flammae furi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in bracchio extendo.
December 19
O radix Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.
December 20
O clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.
December 21
O Oriens, speldor lucis aeternae, et sol iustitae: veni, et illumina sedentes in tenebris, et in umbra mortis.
December 22
O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
December 23
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos, Domine Deus noster.
Thursday, November 23, 2006
LSB Calendar
I am beginning to understand the sentiment of the author quoted in my first post where it was suggested that "Lutheranism has no actual lex orandi (all in the name of "liberty," of course)."
Many have sung the praises of the newly released Lutheran Service Book. Others have been less kind in their comments. I have followed the development of the LSB; but I have not yet formed a definitive opinion of it.
Traditionalist that I am, the first thing that I look at is the calendar. There is nothing unexpected in the LSB as far as the Sundays and Seasons are concerned, unless you want to quibble about Sundays of or after Easter. I am more interested in the Feasts, Festivals and Commemorations listed in the calendar.
The LSB enumerates 35 Feasts and Festivals; the titles, in several cases, having been modified from their traditional forms:
March 19, "St. Joseph, Spouse of the Blessed Virgin Mary," is now captioned "Joseph, Guardian of Jesus." Was Joseph, as the spouse of the BVM, not de facto the guardian of Our Lord?
The Visitation, historically (and in the 1 year Lectionary) falls on July 2. The 3 year Lectionary moves it to May 31. Why should the version of the Lectionary take precedence over the traditional date of this feast?
August 29 has traditionally been titled "The Beheading of John the Baptist." Have we become so squeamish that "Martyrdom" must be used to sanitize "Beheading"?
October 23, "St. James of Jerusalem, Brother of Jesus and Martyr," is assigned an individual commemoration in addition to being traditionally paired with St. Philip on May 1. Why?
When LSB lists Commemorations; I have even more questions.
Historically, the Western (Latin) Rite commemorates saints of the Old Testament only by exception; and then, usually only in particular calendars of religious orders. The primary exception to this rule is the commemoration in the universal calendar of the Holy Machabees, Martyrs, on August 1.
Understanding that it is beneficial to remember the saints, the LSB presents a mixed message. In the listing of Feasts and Festivals, the saints celebrated are accorded the title of "St." before their names. This honorific is omitted in the listing of Commemorations of those whom the Church has always recognized as saints. Then, too, the LSB does not place 19 commemorations on their traditional dates; and in three cases combines several saints, each of whom have their own assigned date in the historic calendar, into one unified commemoration.
With the exception of Fr. Martin Luther, fittingly commemorated on February 18; it would seem more appropriate to commemorate all of the Reformation fathers collectively on the Festival of the Reformation.
But what I find to the most curious is the inclusion of Emperors (Christian Rulers), Artists, Kantors, Father Confessors, Ecumenical Councils, latter day Pastors, Faithful Women and others not commonly commemorated. With "so great a cloud of witnesses," why is there a need to improve upon the wisdom of the past?
Many have sung the praises of the newly released Lutheran Service Book. Others have been less kind in their comments. I have followed the development of the LSB; but I have not yet formed a definitive opinion of it.
Traditionalist that I am, the first thing that I look at is the calendar. There is nothing unexpected in the LSB as far as the Sundays and Seasons are concerned, unless you want to quibble about Sundays of or after Easter. I am more interested in the Feasts, Festivals and Commemorations listed in the calendar.
The LSB enumerates 35 Feasts and Festivals; the titles, in several cases, having been modified from their traditional forms:
March 19, "St. Joseph, Spouse of the Blessed Virgin Mary," is now captioned "Joseph, Guardian of Jesus." Was Joseph, as the spouse of the BVM, not de facto the guardian of Our Lord?
The Visitation, historically (and in the 1 year Lectionary) falls on July 2. The 3 year Lectionary moves it to May 31. Why should the version of the Lectionary take precedence over the traditional date of this feast?
August 29 has traditionally been titled "The Beheading of John the Baptist." Have we become so squeamish that "Martyrdom" must be used to sanitize "Beheading"?
October 23, "St. James of Jerusalem, Brother of Jesus and Martyr," is assigned an individual commemoration in addition to being traditionally paired with St. Philip on May 1. Why?
When LSB lists Commemorations; I have even more questions.
Historically, the Western (Latin) Rite commemorates saints of the Old Testament only by exception; and then, usually only in particular calendars of religious orders. The primary exception to this rule is the commemoration in the universal calendar of the Holy Machabees, Martyrs, on August 1.
Understanding that it is beneficial to remember the saints, the LSB presents a mixed message. In the listing of Feasts and Festivals, the saints celebrated are accorded the title of "St." before their names. This honorific is omitted in the listing of Commemorations of those whom the Church has always recognized as saints. Then, too, the LSB does not place 19 commemorations on their traditional dates; and in three cases combines several saints, each of whom have their own assigned date in the historic calendar, into one unified commemoration.
With the exception of Fr. Martin Luther, fittingly commemorated on February 18; it would seem more appropriate to commemorate all of the Reformation fathers collectively on the Festival of the Reformation.
But what I find to the most curious is the inclusion of Emperors (Christian Rulers), Artists, Kantors, Father Confessors, Ecumenical Councils, latter day Pastors, Faithful Women and others not commonly commemorated. With "so great a cloud of witnesses," why is there a need to improve upon the wisdom of the past?
Monday, November 06, 2006
A Clarification
In my introductory post, I expressed my disagreement with the excerpt I quoted from "Optional Orandi." I neglected, however, to clarify the nature of my disagreement.
"Lutheranism has a lex credendi (rule of faith) (Book of Concord) but no lex orandi (rule of prayer)."
There is no disagreement here; because we do not have a pan-Lutheran document such as the Book of Common Prayer or the Roman Missal to codify our rite. The AC XXIV clearly states that we (Lutherans) have retained the Mass and nearly all the usual ceremonies.
The primary cause of my disagreement lies in the following:
Anonymous [the first] suggests that Lutheranism has no defined lex orandi, because there is no definitive Liturgy. Anonymous [the second] states that Lutheranism fails to dogmatically define its rule of worship in the way of a received "holy tradition."
A reader of the introductory post reminded me that "While we do have Article XXIV, we do not have a more clearly defined rule of worship. This is not to blame the Confessions, however, as there was no real controversy as to this question in its day. AC XXIV would seem to prescribe the need for more definition in our day."
I fully agree with this understanding; but the lack of a dogmatically defined rule does not indicate that Lutheranism lacks a Liturgy "...in the way of a received 'holy tradition'."
I am not familiar with many non-American Lutheran service books; but the evidence from American service books would contradict this opinion. In all cases, the Mass/Holy Communion liturgy follows pattern of the historic Western Rite. The Sunday propers, except for a few minor adjustments, are the same as those of the Roman Rite.
Then there are those who fault Lutheranism for not including (or rejecting) a Eucharistic Prayer. In this context Eucharistic Prayer and Roman Canon are usually synonymous. If one contends that "received holy tradition" is something that has been handed down from apostolic times, the Eucharistic Prayer does not fall under this heading. The Roman Canon originated in the fourth century, and has remained basically unchanged since the eighth century. Thus it does not seem to be apostolic in origin.
It could possibly be argued that a Eucharistic Prayer should be viewed as ceremonial in nature. The Confessions state that "Nearly all the usual ceremonies are also preserved,..." Ceremonies are not required; but "ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]."
When the remarks of the Anonymous member of the Commission on Worship, LCMS, are added to the those above; the view that "AC XXIV would seem to prescribe the need for more definition in our day" is a remarkable understatement.
"Lutheranism has a lex credendi (rule of faith) (Book of Concord) but no lex orandi (rule of prayer)."
There is no disagreement here; because we do not have a pan-Lutheran document such as the Book of Common Prayer or the Roman Missal to codify our rite. The AC XXIV clearly states that we (Lutherans) have retained the Mass and nearly all the usual ceremonies.
The primary cause of my disagreement lies in the following:
Anonymous [the first] suggests that Lutheranism has no defined lex orandi, because there is no definitive Liturgy. Anonymous [the second] states that Lutheranism fails to dogmatically define its rule of worship in the way of a received "holy tradition."
A reader of the introductory post reminded me that "While we do have Article XXIV, we do not have a more clearly defined rule of worship. This is not to blame the Confessions, however, as there was no real controversy as to this question in its day. AC XXIV would seem to prescribe the need for more definition in our day."
I fully agree with this understanding; but the lack of a dogmatically defined rule does not indicate that Lutheranism lacks a Liturgy "...in the way of a received 'holy tradition'."
I am not familiar with many non-American Lutheran service books; but the evidence from American service books would contradict this opinion. In all cases, the Mass/Holy Communion liturgy follows pattern of the historic Western Rite. The Sunday propers, except for a few minor adjustments, are the same as those of the Roman Rite.
Then there are those who fault Lutheranism for not including (or rejecting) a Eucharistic Prayer. In this context Eucharistic Prayer and Roman Canon are usually synonymous. If one contends that "received holy tradition" is something that has been handed down from apostolic times, the Eucharistic Prayer does not fall under this heading. The Roman Canon originated in the fourth century, and has remained basically unchanged since the eighth century. Thus it does not seem to be apostolic in origin.
It could possibly be argued that a Eucharistic Prayer should be viewed as ceremonial in nature. The Confessions state that "Nearly all the usual ceremonies are also preserved,..." Ceremonies are not required; but "ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]."
When the remarks of the Anonymous member of the Commission on Worship, LCMS, are added to the those above; the view that "AC XXIV would seem to prescribe the need for more definition in our day" is a remarkable understatement.
Wednesday, September 27, 2006
Introduction
Article XXIV: Of the Mass.
"Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]." (Augsburg Confession, Article XXIV: Of the Mass)
"Optional Orandi begets Proscribed Credendi"
excerpted from
http://conversiaddominum.blogspot.com/ - 17 June 2006
"Lutheranism has a lex credendi (rule of faith) but no lex orandi (rule of prayer). Anglicanism has a lex orandi (Book of Common Prayer), but no lex credendi (anything goes, doctrinally speaking). Orthodoxy and Roman Catholicism have both a lex credendi (Tradition) and a lex orandi (the Liturgy). Lutheranism has a great lex credendi (Book of Concord) but no actual lex orandi (all in the name of "liberty," of course)." (Anonymous)
"The liturgical and practical instability of Lutheranism flows out its reticence to define dogmatically its rule of worship in the way of a received "holy tradition." This is why Lutheran practice frequently comes unbuckled from Lutheran doctrine. It relies on paper subscription to a book without practical adherence [sic] to any liturgical or practical norms." (Anonymous)
"[We] will not talk much about traditional worship, but a diversity of worship approaches and styles. We want to help the church define what worship is in general, to help people discover what is Lutheran about worship. And, to that end, we want to identify material that will lead us to that." (Anonymous member of the Commission on Worship, LCMS)
"Which is all a lengthy way of amending yet another lex coined by a former vicar of Zion: 'Where historic liturgy is optional, historic faith will sooner or later be proscribed.'"
* * * * *
"Legem credendi lex statuat supplicandi." A pope in the fifth century, in the course of a famous controversy, pronounced these words which have been regarded, ever since, as an axiom of theology: "Let the law of prayer fix the law of faith". In other words, the liturgy of the Church is a sure guide to her teaching.
As the author of LexOrandi.org, a liturgical web site, first published in June of 2000, I chose the name based upon this quote. It has always been understood in the Church that you preserve the rite which you have received from those who preceded you. This is the standard that has been accepted in the Church since the days of the apostles. If you are truly a Confessional Lutheran, you are obliged to acknowledge that the Mass is the act of public worship that defines the Church.
As is obvious from the quotation from a member of the Commission on Worship, Lutherans are content and determined to be counted among the hordes of Protestants. What other option do you have when you "will not talk much about traditional worship, but a diversity of worship approaches and styles?" This "diversity of worship approaches" most certainly includes everything but the celebration of the Mass as it has been delivered to us.
The Church Growth movement, if not the opening volley against the preservation of the historic liturgy, ushered in the idea that you needed to entertain the congregation with a different "dog and pony show" every Sunday if you wanted to keep the seats filled. Now we are using, if not encouraging, praise bands and a casual, flexible order of service in place of the Divine Service that is expected of us in the Confession.
The purpose of this blog is to present, and to encourage discussion about, the historic liturgy of the Augustana Rite of the Western Church, its ceremonies and rubrics. This is the rite that we have received from the fathers of the Reformation. This is the rite to which we are bound by the Confessions. This is the Lex Orandi of the Lutheran church, a lack of which the author of the second paragraph above laments.
(It should be noted here that the author of this blog, especially in the light of Article XXIV of the Confession, does not fully agree with paragraphs 2 & 3 of this posting. The Confession itself establishes our Lex Orandi.)
"Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]." (Augsburg Confession, Article XXIV: Of the Mass)
"Optional Orandi begets Proscribed Credendi"
excerpted from
http://conversiaddominum.blogspot.com/ - 17 June 2006
"Lutheranism has a lex credendi (rule of faith) but no lex orandi (rule of prayer). Anglicanism has a lex orandi (Book of Common Prayer), but no lex credendi (anything goes, doctrinally speaking). Orthodoxy and Roman Catholicism have both a lex credendi (Tradition) and a lex orandi (the Liturgy). Lutheranism has a great lex credendi (Book of Concord) but no actual lex orandi (all in the name of "liberty," of course)." (Anonymous)
"The liturgical and practical instability of Lutheranism flows out its reticence to define dogmatically its rule of worship in the way of a received "holy tradition." This is why Lutheran practice frequently comes unbuckled from Lutheran doctrine. It relies on paper subscription to a book without practical adherence [sic] to any liturgical or practical norms." (Anonymous)
"[We] will not talk much about traditional worship, but a diversity of worship approaches and styles. We want to help the church define what worship is in general, to help people discover what is Lutheran about worship. And, to that end, we want to identify material that will lead us to that." (Anonymous member of the Commission on Worship, LCMS)
"Which is all a lengthy way of amending yet another lex coined by a former vicar of Zion: 'Where historic liturgy is optional, historic faith will sooner or later be proscribed.'"
* * * * *
"Legem credendi lex statuat supplicandi." A pope in the fifth century, in the course of a famous controversy, pronounced these words which have been regarded, ever since, as an axiom of theology: "Let the law of prayer fix the law of faith". In other words, the liturgy of the Church is a sure guide to her teaching.
As the author of LexOrandi.org, a liturgical web site, first published in June of 2000, I chose the name based upon this quote. It has always been understood in the Church that you preserve the rite which you have received from those who preceded you. This is the standard that has been accepted in the Church since the days of the apostles. If you are truly a Confessional Lutheran, you are obliged to acknowledge that the Mass is the act of public worship that defines the Church.
As is obvious from the quotation from a member of the Commission on Worship, Lutherans are content and determined to be counted among the hordes of Protestants. What other option do you have when you "will not talk much about traditional worship, but a diversity of worship approaches and styles?" This "diversity of worship approaches" most certainly includes everything but the celebration of the Mass as it has been delivered to us.
The Church Growth movement, if not the opening volley against the preservation of the historic liturgy, ushered in the idea that you needed to entertain the congregation with a different "dog and pony show" every Sunday if you wanted to keep the seats filled. Now we are using, if not encouraging, praise bands and a casual, flexible order of service in place of the Divine Service that is expected of us in the Confession.
The purpose of this blog is to present, and to encourage discussion about, the historic liturgy of the Augustana Rite of the Western Church, its ceremonies and rubrics. This is the rite that we have received from the fathers of the Reformation. This is the rite to which we are bound by the Confessions. This is the Lex Orandi of the Lutheran church, a lack of which the author of the second paragraph above laments.
(It should be noted here that the author of this blog, especially in the light of Article XXIV of the Confession, does not fully agree with paragraphs 2 & 3 of this posting. The Confession itself establishes our Lex Orandi.)
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