Rubrics, Reservation & Mass

Recently, there has been debate on a particular blog that calls into question the use of medieval rubrics (i.e. hyper-ritualism) in the Lutheran Divine Service. This was followed by post that states that Lutherans do not practice Reservation of the Blessed Sacrament. Then followed a postulation that the Real Presence of our Lord's Body and Blood evaporates from the bread and wine at the end of the service (the benediction). This was then followed by a suggestion that is it is (almost) un-Lutheran to refer to the Divine Service as the Mass. I have no problem with the various comments that were posted in reply to these questions; but I do have a few problems with the original statements.

Rubrics, in and of themselves, have no bearing on the validity or efficacy of the sacrament being celebrated. It was also suggested that we should not adopt or adapt outdated Roman rubrics or invent new rubrics where none exist (as in the LSB).

Rubrics are the directions that keep everything on track. They are the outline and framework that defines the basic form and pace of the service. Just because a particular rubric is absent from an approved service book (LSB), this is not to be understood as a suppression of that particular rubric. The historical rubrics of he Western Rite are as much the rubrics of the Lutheran Church as they are of the Roman Church. We can and should use those that instruct and edify; but reject those that compromise the Gospel.

The suggestion that the bread and wine of the Eucharist cease being the Body and Blood of Christ when the Service is concluded has all of the marks of a receptionist theology. Granted, this post began by stating that Lutherans oppose the practice of reserving the Sacrament. It was said that Luther himself forbade the practice.

Even in the light of extra usum nullum sacramentum, I cannot comprehend the idea that the Body and Blood of Christ in His Holy Sacrament has a shelf life or an expiration date. Unless I am persuaded by Scripture that this is indeed so, I prefer to err by reserving the Relique rather than to err by assuming that the Real Presence expires at the end of Mass. Without proof, I will not impose limits upon the word and power of Christ.

To debate the use of the word/name Mass in Lutheran circles is akin to Don Quixote tilting as windmills. Luther and the Reformation fathers retained both the word and the liturgy called the Mass. If we are to be advised to abandon the use of this word because it has too much baggage attached to it, I would suggest that much of this baggage might have been attached thereto by those who do not understand the proper use of this term.

Misericordia(s) Domini

"Misericordia Domini plena est terra."

In Lutheran circles, this is a typo that may live forever.

In the Western Rite all of the Masses celebrated during the year are named according to the opening words of their Latin Introits. Thus, Masses are referred to by their name, not by the day on which they are celebrated. This is especially true when references are made to the various Masses for Feast Days (the Common Masses).

Lutherans assign names to the Sundays in Advent, in Lent and from Easter to the Ascension; but these are only an exception. To review the names of every Sunday of the year, look at the Calendar posted on LexOrandi.org.

It is my opinion that this typo is a carry-over from the Kirchen-Agende printed by CPH in 1922. The Evangelical Lutheran Hymn Book (CPH, 1924) retained this typo as does The Lutheran Hymnal (CPH, 1941). The Service Book and Hymnal (as recently as 1979 printing) does not contain this typo. Since I do not have a copy of the LSB, I do not know if the LSB perpetuates this typo; but I know that LSB users do perpetuate it.

Now, while I am on a roll, I will jump ahead to the Third Sunday after Easter - Rogate. Following the naming convention mentioned above, only the CPH 1922 Kirchen-Agende bows to tradition. i.e "Am fünften Sontag nach Ostern, genannt Rogate, oder Vocem Jucunditatis. "With a voice of singing...", as the introit says.

This may be nit picking; but what else is a traditionalist supposed to do?

The Paschal Candle

In that Easter is little more than two weeks away, I have posted an article written by the Rev. Kenneth E. Runge, pastor of Zion Lutheran Church (1939 - 1974), Detroit, Michigan. In this article, Fr. Runge explains the features of the Paschal CandlePrincipal Features of the Paschal Candle and Their Spiritual Significance.

The title of this post links directly to this article.

Your comments are always appreciated.

An Announcement

I am happy to announce the resurrection of the BOC Journal website which is dedicated to the publication of "The Bride of Christ" and Lutheran Liturgical Renewal.

You are invited to visit the web site to read the full announcement.

A companion blog has been created for the purpose of discussing issues related to the journal and Lutheran Liturgical Renewal. The web page announcement lists several suggestions for discussion topics.

Please visit these sites and give us your suggestions as we rebuild the Journal.

The Sanctus and Beyond

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.

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."

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 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 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 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.

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.

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.

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.

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 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 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.

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.

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."

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.

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.