1523. translated from Latin by Paul Speratus. Speratus's preface.
To the Christian community of the laudable city of Jglau, located in Moravia, to his beloved in Christ, Paul Speratus wishes grace and peace through faith in Jesus Christ.
Dear brothers! The gospel of our Lord and Savior, which is nothing but living words, you have heard and accepted by God's grace through my preaching, and you have confidently confessed and defended it with me before kings and princes, and before all the world; Wherefore we have journeyed with one another hither and thither at great cost, trouble, and peril, yea, even after our own enemies, who still persecute Christ in us whithersoever they have purposed, but have found nowhere either to hear us or to answer us; but, as is their way, unheard, they imprisoned me severely in Olomouc until the twelfth week, but frightened and afflicted you with heavy royal mandates that you should not hold me, and still frighten and afflict you, where we have not heard from
We have been trying to give way to this confession of Christ and turn to their bark.
Besides, you have also been scolded together with me for the worst heretics, thanks be to God. In which alone our pious king has been abused in the most abominable way, he must have the name everywhere and be a disgraceful cover of their godless nature; God knows well. Oh, that he would be helped out of the hands of these murderers of souls! Ask all people, we owe it.
But you are admonished to persevere in this Christian commitment and still be ready to answer for your faith to anyone who wants it. I also want to do the same with you, as you have felt and found in me so far, and it should still apply for life. Woe to us if we do not persevere in this, yes, shame and vice before God and before men, wherewith I, as a faithful one, have diligently warned you. You know well how I have injured myself from you; the danger is upon you, look before you, keep your praise before
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God and before the world, in which the light of God shines, not now as in darkness, but as in His elect, the evangelical and eternal kingdom, even before your own conscience, as I will provide for you in good hope in Christ. Even though I and you, because of the weak, are now separated in body, you know in what form, we must have patience until God, who changes hearts, sends another. However, if God wills it, it shall not last long; but if the weak always want to be weak, it would not be a weakness, but an assumed wickedness, which would never be spared again. But if the persecutors of the gospel continue to rage against us and do not cease, we must also insist on our king, and with death and the loss of all goods for the sake of the gospel offer them defiance again and repay the same defiance with deed, before we would be deprived of the gospel and again surrender to the power of Antichrist.
You may also bear the burden of my absence all the more easily, because I, as your bishop, for whom you and I may count ourselves with God, have put another in my place, who will not preach the gospel to you faithfully with less diligence, whom I also have given you in Christ, until my coming,
hereby faithfully commanded. But if God ever so sent that I should no longer come to you, accept him as myself and also stand with him by the word of God.
But that I also in my absence might be of use to you, as the most beloved, I have written and wanted to send you this booklet, first published in Latin by the Christian Doctor Martin Huther, which he has ordered me to bring into the German language, and also wanted me to write it to you as those to whom he sees fit, you will accept this Christian doctrine, contained herein, as devout Christians and be subject to keep it in time. To which opinion also I have subjected myself the more willingly, not wanting to pay attention to the fact that we are called the false prophets who are to come in the last times, as those alone read so much about them that they are to come, and do not also want to read from which fruits one must recognize them. For just as the pope and the bishop let these fruits appear in them, so they, not we, are found to be the same, and now for a long time they have filled the whole world with such false teaching, until just now the last day stands at the door, before which the gospel is to be preached again in all the world. God be praised, who will give us his grace for this.
To the venerable in Christ, Mr. Nicolaus Hausmann, bishop of the church at Zwickau, the saint in Christ, Martin Luther wishes grace and peace in Christ.
So far, I have sought with my writing and preaching to turn people's hearts away from their un-Christian sense and delusion in outward worship, and thought that I was doing something Christian and useful, that I was giving cause*) for this.
*) The Latin original has instead of gäbe: würde. D. Red.
the abomination that Satan has placed in the holy place through the man of sin would be destroyed without hand. That is why I have not submitted to any force or command, nor have I wanted to change anything*), have always been slow and timid, not only for the sake of the weak in faith, whom one could not soon take away such an old and long-established habit, nor on the other hand introduce such a new and unusual way of worship, but also mostly for the sake of the weak in faith.
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For the sake of the loose, frivolous spirits, which fall along as impious swine without faith, without understanding, seek only their advantage when something new arises; but as soon as it is never new, they become weary of it. Which (if they are already) peevish, unpleasant people in all other matters, (so they are) first and foremost in spiritual matters, although I must tolerate them, even if I would burst with indignation at them: I would then (also) abolish and take away the gospel everywhere, since God is before.
But because it is to be hoped that many hearts are enlightened and strengthened by God's grace, and the matter requires that one do something [and dare something in the name of Christ], so that the aversions from the kingdom of Christ may be collected and removed, the duty requires that one dare something in the name of Christ. For it is only right that one should advise and help the small group in the least; if one does not want anyone to be advised and helped in any other way, then it must certainly happen, if we always want to be deterred from the aforementioned frivolity and abuse; nor would we do otherwise than to encourage all their abominations, where we always wanted to prevent them from becoming angry by keeping quiet.
3. Therefore, [dear Mr. Nicolaus,] we want to act now, as you have (so) often requested, something about the way in which one should keep Christian and right mass and go to God's table, (and indeed) in such a way that we henceforth no longer rule the hearts with mere words of the sermon, but also do the hand to it and bring it into work with public custom; (However, we do not want to prevent anyone from accepting and obeying another; indeed, we ask everyone from the bottom of our hearts through Christ, if something better is revealed to someone, that he may give us (the former) pause, *) so that we may all join together and help the common cause.
[Christian way of saying Mass.]
(4) First of all, we confess that we (do not) think, nor have we ever thought, to do away with all outward worship, but to sweep up again that which has hitherto been in use, but corrupted with many additions, and to indicate what is the right Christian custom. For we can never deny that the Mass and going to God's table is an order instituted by Christ Himself (in a divine way), which in the time of Christ and afterwards of the apostles and their disciples) was kept in the most simple and Christian way without any additions, but afterwards *) was increased with so many human fancies that only the name of the Mass and Communion has come down to our time, and nothing else.
(5) But the additions of the first fathers, who prayed a psalm or two in a low voice before they blessed the bread and wine, are to be praised; as Athanasius and Cyprian are considered to have done. After that I like those who added the Kyrie eleison. For we read that in Basil's time, who is called Magnum (the Great), the Kyrie eleison was in general use among the people alone. That one now reads the Epistles and Gospels at Mass is (not only laudable, but) also always and still necessary, without lacking that one does not read it in the language in which it is understood by the common people.
6) After the singing arose in the church, the Psalms were transformed into the Introit **), then the angelic hymn of praise was added: Gloria in excelsis Deo, etc.. (Glory to God in the highest); item.
**) Introitus, the entrance or entrance. At the entrance of the congregation into the church, in the first Christian centuries, the clergy sang with the singers a psalm, between whose individual verses the congregation responded with an antiphon, which varied according to the importance of the feast or Sunday. Later, when this solemn entrance into the church ceased, only the antiphons and the first verse of the psalm in question were sung, for which the name Introit was retained.
D. Red.
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the graduals *), Alleluia**) uand [Patrem,
that isZ the articles of faith, composed in the Concilio of Nicaea, also the Sanctus, Agnus Dei, Communf). etc. All of which are such that they cannot be blamed, especially those sung from timeff) or on Sundays. For these days alone so far indicate the old purity in the service, except for the Canon or Still Mass.
But since everyone was free to add and change as he pleased, and the tyranny of avarice and the splendor of the clergy also struck, our godless kings, that is, our bishops and shepherds, began to set up altars and images to the idol Baal and other idols [like the Jews of old] [1 Kings 16:31 ff]. Here also our godless king Ahaz has come, has put the
*Gradual, the singing of the steps. In the old church, after the lector (deacon, presbyter) had read or sung the epistle on a raised lectern, to which many steps led up, the singers sang a psalm alternately with an antiphon of the congregation, while the lector still stood on the steps. Later, when these high lecterns were removed, only the singing of the antiphons and a psalm verse were retained.
D. Red.
†) Communion was the name of the psalm that was sung during the distribution of the Lord's Supper, but later only the antiphon was retained.
D. Red.
He threw the brazen altar of God out of the temple and had another one brought to Damascus and put in its place, I mean the torn [shaggy], ghastly canon or still fair, which is composed [and patched] of many stinking puddles.
8) Then the mass began to be a sacrifice, they added the offertory, that is, the sacrificial chant and the money prayers, the long sequences and a lot of noise in the Sanctus and Gloria in excelsis. The mass has become nothing but a monopoly and a fair of the priests, which has exhausted all the world's goods, and has washed into the whole world so many rich, lazy, violent belly-servants and impure wives as the last and most horrible destruction. Mass has also been said for the dead, for those who wander the fields for the increase of goods, and who could count all the titles for which the mass has had to be a sacrifice everywhere?
9) Even today there is no end to the additions in the Canon, now for this feast, now for that feast; now these Actiones,**) now those; now one takes this Communicantes, now that; †) the Memori will be silent, in which one remembers the living and the dead; ††) and it has not yet come to an end. But what shall I say of the external additions of the garments, the vessels, the wax candles, altar cloths, afterward the organs and all kinds of play of musica, the idols (Bil-
**Originally, the Canon was called ^stio (action), because the action of the sacrament of the Lord's Supper is performed in it. Luther means here specifically the prayers, which are in the Canon under the heading: Inkra astiousm.
†) In the Canon, a prayer begins with the word Oommunioautss (et memoriam venerantes, inprimis NN". sts.), in which one mentions the names of the saints in whose honor one wants to say Mass. D. Red.
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the) etc.? There is hardly a craft in the world that does not take a significant part of its trade and profit from the fair and is nourished by it.
(10) But let all these things pass away, and they may still pass away; for the gospel clearly sheweth such abominations, until they be utterly destroyed. But let us examine all things and keep only that which is best. But in this booklet we do not want to say whether the mass is a sacrifice or a good work,*) or not, (for) of this (we have) taught enough elsewhere. We will now take the Mass before us as a sacrament or testament, or as a thanksgiving, as it is called according to the Greek word Eucharistia, or we will call it the Lord's Table, or the Lord's Supper, or a memorial of the Lord, or the people's Communion, or otherwise, as we please, with another Christian name: Only that it may not be called a sacrifice or a work, and that this precious treasure may not be defiled with such an abomination; we also wish to indicate the manner and order of the mass, as it seems good to us to use it.
(11) First, we praise and keep the introits of Sundays, and those sung on the feasts of Christ, such as Easter, Pentecost, and Christmas; although we would prefer the Psalms for them, from which they are taken, as was formerly the case; but here we will yield to the common custom. And if some also want to accept the words sung by the apostles and by the Virgin Mary or other saints, especially where they are taken from the Psalms or elsewhere from Scripture, we do not punish them either. However, here in Wittenberg we think to celebrate only on Sundays and feasts of our Lord Christ, because we think that all the feasts of the saints should be taken together, or if there is something in them that is worth talking about, it should be taken on Sundays during the sermon; we consider the feast of Purificationis and Annunciation to be feasts of Christ,
like Epiphaniae (the Epiphany) and Circumcisionis (circumcision); instead of the feasts of St. Stephen and St. John the Evangelist, we like to keep the whole office of Christ's Day.*) The feasts of the Holy Cross shall be banned in all cases. Others may judge according to their own conscience or other people's weakness, as each one's spirit will instruct and advise.
12 Secondly: The Kyrie eleison, as it has been used up to now in various melodies or ways (according to the difference of time), we accept with the following angelic hymn, Gloria in excelsis (Glory to God in the highest). But it should be in the power of the bishop or parish priest how often he wants to omit the song.
Thirdly: The following prayer or collecte, if it is other than Christian, as there are almost all that are held on Sundays, remain in its previous manner, as has been held until now, but only one alone. Then the epistle shall follow. However, it is not yet time to start an innovation, because no unchristian one should be used. But because the passages from the epistles of St. Paul are seldom read in which faith is taught, but most of all those that present external conduct and exhortation, so that one may well realize that the one who ordered them in this way was very unlearned and thought too much of works, it would have been fitting that the passages in which faith in Christ is taught should be read first and foremost. He also did this several times with the Gospels; he may have been whoever he wanted to be, who ordered such lessons. However, the common sermon may make up for this deficiency; otherwise, where the mass is to be held in German in the future, since Christ grants grace, it would also be necessary to do so here, so that both the Epistle and the Gospels would be read in the mass from the best and most distinguished places of Scripture.
Fourteenth, let the Gradual be sung, about two verses, together with the Halle-
*Since in the Roman church on the first day of Christmas three masses with three different pericopes are read, Luther wants these three masses to be distributed over the three days, Christmas, St. Stephen's (2nd Christmas Day) and St. John's (3rd Christmas Day). D. Red.
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luja, or only one (of these two) at the pleasure of the priest or bishop. But the long graduals, which are sung during Lent, and the like, if they have more than two verses, may be sung at home by those who wish; in church we do not want the faithful's spirit to be dampened by excess. We also do not want to make a special show with Lent, Martyrdom Week and Holy Friday in front of other days, so that we are not taken for it, as if we wanted to ridicule and mock Christ with half the Mass and one form of the Sacrament.) The Hallelujah is a song of the Church, to be used daily and never to be laid aside, just as we are to keep the memory of Christ's Passion and His conquest without ceasing.
Fifth, let us not sing sequences and prose, unless the priest likes this short sequence that is sung at Christmas: Grates nunc omnes. Nor are there many more that taste of the Spirit, without which one sings at Pentecost of the Holy Spirit: Sancti Spiritus assit nobis gratia (The Holy Spirit help us with his grace); item: Veni, Sancte Spiritus, et emitte etc. (Come, Holy Spirit and sing). (Come, Holy Spirit and send etc.), which may be sung either after meals or during Vespers or, when it pleases the bishop, during Mass.
16) Sixthly, the gospel lection shall follow, neither commanding nor forbidding to burn light or to burn incense, but every man shall be free.
(17) Seventhly, we do not dislike that the Symbolum Nicänum (Nicene Creed) be sung, as has always been customary; but that it also be preached according to the liking of the pastor. So we also think of the German sermon that it is not important that it be preached after the Patrem (Creed) or before the Introit (Mass); although cause could be shown why it would be better preached before the Mass; because the Gospel is a ru-
is the voice in the wilderness that invites the hearts of unbelievers to faith. The mass, however, should be the use or benefit of the gospel and the administration of the sacrament, which belongs only to the faithful, and should be held in a special place outside of the unbelievers]. But because we are free, this manner should not bind us nor trap us; especially because everything that happens from the beginning of the Mass to the Patrem is our order and left free to everyone, because they are not required by God, therefore they are also unnecessary for the Mass.
18) Eighth, the whole abomination follows, which everything that preceded in the mass had to serve, therefore it is also called offertory [that is, a sacrificial chant]. After that, what follows sounds and stinks like a sacrifice, and the holy words of life and salvation are placed in the midst of the abominable sacrifice, like the ark of the Lord in the idolatrous temple next to the idol Dagon; and there is no Israelite here who could either go there or fetch the ark again, until it itself has struck the enemies in the butt and put them to an eternal shame [Ps. 78, 66.], thereby forcing them to let them go. Which is a right example of our present time. Therefore let us refrain from all things that sound like sacrifice, together with the whole canon, and let us keep only that which is pure and holy, and let us begin our mass in this way:
(19) (First) under the Patrem or according to the Canon [but omitted],*) one should prepare and bring forth bread and wine, which one wants to bless according to the usual custom: without that I have not yet decided with myself, whether one should also mix water with the wine or not; although it pleases me better that one takes pure wine without all mixing of the water, therefore that the interpretation displeases me, which (one puts from) Isaiah, Cap. 1, 22 [when he says]: "Your wine is mixed.
with water"; because pure wine means the pure, unadulterated teaching of the gospel.
20. Moreover, that the blood of the one Christ, whose memorial we are here commemorating, has been shed for us unmixed with our blood; that the dream of those who say that our union with Christ is signified here, when we do not (here) commemorate this union, cannot stand: neither were we united with Christ earlier than when he had already shed his blood for us; otherwise our blood also should have the glory, as if it had been shed for us at the same time as Christ's blood. But I do not want to introduce a superstitious law against our freedom; Christ does not regard this thing as great, nor is it worth quarreling about. The Roman and Greek churches have quarreled enough over this foolish quarrel, as over similar others.
21 But the fact that some want to say that blood and water flowed out of Christ's side at the same time is irrelevant. For the same water has another interpretation, because they want to have meant by this mixed water; so also the same water was not mixed with the blood. In addition, the figure proves nothing, so the example does not exist. Therefore, the thing, as a human finding, should be kept free, as one wishes.
22. when bread and wine are prepared, one should continue thus [and sing]: Dominus vobiscum (The Lord be with you). Answer: Et cum spiritu tuo (And with your spirit). Sursum corda (Hearts on high). Answer: Habemus ad Dominum (Let us rise to the Lord). Gratias agamus Domino Deo nostro (Let us give thanks to the Lord our God). Answer: Dignum et justum est (This is worthy and right). Vere dignum et justum, aequum et salutare, nos tibi semper et ubique gratias agere: Domine, sancte Pater, omnipotens aeterne Deus, per Christum Dominum nostrum (Truly worthy and right, cheap and salutary it is that we give thanks to you, O Lord, holy Father, almighty, eternal God, always and everywhere through Christ our Lord). Then:
23 (To the third) that: Qui pridie, reads in German therefore: "Who the day before, before
he suffered, and took bread, and gave thanks, and brake it, and gave to his disciples, saying, Take, eat: this is my body which is given for you. In like manner also he took the cup after supper, and gave it unto them, saying, Receive, and drink ye all of it: this cup is the New Testament in my blood, which is shed for you (and for many) for the remission of sins: this do, as often as ye drink it, in remembrance of me."
(24) I would gladly have these words of Christ sung for a little while after the preface, in the same tone in which the Lord's Prayer is usually sung in the Canon, so that they might be heard by those standing around, although all devout hearts should be free to read these words secretly or aloud.
25 (Fourth:) When the Consecration is completed, the choir shall sing the Sanctus, and under the Benedictus*) the bread and chalice shall be suspended, according to the ancient custom, for the sake of the weak, who might resent such a rapid change of the most noble custom in the Mass. But there is not so much danger, because they will be instructed by common preaching what is meant by this abolition.
26. (For the fifth) after that, Our Father should be read or sung as follows: Let us pray. As we are admonished by salutary commandments etc.,**) but that the following prayer: We pray, deliver us etc., be omitted with all the umbrellas,†) which have been made hitherto over the host, and with the host over the chalice; neither shall the host be broken, nor any part of it [mixed with the wine] in the chalice, but soon after the Lord's Prayer these words, Pax Domini 6t6. (The peace of the Lord etc.) are to be read, which are a
E) These are the words with which the Our Father is introduced in the Roman Mass. D. Red.
-The Roman priest makes three crosses with the consecrated host over the edge of the chalice, then two crosses between the chalice and his chest; later he breaks the host during the prayer: We pray, deliver us rc. into three pieces and then makes with one of these pieces again three crosses over the chalice. D. Red.
public absolution from sins of all who go to the sacrament, and is indeed a truly evangelical word that proclaims forgiveness of sins, and the only and most worthy preparation for the table of the Lord, if it is taken with faith, not unlike Christ speaking from his own mouth. Therefore, I would have the priest turn his face to the people when he speaks this word, as bishops are wont to do, in which respect only the present bishops succeed the old ones.
27 (Sixth:) Then he gives the Sacrament to both himself and the people, while they sing the Agnus Dei. Then the priest prays this prayer: Lord Jesus Christ, Son of the living God, who according to the will of the Father etc. would say this prayer before the Communion, he does not do wrong; only that he reads "our" and "us" for the words "my" and "me". May this prayer also be said: The corpse of our Lord etc. keep my soul or your soul to eternal life; and: The blood of our Lord preserve thy soul unto life eternal.
28 (To the seventh:) If one wants to sing the Commun, then one sings it. But instead of the Complend or last Collect, because they are usually in tune with the sacrifice, read in the same tone this prayer: "O Lord, which we have received with our mouths" etc. Also one could read the prayer: "Your body, Lord, which we have received" etc. (changing all times the singular to the plural); [and close it with these words:] "who livest and reignest" etc. Then let the priest sing: Dominus vobiscum etc. (the Lord be with you etc.) And for the Ite, missa est,*) sing Benedicamus Domino (Let us praise the Lord) with the Alleluia, in the usual tone, where and when it pleases, or take the Benedicamus, as one needs in Vespers.
29. lastly, let the priest pronounce the ordinary blessing over the people, taking the one from the 6th chapter of the 4th book of Moses, v. 24, 25, 26, which the Lord Himself gave to the people.
The Lord bless thee and keep thee, the Lord make his face to shine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee and give thee peace"; or take the one from the 67th Psalm, v. 8: "God bless us, our God, God bless us, and all the earth fear him", Amen. I also believe that Christ spoke such a blessing over his disciples when he ascended to heaven.
(30) The bishop or priest shall also be free to choose the order in which he will take or serve both. For he may bless them both together, bread and wine, before he partakes of the bread; or, between the blessing of the bread and wine, he may feed himself and others, as much as they desire, with the bread, and then bless the wine also, and then give it to all to drink; which manner I believe Christ used, as the words of the Gospel are, when he commanded the disciples to eat the bread before he blessed the cup. Later the evangelist speaks more clearly: "In the same way he also took the cup after supper" etc., so that one can well understand that the cup was blessed only after the eating of the bread. But this all too new way will not suffer that all this happens, which we have said until now after the blessing, one wanted to change it then.
(31) Thus we hold of the mass, in all of which it is to be prevented that no law be made of liberty, or that men be compelled to sin if they do otherwise or omit anything, only that they leave the words of the Consecration whole and act here all in faith. For the Christian, that is, the children of the free, ordinances should be so made that they keep them willingly and heartily, yet have power to change them as often and as they please. Therefore it is nothing that anyone in this matter should desire or order to keep a form or manner necessary but a law, by which the consciences are entangled and troubled. Hence it is that in the ancient Fathers and the first Church we find no example of a whole form or manner of keeping Mass, except in the Roman Church. It would also not be kept where they are immediately
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The first thing is that the people of the world have ordered something in this as a law, so that this thing cannot nor should be grasped with laws.
(32) Moreover, though others have a different way, let no one judge or despise another, but let each be sure of his own opinion, and let all have the same mind and opinion. And even if we do not keep the same way, one should please the other's way, so that different views and sects do not result from different ways, as happened in the Roman church. For although we can do without the outward manner as little as we can do without eating and drinking, they do not promote us before God, just as food does not promote us; faith and love, however, promote us before God. Let St. Paul's saying prevail here, Rom. 14, 17: "The kingdom of God is not eating and drinking, but righteousness, peace and joy in the Holy Spirit." Therefore, the kingdom of God is not an outward gift, but the faith that is in you, Luc. 17, 20.
(33) We have not yet spoken of clothes, but we think of them, as of other such outward appearances. We allow them to be used freely, but that ostentation and other excesses be avoided. For you are not more pleasing before God when you wear priestly garments, nor more unpleasant when you perform the Sacrament without such garments; for even garments do not benefit us before God. I would also like that they should neither be consecrated nor blessed, as if they should henceforth be more holy than other garments; unless one wanted to use a general blessing, since through the word and prayer, as the Scriptures teach, 1 Tim. 4:4, 5, all good God's creatures are sanctified; otherwise it is a pure superstition and godless being, introduced by the Baal bishops of the [highest and last] abomination in the church, as other such things.
How to serve the reverend sacrament to the people.
34 Let this be said of the mass and the office of the minister or priest. Now let us go on to say about the way in which
The sacrament of the Lord's Supper is most often instituted for the sake of the sacrament, from which it gets its name. For just as it is quite contrary to all reason that the minister of the word should be so foolish as to preach the word in public, where there is no audience, but would cry out and shout to him alone in a desolate place, where there is nothing but stones and wood, or under the open sky: So it would be altogether wrong for the ministers of the church to prepare this supper of the Lord, which belongs to the whole congregation," since there would be no guests to eat and drink, and they alone, who are commanded to serve others, would eat and drink at an empty table, in a hall where there is no one. Therefore, if we want to follow the institution of Christ properly, no corner mass should be left in the church, unless one wants to be patient for a while because of weakness or need.
(35) But in this the same manner or order should be observed as in baptism, namely, that first of all the bishop or pastor should be informed of the names of those who wish to receive the sacrament, and they themselves should ask that he may administer the holy sacrament to them, so that he may know their names and what kind of life they lead. After that, even if they ask for it, he should not admit them sooner, since they have given an answer to their faith and especially to the question of whether they understand what the sacrament is: Whether they understand what the sacrament is, what it is good for and gives, and what they want to use it for, namely, whether they can say the words of the sacrament with their interpretation by heart and indicate that they are going to the table of the Lord for this reason, that they are burdened with a conscience or fear of death or with a fear of death because of their sins, or fear of death, or any other temptation of the flesh, of the world, or of the devil, they hunger and thirst after the word of grace and salvation, to receive it from the Lord himself through the ministry of the servant, that they may be comforted and strengthened; as Christ, out of unspeakable love, has given and instituted such things in this supper with these words: "Receive and eat" etc.
But I think it is enough that he who desires the sacrament should be asked and examined in this way once a year; indeed, he should be so sensible that he should be asked only once in his life, or not at all. For by this order we want to prevent the worthy and the unworthy from coming to the Lord's table at the same time, as we have seen so far under the papacy, where nothing else was sought but to receive the sacrament alone. But of faith, consolation, and the right use and benefit of the Sacrament there has been neither speech nor thought; indeed, they themselves have concealed the words of the Sacrament, namely, the bread of life, with great diligence, indeed, with the greatest nonsense, that those who received the Sacrament were doing a work that was good on account of their own worthiness, not that they were preserving and strengthening the faith through Christ's goodness. But we want to exclude and separate those who do not know how to respond to the above-mentioned pieces from the communion of this sacrament, as those who lack the nuptial garment.
37. After that, if the priest or bishop sees that they understand all these things, he shall also take care whether they prove their faith and understanding by their lives and manners; for Satan also understands all these things, and can also speak of them; That is, if he sees a fornicator, an adulterer, a drunkard, a gambler, a usurer, an adulterer, or otherwise notorious for some other public vice, he must exclude him from the Lord's Supper, unless he proves by a public announcement that he has changed and reformed his life. But others, who sometimes fall and return, and are sorry that they have fallen, should not only not be denied the sacrament, but should know that it is instituted primarily for their sake, that they may be refreshed and strengthened thereby. For "we all lack manifoldly [Jac. 3:2], and bear one another's burdens" because one is burdensome to the other [Gal. 6:2]. For I speak here of the despisers, who sin brazenly without fear, and yet boast great things of the gospel.
38. Afterwards, when communion is held, it is appropriate that those who wish to go to the reverend sacrament stand together in a special place, for both altar and choir are built for this purpose: Not that it is or counts as anything before God to stand here or there, or that it does something for the faith; but for this reason it is necessary that the persons be seen and recognized publicly, both by those who receive the Sacrament and by those who do not go, so that afterwards their lives may also be seen, examined and revealed all the better. For the taking of this sacrament in the community is a part of Christian confession, by which those who go confess before God, angels and men that they are Christians. For this reason it must be diligently observed that some do not (as it were) steal away the sacrament secretly and later, mixed with other [Christians], cannot be recognized whether they live well or badly. Although I do not want to make a law here, but only indicate that Christians, who are free in all things, freely do and keep everything that is honorable and proper, 1 Cor. 14, 40.
39. of private or auricular confession before communion, I still hold as I have taught hitherto, namely, that it is neither necessary nor to be required, yet useful and by no means to be despised, because even the Lord has not required the Lord's Supper as necessary or set it by a commandment, but has left each one free, saying, Do this as often as etc.
(40) So we also think of the preparation for the sacrament, that each one is free to prepare himself for it with fasting and prayers. At the very least, they should go to it soberly, diligently, even though they have fasted nothing and prayed little. I am not talking about superstitious moderation or sober living, as was the case in the papacy, but about such a thing that you do not get sick from superfluous eating and drinking and are not able to do anything because of a full belly. For the best preparation, as now said, is when a man, afflicted with sins, death and temptation, hungers and thirsts for healing and strength. But
It is up to the pastor or pastoral caretaker to inform the people of what the thing is.
41 Now this remains: whether both figures, as they call it, should be given to the people? To this I say: Because the gospel has now been diligently preached among us for two whole years, and also sufficiently imposed (permitted) and yielded to weakness, one must henceforth act according to the saying of St. Paul 1 Cor. 14, 38.If anyone is ignorant, let him be ignorant, for it matters not much whether they have received a form or no form, who have so long been ignorant of the gospel; lest out of the prolonged patience of weakness there should follow a stubbornness to maintain such patience for the sake of justice against the gospel.
(42) Therefore, according to Christ's order, both forms shall henceforth be desired and given. Those who do not like this should be left to their own devices and given nothing. For we present and indicate this form of the mass to those to whom the gospel has been preached and is known to some extent. But those who have not yet heard it, nor can they understand it, cannot be served or advised with it at this time.
(43) Neither shall it hinder any man to boast much of the concilium, wherein again it shall be determined to pass both forms henceforth. We have Christ's word and command, and for this reason we do not want to interfere with conciliums, nor do we want to hear them in matters that are publicly expressed in the gospel. Yes, we say further, if it should happen that a concilium should establish and permit such a thing, we would not then use both forms; indeed, we would then, to the contempt of both the concilium and its command, use only one or none at all, and by no means both, and curse all those who by force of the same concilium and its command would use both forms.
44. Do you wonder and desire cause? Listen, if you know that bread and wine were instituted by Christ for this reason, that everyone should take both, as Matthew, Mark, Lucas and St. Paul testify so clearly and plainly, that even the adversaries themselves have said this.
and yet you must not believe or trust these witnesses that you would take it that way, and yet you would be allowed to take it if men placed it in their council and allowed it; does this not mean to esteem men higher than Christ? Do you not elevate the man of sin together with his concilium above everything that is called God or worship? Do you not rely more on man's word than on God's word? Yes, you doubt God's word in all things and believe only what men say. But what a great abomination and terrible denial. This is the God of the Most High! What idolatry can be equal to your so holy (yes, cursed) obedience to men, gathered in the Concilium?*) Should you not rather die a thousand times? Shouldn't you rather take one form or no form at all, than in such cursed obedience (to the Concilium and apostasy from the faith (according to the statute of the Concilium) take both?
Therefore, they only always stop boasting about their conciliarities, and do so first by restoring to God His glory, which they have stolen and robbed from Him as thieves of God; they also confess that by inspiration of. Satan, their master, they have forbidden the One Form, exalted themselves above God, condemned His Word and led so many people (in Christendom) into eternal ruin for so many hundreds of years, and repent of this tyranny of their unspeakable rage and ungodly nature, and decide that we have done right, that we have taught and used both forms without, even against, their statutes and have not waited at all for their concilium, and thank ourselves for having refused to follow their ruin and abomination.
46 If then they have done this, we will willingly and humbly accept and worship their concilium and statutes; but as long as they do not do so, but continue (as if they had power and right) to demand of us that we wait for their authority, we will not let them
2252 VII, 31-33. way to say christian mass and go to the table of god etc. W. X, 2771-2773. 2253
neither see nor hear, but also continue to teach and do both against them; and so much the more, as much as we know that it hurts them. For what else do they seek with such devilish demands, but that we should exalt them above God, their doctrine above God's word, and put the abominations of their larvae for idols in God's place? if we want all the world to become subservient and guilty to God.
47 I also wish that we had many German chants that the people sang during the Mass or next to the Gradual, also next to the Sanctus and Agnus Dei. For who doubts that such chants, which are now sung by the choir alone or in response to the bishop's or pastor's blessing or prayer, were sung by the whole church in times past? But these chants can be arranged by the pastor in such a way that they are sung either simultaneously after the Latin chants, or one day after the other, now in Latin, then in German, until the Mass is sung entirely in German.
But we lack German poets [and musicians], or they are still unknown to us at present, who could make Christian and spiritual songs, as Paul calls them, which would be worth using daily in the church of God. However, I allow myself to be pleased that one sings while the people receive the reverend sacrament: Praise be to God, who has fed us Himself etc. But that one omits these words: "and the holy Sacrament at our last end, from the consecrated priest's hands", which are added by someone who honored and served St. Barbara, who all his life had little regard for the Sacrament, hoping that through this good work without faith, when he should die, he would enter into life. For both, word and manner of this song, indicate that the piece now reported is an addition. Moreover, this is also a beautiful Christian song: Now we ask the Holy Spirit etc.; item: Ein Kindelein so löbelich. For one does not find many of them who have a taste for a righteous spirit. I say this because if there were any German poets, they would be moved by it to make spiritual songs for us.
49 Let this be said enough about the mass and communion for the present time. What remains will be taught by custom and work, but only that God's word be preached seriously and faithfully in the church. For the fact that some may desire that this whole order be proved by the writings and examples of the fathers is of little consequence to us, since we have said above that this should be done freely, without all constraint and necessity, and that it is not proper to take the consciences of Christians captive either with laws or commandments. Therefore the Scripture does not order anything conclusive about these things, but allows the freedom of the mind to be certain of its opinion, according to the occasion of the place, time and persons. The examples of the fathers are also partly unknown, but those that are known are so diverse that nothing certain can be concluded or ordered from them, because they also used their freedom. And even if they were certain and the same, this would impose neither law nor necessity on us to follow the same examples.
50 On weekdays I see nothing that would be unpleasant, only that the masses would be done. For the masses of three lections and horae canonicae,*) Vespers and Complet de tempore, with the exception of the holy feasts, are otherwise nothing, but words of the holy scriptures, and it is fine, even necessary, that the boys get used to reading and hearing the psalms, and whatever other lections are read from the scriptures. But if something new is to be done here, the long chant should be changed at the priest's discretion, so that three psalms are ordered to be sung at matins, three at vespers, with one or two responsories. This, however, is not better ordered than according to the pleasure or concern of the pastor or bishop, to whom it is proper to select the best of the responsories and antiphons and to order them through the week from one Sunday to another, so that neither by singing the same, often
2254 VII. 33-35. VI. main st. - B. On the Sacrament of the Altar esp. W. X, 2773-2777. 2255
The church must not repeat the Psalter, or let the spirit grow weary and tired of the many and various hymns and lections, but rather keep the whole Psalter in use, given out in bits and pieces, and keep the whole Scripture in the church, given out in lections, for and for.
But here it is necessary to do as I have done before, that such singing is not done with the mouth alone, or without all understanding, like a pipe or harp. For this reason, lessons must be ordered to be read daily: one in the morning from the New or Old Testament; the other in the afternoon, taken from the New or Old Testament, with a short explanation of the same lesson in a known language. That this is an ancient custom is evidenced by both the work and the word "homily" in the middles and the word "chapter" in the vespers and other hourly prayers, namely, that as often as the Christians have come together, they have read something and explained it in the native language, according to the way described by St. Paul, 1 Cor. 14, 1. ff.
52) Afterwards, since worse times followed, since there was a lack of prophets and interpreters, the word "Deo gratias" remained alone after the lection and chapter; then, instead of the interpretation, the (mere) lections, psalms, hymns, and other songs were heaped up more (to the) annoying length (existing) at the present time. Although the hymns and the Te Deum laudamus (HErr GOtt, wir loben dich) also testify to that which the Deo gratias testifies to, namely, that after the homilies and interpretations they praised and thanked God for the revealed truth of the divine word; as I would also like our German (spiritual) songs to be like this.
So much I have, dear Mag. Nicolaus, that I am now writing to you about our church here in Wittenberg, order and ceremonies, some of which have already been arranged and, Christ willing, will soon be completed. Which order, if it pleases you and others, you may follow; but where it does not, we want to follow the order. Anointing (as St. John speaks.
1. Ep. 2, 27.) gladly give room to accept willingly from you and everyone who has better.
But it should not deter you, nor anyone else, that here in Wittenberg the blasphemous topheth still stands in its essence, so godless and lost money of the princes of Saxony, I mean the collegiate church of all saints. For we have, through God's mercy, here with us such a strong, powerful medicine and theriac through the great riches of the Word of God, that this harmful, poisonous plague here now, praise God! is already beginning to decline and pine away in its corner, so that it is harmful and deadly to no one but itself alone. In addition, there are barely three or four epicuric sows and rotten walls in this murder pit, which serve the shameful mammon; the others, together with the whole community, are disgusted and abhorred by it. Now it is not fitting that they should be attacked by force or violence, as you know that it is not fitting for Christians to fight with any power but only with the sword of the Spirit. For in this way I keep the people in check every day, otherwise another rumor would have long resounded in the world about this house of all saints, yes, of all devils.
55) I have also not proven the power of the Spirit, which God has given us, against this, but have endured this disgrace with patience, whether God might want to give them to convert;*) however, I am well content that our parish church, which is the house of all the saints with many truths, rules here and stands like the tower of Libani against the house of all the devils here. Thus we torment and plague Satan with the word, whether he pretends to laugh at it. But Christ will give grace, that his hope shall fail him, and be overthrown before every man. As a saint of God, pray for me. The grace of Christ be with you and all yours, Amen. (1523.)