(1) The worship service, which is now practiced everywhere, has a Christian, refined origin, just as the ministry of preaching. But as the ministry of preaching is corrupted by spiritual tyrants, so also the worship of God is corrupted by hypocrites. Just as we do not abolish the ministry of preaching, but desire to restore it to its proper state, so it is not our opinion to abolish the worship of God, but to restore it to its proper state.
Three great abuses have fallen into the worship of God. The first, that one has kept silent about God's word and has been alone in the
read and sung in the churches; that is the worst abuse. The other, since God's word has been silent, so many unchristian fables and lies have come in, both in legends, songs and sermons, that it is horrible to see. The third, that such worship was done as a work to acquire God's grace and blessedness. Then the faith perished, and everyone gave to churches and foundations, wanted to become priests, monks and nuns.
3) Now, to put an end to these abuses, it is first of all necessary to know that the Christian community
The church shall never meet together unless the Word of God is preached and prayed there, even for a short time; as Ps. 102:23 says: "When the kings and the people come together to serve God, they shall proclaim God's name and praise. And Paul, 1 Cor. 14:31, says, "that in the church they should prophesy, teach, and exhort." Therefore, where the Word of God is not preached, it is better not to sing or read or meet together.
4 Now this is how it was done among the Christians in the time of the apostles, and this is how it should still be done, that one should meet daily in the morning for an hour, early at four or five, and read there, be it disciples or priests, or whoever it may be, just as one still conducts the lection in the matins (matutiunum, early service). This should be done by one or two, or one around the other, or one choir around the other, as it pleases best.
5 Then the preacher, or the one who is commanded to preach, should come forward and expound a portion of the same lesson, so that the others may all understand, learn, and be admonished. The first work is called by Paul, 1 Cor. 14:26, "speaking with tongues"; the other, "expounding or prophesying," and speaking with the sense or understanding. And where this is not done, the church of the lection is not improved; as has happened in monasteries and convents, where they have only blown up the walls.
(6) This lesson is to be from the Old Testament, namely, that one should take a book before him and read a chapter or two or half a chapter until it is finished, then take another, and so on, until the whole Bible is read; and if one does not understand it, that one should pass on and honor God; so that by daily study of the Scriptures Christians may become understanding, proficient and knowledgeable in the Scriptures. For that is why fine Christians, virgins and martyrs were made in the past, and probably still should be.
When the lecture and interpretation has lasted half an hour or more, one should then thank God in general, praise Him and ask for the fruit of the Word. etc. For this purpose, one should use the Psalms and some of the
good responsories*), antiphons**); in short, so that everything is done in an hour, or as long as they want. For it is not necessary to overburden the souls, so that they do not become tired and weary, as in the past in monasteries and foundations they have burdened themselves with donkey work.
8 The same again in the evening at six or five. And here again one book after the other should be taken from the Old Testament, namely the prophets, as in the morning Moses and the histories. But because the New Testament is also a book, I leave the Old Testament to the morning and the New Testament to the evening, or again, and read, interpret, praise, sing and pray in the same way as in the morning, also for one hour. For it is all for the sake of God's word that the-
*Responsories were verses from the Scriptures that were related to the day in question, and which served as a response of the whole congregation to the verses sung by the singers or individuals, e.g. on Easter: V (some): The angel of the Lord came down from heaven, came and rolled away the stone from the door and sat on it. Rx (the congregation): And he said unto the women, Be not dismayed: ye seek Jesus of Nazareth crucified: he is risen, and is not here. Behold the place where they laid him. V (some): And they entered into the sepulcher, and saw a young man sitting on the right hand, having on a long white garment; and they were astonished. Rx (the church): But he said to them: Be not astonished etc. - Such responsories were already common in the Old Testament. Miriam sang to the women; the Levites sang in the temple service while the people responded etc. D. Red.
**Antiphons (i.e. counter-strophes) were such alternating songs, which were always sung with the psalms, and in the old church were repeated by the congregation after each psalm verse. For example, the 96th Psalm with the antiphon at Easter: the antiphon: "The Lord is risen indeed, hallelujah" was sung by the pastor and repeated by the congregation; then the singers (or some) began the Psalm: "Come, let us rejoice to the Lord, rejoice to God our Savior." Now followed the antiphons of the congregation, "For the Lord is risen indeed, hallelujah." Then the singers continued in the psalm, "Let us come before his face with thanksgiving, and with psalms let us shout for him." Antiphons from the congregation, "For the Lord is risen indeed, Hallelujah." Now followed by the singers the 3rd verse again with the same antiphon etc. - Also this antiphonal singing style originates from the temple service of the synagogue, in that already many Psalms were composed for this purpose in such a way; e.g. the 136th Psalm. The Levites began: Give thanks to the Lord, for he is kind; and the people antiphoned at each verse: and his kindness endures forever.
The same goes on swinging and always straightens and refreshes the souls, so that they do not become lazy.
(9) If such a meeting is to be held again during the day after dinner, it is up to you.
(10) Even though the whole congregation might not be able to wait for such a daily service, the priests and students, and before them those whom one hopes to become good preachers and pastors, should do so. And that they be exhorted to do so freely, not out of compulsion or unwillingness, not for reward, temporally or eternally, but solely in honor of God and for the benefit of their neighbor.
11) On Sundays, however, such a meeting shall be held for the whole congregation, over and above the daily meeting of the small group, and there, as before, mass and vespers shall be sung. Mass and Vespers shall be sung, so that at both times one preaches to the whole congregation, in the morning the usual Gospel, in the evening the Epistle; or it shall be up to the preacher whether he also takes a book before him or two, as seems to him the most useful.
12 If anyone then wishes to receive the sacrament, let it be given to him, as all these things may well be sent one to another, according to the occasion of the time and the person.
The daily masses are to be omitted in all cases, because it is the word and not the mass that is at issue; but if some desire the sacrament apart from Sunday, then they keep the mass as devotion and time allow, because here no law or goal can be set.
The chants at Sunday masses and vespers are to be left, for they are almost good and drawn from Scripture, but they may be diminished or increased. But it shall be the duty of the priest and preacher to set the hymns and psalms daily in the morning and in the evening, so that on every morning a psalm, a fine responsory, and the chant may be sung.
or antiphons with a collecte. In the evening, after the lection and interpretation, to read and sing publicly. But the antiphons and responsories and collects, legends of the saints and of the cross are to be left quietly for a while until they are swept up, because there is a great deal of filth in them.
15 All the feasts of the saints should be removed or, if there is a good Christian legend, introduced as an example from the Sunday after the Gospel. However, I left the feast of Purificationis (of purification), Annunciationis (of the Annunciation) of Mary; Assumtionis (of the Assumption of Mary into Heaven, usually called the Assumption by the people) and Nativitatis (of the Nativity of Mary) should be left for a while, although the singing is not louder. St. John the Baptist's feast is also pure. The apostles' legend is not pure without St. Paul's, so it may be celebrated on Sundays or, if it pleases, in a special way.
(16) Other things will come to pass in time, if they come to pass. But let the sum be, that all may be done, that the word may go forth, and that it may not again be a hearing and a sounding, as it hath been hitherto. All things are better left than the word, and nothing is better wrought than the word; for that the same should go forth in momentum among Christians is indicated by all Scripture, and Christ himself also says, Luc. 10:39, 42: "One thing is needful," namely, that Mary should sit at Christ's feet and hear his word daily; this is the best part, which is to be chosen and never to be taken away. It is an eternal word, the other must all pass away, however much it gives to Martha. God help us to do this, amen.