Creed, the responses, the kneeling posture in communion, even the elevation of the host and chalice
(which he afterwards abandoned, but which is still customary in the Lutheran churches of
Scandinavia), though without the adoration. He omitted the canon of the mass which refers to the
priestly sacrifice, and which, since the sixth century, contains the kernel of the Roman mass, as an
unbloody repetition of the crucifixion and miraculous trans-formation of the elements.^622 He had
previously rejected this "horrible canon," as he calls it, in his "Babylonian Captivity," and in a
special tract from the Wartburg. He assailed it again and again as a cardinal error in the papal
system. He held indeed the doctrine of the real presence, but without the scholastic notion of
transubstantiation and priestly sacrifice.
He gave the most prominent place to the sermon, which was another departure from previous
custom. He arranged three services on Sunday, each with a sermon: early in the morning, chiefly
for servants; the mass at nine or ten; and in the afternoon a discourse from a text in the Old
Testament. On Monday and Tuesday in the morning the Ten Commandments, the Creed, and the
Lord’s Prayer were to be taught; on Wednesday, the Gospel of Matthew; on Saturday, the Gospel
of John; on Thursday, the Epistle lessons should be explained. The boys of the school were to recite
daily some Psalms in Latin, and then read alternately one or more chapters of the New Testament
in Latin and German.
Luther introduced the new order with the approval of the Elector in October, 1525, and
published it early in 1526.^623 The chief service on Sunday embraces a German hymn or psalm; the
Kyrie Eleison, and Gloria in Excelsis (Allein Gott in der Höh sei Ehr); a short collect, and the
Epistle for the day; a hymn; the Gospel for the day sung by the Minister; the Nicene Creed recited
by the whole congrega-tion; a sermon on the Gospel; the Lord’s Prayer; exhortation; the holy
communion, the words of institution sung by the minister (this being the consecration of the
elements), with singing of the Sanctus (Isa. 6:1–4, rendered into German by Luther), the Benedictus,
the Agnus Dei (John 1:29) or in German "O Lamm Gottes unschuldig" (by Decius), followed by
the distribution, the collection, and benediction. Omitting the canon missae, or the offering of the
sacrifice of Christ’s body, the new order was substantially the same as the old, only translated into
German.
Melanchthon says in the Augsburg Confession of 1530:^624 Our churches are wrongfully
accused of having abolished the mass. For the mass is retained still among us, and celebrated with
great reverence; yea, and almost all the ceremonies that are in use, saving that with the things sung
in Latin we mingle certain things sung in German at various parts of the service, which are added
for the people’s instruction. For therefore alone we have need of ceremonies, that they may teach
the unlearned."
Luther regarded ceremonies, the use of clerical robes, candles on the altar, the attitude of
the minister in prayer, as matters of indifference which may be retained or abolished. In the revision
of the baptismal service, 1526, he abolished the use of salt, spittle, and oil, but retained the exorcism
(^622) The canon missae ("Te igitur," etc.), embraces five or six prayers bearing upon the consecration and the offering of Christ’s body.
It begins with an intercession for the Pope and all orthodox Catholics. Janssen says (III. 64): "In der Messe liess Luther den Canon, den
Kern und das Wesen der katholischen Messe, fort," and unfairly adds: "Das Volk jedoch sollte dieses nicht wissen." As if Luther were the
man to deceive the people!
(^623) Deutsche Messe und Ordnung des Gottesdiensts, with musical notes for the parts to be sung.
(^624) Part II. art. III. Comp. his "Apology of the Conf.," art. XXIV., De missa.