RELIGIOUS ENCYCLOPEDIA
Liturgies
4. Exemplification
by the Lutheran Liturgy.
truly known, liturgy as well as doctrine must be considered. It may be laid down as a general principle that the closer the adherence to the simple sense of the Scriptures, the fewer will be the liturgical elaborations in question. The question as to what is essential to a liturgy is not abstract, but should be answered with reverent regard for historic and conservative forms. For even if historic usage were abandoned and a course of absolute innovation were adopted, nevertheless, the new forms thus created would themselves exhibit a marked tendency to resist subsequent innovations. The present status of the Lutheran liturgy shows evidence of the influence of the principles of conservative reform. In some respects there has been a reaction as regards Luther's alterations in the Deutsche Messe, in favor of still older forms. To the introit of the Mass there corresponds in the Evangelical order of worship, after the opening hymn, an antiphon in Scriptural phraseology adapted especially from the Old Testament. In this the distinctive character of the feast or the church season concerned must be reflected from the very first. The Confiteor, instead of remaining a priestly act of preparation, became a congregational confession of sin — again a return to the pre-Lutheran liturgy. The Kyrie and Gloria following the Confiteor were incorporated in the Lutheran liturgy. The salutation Dominus vobiscum, together with the response Et cum spiritu tuo, both omitted by Luther, were very early restored in the Evangelical liturgies. The reading of Scripture has no longer for its mission the familiarization of the congregation with the Bible, but is designed solemnly to remind them of this treasure, with the accompaniment of responses which may be freely supplemented on occasion. The " voice of Scripture " is followed by the "voice of the Church," the recitation of the Apostles' Creed for which, however, a hymn of like purport, such as Luther's Wir glauben all an einen Gott, may be substituted. In the communion service, Luther still spared the ancient Preface, and also accepted the Agnus Dei. But even in this domain, a refined liturgical sense decided largely in favor of earlier ecclesiastical usage. For instance, the Lord's Prayer was reinstated in its rightful place, before the Pax and the distribution, while the form of distribution was again duly honored. In every direction there was careful insistence upon historic connection, in harmony with Protestant tenets.
With reference to the application of the term " liturgy " to the sphere of divine service, the Christian use of the word is based on the Septuagint, which translates the Hebrew 5. Christian 'aboda, in relation to the Temple serv- Use of the ice, by leitourgia. In the New Testa- Term, ment, however, the word does not occur in connection with ceremonial affairs, but indicates the service which the Christian renders to God in faith and obedience, as in Heb. viii. 2, 6; Phil. ii. 17; Rom. xv. 16; or with reference to brotherly support, as in Rom. xv. 27; Phil. ii. 25, 30; II Cor. ix. 12. The relation to ceremonial practises recurs most closely in Acts xiii. 2; though
here, too, the idea of ceremonially regulated usage is to be rejected. The ecclesiastical use of the term reverts principally to the Old Testament, significantly implying a transfer of pre-Christian legalism to the Christian dispensation. Hence the current expressions for Levitical and priestly acts were applied to divine worship, especially in order to designate the central and sacrificial act. Moreover, leitourgia and leitourgein were once more employed in the ceremonial sense. The Western Church early borrowed the term to designate the Eucharist. The Evangelical confessions gave preference to the term cwrimonia; and it was only under the influence of Humanism (q.v.), beginning with the sixteenth century, that the word liturgia came into current use, first among the Roman Catholics, and later among the Protestants. The term is now often used in a widened sense, and the phrases baptismal, marriage, confirmation, and burial liturgies are loosely employed. For the history of Lutheran liturgies see Agenda.
Hermann Hehing. II. Historical Development: The first Christians, being members of the Jewish Church, followed naturally the Jewish manner of worship. The services to which they were accustomed were those of the Temple (q.v.) and of the Synagogue (q.v.). The temple service was elaborate, and was for the purpose of worship; the syna- 1. Service gogue service was simple and was for in Temple the purpose of instruction. The temand Syna- pie contributed to liturgical developgogue. ment the tradition of a noble service, in a stately building, with vested clergy, with prayers accompanied by the symbol of Incense (q.v.), with praises sung from the book of psalms, with an altar, and with the varied interest and significance of an ordered sequence of feasts and fasts. The fact, however, that the temple was in Jerusalem, and that it was destroyed and its services ended forever in 70 a.d., gave its liturgical precedents a minor part in the making of the primitive Christian devotions. These were patterned mainly upon those of the synagogue. The synagogue was a plain building, having a platform at the further end. On the platform were seats for church officials, and in the midst was a pulpit. Over the pulpit hung an ever-burning lamp, and back of the pulpit, behind a curtain against the wall, was a chest containing the rolls of the sacred books. The ordinary service began with the Shema, a habitual, daily devotion, like the Lord's Prayer, consisting of three passages of Scripture, Deut. vi. 4-9, xi. 13-21; Num. xv. 37-41. After this came the Shemoneh esreh, or eighteen benedictions, each with a recurring phrase or refrain, followed by an Amen as a congregational response. This was succeeded by the first lesson, taken from the Law, read in seven parts by seven readers, each pronouncing a few verses, the verses being translated into Aramaic, with explanation, comment, and application. The second lesson was a single reading from the Prophets, translated and explained as before (cf. Luke iv. 16 sqq.). With a collection for the poor, and a benediction, perhaps with some singing of psalms, the service ended.
Liturgies