WORKS of MARTIN LUTHER VOL. 6 by Martin Luther

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WORKS of MARTIN LUTHER VOL. 6 by Martin Luther THE AGES DIGITAL LIBRARY COLLECTIONS WORKS OF MARTIN LUTHER VOL. 6 by Martin Luther Books For The Ages AGES Software • Albany, OR USA Version 1.0 © 1997 2 WORKS OF MARTIN LUTHER TRANSLATED WITH INTRODUCTIONS AND NOTES VOLUME 6 3 CONTENTS Luther’s Liturgical Writings General Introduction (P. Z. Strodach) Concerning The Ordering Of Divine Worship In The Congregation (Von Ordenung Gottis Diensts Ynn Der Gemeyne, 1523) Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) Formula Of Mass And Communion For The Church At Wittenberg (Formula Missae Et Communionis Pro Ecclesia Wittembergensis, 1523) Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) The Canon Of The Mass From Concerning The Abomination Of Low Mass (Canon Missae From Yore Greuel Der Stillmesse, 1525) Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) A Preface Suggested For Use At The Holy Communion, 1525 Introduction (P. Z. Strodach) Translation (P. Z. Strodach) Exhortation To The Christians In Livonia Concerning Public Worship And Unity (Vermahnung An Die Christen In Liefland Yore Auszerlichen Gottesdienst Und Eintracht, 1525) Introduction (P. Z. Strodach) Translation (P. Z. Strodach) The German Mass And Order Of Service (Deudsche Messe Und Ordnung Gottis Diensts, 1526) The Drudsche Messe Of 1526 (L. D. Reed) Introduction (A. Q) Translation (A. Steimle) The Order Of Baptism Translated Into German (Das Tauff Buchlin Verdeutscht, 1523) The Order Of Baptism Newly Revised (Das Taufbuchlein Aufs Neue Zugerichtet, 1526) 4 How One Shall Properly And Intelligibly Baptize A Person Into The Christian Faith (Wie Man Recht Und Verstandlich Einen Menschensum Christen Glauben Taufen Soil, 1523) Introduction (P. Z. Strodach) Tauff Buchlin, Translation And Notes (P. Z. Strodach) Martin Luther To All Christian Readers, Translation (P. Z. Strodach) Taufbuchlein, Translation (P. Z. Strodach) Wie Man Recht, Etc., Translation (P. Z. Strodach) A Short Method Of Confessing To The Priest, For The Use Of Simple Folk (Eine Kurze Weise Zu Beichten, Fur Die Einfaltigen, Dem Pricier, 1529) Introductory Note And Translation (P. Z. Strodach) A Marriage Booklet For Simple Pastors (Ein Traubuchlin Fur Die Einfeltigen Pfarherr, 1529) Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) Ordination Of Ministers Of The Word (Ordinations Formular, 1535-1539) Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) The Latin Litany Corrected (Latina Litania Correcta, 1528-1529) The German Litany (Deudsch Litaney, 1529) Introduction (P. Z. Strodach) Latin, Translation And Notes (P. Z. Strodach) German, Translation And Notes (P. Z. Strodach) Hymn Book Prefaces Introduction (P. Z. Strodach) Spiritual Hymn Booklet (Geystliche Gesangk Buchleyn, 1524) Translation (P. Z. Strodach) Spiritual Hymns Newly Revised (Geistliche Lieder Auffs Neu Gebessert, 1529) Translation (P. Z. Strodach) Christian Songs, Latin And German, For Use At Funerals (Christliche Geseng Lateinisch Und Deutsch, Sum Begrebnis, 1542) Translation (P. Z. Strodach) 5 Spiritual Hymns (Geistliche Lieder [Babst] 1545) Translation (P. Z. Strodach) Luther’s Hymns Briefly Annotated (P. Z. Strodach) Collects Introduction (P. Z. Strodach) Translation And Notes (P. Z. Strodach) Prefaces To The Books Of The Bible (The Introduction And Translation Of All Prefaces By C. M. Jacobs Introduction Translation Of Introduction To The Old Testament (1545 [-1523]) Preface to the Book of Job (1524) To the Psalter (1531) To the Books of Solomon (1524) To the Proverbs of Solomon (1524) To the Preacher of Solomon (1524) To the Prophets (1532) To the Prophet Isaiah (1528) To the Prophet Jeremiah (1532) To the Prophet Ezekiel (1532) To the Prophet Ezekiel (1545) From the Preface to the Prophet Daniel (1530) To the Prophet Hosea (1532) To the Prophet Joel (1532) To the Prophet Amos (1532) To the Prophet Obadiah (1532) To the Prophet Jonah (1526) To the Prophet Micah (1532) To the Prophet Nahum (1523) To the Prophet Habakkuk (1526) To the Prophet Zephaniah (1532) To the Prophet Haggai (1532) To the Prophet Zechariah (1532) To the Prophet Malachi (1532) Preface to the New Testament (1545 [1522] ) To the Acts of the Apostles (1534) To the Epistle to the Romans (1522) To the First Epistle to the Corinthians (1545) To the Second Epistle to the Corinthians (1522) 6 To the Epistle to the Galatians (1522) To the Epistle to the Ephesians (1522) To the Epistle to the Philippians (1522) To the Epistle to the Colossians (1522) To the First Epistle to the Thessalonians (1522) To the Second Epistle to the Thessalonians (1522) To the First Epistle to Timothy (1522) To the Second Epistle to Timothy (1522) To the Epistle to Titus (1522) To the Epistle to Philemon (1522) To the First Epistle of Saint Peter (1522) To the Second Epistle of Saint Peter (1522) To the Three Epistles of Saint John (1522) To the Epistle to the Hebrews (1522) To the Epistles of Saint James and Saint Jude (1545) To the Revelation of Saint John — I (1545) To the Revelation of Saint John — II (1522) 7 LUTHER’S LITURGICAL WRITINGS GENERAL INTRODUCTION The strictly liturgical writings which came from Luther’s pen and other related writings, f1 together with a great number of allusions, assertions, denunciations, etc., of things liturgical in still other documents, comprise the material on the basis of which an estimate of Luther’s activity and value in liturgical reform must be established and examined. Two diametrically opposite estimates are not only possible but may be drawn in fairness from these writings; and for each of these there is evidence enough. The first estimate is not much to Luther’s credit. It shows. him as either an opportunist or a self-centered, opinionated, determined leader who wants to dominate this field as he does others. Or, even more, it shows him forced to action much against inclination or desire, and meeting the enforced issue with comparatively meager ability. This estimate. shows Luther to be an amateur, dabbling in a field of ecclesiastical learning with which he, at best, is but little acquainted; lacking both knowledge and a native sense of appreciation; uncertain not because of timidity but because of ignorance; nevertheless entering it with self-reliant boldness; — a “liturgist” of the poorest sort. But Luther was not a liturgist! The other estimate is quite the opposite. As lacking and fully equipped for the task as the first estimate would have him be, the second reveals him as one imbued with the highest and finest appreciative sense of the whole cultus of the Church; wedded to it and lovingly loyal to its spiritual beauty and worth; with a reverence for the historic; a full devotion to the pure and true; a holy determination to centralize all in, and measure all after, the teachings and tradition of the Christ and His ancient Church. In this estimate every act at reform is emancipation of the inherently high and holy, ancient and pure, from the shackles of man-welded misuse and superstition and time’s corroding accretions, and the restoration of and to the rule and purpose of Christ Himself, and the simple and purposeful application of that to the worship-life of the believer. The liturgical, — the 8 Cultus, — is not system and form and action, rite and ceremony and custom, to an objective end in itself; but it is the exponent of faith’s life in Christ and the servant of the believer in Christ in his approach to his Lord. Only in this is it a true means to the one and only end. But Luther was not an historical idealist! Evidence, abundant evidence, exists to substantiate both of these estimates. Is it a tribute to Luther’s greatness that he presents such a complex? Is it not rather evidence of transition and the reflex of very marked situations and influences? The first estimate is as much of an under-estimate of the Reformer’s interest, gifts, and activities in this phase of church life as the second is over-estimation and idealization; neither of them is either fair or wholly true. Fusion of elements in both is not dodging any issue but the only fair thing to assert. Luther did not know “liturgics” as he knew other branches of theological science; as a branch it had no existence whatever as far as he was concerned. But the practical things that are now the very center of liturgics, the Liturgy, the Offices, rites, ceremonies, and customs, these were everyday acquaintances. He had as much knowledge of these as the average monk of his day at least: these were the means and the dress of his own devotions and his priestly acts; and after early reaction against mere formalism and slavish mechanism, they still remained the vehicles for the expression of the deeply spiritual. As exhibits of a branch of theological science they probably never stirred his thought, but as the means and the dress of the worship of the child of God they were subjected to searching scrutiny to the end that they might wholly fulfill their purpose. This lack of a so-called scientific liturgical knowledge may account for some of the things in Luther’s attitude which bear all the marks of evasion and uncertain opinion; it may also account for manifest misdirection as it was a fruitful field for revolutionary actions. Great though he was in many respects and his mighty mind and force notwithstanding, he was no more perfect in this field than in any other. It certainly is as just to mark his mistakes and lack of judgment as it is to laud his lasting contributions to the worship of the Church. The former, as well as the latter, go to show his remarkable activity in this field, only one of many in which he was busy constantly.
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