The Order of Baptism (1523) — Works of Martin Luther

THE ORDER OF BAPTISM TRANSLATED Das Tauff Buchlin Verdeutscht THE ORDER OF BAPTISM NEWLY REVISED Das Taufbuechlein Aufs Neue Zugerichtet

HOW ONE SHALL PROPERLY AND INTELLIGIBLY BAPTIZE A PERSON INTO THE Wie Man Recht Und Verstaendlich Einen Menschen Zum ChristenGlauben Taufen Soll

Das Tauff Buchlin Verdeutscht Durch Mart. Luther Very soon after the publication of the Von ordenung gottis diensts ynn der gemeine Luther issued Das Tauff Buchlin verdeutscht, The Order of Baptism translated into German. This was nothing other than a translation of the customary Roman Order used at Wittenberg at that time with but few changes. The Exorcism of the original Order was abbreviated; the Credo immediately preceding the Lord's Prayer was omitted at this place, thus giving the Lord's Prayer its true character, prayer: the Creed appearing later again in the questions; and instead of the Collect Deus patrum nostrorum Luther inserted the so-called Sindflutgebet.

The reasons why this Order was translated and issued, and why he did not make any radical changes in it, are stated quite explicity in the statement appended at first by Luther to the Order and later printed as a Preface.

DAS TAUFBUECHLEIN AUFS NEUE No more could Luther remain completely satisfied with the Order of Baptism as time passed than could his friends and others who were sympathetic to the Reformation Movement. Dissatisfaction with the Order due to the espoused and thoroughly confessed Evangelical principles and to the presence of such a mass of ceremonies which only served to becloud the glory of the sacrament brought about independent efforts in revision in some localities. Some of Luther's friends expressed opposition to the continuance of the Order in the form in which it was and hoped for a change that would not be so offensive. Nicolas Hausmann was one of the latter. At all events Luther undertook a revision, and revision it was! The result is this Order.

The revision amounted to a very thoroughgoing abbreviation of the original Order. Luther made the following changes. One can almost see him sitting with a copy of the old Order before him and marking out the changes.

The exsufflatio is omitted, although the words are retained; the two prayers, Omnipotens sempiterne dens and Deus immortale praesidium are combined to make one prayer; the giving of salt, — datio salis, — is dropped; only one of the forms of exorcism is retained, and the reason upon which the exorcism is based is omitted; the prayer, Aeternam ac justissiman pietatem is omitted; the salutation before the Gospel is omitted; the Hephata is omitted; the two anointings before and after the baptism are omitted; the placing of a lighted candle in the child's hand is omitted; the words said when the christening robe is put on the child are omitted and the words, The Almighty God and Father, etc., substituted.

Radical changes indeed, the majority dealing with the "ceremonies." But there were no new additions in material or any revolutionary changes in the structure!

The new Order became extremely popular. Luther appended it to the Small Catechism and it was included in many of the contemporary Church

WIE MAN RECHT UND VERSTAENDLICH EINEN MENSCHEN ZUM CHRISTENGLAUBEN Whether this brief Direction is a forgery or a genuine Luther writing is a question. It parallels the Baptismal Office in the Bamberg Agenda of 1491 and reveals no departures from the customary rite, so at least it is an authentic evidence of the Office at Luther's time.

John Aurifaber printed it in his supplementary volume in 1564, evidently accepting it as genuine. It has been included in all of the large editions of Luther's works since; but from time to time its authenticity has been questioned.

In the face of the objections to its genuineness enumerated in Weimar 12, p. 48, and of the very summary dismissal by Rietschel (Lehrbuch d. Lit.

2:64), it may seem bold to include it in our edition. But we are convinced that the objections start at the wrong place, and for that reason are open to question. No objection advanced seems to recognize the fact that Luther had to feel his way, pass through many marked transitions in liturgical matters, and as his natural inclinations were not in these directions (as exhibited quite often by vacillation and uncertain taste) he could well be expected to take just such a step as this little order exhibits, much in the nature of a trial, and one not well thought out! Then, too, the objectors do not give the burgomasters of that period very much credit when they insinuate that none of them would be interested in approaching Luther about such a matter. One can credit readily such interest on the part of many of these devoted and pious men; and it is not beyond probability that there might be a personal reason in the family life of one of these officials which would have moved him to make such a request of Luther. Is it unlike

Luther to meet such a request in a way such as this?

The year 1523 marks the beginning of Luther's expressions in writing concerning liturgical matters. He evidently met these matters as they arose and were forced upon him. This Direction, for it is that more than an Order, would quite naturally stand as a beginning and probably antedated both the Von Ordnung and the first formal Tauff buchlin. That it is a mere

German exhibit of the Bamberg Agenda's Office is decidedly not against it, as the Bamberg Use was that to which Luther was accustomed.

The little writing has by no means been proven spurious on the arguments advanced by some critics.

Literature: Weimar 12:38ff — text 42ff; 19:531ff — text 537ff. Walch 10:2624f. Erlangen 22:157ff. Clemen 3:310ff.

Richter, Kitchen Ordnungen, 1:7ff Sehling, Kitchen Ordnungen, 1:17f Daniel, Codex liturgicus, 2:185ff Hering, Hufsbuch, 143ff

Hofling, Das Sac. d. Taufe, 2:150ff Jakoby, Liturgik d. Reformatoren, l:301ff Rietschel, Lehrbuch d. Lit., 2:63ff For comparison, Rituale Romanum, Ed. Ratisbon, 1906, p. 12ff.

DAS TAUFF BUCHLIN VERDEUTSCHT TRANSLATED INTO GERMAN The administrator blows three times under the child's eyes and says:

Depart thou unclean spirit and give room to the Holy Spirit. f270 Then he signs him with a cross on his forehead and breast, and says:

Receive the sign of the holy cross both on thy forehead and breast. f271 O Almighty, Eternal God, Father of our Lord Jesus Christ: Look upon this

N. — Thy servant, whom Thou hast called to instruction in the faith; drive away from him all the blindness of his heart; tear loose all the devil's shackles with which he is bound; open to him, Lord, the door of Thy grace, so that marked with the sign of Thy wisdom he may be free of the stench of all evil lusts and serve Thee joyfully according to the sweet odor of Thy commandments in Thy Church and grow daily and be made meet to come to the grace of Thy baptism to receive the healing unto life; through Christ our Lord. Amen. f273

Let us pray again. f274 O God, Thou deathless Comfort of all who need, Savior of all who cry to Thee and Peace of all who pray to Thee, Life of the believers, Resurrection of the dead: I cry to Thee for this N. — , Thy servant, who prays for the gift of Thy baptism and desires Thy eternal grace through spiritual regeneration; receive him, Lord, and as Thou hast said, Ask and ye shall receive; seek and ye shall find; knock and it shall be opened unto you: so give now the reward to him that asketh and open the door to him that knocketh so that he may obtain the eternal blessing of this heavenly bath and receive the promised kingdom of Thy grace; through Christ our Lord.

He now takes the child and puts salt into his mouth, and says:

N. — , receive the salt of wisdom: may it f275 aid thee to eternal life. Amen.

Almighty, Eternal God, Who, according to Thy righteous judgment, didst condemn the unbelieving world through the flood and, in Thy great mercy, didst preserve believing Noah and his family; and Who didst drown hardhearted Pharaoh with all his host in the Red Sea and didst lead Thy people

Israel through the same on dry ground, thereby prefiguring this bath of Thy baptism; and Who, through the baptism of Thy dear Child, our Lord Jesus

Christ, hast consecrated and set apart the Jordan and all water as a salutary flood and a rich and full washing away of sins: We pray through the same

Thy groundless mercy, that Thou wilt graciously behold this N. — and bless him with true faith in spirit, that by means of this saving flood all that has been born in him from Adam and which he himself has added thereto may be drowned in him and engulfed, and that he may be sundered from the number of the unbelieving, preserved dry and secure in the Holy Ark of Christendom, serve Thy Name at all times fervent in spirit and joyful in hope, so that with all believers he may be made worthy to attain eternal life according to Thy promise; through Jesus Christ our Lord. Amen.

Therefore thou malign, detestable devil, acknowledge thy judgment, and give glory to the true and living God; give glory to His Son Jesus Christ and to the Holy Ghost; and depart from this N. — , His servant: for God and our Lord Jesus Christ has, of His goodness, called him to His holy grace and blessing, and to the fountain of baptism so that thou mayest never dare disturb this sign of the holy cross which we make on his forehead; through Him Who cometh again to judge, etc. f278

So hearken now, thou miserable devil, adjured by the Name of the Eternal God and of our Savior Jesus Christ, and depart trembling and groaning together with thy hatred, conquered, so that thou wilt have nothing to do with the servant of God who now seeks that which is heavenly and renounces thee and thy world, and who shall live in blessed immortality.

Give glory therefore, now, to the Holy Ghost Who cometh and descendeth from the loftiest height of heaven to destroy thy deceit and treachery; and, having cleansed the heart with the divine fountain, to make it ready as a holy temple and dwelling place of God, so that this servant of God, freed from all guilt of the former evil, may always give thanks to the eternal God and praise His Name everlastingly. Amen.

I adjure thee, thou unclean spirit, by the Name of the Father and of the Son and of the Holy Ghost, that thou come out of and depart from this servant of God, N. — , for He commands thee, thou miserable one — He Who walked upon the sea and stretched forth His hand to sinking Peter. f279

Lord, Holy Father, Almighty Eternal God, from Whom cometh all the light of truth, we beseech Thine eternal and most tender goodness that Thou wilt shed Thy blessing upon this N. — , Thy servant, and enlighten him with the light of Thy knowledge; cleanse and sanctify him; give him right understanding that he may be made worthy to come to the grace of Thy baptism; that he may hold fast to a sure hope, true counsel, and holy teaching, and be made meet for the grace of Thy baptism; through Jesus

Christ our Lord. Amen.

The Lord be with you.

Answer: And with thy spirit.

The Gospel of Saint Mark.

Response: Glory be to Thee, Lord.

At that time they brought little children to Jesus, that He should touch them. But the disciples threatened those that brought them. When Jesus saw this, it annoyed and grieved Him, and He spoke to them: Let the little children come to me, and do not prevent them, for of such is the kingdom of heaven. Truly, I tell you, he who does not accept the kingdom of God as a little child, will not enter into it. And He took them to His heart and laid hands on them and blessed them.

Then the priest lays his hand on the head of the child and prays the Our Father together with the sponsors who have knelt. f281

Then he takes spittal with his finger and touches the right ear therewith and says: f282 Ephthah, that is, Be thou opened!

Then the nose and the left ear.

But thou, devil, flee, for God's judgment cometh speedily. f283 Then the child is led into the church, and the priest says: f284

The Lord preserve thy coming in and thy going out from now on to eternity.

Then the priest requires the child to renounce the devil through his sponsors, and says: f285 N. — , dost thou renounce the devil?

Dost thou believe on God the Almighty Father, Creator of heaven and earth?

Dost thou believe on Jesus Christ, His only Son our Lord, born and suffered?

Dost thou believe on the Holy Ghost, a holy Christian Church, the Communion of Saints, the forgiveness of sins, the resurrection of the body, and after death an eternal life?

Then he anoints the child on the breast and between the shoulders with holy oil, and says: f287 And I anoint thee with healing oil in Jesus Christ our Lord.

Dost thou desire to be baptized?

Then he takes the child and dips f289 him in the font, and says:

And I baptize thee in the Name of the Father and of the Son and of the Then the sponsors shall hold the little child in the font f291 and the priest signs him with a cross with the oil on the crown of his head, and says: f292

The Almighty God and Father of our Lord Jesus Christ, Who hath regenerated thee through water and the Holy Ghost, and hath forgiven thee all thy sin, anoint thee with the salutary oil to eternal life. Amen.

Response: And with thy spirit.

While the sponsors continue to hold the child in the font, the priest shall put on him the christening hood, f293 and say:

Receive the white, holy, and spotless robe which thou shalt bring without spot before the judgment seat of Christ so that thou mayest receive eternal life. Peace with thee. f294

Then he is lifted from the font and the priest puts a candle in his hand.

Receive this burning torch and preserve thy baptism blameless, so that when the Lord cometh to the wedding thou mayest go to meet Him and enter with the saints into the heavenly mansion and receive eternal life.

MARTIN LUTHER TO ALL CHRISTIAN READERS, GRACE AND PEACE IN CHRIST OUR LORD F296 Since I see and hear daily with what indolence and little earnestness, — I will not say, with frivolity, — the high, holy and comforting sacrament of baptism is administered to little children, — I think one reason for this is that those who are there present do not understand anything of what is said and done, — because of this state of affairs I have thought it would not only be profitable but that it is also necessary to administer this Sacrament in the German language. And I have therefore begun to do in German what was heretofore performed in Latin, namely, to baptize in German, in order that the sponsors and others present may be incited the more to faith and earnest devotion, and the priests who administer the baptism show more concern for the good of the hearers.

In all Christian earnestness I ask all those who administer baptism, who hold the children, or witness it, to take to heart this admirable work and its great seriousness and solemnity. For here in the words of this prayer you hear how plaintively, pitifully, and earnestly the Christian Church concerns itself about the little child, and confesses before God in straightforward words, which cannot be doubted, that he is possessed by the devil and is a child of sin and disfavor, and prays so diligently for help and for grace through baptism so that he may become a child of God.

Therefore please remember that it is by no means a light matter or a bit of fun to take sides against the devil and not only to drive him away from the little child but to load on his little shoulders such a mighty and life-long enemy. Remember, too, that it is very necessary to aid the poor child with all your heart and strong faith; to intercede for him earnestly, that God, in accordance with this prayer, will not only loose him from the power of the devil, but also strengthen him, so that like a good knight he may resist him in life and death. And I suspect that the reason why people turn out so badly after baptism is that our concern about them has been so indifferent and careless and that at their baptism we interceded for them with but little earnestness.

Now remember, too, that in baptism the external things are the least important; such as, blowing under the eyes, signing with the cross, putting salt into the mouth, putting spittal and clay in the ears and nose; anointing the breast and shoulders with oil, signing the crown of the head with the chrism, drawing on the christening-robe, and placing a burning candle in the hand, and whatever else has been added thereto by man to beautify the (office of) baptism. For most assuredly baptism can be performed without all these and they are not the sort of devices and practices from which the devil shrinks or flees. He sneers at greater things than these! There must be real earnestness here.

Rather make this your concern, to be present in true faith, and to hear God's Word and unite earnestly in the prayer. For when the priest says, Let us pray, he is exhorting you to unite with him in the prayer. And all sponsors and the others present should repeat with him the words of his prayer in their hearts to God. For this reason the priest should say this prayer very clearly and slowly so that the sponsors may hear and comprehend it and also pray with him with one accord in their hearts, carrying the little child's need before God most earnestly, setting themselves against the devil with all their strength on behalf of the child, and conducting themselves most earnestly, — because this is no light matter as far as the devil is concerned.

For this reason it is quite right and proper not to allow drunken and coarse priests to baptize, or to accept loose persons as sponsors, but choose excellent, moral, earnest, pious priests and sponsors of whom one is assured that they will administer the matter solemnly and in true faith, so that the holy sacrament is not made a mockery of the devil and a dishonor to God who in this showers upon us the superabundant and infinite riches of His grace, which He Himself calls a new birth, and through which we are freed from all the devil's tyranny, loosed from sin, death, and hell, become children of life and heirs of all God's possessions and God's own children and Christ's brethren. Ah, dear Christians, let us not value and administer such an unspeakable gift so indolently and indifferently; for baptism is our only comfort, and entrance into all godly blessings and all holy intercourse. God help us. Amen.

As yet I have not desired to make any marked changes in the Order of Baptism. As much as I might be willing to endure it, it could have been better prepared, for it had careless masters whom the glory of baptism itself did not inspire sufficiently. But in order not to frighten weak consciences, I allow it to remain quite as it was, in order that they do not complain that I want to institute a new baptism, and criticize those who were baptized in the past as persons not properly baptized. For, as I have said, there is not much value in the human additions; the important thing is to be concerned about the baptism itself, together with God's Word, proper faith and earnest prayer. Herewith the matter is committed to God.

DAS TAUFBUECHLEIN AUFS NEUE ZUGERICHTET The administrator says:

Depart thou unclean spirit, and give room to the Holy Spirit.

Then he signs him with a cross on his forehead and breast, and says:

Receive the sign of the holy cross both on thy forehead and breast.

O Almighty, Eternal God, Father of our Lord Jesus Christ: I cry to Thee for this N. — , Thy servant, who prays for the gift of Thy baptism and desires Thy eternal grace through spiritual regeneration; receive him, Lord, and as Thou hast said, Ask and ye shall receive; seek and ye shall find; knock and it shall be opened unto you, so give now the blessing (1523: lohn — reward) to him that asketh and open the door to him that knocketh so that he may obtain the eternal benediction of this heavenly bath and receive the promised kingdom of Thy grace; through Christ our Lord.

Israel through the same on dry ground, thereby prefiguring this bath of Thy baptism; and Who through the baptism of Thy dear Child, our Lord Jesus

Christ, hast consecrated and set apart the Jordan and all water as a salutary flood and a rich and full washing away of sins: We pray through the same

I adjure thee, thou unclean spirit, by the Name of the Father and of the Son and of the Holy Ghost that thou come out of and depart from this servant of Jesus Christ, N. — Amen.

Let us hear the Holy Gospel of St. Mark.

At that time they brought little children to Jesus, that He should touch them. But the disciples threatened those that brought them. When Jesus saw this, it annoyed and grieved Him, and He spoke to them, Let the little children come unto me, and do not prevent them, for of such is the kingdom of heaven. Truly, I tell you, he who does not accept the kingdom of God as a little child, will not enter into it. And He took them to His heart and laid hands on them and blessed them.

Then the priest lays his hands on the head of the child and prays the Our Father together with the sponsors who have knelt.

Our Father, Who art in heaven, Hallowed be Thy Name; Thy kingdom come; Thy will be done, as in heaven and on the earth; Our daily bread give us today; And remove from us our guilt as we free our debtors; And lead us not into temptation; But deliver us from the evil. Amen.

Thereupon the little child is led to the font, and the priest says:

The Lord preserve thy coming in and going out from now on to eternity.

Then the priest requires the ,child, through his sponsors, to renounce the devil, and says:

N. — , dost thou renounce the devil?

Dost thou believe on God the Almighty Father, Creator of heaven and earth?

Dost thou believe on Jesus Christ, His only Son our Lord, born and suffered?

Dost thou believe on the Holy Ghost, a holy Christian Church, the Communion of Saints, the forgiveness of sins, the resurrection of the body, and after death an eternal life?

Dost thou desire to be baptized?

Then he takes the child and dips him in the font, and says:

And I baptize thee in the Name of the Father and of the Son and of the Then the sponsors shall hold the little child in the font, and the priest shall say while he puts the christening robe on the child:

The Almighty God and Father of our Lord Jesus Christ, Who hath regenerated thee through water and the Holy Ghost and hath forgiven thee all thy sin, strengthen thee with His grace to everlasting life. Amen. Peace with thee.

HOW ONE SHALL PROPERLY AND INTELLIGIBLY BAPTIZE A PERSON INTO THE BRIEFLY INDICATED BY DOC. MAR. LUTHER, AT THE REQUEST OF AN UPRIGHT BURGOMASTER

The baptizer says: How are you named? The sponsor answers: Peter or something else. The baptizer: Do you renounce the devil and all his works and all his pride and pomp? The sponsor: I renounce. The baptiser: How are you named? The sponsor: Peter or something else. The baptizer: Do you believe in God the Father, the almighty Creator of heaven and earth?

The sponsor: I believe. The baptizer: Do you believe also in Jesus Christ, His only Son our Lord, who was born of Mary and suffered? The sponsor:

I believe. The baptizer: Do you believe also in the Holy Ghost, a Christian Church, Communion of saints, Forgiveness of sins, Resurrection of the flesh and an eternal Life after death? The sponsor: I believe. The baptizer to the child: The sign of the holy cross of our Lord Jesus Christ, I make for you on your forehead. The sign of the Redeemer, our Lord Jesus Christ, I make for you on your breast. Accept the sign of the cross of Christ, as on the forehead, so also in the heart. Receive the faith of the heavenly commandment, conform your life thereto, that you may be a temple of God, and acknowledge with joy, since you have entered into the Church of God, that you have escaped the snares of the devil. Have a horror of the idols; despise their likenesses; keep before your eyes God the almighty

Father and Jesus Christ His Son, Who with the same Father and the Holy Ghost lives and reigns one God in eternity. Amen.

The baptizer takes salt in the fingers and casts it in the child's mouth, and says: Receive the salt of wisdom, thou, to whom God is gracious, unto eternal life. The peace be with you. The baptizer says, when the child is carried into the church: The Lord guard thy entering in and going out from now on unto eternity.

The baptizer says: How are you named? The sponsor: Peter or something else. The baptizer: Do you renounce the devil and all his works and all his pride and pomp? The sponsor: I renounce. The baptizer: How are you named? The sponsor: Peter or something else. The baptizer pours water on him and says: Ego baptizo te in nomine patris et filii et spiritus sancti. In German (this is): I baptize you in the Name of the Father and of the Son and of the Holy Ghost. Amen. The baptizer says to the child when he puts the christening robe on him: Receive a white garment, which you shall bear before the judgment seat of Christ, so that you (may) have eternal life.

The peace be with you.

A SHORT METHOD OF CONFESSING TO THE PRIEST, FOR THE USE OF SIMPLE FOLK EINE KURZE WEISE ZU BEICHTEN, FUER DIE EINFAELTIGEN, DEM PRIESTER

This short Form of Confession, the Evangelical substitute for the Roman method for auricular confession, is appended to the Small Catechism, First

Wittenberg Edition, 1529.

Reverend, dear Sir: I beseech you, for God's sake, give me good counsel for the comfort of my sul.

What then do you desire?

Answer: I, miserable one, confess and lament to you before God that I am a sinful and weak creature. I do not keep God's commandments; I do not rightly believe the Gospel; I do nothing good; I cannot bear ill; especially I have committed... N. —... and this, f297 which burden my conscience. Therefore, I beseech you that in God's stead you will declare forgiveness to me and comfort me with God's Word.

Another Form of Confession.

I confess before God and you, that I am a miserable sinner and full of all sin, of unbelief, and of blasphemy. I also feel that God's Word is not bringing forth fruit in me. I hear it, but I do not receive it earnestly. I do not show the works of love toward my neighbor; I am incensed, full of hate and envy toward him. I am impatient, avaricious, and inclined to everything that is evil. Therefore my heart and conscience are heavy and I would gladly be freed of the sins. I plead, please strengthen my little faith and comfort my weak conscience by means of the Divine Word and promise.

Why dost thou desire to receive the Sacrament?

Because I desire to strengthen my soul with God's Word and tokens and to obtain grace.

But in this Office thou dost obtain forgiveness of sin. And why not? But I want to add God's token also to the Word; and to seek God's Word frequently is much the better.

A MARRIAGE BOOKLET FOR SIMPLE PASTORS EIN TRAUBUECHLIN FUER DIE EINFELTIGEN PFARHERR Luther begins the Foreword to his proposed Order for Marriage with an old saying, "Many lands, many customs." It could have been narrowed down to, "Many customs in this land"; for local, provincial, and national practices and uses in connection with marriage rites were many.

Luther's approach to the task before him is characteristic and reveals a careful consideration of the whole question from the Evangelic point of view and his arrival at a fairly certain conclusion. He is proposing this

Order of Marriage not as a form in itself or as a binding ordinance but as an example of how to proceed when those who purpose entering the estate of matrimony desire pastoral ministration. Here is not an ordering by the Church or even for the Church. This is a model, embodying certain traditional customs, tested and accepted, and developing this particular ministry on Evangelic principles.

The rite of marriage is considered and frankly acknowledged to be a civil action and therefore under the control of civil authority. With this Luther does not quarrel nor interfere in the slightest degree. Only when the express desire is present for the pastor to act may the "spiritual" enter; not as of right, but as a free ministration. It is Evangelical ministration as over against ecclesiastical functioning.

The situation at Luther's day seemed to emphasize the claim of the Church for complete control in validating marriage and governing its various preliminary steps. Over against this the civil tradition remained, — a growing accumulation through centuries, fostered by government and enactment, which still made its claim felt. The Church was forcing two things: A sacramental conception of marriage and her right as superior to civil government. The question of the relation of Church to State and vice versa entered here. And the Reformation Movement was trying to solve this question along with many others. Luther meets it fairly in this document in so far as it concerns the external marriage rite and its relation to society.

The Church however, in process of time, had accommodated herself to much of the civil tradition in order to gain her end, — authority, and had added functions peculiar to her own purpose. "Many lands, many customs" might be asserted again; for even with the Church emphasizing her power, the situation is not clear. The commixture of the civil and the ecclesiastical

(the latter in some parts "spiritual") continued to raise legal questions, did not "standardize" the method, nor did it prevent abuses, such as clandestine marriage, etc., or surround the estate or the rite with sanctity and place upon it a spiritual idealism.

Before examining Luther's work, it is necessary to gain a general view of the situation in so far as fairly normal customs obtain.

The marriage rite in Teutonic lands, in early Middle Ages, was recognized entirely as a family function. This paralleled the early Roman conception.

After preliminary matters, such as contract payment, dowry arrangement, etc., had been arranged satisfactorily, the contracting parties plighted their troth in the presence of the father of the bride, or her guardian, or another relative. This consisted first in a statement by the groom, that he took N.

— to be his wife. The bride on her part replied with similar words. Then the ring was placed on the fourth finger of the bride's left hand by the groom, and thereupon at the word of the father, or guardian, they joined right hands, testifying thereby to their purpose; and with a statement of the fact of their mutual consent the ceremony was completed. This originally was the extent of the marriage rite, but other, — a great variety of, — customs were connected with it.

In the course of the next few centuries, and under the growing influence of the Church, the rite was developed into a longer function consisting of a number of consecutive parts; but it continued to remain a civil contract and ceremony.

The betrothal, as described above, was the first step. This was still presided over by a layman but in the presence of the parish priest. This act was regarded as the "Declaration of Intention." The next step was the publication of this intention publicly by the priest in the church that N. and N. purposed to enter into the estate of matrimony. This publication of what later became known as the Banns was intended to bring to light any legal hindrances and prevent the marriage of persons related within the forbidden degrees of consanguinity. The publication took place three times

(high days or Sundays) and then the contracting parties made their Kirchgang, that is, they went to the church, which was usually the most imposing structure in the town, situated facing an open square. Here in public, before the church, with a layman again as officiant but with the priest present, the contracting parties again exchanged their statement of acceptance, attesting it by joining their right hands (and giving the ring, if this had not been done at the betrothal). The statement legalizing the marriage then followed made by the layman.

About the thirteenth century the Church began to gain full control of the ceremony. The parish priest is now normally the functionary at the betrothal, which is conducted much in the same manner as before, but prayer and a short benediction follow the Declaration of Intention.

Publication of the Banns is an ecclesiastically ordered procedure, with canonically promulgated restrictions governing the relation of the contracting parties. The banns must be published from the, pulpit (choir) three consecutive Sundays. During certain seasons weddings are not to be consummated. The priest acts at the function before the church, where after a fourth announcement (publication) the interchange of consent is followed by personally spoken vow, attested by joining right hands, the blessing and giving of the ring (rings), and the declaration on the part of the priest of the union consummated in the sight of God and "solemnized" by himself.

Immediately the priest leads the wedding party into the church for the celebration of the Nuptial Mass (Missa pro sponso et sponsa) with which is connected the Benediction of the Marriage (Benedictio nuptiarum f298).

The sacramental character of marriage and necessity for ecclesiastical approval and consummation were the ultimate outcomes of the Church's objective here.

Luther refused to accept this conception of marriage. Ultimately marriage, to him, is not a sacrament, nor an ecclesiastical action per se. It is a civil act, perpetuating a Divine institution, true; but one dealing distinctly with "worldly" ends, even though the priest be the officiant. The "spiritual," not as opposed to the worldly but as necessary companion, functions thus far,

— in blessing in the Name of God and praying for the Divine favor to rest upon those entering this holy estate.

Luther does not cast aside tradition, either civil or ecclesiastical, as he works toward his purpose. He accepts important elements of both, but he places an element of freedom on the use which is distinctly new. Again this is an emphasis of the Evangelic principle.

With the "civil" he is not concerned, either to order or govern custom or method; authority must regulate this. But there is no choice left except to respond when "anyone desires us to bless them... pray over them... marry them..." "We are in duty bound to do this." If so much honor and ceremonial display has been connected with the consecration of monks and nuns in the past, an estate purely human in invention, "how much more should we honor this Divine estate and in a much more magnificent way bless, pray, and adorn it?" Then, too, this (our) ministry should be active to the end that the holiness and seriousness of this estate should be emphasized over against the frivolity and burlesquing of the world, so that by common prayer and blessing persons may enter it in the fear of the Divine Creator and Ordainer.

Luther follows the traditional in dividing the rite into three distinct but related actions.

First, — the Publication of the Banns. This is not to discover illegal impediments primarily, but to ask for the prayer of the congregation in behalf of the contracting persons, that they may initiate their purpose in God's Name and under His blessing. The exhortation to present information regarding impediments is secondary. The tone of this act has been changed completely. It is now a spiritual action.

Second, — the Marriage proper. This as formerly takes place before the church. Much of the traditional form is retained, but simplified.

Each of the parties is questioned in turn as to consent. Then the ring (rings) is given. Whereupon in testimony they join right hands, and the officiant pronounces, "What God has joined together..." This is a new element...scriptural. Then the officiant pronounces the marriage consummated, — since they have acknowledged their purpose publicly

"before God and the world," — " In the Name of the Father, etc."

Third, — The Benediction before the Altar. The Nuptial Mass is ignored entirely, the Nuptial Benediction likewise. Slight reminiscences of phrases from collects are found in the closing prayer which Luther provided. This Office is wholly evangelical; it is built of Scriptures and prayer.. the Benediction of the Word and Prayer which Luther in another writing says is the only right benediction. The Scriptures record the Divine institution and matters related to the estate. The order is: Divine institution, <010218>Genesis 2:18, 21-24; Holiness, spiritual earnestness of the estate, <490525>Ephesians 5:25-29; Subjection, mutual relations, <490522>Ephesians 5:22-24; Burden, cross, <010316>Genesis 3:16-19;

Comfort, blessing, <010127>Genesis 1:27, 28, 31; <201822>Proverbs 18:22.

The benediction is in the form of prayer, prayed with hands outstretched over the groom and bride.

Luther accomplished a number of things with this Order. He admitted the place of the civil right in marriage and continued it; this is the "worldly" side. He denied the sacramental character fabricated by the Church, but on the other hand declared its Divine institution and purpose and its spiritual values; this was the "religious" sphere. He qualified the action of the Church through her ministry by making it dependent upon desire

(invitation), not right, restricting the action to "solemnization," i.e., pronouncement, intercession and benediction.

The Reformation Movement had already produced a number of Marriage Orders prior to Luther's. One issued at Wittenberg in 1524 was ascribed to Bugenhagen, but this he refused to admit. It was Evangelical and broke away from Roman practice and was used widely. This Wittenberg order served somewhat in the nature of a model to Luther in his own work.

There are points of agreement but Luther goes quite a bit farther. His Order is much closer to the traditional and is much more full liturgically.

While this historic element is evident in Luther's Order it is not as distinctively a liturgical accomplishment as his Order for Baptism.

However his purpose was single and simple: to provide an Evangelical model for the procedure at a marriage.

Literature: The Traubuchlin will be found in Daniel, Codex, 2:315ff.

Hering, Hulfsbuch, 151ff See also Hofling, Urkundenbuch, 173ff Kliefoth, Lit. Abhandlungen, 1, 1, 147ff Cf. Legg, Saturn Missal, 143ff: Ordo ad facienda sponsalia (Benediction and Missa)

Missale Romanum, [91] Missa pro sponso et sponsa Rituale Romanum, 221, De sacramento rnatrirnonium; 224, Ritus celebrandi matrimonii sacramentum

And the very fine Introduction to the Luther Order in Weimar as above, page 43ff.

A MARRIAGE BOOKLET FOR SIMPLE F299 MART. LUTHER WITTEMBERG (At the end of book:) Printed at Wittemberg by Nickel Schirlentz

"Many lands, many customs" is a common saying. Since marriage and the marriage state is a worldly business, it behooves us pastors or ministers of the Church not to attempt to order or govern anything connected with it, but to permit every city and land to continue its own use and custom in this connection. Some lead the bride to the church twice, both evening and morning. Some only once. Some announce it formally and publish the banns from the pulpit two or three weeks in advance. All such things and the like I leave to the lords and the council to order and arrange as they see fit: it does not concern me.

But should any one desire us to bless them before the church or in the church, to pray over them, or also to marry them, we are in duty bound to do this. For this reason I have desired to offer this advice and form to those who do not know anything better, in case some should desire to follow our custom in this matter. The others who know all about it, that is, who do not know anything about it but permit themselves to think that they do know all about it,-well, they do not need this service of mine, — except that they may be overwise and conceited about it and should guard themselves very zealously lest perchance they do something that somebody else does! Otherwise one might think that they might learn something from somebody else, and that certainly would be a great pity.

Since it has been customary up to the present to surround the consecration of monks and nuns with such great ceremonial display, (even though their estate and organization are an ungodly and purely human invention which does not have any foundation in the Scriptures,) how much the more should we honor this Divine estate and in a much more magnificent way bless, pray, and adorn it? For even if it is a worldly estate it does have

God's Word in its favor and was not invented or instituted by men, as was the estate of the monks and nuns. Therefore, too, it should be accounted more spiritual than the estate of the cloisterettes, — yea, a hundred times more so, — which in truth should be considered the most worldly and fleshly of all, because it was fabricated and instituted out of flesh and blood and is above all the invention of worldly cleverness and wisdom.

And for this reason, too, in order that the young people may learn to regard this estate seriously and honor it as a Divine creation and command, and not act so disgracefully in connection with it and make fools out of themselves with their laughing and mockery and the like frivolity, as has been customary heretofore, just as if it was a joke or child's play to enter into the marriage state or to have a wedding.

Those who at the first instituted the practice that one should lead the bride and bridegroom to church, truly did not regard it as a joke but as a very earnest matter; for there is no doubt but that they were seeking the blessing of God thereby and the common prayers, and were not making a ridiculous burlesque out of it or a bit of heathenish monkey business.

Thus, too, the act in itself reveals its earnestness. For whoever desires prayer and blessing from the pastor or bishop shows thereby indeed, — even if he does not express it in so many words, — into what peril and need he is entering and how greatly he stands in need of the Divine blessing and common prayer for the estate which he is undertaking. And this serious situation can be seen daily in the misfortunes caused by the devil in the marriage estate with adultery, unfaithfulness, discord, and all manner of ill.

Therefore, we will deal in the following way with the bridegroom and bride, — if they desire and ask it.

(1) FIRST, PUBLISH THE BANNS FROM THE PULPIT WITH Hans N. and Greta N. desire, according to the Divine institution, to enter the holy estate of marriage; they desire that common, Christian prayer be made on their behalf so that they may begin it in God's Name and prosper therein.

And should any one have anything to say against it, let him speak in time or hereafter keep silence. God grant them His blessing. Amen.

(2) BEFORE THE CHURCH MARRY THEM WITH WORDS Hans, dost thou desire Greta to thy wedded wife?

Greta, dost thou desire Hans to thy wedded husband?

Then the pastor lets them give each other the wedding ring and joins their right hands together, and says:

What God has joined together, let no man put asunder.

Thereupon he speaks in the presence of all:

Since Hans N. and Greta N. desire each other in marriage and acknowledge the same here publicly before God and the world, in testimony of which they have given each other the hand and the wedding ring, I pronounce them joined in marriage, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

(3) BEFORE THE ALTAR HE READS GOD'S WORD OVER THE BRIDEGROOM AND BRIDE. GENESIS, THE SECOND CHAPTER.

And God the Lord said: It is not good that man should be alone: I will make a helpmeet for him who can be with him. Then the Lord God let a deep sleep fall on the man, and he went to sleep; and he took one of his ribs and closed the place with flesh. And God the Lord fashioned a wife out of the rib, which he took from the man, and brought her to him. Then the man said: This was at one time bone of my bone and flesh of my flesh.

She shall be called Woman, because she was taken from man. Therefore a man will leave his father and his mother and cling to his wife and the two will be one flesh.

Thereupon he turns to both of them and speaks to them thus:

Since both of you have given yourselves to the marriage estate in God's Name, hear first of all God's commandment concerning this estate. Thus speaketh St. Paul: Ye men love your wives just as Christ loved the Church and gave himself for her so that he might sanctify her and purify her through water in the word and present her to himself a glorious congregation without spot or blemish or any such thing, but that she might be holy and blameless. Thus also should men love their wives as their own body. He who loveth his wife loveth himself. For no one has ever yet hated his own flesh but has nourished it and cared for it as also the Lord for the congregation.

The wives are to be subject to their husbands as unto the Lord, for man is the head of the woman just as Christ is the head of the congregation and he is the Savior of the body. But as now the congregation is subject to Christ, so shall the wives be subject to their husbands in all things.

Second hear also the curse which God has placed upon this estate. God spoke thus to the woman: I will cause thee much sorrow when thou dost conceive. Thou shalt give birth to thy children with much sorrow, and thou shalt yield thee to thy husband, and he shall be thy lord.

And God spoke to the man: Since thou hast listened to the voice of thy wife and eaten of the tree of which! commanded thee and said, Thou shalt not eat thereof, Cursed be thy field for thy sake; in sorrow shalt thou nourish thyself therefrom all thy life long; thorns and thistles shall it bear thee, and thou shalt eat the grass of the field. In the sweat of thy face shalt thou eat thy bread until thou returnest again to earth from which thou wast taken. For thou art earth and shalt become earth.

Third; and this is your comfort that ye may know and believe that this estate is pleasing to God and is blessed by Him. For thus it is written: God created man in his own image; yea, in the image of God created he him. He created them, a man and woman. And God blessed them and said to them:

Be fruitful and multiply yourselves and fill the earth, and make it subject unto you, and reign over the fish in the sea and the birds in the heaven and over all animals that crawl on the earth. And God saw everything that he had made, and behold, all was very good. Therefore Solomon also says: He who obtains a wife, obtains a good thing: and will receive favor from the Here he spreads forth his hands over them and prays thus:

O Lord God Who hast created man and woman and hast ordained them for the marriage bond and hast typified: therein the sacramental union of Thy dear Son, the Lord Jesus Christ, and the Church, His Bride: We beseech

Thy groundless goodness and mercy that Thou wouldest not permit this Thy creation, ordinance and blessing to be disturbed or destroyed, but graciously preserve the same through Jesus Christ, our Lord. Amen.

ORDINATION OF MINISTERS OF THE WORD The Formula for Ordination here translated is ascribed to Luther without question, although in many particulars it resembles an earlier form issued by Bugenhagen.

It is not a liturgical Order but an Office to be used in connection with the formal Order of Divine Service. The Office customarily followed the Epistle at some places, at others it was introduced immediately after the In the strictest sense it cannot be regarded as a liturgical action nor a liturgical form, even though it carries the marks of formality. Nor can it be classed either with Luther's Order of Baptism or with his Order for Marriage. It is not primarily an Office of the Church. It must be considered as being an official congregational action, resembling somewhat the traditional Roman Induction, but bearing no resemblance whatever to the Roman Order for Ordination. The sense of "good order" only required the designation of proper persons to conduct the Examination and the The Office was born of necessity and bears witness to the complete severance with Rome on the doctrine of the priesthood.

The time had come when pastors were needed to serve vacant congregations. The number of men who had been consecrated to the priesthood in the Roman Church and who espoused the cause of the Reformation grew less and less. Men to meet, fill, the growing need had to be found elsewhere, — in the Movement itself.

As long as previously ordained priests became Evangelical pastors and preachers the question of ordination did not arise. But when someone who had not been ordained determined to enter the Ministry of the Word and Sacraments, the practical question of how it was to be done presented itself and had to be met.

George Rorer, who had not been ordained a priest, claims to have been the first to receive "Evangelical ordination." This was at Wittenberg on May

14, 1525, at the hands of Luther. Luther ordained him Dekan of the Stadtpfarrkirche by prayer and the laying on of hands and confirmed

(publicly ratified) his call and inducted him into his office. He had received his regular "call" on May 3 through Luther.

Luther and his co-workers defined "ordination" to be a regular (ordentliche — rite) call to the office of the Ministry (Pfarrampt) in a specific congregation and the official (congregational) confirmation

(ratification of the same publicly) at a service by the congregation concerned. But the latter was not absolutely required to make the relation effective; the regular call was sufficient.

Anything in the nature of rite or ceremony as such, or act of consecration was wholly unnecessary; more it was irrelevant to the whole purpose and nature of the function. There was no "priesthood" involved other than that which every Christian had through his baptism.

Luther writes, "To ordain is not to consecrate. Therefore, if we know a pious man we single him out and through the power of the Word which we possess we give him authority to preach the Word and to administer the Sacraments. This is to ordain." (W. 15:721.)

Luther's conception of ordination is not a liturgical one but consists essentially in the regular call to the preaching office (Predigtampt), — to preach the Word and to administer the Sacraments, — and in the transmission of this office to the candidate. Out of this, out of this alone, the congregational ceremony develops.

Four elements make up this "ordination": — 1. The examination of the candidate as to his worthiness and fitness; 2. election to the office;

3. confirmation and commendation in the presence of the (calling) congregation; 4. the Church's intercession for the chosen candidate.

Emptied of such elements as a confession of faith, a vow of faithfulness, and any formal statement of the transmission of the office, such

"ordination" carries every characteristic of a formal induction (installation).

But whatever the characteristics good order required some sort of official control and administration, and a fair amount of uniformity in procedure.

Luther's Formula provided the latter, and different authorities, governmental or ecclesiastical, the former. Certain persons in the different localities were thus designated to conduct the examination into vocation and fitness, and usually one was designated to act as ordinator. At Wittenberg, the theological faculty acted in the first part and Bugenhagen was appointed to officiate as ordinator. Luther acted in this capacity in Bugenhagen's absence.

Luther's Office is usually dated around 1535. The Formula is preserved in a number of recensions which appeared beginning with that date; the last of these is dated 1539. This Ms., first published by Rietschel, is considered the best text; our translation has been made from this recension.

After introductory rubrics relative to the examination of the candidate and ordering an admonition through preaching and intercession for the Ministry, the ordinator, presbyters and ordinand kneel before the altar.

The choir then sings the Veni Sancte Spiritus, after which a versicle and response introduce the collect Of the Holy Spirit. This versicle and response and collect are evidently said in Latin. All rubrical directions likewise are in Latin. The remainder of the Formula is in the vernacular.

Then the ordinator standing before the altar reads the lesson. This is the apostolic summary of the duties of the office and an exhortation to faithfulness and watchfulness.

The ordinator then addresses the ordinand briefly, ending with this question, — the only one asked, — "Are you now ready to do this?"

Upon the ordinand's affirmative answer, the whole presbytery and the ordinator lay their hands on the ordinand's head and the ordinator prays the Lord's Prayer. After this another prayer, developed from the first three petitions of the Lord's Prayer, may be said.

Then follows a brief Scriptural address to the ordinand by the ordinator, whereupon he imparts the blessing to him, using the sign of the cross.

The congregation then sings the hymn Nun bitten wit den heiligen Geist, after which Holy Communion is celebrated, the ordinand being the first to receive the Sacrament.

Literature: — The various recensions of the Formula will be found in Weimar 38:423ff. See the same volume, p. 401if, for an excellent introduction.

The translation has been made from the 1539 recension as found in Weimar as above and in Hering, Hulfsbuch, p. 155ff. See also Sehling,

Kirchenordnungen, 1:24ff.

Cf. also Hofling, Urkundenbuch, 137ff; Kliefoth, Lit. Abhandlungen, 1:341ff; Rietschel, Lehrbuch d. Lit., 2:405ff; 427ff; and Rietschel, Luther und die Ordination.

ORDINATION OF MINISTERS OF THE WORD First, — An examination having been made, f300 either on this or on a preceding day, if they f300 are found worthy, after being admonished through preaching, prayer shall be made by the Church for them and for the whole ministry, to wit, that God would deign to send laborers into His harvest, and preserve them faithful and constant in sound doctrine against the gates of hell, etc.

Second, — The Ordinator f301 and the ministers f302 or presbyters f302 of the Church with the Ordinands f301 in the midst beside the Ordinator, shall kneel before the altar.

And the choir shall sing: Veni sancte spiritus. f303 Versicle: Create in me a clean heart, O God.

Response: And renew a right spirit within me. f304 The customary Collect Of the Holy Spirit shall be read. f305 Third, — This finished, the Ordinator shall ascend the step f306 and turn with his face to the Ordinands, and standing he shall recite with clear voice <540301>1 Timothy 3:1

Thus writeth St. Paul in the First Epistle to Timothy, in the third chapter:

This is indeed certainly true, If anyone desires a bishop's office, he desires a precious work. But a bishop must be irreproachable, the husband of one wife, abstemious, temperate, well-mannered, hospitable, clever at teaching, not a wine-bibber, not sharp tongued, not carry on dishonorable business, but he must be gentle, not quarrelsome, not avaricious; one who manages his own home well, who has obedient children in all uprightness; — for if such an one cannot manage his own home wisely, how will he administer the Church of God? — not a novice, so that he does not puff himself up and fall under the judgment of the blasphemer. But he must also have a good testimony from those who are without, so that he does not fall into the ignominy and snare of the blasphemer. f307

Thus St. Paul admonishes the Elders of the Congregation at Ephesus:

Therefore be mindful of yourselves and of the whole flock, among which the Holy Ghost has placed you as bishops, to feed the Church of God which he purchased with his own blood. For this I know, that after my going away terrible wolves will come among you, who will not spare the flock. Also from among yourselves men will arise who will speak false teaching in order to draw disciples to themselves. Therefore be watchful and remember this, that I did not cease for three years, day and night, to warn every one with tears.

Fourth, — The Ordinator addresses the Ordinands in these or similar words:

Herein f308 you hear, that we are called to be and are to be bishops, that is, preachers and pastors; that we do not have committed to us the watching over geese and cows, but the Church, which God purchased with his own blood; that we should feed it with the pure word of God, also be on guard and see to it that wolves and sects do not burst in among the poor sheep.

For this reason he calls it a precious work.

Also personally we should live decently and honorably, and manage and oversee f309 our home, wife, children, and servants in a Christian way.

Are you now ready to do this. f310 Fifth, — Then with the hands of the whole presbytery imposed on their heads, the Ordinator says the Lord's Prayer in a clear voice. f311

Let us pray. Our Father...

Then if he desires, or time permits, he may add this prayer, which explains more fully the three parts of the Lord's Prayer.

Merciful God, heavenly Father, thou hast said to us through the mouth of thy dear Son, our Lord Jesus Christ, The harvest is great, but few are the laborers; pray the Lord of the harvest that he will send laborers into his harvest.

Upon this thy divine command, we pray from our hearts, that thou wilt give thy Holy Spirit richly to these thy servants, together with us and all those who are called to serve thy word, so that with great crowds we may be thy evangelists, remain true and firm against the devil, the world, and the flesh, to the end that thy name may be hallowed, thy kingdom increased, thy will be done. Do thou also at length restrain and bring to an end the detestable abomination of the pope, Mohammed, and other sects which blaspheme thy name, hinder thy kingdom, and oppose thy will. This is our prayer — (because thou hast commanded, taught, and assured) — O thou graciously hear, even as we believe and trust, through thy dear Son, our Lord Jesus Christ, who liveth and reigneth with thee and the Holy

Ghost in eternity. Amen. f312 Sixth, — The Ordinator shall address the Ordinands with these words of St. Peter. <600502>1 Peter 5:2

Therefore go forth and feed the flock of Christ, which is committed to you, and take good care of it, not being forced to it, but willingly; not for the sake of shameful gain, but of a steadfast heart; not as those who lord it over the people, but be examples to the flock: thus ye will (when the ArchShepherd appears) receive the imperishable crown of glory. f313

Seventh, — The Ordinator blesses them with the sign of the cross, and uses these or other words:

The Lord bless you that ye may bring forth much fruit. f314 After this each one shall return to his own place. And if it is desired, the Now we pray the Holy Spirit. f315

This ended, the presbyter sings: Our Father. f316 And the Ordinands shall commune first with the Church, then presently, the Ordinator if he desires, or he may commune with them or after them. f317