Scholarly Reflections
Senn, Frank C. "Chapter Ten: The Emergence of Lutheran Liturgy." Christian Liturgy: Catholic and Evangelical. Minneapolis: Fortress Press, 1997, 323-356.
Senn notes Luther's reluctance to be held up as a model, but also his stature as a reformational leader. By this status, Luther had a strong influence on the documents which were later identified as normative for the group called Lutherans (Senn 1997, 323). As a result of the Diet of Speyer in 1526, regional rulers could impose their religion on the region. This allowed the Lutheran princes to make a confession which differed from that of Emperor Charles V, thus leading to the expression of the Augsburg Confession in 1530 and the Apology in 1531 (Senn 1997, 324). The regions of the Augsburg Confession became associated and known as the Smalkald league. By 1546, Charles V was prepared to take military action against the league. While Charles was victorious in military terms, there were still princes who held a Lutheran confession. Charles found himself opposed both by Protestants and the papacy based on some of his attempts at forging terms of peace (Senn 1997, 325). A number of documents, identified as "interims" were drawn up, seeking agreement. A significant issue involved whether or not it was ever appropriate to compromise a doctrinal statement for the sake of unity (Senn 1997, 326-327). By 1555, the Augsburg territories had made an alliance with King Henry II of France, forcing Charles to work for peace and to convene a council at Trent, and the Augsburg recess, which essentially allowed the status of 1526 to return (Senn 1997, 328). Senn notes that from 1526 on there was a proliferation of church orders codifying the practices of the Reformation churches (Senn 1997, 329). Among these, in 1527, were instructions from the Elector of Saxony on conducting visitation. Senn observes that "Luther made it clear that the assistance of the Elector was viewed as a service of love and not as a rightful function of government" (Senn 1997, 329). While the articles were accepted, the civil government was not strictly acting within its vocation. It became common for theologians to write orders for a variety of communities (Senn 1997, 330).
The church orders dealt with a multitude of issues, but of particular interest to Senn are the liturgical features (Senn 1997, 332). Senn catalogs a number of church orders with an emphasis on the liturgical features, which he finds to be similar even when the other practices have greater variation. Senn provides a number of orders, along with his commentary (Senn 1997, 332ff).
Matins and Vespers were similarly addressed in the church orders. Again, Senn details the liturgical elements. Here he is able to place them in columns for comparison (Senn 1997, 338ff).
While church orders specified the calendar of seasons and days, Senn observes the calendars had a high degree of consensus from one church order to another (Senn 1997, 342). Senn walks through the different seasons of the church year as recognized in Lutheran lands, distinguishing here and there between Lutheran and Roman custom where they differ.
The hymnody of the Reformation was quickly published in a number of hymnals and song books (Senn 1997, 346). The hymnody served to teach theology and facilitate singing in German, though Senn notes that some of the new hymnody was Latin. The sung liturgy was the norm, so adaptations of liturgy in German were a common component of the early hymnals (Senn 1997, 348).
Senn notes that a specific order for baptism designed by Luther played an influential role in church life throughout the first part of the sixteenth century (Senn 1997, 35). Luther did not provide a rite of confirmation, but it was developed as early as 1538. Some customs included a laying on of hands in the confirmation, while others did not.
Preparation for communion grew as a custom, including a catechetical examination and private confession (Senn 1997, 351). While confession was not always required, Senn identifies it as a common safeguard.
Marriage, ministry to the sick, and burial orders also developed with the Reformation's church orders (Senn 1997, 352). The marriage orders tend to be a full liturgy, not simply something utilitarian. The sick would receive anointing with oil, generally after the regular service. Luther prepared no funeral rites, so these tended to differ significantly from one another (Senn 1997, 353).
Senn observes the noteworthy traditionalism of the Lutheran Reformation. In general, it was not a very radical Reformation (Senn 1997, 354).