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Thank you to all our financial supporters! We would not be able to continue providing face-to-face pastoral care on campus without you. Please remember that Wittenberg Door Campus Ministry is a 501(c)(3) tax exempt charitable organization. We can always use more contributors. There's plenty to do!
As of the middle of May, we've received about $12,000 in gifts. That represents about 12% of our annual budget. We are a bit behind schedule, which makes it difficult to project if and when we will be able to call a full-time chaplain. We're always eager to visit with congregations and with individuals who are interested in the kind of ministry care we provide, caring for students, faculty, staff, and administrators of the local collegiate communities. It's difficult to find the kind of confessional, Reformation theology that we bring to the community. Yet we're convinced that the solid, biblical teaching of the Lutheran Reformation is the message that gives a stable and secure foundation for Christian life. I hope you'll join us with your prayers and your contributions. We had previously put up a post about our participant, Nelson Akpabli-Tsigbe, who has volunteered for the U.S. Army Reserve while working on his doctorate in neuroscience (here). Last week I had the honor of attending his graduation from basic training. He's doing well, and has gone on for more advanced specialist training, which will last a couple of months. Everyone likes being in Texas in the summer, right? It's a good thing for Christ's people to participate in service to others, and to live as examples of the many ways that service can be performed. Here are a few pictures from the graduation period.
Greetings to all my supporters! In February, having had several cancellations of events, I made an update (here) about a health issue I was having, neurological attacks which resulted in loss of memory and other disorientation.
I'm pleased that the monthly injections prescribed by my physician, which began in early February, have, at long last, seemed to be successful. On April 30, as if someone had flipped a switch, I felt dramatically better. After spending about 120 days having a total of less that 40 days without an active attack, since April 30 I have had only two attacks, both very mild and easily treated, with quick (2-3 hours) recovery, as opposed to symptoms lasting over 24 hours at a time. It's been a difficult time, no doubt. Yet through it all, just as I predicted in February, the Lord has shown himself as the good Lord of all. The work of Wittenberg Door Campus Ministry has been able to continue, and is showing fruit in several important ways. Our regular participants have come together with a unity we haven't seen since prior to the pandemic in 2020. Ministry to undergraduates in the fraternity house has continued, with robust attendance at the Bible discussions. Several of the participants are showing a greatly increased interest in practical ways to live out a Christian life in the academic and fraternal community. And, as we closed out the semester, I've volunteered and am hoping more people will volunteer to assist the Mizzou International Center with its welcome activities in August. We've been able to put several items on the calendar tentatively through the summer. And I'm beginning to have bookings for promotion of the ministry in churches again. I hope you'll rejoice with me in every way, and remember this ministry in your prayers and your giving. In difficult times and in easier times, we are still about the business of bringing Christ and His answers to people who are suffering within the campus communities of Columbia, Missouri! Academic Reading
5/14/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 40: The Nonjurors' Liturgy 1718." (pp. 290-297). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming identify the Nonjurors as "those who refused to take the oath of allegiance to King William and Queen Mary in 1689 and in consequence were deprived of their livings or offices in the Church of England" (Jasper & Cuming 1990, p. 290). Many used the 1662 Prayer Book. Others had strong objections, many with a preference for the 1549 Prayer Book. In 1716, debate broke out regarding what changes might be appropriate. These debates led to the publication in 1718 of The Nonjurors' Liturgy (Jasper & Cuming 1990, p. 290). The work combined elements from the 1662 and 1549 prayer books, as well as material adapted from Apostolic Constitutions book 8, as well as the rites of St. Basil and St. James (Jasper & Cuming 1990, p. 291). After a bibliography (Jasper & Cuming 1990, p. 291), Jasper and Cuming provide the eucharistic portions of the liturgy. Academic Reading
5/12/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 39: J.F. Osterwald: The Liturgy of Neuchâtel and Vallangin 1713." (pp. 283-289). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Osterwald, who served in Neuchâtel from 1683 until his death in 1747, had a desire to bring unity and revitalization to the Church through a unified, biblical liturgy (Jasper & Cuming 1990, p. 283). By 1707 the liturgy he had created was in use locally, and in 1713 it was published more broadly. Jasper and Cuming note that Osterwald understood communion in a moralistic manner, with no suggestion of Christ being present, but only of our engagement in the love of Christ (Jasper & Cuming 1990, p. 283). As found in the Anglican Prayer Book, he did have a prayer of consecration. He did not consider communion to be closely related to the Service of the Word. Many elements were borrowed from a variety of Calvinist, Zwinglian, and even Roman sources, while some elements were newly composed. Osterwald's liturgy remained in use in various locations into the twentieth century (Jasper & Cuming 1990, pp. 284-285). After a brief bibliography (Jasper & Cuming 1990, p. 285), Jasper and Cuming provide the eucharistic portions of the liturgy. Academic Reading
5/7/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 38: The Book of Common Prayer 1662." (pp. 277-282). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) A conference "called to consider the revision of the Book of Common prayer . . . ended inconclusively" in 1661 (Jasper & Cuming 1990, p. 277). However, Jasper and Cuming note that before the 1604 version could be imposed on the church by the House of Lords, the constitutional body responsible for the Prayer Book took up the matter of revision. The revisions were completed by December 21, and the book was approved by Parliament and the king by May 19, 1662). While there were over six hundred changes, most were minor in nature. Of note, some of the prayers were re-titled, including the eucharistic "Prayer of Consecration" (Jasper & Cuming 1990, p. 277). The bread was specifically to be broken, which was of importance to the Scottish faction (Jasper & Cuming 1990, p. 278). Remaining consecrated elements were to be veiled and consumed later, rather than being for the priests' use. As another significant concession to the Presbyterians, "the words 'corporal presence' replaced the earlier 'real and essential presence,' thus turning it into a denial of one particular mode of Christ's presence in the bread and wine and not of his presence altogether" (Jasper & Cuming 1990, p. 278). Jasper and Cuming observe that the compromises in the rites, though they are not fully aligned with any one theological position, have remained in use in England for over three hundred years. After a bibliography (Jasper & Cuming 1990, p. 278-279), Jasper and Cuming provide the eucharistic portion of the rite. Academic Reading
5/5/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 37: Richard Baxter: The Reformation of the Liturgy 1661." (pp. 270-276). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) After Charles II returned to England in 1660, he worked toward creation of a liturgy which would be satisfactory to Anglicans, Presbyterians, and Independents (Jasper & Cuming 1990, p. 270). After gathering exceptions and suggestions, Richard Baxter produced The Reformation of the Liturgy in 1661. This was a series of alternative rites to be used alongside what were considered acceptable in the Prayer Book. The eucharistic rite was intended for the end of "the normal Sunday services" (Jasper & Cuming 1990, p. 270). It included prayers of penitence, prayers addressed to each member of the Trinity, and "a declaration that the elements were no longer common bread and wine, but sacramentally the body and blood of Christ" (Jasper & Cuming 1990, p. 271). The prayers and the manner of distributing the elements were flexible in nature. Jasper and Cuming observe that the work of Baxter had little actual influence on liturgical practice or on future revisions of the Prayer Book (Jasper & Cuming 1990, p. 272). no parties to the dispute found it adequate to advance their points of view. After a bibliography (Jasper & Cuming 1990, p. 272), Jasper and Cuming provide the eucharistic portions of the liturgy. Academic Reading
4/30/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 36: A Directory for the Public Worship of God throughout the Three Kingdoms of England, Scotland, and Ireland 1645." (pp. 265-269). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming observe that by about 1643, in England and Scotland the English and Lutheran Reformations were "regarded as defective and incomplete" by some, who lobbied for a rejection of existing prayer books and the establishment of one which reflected the outlook of Scotland and Geneva (Jasper & Cuming 1990, p. 265). The outcome of these discussions was The Directory for the Public Worship of God, which made a compromise between the two major groups involved. There were text formulae for baptism, marriage, "the words of delivery at communion" (Jasper & Cuming 1990, p. 265) and the Lord's Prayer as "a pattern prayer." The work was authorized by parliaments of England and Scotland in 1645. While communion was to be "frequent," Jasper and Cuming consider the direction to have been "widely ignored" (Jasper & Cuming 1990, p. 265). Communion was handed out, normally at the pew or around a table, and was considered as a memorial meal emphasizing our humble reception and being in Christ's presence (Jasper & Cuming 1990, p. 266). By 1660 the book was largely no longer used. After a bibliography (Jasper & Cuming 1990, p. 267), Jasper and Cuming provide the texts pertaining to communion. Academic Reading
4/28/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 35: The Scottish Book of Common Prayer 1637." (pp. 258-264). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) After at least 18 years of debate, in 1534, Scottish bishops were directed by Charles I to "draw up a liturgy as near that of England as might be" (Jasper & Cuming 1990, p. 258). After attempts and negotiations, there emerged a version approved in 1636. The rite, which blended elements from 1549 and 1552 versions of the Book of Common Prayer was received with some hesitation, chiefly due to an allowance of the presbyter to function in some ways similar to the role of a priest, as well as some references to the presbyter "offering up" the bread and wine (Jasper & Cuming 1990, p. 259). Language of commemoration remained constant throughout the prayers. Jasper and Cuming observe that there was strong opposition to the book when it was introduced in 1637, including riots (Jasper & Cuming 1990, p. 259). The book was quickly dropped, and in 1638 the General Assembly repudiated the book and abolished the episcopacy (Jasper & Cuming 1990, p. 260). The rite itself was used, however, as an influence on a 1662 revision of the Anglican rite, as well as in Scottish rites of 1764 and American rites of 1790. After a brief bibliography (Jasper & Cuming 1990, p. 260), Jasper and Cuming provide the order of Communion.  4/23/26 from the Wittenberg Door News Desk
Over the past few years, many of you have seen pictures of one of Wittenberg Door Campus Ministry's faithful particpants, Nelson Akpabli-Tsigbe. He has become a key leader at Wittenberg Door as he has been catechized, confirmed his faith as a Lutheran, and has pursued scientific research that I don't even begin to understand. He's a young man we can think of very highly. It seems that, in addition to his longstanding interest in food science, and his more recent pursuit of neuroscience, Nelson has always been interested in serving in the armed forces! He faced one insurmountable obstacle in his native country of Ghana. He's too short. He was glad to find, in the past year, that not only did his green card status allow for him to enlist in the United States Army, but he is also above the minimum height requirement and just barely young enough to join the force, as a reservist. That status will allow him to transfer to regular active duty later, if he wishes. In February, Nelson began his basic training in the Army Reserve. After basic training, he will continue with several additional weeks of training to equip him for his normal reserve service, which should normally be performed in the Kansas City area. Between his times of service as a reservist, Nelson plans to continue with his doctoral program in neuroscience. This world is full of ways to serve as a Christian! We hope everyone will continue to pray for Nelson, as well as for all our Wittenberg Door people. Loving and serving neighbors can take many forms. Our congratulations go out to Specialist Akpabli-Tsigbe as he prepares for graduation from basic training on May 7! Academic Reading
4/23/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 34: John Knox: The Form of Prayers and Ministration of the Sacraments 1556." (pp. 250-257). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Among those in Frankfurt-on-Main who favored Calvin's rite was John Knox, who, in 1555 prepared a liturgy which he hoped would appeal both to the followers of Calvin and to those who preferred Cranmer's 1552 prayer book (Jasper & Cuming 1990, p. 250). The Form of Prayers was never adopted until revised early in 1556, representing the first English language Calvinist (Reformed) liturgy. In 1559, the English exiles in Geneva returned home due to the toleration of Queen Elizabeth. Knox returned to Scotland, where in 1560 the Church of Scotland called for Genevan rite sacraments (Jasper & Cuming 1990, p. 250). By 1564 The Form of Prayers became the standard in Scotland, gradually becoming known as The Book of Common Order, and remaining in use until 1645. The liturgy allowed much room for the minister's discretion (Jasper & Cuming 1990, p. 250). Communion, though, according to the rubric, was monthly, was actually normally celebrated quarterly (Jasper & Cuming 1990, p. 251). Most of the service was led from the pulpit. In this liturgy, since the minister was in the pulpit, the preparation of the bread and wine was done by assistants (Jasper & Cuming 1990, p. 251). The minister read an Institution narrative based on 1 Corinthians chapter 11, but paraphrased. Jasper and Cuming say, "Clearly it was in no sense consecratory but was the warrant in Scripture for what was about to take place' (Jasper & Cuming 1990, p. 251). The communicants and pastor would then sit together at the Table. A number of prayers would follow, but no specific consecration of elements. After a brief bibliography (Jasper & Cuming 1990, p. 252) Jasper and Cuming provide the eucharistic portions of the liturgy. Academic Reading
4/21/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 33: The Book of Common Prayer 1552." (pp. 244-249). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming had previously regarded the Book of Prayer from 1549 as not well received. Even when it was being published, ideas for revisions were being gathered. A new edition was therefore published in 1552, characterized by a more self-conscious rejection of Roman features (Jasper & Cuming 1990, p. 244). The eucharist was now regarded as a memorial meal, vestments were not used, and the altar was replaced by a wooden table. In the new Book of Common Prayer, alms were collected by wardens who circulated, separating the offering from the eucharist. The prayers were revised to make no mention of sacrifice or of the saints, and to remove any adoration of the elements. The prayer did not ask God to sanctify the bread and wine, but to make the recipients faithful (Jasper & Cuming 1990, p. 245). Though the Book of Common Prayer moves concepts toward a Zwinglian view, Jasper and Cuming consider Cranmer to have been more similar to Bucer in outlook than to Zwingli (Jasper & Cuming 1990, p. 245). The rite from the 1552 Book of Common Prayer was in use without substantial change until 1662. After a brief bibliography (Jasper & Cuming 1990, p. 246), Jasper and Cuming provide the text of the eucharistic portions of the rite. Academic Reading
4/16/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 32: The Book of Common Prayer 1549." (pp. 232-243). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) The English Reformation, though begun in 1532, did not make substantial change in liturgy until 1548, with The Order of Communion, followed by a first Book of Common Prayer, approved in January of 1549 (Jasper & Cuming 1990, p. 232). Except for the use of the vernacular, there was little departure from the eucharist in the Roman rite. After the sermon, however, the offertory was used to collect alms. The box for the offering was near the altar. After bringing the offering forward, the communicants would remain standing near the altar for communion (Jasper & Cuming 1990, p. 232). Jasper and Cuming note that the prayers are less changed than those of many of the Reformed liturgies (Jasper & Cuming 1990, p. 232). They are largely drawn, in order and content, from other practice, though Cranmer's composition of wording is clear (Jasper & Cuming 1990, p. 233). The doctrine of a sacrificial offering in the Mass is carefully avoided, and no elevation of the elements is performed. Jasper and Cuming observe that the rite was not satisfactory to either traditionalists or to the more radical elements, and almost immediately began to see revision (Jasper & Cuming 1990, p. 234). After a brief, though more copious bibliography than given in many chapters (Jasper & Cuming 1990, p. 234), Jasper and Cuming provide the text of the eucharistic portions of the rite. 4/14/26 from the Wittenberg Door News Desk
Alert: Discreet Spoilers ahead. Pastors read. At least, I hope they do. While I often post on the Wittenberg Door about relatively scholarly reading, that's not all the reading I do. I thought it might be interesting to put up an occasional post about a book I have read or listened to recently. In this post, The Man Who Was Thursday, by G.K. Chesterton. Many Christians know Chesterton primarily for his incisive works in defense of biblical Christianity. Yet he was a prolific writer otherwise. What's particularly interesting is the way his writing demonstrates his citizenship in a particularly Christian worldview. His writing never considers Christ as an afterthought or as incidental to the world. The world of Chesterton works in a particular way because of who created it and who sustains it. Though we are always confronted by the fruits of the fall into sin, those who decide to operate in opposition to the way God has graciously created the world are ultimately engaged in a fruitless, disappointing, and frustrating enterprise, which will ultimately lead to failure in all the measures that matter. This is the case in The Man Who Was Thursday. In this brief novel, the main character has been recruited into the police force to infiltrate and combat an anarchist movement. In his efforts at infiltration, he engages with multiple other people about the metaphysical purpose of poetry and anarchy, and the question of how they interact in the real world, if one can even find the real world. The anarchist organization is led by a group of seven people, known by the days of the week. There is also a leader of the organization, but he is someone who has never been identified clearly, though he operates in plain sight. When there is a suspicion that one of the group of seven people is a government spy, the various members of the leadership carry on covert investigations to determine who the traitor is and how to interfere with the unfaithfulness to the organization. In the end, there is an international chase involving different members of the leadership. Eventually, the anarchist movement . . . well, I better not say what happens. Chesterton is an intriguing writer. This novel is not at all what I would call "brain candy." It's entertaining, insightful, and vivid throughout. The situations are as relevant to this day as they were when the book was penned in 1908. Academic Reading
4/14/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 31: The Order of Communion 1548." (pp. 226-231). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) In 1547, Jasper and Cuming describe revisions to the Latin Mass made in England. The Epistle and Gospel were read in the vernacular and communion was given in both kinds. In March of 1548, "a commission of bishops and scholars" produced an Order of Communion, providing the needed rubrics (Jasper & Cuming 1990, p. 226). In general, this material followed the work of Hermann von Wied closely. Actual sentences used were drawn from a wide variety of sources, though their actual origins may be difficult to trace (Jasper & Cuming 1990, p. 227). Of special note is the instruction for communion in both kinds and a desire for frequent communion. After a brief bibliography (Jasper & Cuming 1990, pp. 227-228), Jasper and Cuming provide the eucharistic portion of the order. 4/9/26 from the Wittenberg Door News Desk
Wittenberg Door Campus Ministry is able to operate only because of the generosity of our supporters. It's important that we increase our support base so as to keep bringing face-to-face pastoral care to the campus communities here in Columbia! As of April 1, we've received about 8% of our annual budget. This clearly has us considerably behind the annual budget trajectory. However, in January and February we received about 4% of the budget, while in March we received another 4%. That's an excellent increase! Thank you for your prayers and your financial contributions. They are critical in enabling us to be your partners for Christ-centered ministry on campus. We'd like to gain more support from local congregations as well as people who have received our care in the past. Please consider bringing this ministry to the attention of anyone who would like to consider support. Wittenberg Door Campus Ministry is a 501(c)(3) non-profit organization. Your contributions are tax deductible to the fullest extent of the law. Academic Reading
4/9/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 30: Hermann von Wied: A Simple and Religious Consultation 1545." (pp. 219-225). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming categorize von Wied as a capable administrator who became sympathetic to the Reformers by 1542, while serving as the Archbishop-Elector of Cologne (Jasper & Cuming 1990, p. 219). In consultation with Bucer, Melancthon, and numerous others by way of comparison of liturgies, von Wied produced a church Order, distributed privately in 1543, publicly in 1544, then in Latin in 1545 and English in 1547. Though the order was never used widely, it did serve as an important source for Cranmer's 1548 Order of Communion and his 1549 Prayer Book. Jasper and Cuming view von Wied's communion as both "Lutheran" (Jasper & Cuming 1990, p. 219) and "traditional" (Jasper & Cuming 1990, p. 220). There are only two departures from the Roman rite, both in the various prayers, neither of which were actual innovations, as they were prayers used in other liturgical sources. After a brief bibliography (Jasper & Cuming 1990, p. 220-221), Jasper and Cuming provide an English translation of the eucharistic portions of the rite. Academic Reading
4/7/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 29: John Calvin: The Form of Church Prayers 1542." (pp. 213-218). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) In 1538, having been expelled from Geneva, Calvin went to Strasbourg, where he became an associate of Martin Bucer (Jasper & Cuming 1990, p. 213). The following year, Calvin prepared a service book in French, closely following Bucer's work. Calvin's work then, after 1542, became the standard in Geneva, upon his return. Jasper and Cuming categorize Luther, Zwingli, and Calvin together as "hostile to the medieval Roman mass" (Jasper & Cuming 1990, p. 213). While Calvin's ideal was to bring the Eucharist weekly, he never overcame the community's desire to celebrate it only quarterly. For Calvin's view of the presence of Christ in the eucharist, Jasper and Cuming refer to Bucer's work. Because the risen Lord is locally in heaven, Calvin considered the body of Christ not to be present in the eucharist (Jasper & Cuming 1990, p. 213). Rather, it was received spiritually through the communicant's activity of lifting his heart to heaven (Jasper & Cuming 1990, p. 214). In Calvin's liturgy, the prayer of intercession was moved from the Eucharist and placed after the sermon, before the Lord's prayer and the Apostles' Creed (Jasper & Cuming 1990, p. 214). The "Eucharistic Prayer" "was in fact not a prayer addressed to God but an exhortation addressed to the congregation" (Jasper & Cuming 1990, p. 214). After a brief bibliography (Jasper & Cuming 1990, p. 215), Jasper and Cuming provide an English version of the eucharistic portions of Calvin's liturgy. Academic Reading
4/2/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 28: Martin Bucer: The Psalter, with complete (sic) Church Practice, 1539." (pp. 204-212). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Martin Bucer, who had been in contact with Martin Luther, was excommunicated from the Dominicans in 1523, then joined with Diebold Schwartz in Strasbourg, celebrating Reformed masses in German from February of 1524 (Jasper & Cuming 1990, p. 204). Jasper and Cuming describe his mass as "very conservative, being an almost literal translation of the Roman rite with certain omissions or modifications which had the effect of excluding all reference to the sacrifice of the Mass" (Jasper & Cuming 1990, p. 204). Between 1526 and 1539, Bucer made numerous revisions to Schawrz' Mass setting, emphasizing congregational participation and preaching. In the 1539 version, "the Mass had become the Lord's Supper; the priest had become the pastor or minister; he celebrated at the holy table facing the congregation; and vestments had been replaced by the cassock and black gown" (Jasper & Cuming 1990, p. 204). Jasper and Cuming describe Bucer's view of the eucharist as a via media between Luther and Zwingli (Jasper & Cuming 1990, p. 204). Jesus' body and blood were present but not united with the bread and wine. Rather, the faith of the communicant lifted him "to a real participation of the body and blood of Christ in heaven" (Jasper & Cuming 1990, p. 205). Bucer's prayers influenced Calvin as well as the Scottish Book of Common Order. However, the minister was free to pray as he wished. The ceremony no longer had the Sursum corda, Sanctus, or Benedictus. The prayers were geared toward consecration of the communicants rather than that of the bread and wine. After a brief bibliography (Jasper & Cuming 1990, pp. 205-206), Jasper and Cuming provide an English version of the eucharistic elements. Academic Reading
3/31/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 27: Olavus Petri: The Swedish Mass 1531." (pp. 200-203). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming note that, unlike the Reformation in Germany, in Sweden there was minimal exposure to Calvin or Zwingli. Olavus Petri produced a mass in 1531, which "was one of the most complete early Lutheran liturgies in the vernacular" (Jasper & Cuming 1990, p. 200). There are some influences from other mass orders, as well as a strong influence of the Roman Rite. However, Petri replaced the priestly confiteor with a confession of the congregation. The prayer after the Sursum corda is quite extensive. Petri's mass was not a replacement for the Latin mass, but was for use at the lesser altars. The two existed side by side until the creation of a Swedish high mass in 1571 (Jasper & Cuming 1990, p. 201). After a brief bibliography (Jasper & Cuming 1990, p. 201), Jasper and Cuming provide an English version of the eucharistic portions of the 1531 mass. Academic Reading
3/26/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 26: Martin Luther: a. Formula Missae 1523 and b. Deutsche Messe 1526." (pp. 189-199). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) After relatively brief statements concerning the eucharist in the 1520 Babylonian Captivity of the Church, Martin Luther provided a more thorough articulation of the situation in 1523 with his Formula Missae et Communionis (Jasper & Cuming 1990, p. 189). This work called for continuity with traditional forms but a forceful attempt to remove accretions which he viewed as inappropriate. In his Formula Missae, the offertory was removed, the eucharistic prayer was shorter than in the Roman practice, and the preface and institution were chanted audibly (Jasper & Cuming 1990, p. 189). Communion was celebrated in both kinds. Rather than language of sacrifice, the attention was drawn to the institution narrative (Jasper & Cuming 1990, p. 190). After 1523, others designed mass rites of their own, a practice which Luther found objectionable. In response, he produced the Deutsche Messe in 1526, "intended as a rite for 'unlearned lay folk' with both German words and German music" (Jasper & Cuming 1990, p. 190). This rite includes a version of the Lord's prayer where the Sursum corda had been. After 1526, liturgies fell into two general camps, "The Brandenburg- Nürnberg family following the more conservative Formula Missae and the Bugenhagen family following Deutsche Messe" (Jasper & Cuming 1990, pp. 190-191). After a brief bibliography (Jasper & Cuming 1990, p. 191), Jasper and Cuming provide an English translation of the eucharistic materials. Academic Reading
3/24/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Ch. 25: Ulrich Zwingli: a. Epicheiresis 1523 and b. Action oder Brauch des Nachtmals 1525." (pp. 181-188). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Zwingli's Epicheiresis (An Attack upon the Canon of the Mass) is a revision of the Roman rite. Jasper and Cuming consider it relatively conservative in nature (Jasper & Cuming 1990, p. 181). The lectionary is simplified and there are no propers particular to Saints' Days or the Offertory. It is notable that in the eucharistic prayers Zwingli treats God's Word as the spiritual food, and rejects Christ's presence in the bread and wine. "The eucharist was simply a memorial of Christ's death" (Jasper & Cuming 1990, p. 181). Christ's work on the cross serves as an example. "This rite satisfied no one - neither conservatives nor radicals" (Jasper & Cuming 1990, p. 182). When radicals brought the matter to the Zurich Council in 1525, Zwingli produced a Latin version of his German Action oder Brauch des Nachtmals. This was a more revolutionary liturgy in which "the Mass" became "The Lord's Supper" and was celebrated only four times a year, sitting at a table. In Jasper and Cuming's view, it was in essence a memorial meal but lacked the idea of communion previously expressed. After a brief bibliography (Jasper & Cuming 1990, p. 182-183), Jasper and Cuming provide an English version of the eucharistic portions of Zwingli's works. Academic Reading
3/19/26 Jasper, R.C.D. & Cuming, G.J. (1990). "The Study of Reformed Liturgy." (pp. 177-180). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming have surveyed the liturgical texts that lead to the practices of the Orthodox churches and the Roman church. They observe that, though Zwingli uses the Ordo Romanus Primus, there had been many changes in practice between the first record we have of that liturgy and the time, some eight hundred years later, when it was being used by the Reformers (Jasper & Cuming 1990, p. 177). Frequency of communion had declined. Much of the liturgy had become a spectator event, rather than an interactive celebration of who Christ is and what he does to redeem his people. Among the developments in the time of the Reformation, Jasper and Cuming emphasize the role of print technology in making not only Bibles but also various service books, many in the vernacular, accessible (Jasper & Cuming 1990, p. 177). At the same time, there were changes in the way people, especially in universities, would deal with theological questions. In general, Jasper and Cuming see this reflected in a new emphasis on the Scripture and pursuit of a revitalized Christianity, along with changes in the means of worship (Jasper & Cuming 1990, p. 178). Of particular interest to this book is the move away from considering the eucharist as a sacrifice, based on the concept of Jesus as the true sacrifice (Jasper & Cuming 1990, p. 179). Jasper and Cuming divide the liturgical changes of this time period into three categories; Lutheran, Anglican, and Calvinist (Jasper & Cuming 1990, p. 179). The three groups eventually gained a worldwide influence and distinguished themselves from one another in ways which can be seen clearly through the lens of the eucharist. Academic Reading
3/17/26 Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 24: Ordo Romanus Primus." (pp. 168-173) In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library) Jasper and Cuming discuss the Ordo Romanus Primus not because of a eucharistic prayer, but because it "describes the ceremonial used when the Pope visited one of the churches in Rome for a stational mass" (Jasper & Cuming 1990, p. 168). There is no eucharistic prayer, but a description of the particular actions involved at the time of compilation, probably about A.D. 700. After a brief bibliography (Jasper & Cuming 1990, p. 168), Jasper and Cuming provide an English translation of the acts performed in the eucharistic parts of the service. |
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About Throwing InkwellsWhen Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker. Blog Feeds
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