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  • WORKS OF MARTIN LUTHER -
    THE LUTHER COLLECTS ADAPTATIONS, TRANSLATIONS, ORIGINALS


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    The collects which appear in the following pages are but a few of the many prayers which may be found scattered throughout Luther’s writings.

    Luther was a mighty prayer. The spontaneity, fervid faith, deep spirituality, naive childlikeness, and honest, rugged purposefulness of his praying is evident whether the prayer be a mere sentence aspiration or heart-sigh, or impetuous, earnest cry, or more formal collect, or longer meditative confession and intercession. Luther prayed under every circumstance, — prayed without ceasing; and the spiritual Luther is revealed here as at no other place.

    Here are two thoroughly original prayers which illustrate this: — Lord God, Thou hast placed me in Thy Church as a bishop and pastor: Thou seest how unfit I am to fulfill this great and responsible Office, and had it not been for Thy wisdom and guidance I would long since have brought everything to destruction. Therefore do I cry unto Thee. Most willingly do I desire to give and conform my mouth and heart to Thy service. I desire to teach the people, and long continually to be taught Thy Word. Deign to use me as Thy workman, dear Lord. Only do not Thou forsake me; for if Thou forsake me, I, alone, shall bring all to naught. Amen. (Walch 2, 404).

    Lord, it is certainly true that I am unworthy to have Thee come under my roof, but I am so needy and long for Thy help and grace so that I may become righteous. Therefore, I come to Thee, trusting in nothing other than the sweet words which I have heard, with which Thou invitest me to Thy Table and sayest to me, who am so unworthy, that I will receive forgiveness of my sins through Thy Body and Blood if I eat and drink thereof in this Sacrament.

    Amen! Dear Lord, Thy word is true; this I do not doubt; and upon this promise I eat and drink with Thee; let it be unto me according to Thy will and word. Amen, (Walch 12, 1766).

    These two prayers are not unique; there are many more such as these, personal, intimate, humble, absolutely trusting. This is one side of Luther’s prayer-life. The other finds expression in the external worship of the Church.

    The prayers which follow are the prayers of the Church’s worship as provided by Luther as models or to meet a direct need. This group is quite distinct, therefore, because of their origin and purpose. They are not spontaneous prayers nor are they original in the same sense as his other prayers. They are formal, prepared to meet specific needs, and usually definitely appointed.

    All of these prayers, as far as they carry the form and dress which Luther gave them, came into being in the course of Luther’s work in providing for the needs of the worshiping Church and the worshiping children of the Church. They, like the liturgical forms and the hymn books in which they are imbedded, are of importance in valuing Luther’s attitude toward things liturgical and as evidence of his many-sided productivity in this sphere of church life.

    As in the liturgical forms, so in the prayers, Luther did not reject or ignore the uses to which he had been long accustomed, uses hallowed by centuries of church practice, deeply imbedded in the life of the people and reverenced by them. The treasury of the Church was not only rich in a great fund of liturgical material, but contained also many books of spiritual and devotional value. Luther reveals in unmistakable ways a thorough acquaintance with the forms of worship current in the Church’s use and followed some of the ancient devotional classics as models for his own devotional writing. Familiarity with this rich treasury was bound to reflect itself in his own devotional expressions. His process of liturgical reform is cleansing and preservation of the ancient as cleansed. He seems quite content to act the same way when he comes to furnishing the Liturgy and Offices with prayers. Here the ancient Latin prayers of the Church are his models, just as the ancient Latin liturgical forms are his models in the other case. More, these prayers are his prayers; and in so far as they may be used by all, he proceeds to render them into a form that can be used by all.

    Luther employed three methods in providing the prayers for liturgical and private worship. The first was quite exact translation of Latin originals; the second was adaptation of Latin originals; the third was the writing of altogether original prayers. Is there any indication of Luther’s feeling toward the accustomed appointments evident in the fact that the collects he translated are the largest group, those he adapted the next and much smaller, and that there are very few entirely original?

    The first group, as represented, for example, by the prayers of the Order of Infant Baptism, does not necessarily mean that Luther followed the line of least resistance and translated the collects of the Roman Order of Baptism or of some other use simply because they were ready at hand and he was accustomed to them. While he was extremely hesitant at even making a start in liturgical reform, and when he had started, at making too pronounced a break from the old and accustomed, he nevertheless evidenced an appreciation of the true value which he recognized in all these uses, and his attitude was to retain these forms rather than to reject them, but to cleanse them, as needed, of false accretions in order to restore them to their ancient purity. Retention of the collects of the pre-Reformation Order of Baptism, for example, is direct evidence of this attitude and purpose; there are just those little touches and turns of phrase here and there which indicate Luther’s conservatism as well as independence and his doctrinal position as well.

    The second group, as represented, for example, by the so-called “Sundflut” collect of the same Order and by the Post Communion of the Deutsche Messe, affords opportunity to see his non-success and success in adaptation. The former prayer is verbose and heavy, and submitting it to the test of reading it out loud, even in the German, is a disharmony in the Order in every respect, — Luther apparently had much to say in that prayer! The other prayer is a perfect gem, one of the finest prayers he has left Us. Both reveal the “feel” for the ancient; both undoubtedly are founded on old prays, forms;. and both reveal the Spiritual purpose of the workman, two purposes however! After all, their value must be judged according to that, more than according to form.

    The best example of the third group is the collect of the Order for Ordination. By the time this was written, Luther had become quite free in his attitude toward the externals of worship; then, too, it must be remembered that he had to blaze the way in this new Order, as this liturgical act was a new experience in the life of the Church of the Reformation, and the pre-Reformation Order utterly impossible because of the vast difference in the respective doctrines of the Ministry. Hence the freedom of this prayer both in form and content.

    The steps in Luther’s liturgical activity, — development or nondevelopment as one may be moved to denominate it, . are easily followed in the collects. It is interesting to note this progress from the very early Order of Baptism through the intervening steps to the late Order for Ordination. As the collects here following are chronologically arranged, this will not be difficult for the reader to follow.

    The desire that moved Luther to attempt to provide for the common man’s worship both in church and at home by giving him a little book of “spiritual songs” with which he could voice his praise to God, also added prayers to a number of these hymns for his use; these were in harmony with the hymn and the season of the church year. In providing these collects, for that is what they are, strictly speaking, Luther again followed the way to which he and the people had been accustomed when he translated the old Latin prayers or adapted them to the needs of their prospective users. He was not the first to translate these prayers into the vernacular, as “prayer books” for lay-folk already existed; but his translations were much more happy and simple in their diction, and, of course, thoroughly cleansed of unevangelic expressions. In this way some of the finest old collects in the Church’s use were brought over into the life of the Church of the Reformation and cherished all the more because they were vernacular, and made the personal prayers of the people.:

    Luther’s outstanding constructive work in the prayer-life of; the Church is his “correction” of the Litany. At the end of this he placed a selection of prayers. These were quite independent of any previous model, but the prayers again are translations of old Latin collects.

    A word about the method in which these collect studies are here presented is in place.

    First the collect is translated into English. This is a translation of Luther’s German as exact and carefully literal as possible; no attempt has been made to prepare a polished, liturgical rendering, as the object has been to render Luther’s collect in English which compares with his German in order to a fair comparison with the Latin original when there is one. These collects beautifully translated and in perfect liturgical form may be found, in most cases, in the Common Service Book, references to which will be found in the notes below.

    After the translation reference is made to the use or place in which the collect is found in the Luther writing and whatever needed comment in as brief a form as possible.

    Then the source of the collect is noted, and the original text is given for purpose of comparison. This source is traced through the oldest Roman sacramentaries to the earliest form in order to show both continuity and antiquity of use. It is also noted where current in Missals of Luther’s period. This will aid in establishing the reading of the text which Luther probably had before him. The first reference always is the oldeSt. Then the interesting line is followed of the use of the collect in the Kitchen Ordnungen. This represents the Church’s use since the Reformation and is brought down to the present day by reference to the Kirchenbuch and the Common Service Book. Thus are established the historic links with the paSt. Reference is also made to the outstanding hymn books of the Reformation period, as a number of the collects first appeared in one or another of these. And finally the reference is given where the collect may be found in the Erlangen Edition of Luther’s Works and in the Weimar Edition in the few cases where they are included therein.

    It is entirely apart from the purpose of these studies to examine the text critically or to make any observations on the doctrinal contents. PAUL ZELLER STRODACH.

    Pentecost, 1930.

    Works referred to in the course of these collect studies:

    Muratori , Liturgia Romana vetus, 2 vols. Venice, 1748. For the Leonianum, Gelasianum, Gregorianum, Gothicum, Gallicanum, etc.

    Feltoe , Sacramentarium Leonianum. Cambridge, 1896.

    Gerbert , Monumenta veteris liturgiae Allemannicae, 1777 Gelasian manuscripts collated.

    Wilson , The Gelasian Sacramentary, Oxford, 1894.

    Menard , — Migne, Patrologia series latina, tom 78 Gregorianum.

    Lietzmann , Das Sacramentarium Gregorianum. Munster, 1921.

    Wilson , The Gregorian Sacramentary under Charles the Great. Vol. 49, Henry Bradshaw Society (1915).

    Dickinson , Sarum Missal. Burntisland ed. London, 1861.

    Legg , The Saturn Missal. Oxford, 1916. f409 Missale Romanum, 1474. Henry Bradshaw Society. Vol. 17 (1899); Vol. 33 (1907).

    Missale Romanum. Ratisbon, 1906.

    Missals of the period, original prints except the Milan:

    Milan Missal, 1474 — see above.

    Nurnberg Missal, Bamberg Missal, 1499.

    Constance Missal, 1505.

    Kirchen Ordnungen will be quoted from original prints, exceptions will be noted either in Richter , Die evangelischen Kirchenordnungen des 16 Jahrh. 1846.

    Sehling , Kirchen Ordnungen, 1902-1914.

    Drews , Beitrage zu Luthers Liturgischen Reformen, 4 and 5, 1910 (I — Luthers lateinische und deutsche Litanei von 1529; II — Luthers deutsche Versickel und Kollelten).

    Althaus , Zur Einfuehrung in die Quellengeschichte der Kirchlichen Kollekten in den lutherischen Agenden des 16 Jahrhunderts.

    Strodach , Lutheran Church Review, The Collects, vol. 35 (1916), July, p. 401ff; 36 (1917), Jan., 105ff; 40 (1921), Jan. 57ff; July 242ff.

    Kitchen Ordnungen referred to in the collect notes. Original prints unless otherwise noted.

    Deutsche Messe, Luther, 1526. Richter 1.

    Teutsch Kirchenampt, 1527.

    Braunschweig , 1528 — Richter 1.

    Hamburg , 1529.

    Brandenburg-Nurnberg , 1533.

    Wittenberg , 1533.

    Cothner Gottesdienst Ordnung , 1534 — Sehling 2.

    Pommern , Pia ordinatio caeremoniarum, 1535 — Sehling 4.

    Riga , 1537 — Geffcken edition.

    Naumburg , St. Wenzels Kirche, 1537-8 — Sehling 1, part 2.

    Cassel , 1539 — Richter 1.

    Herzog Heinrich zu Sachsen, 1539 — Sehling 1.

    Herzog Heinrich zu Sachsen, 1540-1555 — Sehling 1.

    Mark Brandenburg, 1540.

    Braunschweig-Lfineburg, 1542.

    Schwabisch-Hall, 1543.

    Veit Dietrich, Agend buchlin, 1543.

    Otthainrich , Rhein Pfalz Bairn, 1543.

    Coln Reformation, 1543.

    Prussia , 1544 Sehling 4.

    Spangenberg , Cantiones ecclesiasticae, 1545.

    Mecklenberg , 1552.

    Wirtemberg , 1553.

    Waldeck , 1556.

    Otthainrich , 1556.

    Pfalz-Zweibrucken, 1557.

    Wittenberg , 1559.

    Luneberg , 1564.

    Prussia , 1568 — Sehling 4.

    Braunschweig-Calenberg, 1569.

    Bratmschweig-Luneberg, 1569.

    Braunschweig-Wolffenbuttel, 1569.

    Oestreich , 1571.

    Oldenburg , 1573.

    Dresden , KO der Kreuz Kirche, 1574 — Sehling 1.

    Kurpfalz , 1577.

    Herzog Augustus zu Sachsen, 1580 — Sehling 1.

    Mansfeld , 1580.

    George Ernst yon Henneberg, 1582 — Sehling 1, part 2.

    Saxe-Coburg, 1626.

    Magdeburg , 1632.

    THE LUTHER COLLECTS ADAPTATIONS, TRANSLATIONS, ORIGINALS

    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.

    This is the first collect in Luther’s Tauff Buchlin Verdeutscht, of 1523. It is a direct translation.

    Omnipotens sempiterne deus, pater domini nostri Jesus Christi, respicere digneris super hunc famulum tuum, quem ad rudimenta fidel vocare dignatus es, omnem cecitatem cordis expelle; disrumpe omnes laqueos sathane, quibus fuerat colligatus; aperi ei domine ianuam pietatis tue: ut signo sapientie tue imbutus omnium cupiditatum fetoribus careat: et ad suavem odorem preceptorurn tuorum letus tibi in ecclesia tua deserviat et proficiat de die in diem: ut idoneus efficiatur accedere ad gratiam baptismi percepta medicina. Per eundem Christum dominum nostrum. Amen.

    Gelasian — Muratori 1:533 Wilson Gerbert 1:249; 2:6 Gregorian — Muratori 2:60, cf. 152 Lietzmann, 49 — Oratio ad catechumenum faciendum Sarum — Legg 124. First prayer in the Ordo ad cathe, faci.

    Magdeburg Agenda, Rituale Romanum, Ratisbon, 1906, p. Erlangen Ed. 22, Weimar Ed. 12, 43 Richter , KOO, I, Sehling , KOO, I, The collect was not retained in Luther’s revised order of 1526. It was not incorporated in the Order for Baptism in either the Kitchen-buck or the Common Service Book.

    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. Amen.

    This is the second collect in Luther’s Tauff Buchlin Verdeutscht, of 1523.

    This also is a direct translation.

    Deus immortale praesidium omnium postulantium, libertatio supplieium, pax rogantium, vita credentium, resurrectio mortuorum te invoeo super hunt famulum tuum N. qui baptismi tui donum petit ac eternam consequi gratiam spiritali regeneratione desiderat, accipe eum domine. Et quia dignatus es dicere Petite et accipietis, quaerite et invenietis, pulsate et aperietur vobis, petenti itaque premium porrige et ianuam pande pulsanti ut aeternam celestis lauachri benedictionem consecutus promissa tui moneris regna percipiat. Per Christum dominum nostrum.

    Gregorian — Muratori 2:155 Sarum — Legg Magdeburg Agenda Rituale Romanum , 33 — Ordo baptismi adultorum Erlangen 2, Weimar 12, Richter 1:7 Sehling 1:18 In Luther’s revised order of 1526, this collect begins with an address similar to the foregoing collect (No. 1) and continues: I cry to Thee, etc. In this form it appears in the Kirchenbuch, 201. Cf. Erlangen 22, 291, Weimar 19, 539. Church Book 349, Order for the Baptism of Infants; the form of the collect as 1523. Common Service Book, 390, Order for the Baptism of Infants; the form as revised.

    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 Thine infinite 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.

    This is the third collect in Luther’s Tauff Buchlin Verdeutscht, of 1523.

    This collect has come to be known as the “Sundflutgebet” from the allusion to the Flood. The claim has been made that it was original with Luther.

    Fortunately the most that may be possibly laid at his door is adaptation and enlargement, the latter appearing in the very verbose and top-heavy address. This form of address is enough in itself to prove that this much of the collect at least is not from a Latin source; for such a building up of phrases, — “reasons,” is not native to the Latin style of collect writing or building.

    But there is no doubt that this collect is related to the prayer said by the priest when salt was (is) administered to the canalmate for baptism. This prayer is found in the Order current in Luther’s day and is still retained in the present day Rituale Romanum. The text of this is quoted below for the sake of comparison. This, with no sufficient reason to question it, must be considered as Luther’s pattern for his own collect.

    Drews in his Beitrage, V, 112ff, attempts to prove the descent of the Luther collect from early Eastern sources, quoting and comparing in detail.

    It is an interesting study, and proves what can be done when sources such as these are available for comparison. Had they been available to Luther, Drews’ supposition would be something more than an interesting liturgical study; but Luther did not possess liturgical “tools” such as these or widespread acquaintance with liturgical forms, especially beyond the group of books in current use. The most that can be asserted in this connection is that Luther may have been acquainted with a so-called parent collect present in some limited use with which he was familiar, but as yet undiscovered as far as those interested in studying Luther’s sources are concerned. A much more likely supposition is that Luther used the collect quoted below, editing and enlarging as seemed best to himself. For comparison: Deus patrum nostrorum, Deus universae conditor veritatis, te supplices exoramus: ut hunc famulum tuum respicere digneris propitius: ut hoc primurn pabulum salis gustantem, non diutius esurire permittas, quo minus cibo expleatur caelesti; quatenus sit semper, Domine, spiritu servens, spe gaudens, tuo semper nomini serviens: perduc eum ad novae regenerationis lavacrum: ut cum fidelibus tuis promissionum tuarum aeterna praemia consequi mereatur. Per Dominum.

    Gelasian — Muratori 1:534 Benedictio post datum salem Gregorian — Muratori 2:153 In benedictio salis Oratio post datum salem Sarum — Legg 125. Ordo cathecuminum faciendum. Post datem salem Rituale Romanum — Ordo baptismi parvulorum. Ordo baptismi audultorum, Kirchenbuch, Church Book, Omitted from Common Service Book Erlangen 22, Weimar 12, 43 Richter 1:7 Sehling 1:18 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.

    This is the fourth collect in Luther’s Tauff Buchlin Verdeutscht, of 1523. It also is a direct translation.

    Eternam, ac mitissiam pietatem tuam deprecor domine sancte pater omnipotens aeterne deus qui es auctor luminis et veritatis, ut super hunc famulum tuum N. benedictionem tuam infundas, ut digneris eum illuminare limine intelligentiae tuae, munda eum et sanctifica, da illi scientiam bonam ut dignus efficiatur ad gratiam baptismi tui, teneat firmam spem, consilium rectum, doctrinam sanctam, ut aptus sit ad percipiendam gratiam baptismi tui. Per eundem Christum d.n.

    Gelasian — Muratori 1:537 Gerbert 1:251; 2:7 Wilson Gregorian — Muratori 2:60, Lietzmann Sarum — Legg 127 The address in these sacramentaries is, Eternam ac iustissimam Magdeburg Agenda Rituale Romanum 15; Omitted from Luther’s revised order of Omitted from Kirchenbuch, Church Book, and Common Service Book Erlangen 22:161 Weimar 12:44 Richter 1:8 Sehling 1:19 Almighty God, Thou Who art the Protector of all who hope in Thee, without Whose grace no one is able to accomplish anything, nor is anything worthy in Thy sight: Let us richly experience Thy mercy so that through Thy holy inspiration we may think what is right and through Thy direction and action also accomplish the same; for Jesus Christ, Thy Son, our Lord’s sake. Amen.

    This collect is appointed in Luther’s Deutsche Messe, immediately after the Kyrie, probably as an example of vernacular collect, as the direction to intone it and the method of intoning are also indicated.

    The collect has been made by combining the address and a phrase of the petition of the proper collect for the Third Sunday after Pentecost with the last part of the proper collect for Rogate Sunday. These two collects follow:

    Source: (1) Proper Collect for the Third Sunday after Pentecost Protector in te sperantium deus sine quo nichil est ualidum nichil sanctum multiplica super nos misericordiam tuam: ut te rectore te duce sic transeamus per bona temporalia: ut non amittamus eterna. Per. (2) Proper Collect for Rogate Sunday Deus a quo bona cuncta procedunt largire supplicibus tuis: ut cogitemus te inspirante que recta sunt: et te gubernante eadem faciamus. Per. (1) Gelasian — Gerbert 1:139 Wilson In both cases appointed for Dom. V post Pentecosten Gregorian — Muratori 2:166 Menard Sarum — Legg 176. Dom. 4 post lesturn trinitatis Leofric — Missale Romanum Milan — 1:260. 3 post Pentecosten Brandenberg — Bamberg — 167b — 3 post Trin. Nurnberg Constance Augsberg Breviaryre — Missale Romanum — Dom. 3 p. Pente. 409. (1) In the Kitchen Ordnungen Br-Nr , 22 cf.12 Mark Br, No. Saxon (1540-55) Sehling 1,277 Schwa. Hall, 72b, No. Rhein-Pfalz , Riga , 173, No. Otthain , 33b, No. Braun-Cal, 145, No. Braun-Wolff, 145 No. Saxe-Cobg. 109. No. Kirchenbuch Common Service Book (2) Gelasian — Gerbert 1:113 Muratori 1:585 Wilson Gregorian — Muratori 2:163 Pamelius 2:402 Menard Sarum — Legg Leofric — Milan Missal — 1:229 Brandenberg — 106b Bamberg — 112b Nurnberg Constance Augsberg Breviary — 298c Missale Romanum — All appoint collect for Dom. 5 post Pascha — Rogate (2) In the Kirchen Ordnungen Br-Nr, 145b, No. Spangenberg , see the Sunday Saxe -Cobg, 101 Kirchenbuch Common Service Book The Collects as combined to form the 1526 Collect In the Kirchen Ordnungen Deutsche Messe Mark Br, No. 22Riga, Vesper collect Lune , No. Braun-Lune, No. 47 cf. No. Schwa-Hall, 75, No. Magd , 75, No. Saxon (1540-55), Sehling 1:275, note Mans , Sehling 1:2, Geo. Ernst, Sehling 1:2, Prussia , Sehling 4:103 Oestr , 168, No. Pfalz-Zw, 110b, No. In the Reformation Hymn Books Blum , Enchiridion Klug Klug Klug Babst Erlangen Ed 56, We thank Thee, Almighty Lord God, that Thou hast quickened us through this salutary gift, and we beseech Thy tender mercy that Thou wilt permit the same to increase in us and abound in strong faith toward Thee and ardent love among us all, for Jesus Christ, our Lord’s sake. Amen.

    This is the German post communion collect which Luther first appointed in his Deutsche Messe of 1526. It has long been considered original with Luther, but there is good evidence to question this. It is more likely an adaptation. A Latin version of this collect Gratias tibi agimus omnipotens Deus: quod nos salutari hoc munere recreasti. Teque pro tua misericordia rogamus: ut hoc nobis ad certam fiduciam in te: et mutam inter nos charitatem conducere facias. Per filium tuum Dominum nostrum Jhesum Christurn. Amen.

    This version is written on the margin of a Veit Dietrich Agend buchlyn of 1543 in a hand of that period. It is printed in Spangenberg, Cantiones Ecclesiasticae — Kirchengesenge — of 1545.

    Whether this is the original Latin of the collect or not cannot be definitely asserted. The form, construction, and language of the Latin collect evidence a Latin original or eventual source. The post communion suggested by Drews in his Beitrage, 5:95, is neither source nor original.

    The following Latin collect found in the Sarum Missal, (Legg 228) would be a much more likely source. This collect was said by the priest immediately after communing. The rubric: Hic sumatur corpus et sanguis et postea dicatur hec oracio.

    Gracias tibi ago sancte pater omnipotens eterne deus qui me refecisti de sacratissimo corpore et sanguine filii tui domini nostri ihesu christi, et precor ut hoc sacramentum salutis nostre quod sumpsi indignus peccator, non veniat michi ad iudicium nead condemnpnacionem pro meritis meis sed ad profectum corporis et anime mee in uitam eternam pro misericordia tua.

    Amen.

    In the first place, this prayer is contained in a missal which is a member of the northern family of uses, of which family the diocesan use to which Luther was accustomed also was a member. As such these missals were not only related but contained prayers and other variations peculiar to themselves and differing from the southern “Roman” book. It is not at all unlikely that this prayer or one very similar was contained in the German books. There is a possible relation to the collect Quod ore sumpsimus of the Roman missal also to be noted.

    The Sarum prayer is quoted here merely for comparison, and not with any claim that it is Luther’s source collect. The similarity between his collect and the Sarum collect is marked, and the variations are only such as would come from the mind and heart of an evangelical protestant of the Reformation period. All that one might say is, that from this or a similar source collect, Luther prepared the post communion for the Deutsche Messe.

    For further interesting comparisons see Sacramentum Gallicanum, Muratori 2:780; Saturn, Burntisland ed. 626, 627, also 639, the third of the prayers said by the priest after communing. Compare also, Muratori 1:401 (Leonianum); 1:743, 744 (Gelasianum); 2:234, 235 (Gregorianurn); 2:657 (Gothicum). Luther’s Post Communion in the Kirchen Ordnungen Deutsche Messe Kirchenampt , Teutsch, Braunschweig , Richter 1:115 Hamburg , Br-Nr, Wittenberg Saxon (1539), Richter 1:315; Sehling 1:280 (1540-55) Sehling 1:275, Pommern , Pia ordinatio caeremonarium, Sehling 4:353 Naumburg , St. Wenzels Kirche, Sehling 1:2, Mark Br, 8A Braun-Lune (1542), Veit Dietrich , Coln Reformation , 160b Schwa-Hall, 42; See Richter 2:16 Prussia (1544), Sehling 4:66 (1568), Sehling 4:82 Spangenberg , Latin, 1:13 German, 2:25b Riga , Geffcken Waldeck , page H Pfalz-Zw , Meck , 86b Lune , KIIb Braun-Cal, Braun-Lun , Braun-Wolff, Oestreich , 166, No. Oldenburg , Ttiii b Dresden , KO der Kreuz Kirche, Sehling 1:555 Mansfeld , Sehling 1:2, Herzog Augustus zu Sachsen , Sehling 1:369 Geo. Ernst , Sehling 1, 2, Saxe-Cob , 36:114 Magd , Kirchenbuch Common Service Book In the Reformation Hymn Books Erfurter Gesangbuch Zwickauer Gesangbuch Blum , Enchiridion Klug Klug Klug Babst Erlangen 56, Weimar 19, Lord, Almighty God, Who dost not disdain the sighs of the forlorn, and dost not despise the longing of troubled hearts: O look upon our prayer, which we bring before Thee in our need, and graciously hear us, so that all which striveth against us, both of the devil and of man, may come to naught, and, according to Thy good providence, may be turned away from us, to the end that; unhurt by all temptations, we may thank Thee in Thy Church and praise Thee at all times, through Jesus Christ, Thy Son, our Lord. Amen.

    This is the first collect appointed in Luther’s Deutsche Litanei, 1529; also the first collect in his Latin Litany Corrected. Source: Deus qui contritorum non despicis gemitum et merentium non spernis affectum adesto precibus nostris, quas tibi pro tribulatione nostra effundimus, easque cieraenter exaudi ut quicquid contra nos diabolice atque humane moliuntur aduersitates ad nichilum redigatur, et consilio tue pietatis alidatur quatenus nulis aduersitatibus lesi sed de omni tribulatione et angustia erepti in ecclesia tua leti tibi gratias referamus. Per. The text of this collect as in the Barnberg Missal: Deus…affectu: intercedente beata maria et omnibus sanctis tuis adesto...tribulatione et angustia nostra...clementer suscipies tribue...ut (for quatenus)...de omni angustia et tribulatione... The text as in Luther’s Latin Litany Corrected: Deus misericors pater, qui contritorum non... (as Source to) quas in affiictionibus, quae iugiter nos premunt, coram te effundimus...ut hoc quod…, ac humane fraudes moliuntur..., consilioque tuae bonitatis dispergatur, ut nullis insectationibus laesi, in ecclesia tua sancta tibi semper gratias agamus...

    Sarum — Legg 408. Missa pro tribulacione cordis. Some slight variations .

    Milan Missal — 1:476. Proper collect for the Missa pro nimiis pressuris Bamberg — 293, col. 2. Missa pro tribulatio.

    Brandenberg — 391b Nurnberg — 239 verso, as Milan.

    Cf. Bona , Rerum. Lit., 380, col. In the Kitchen Ordnungen Br-Nr , 145b, Mark Br, No. Saxon (1539), Sehling 1:280 (1540-55) Sehling 1:277 Rhein Pfalz Bairn, 34b, No. 23; Wirt , 57, 70 verso Schwa-Hall, 75b, No. Otthainrich , 40 and 49 verso Prussia , Sehling 4:104 Pfalz-Zw, 113, No. 19, cf. 151 Lune, No. Geo. Ernst, Sehling 1, 2, Waldeck , 103, No. Witt , 104, No. Coln Ref , 197b Braun-Wolff-Cal , 132, No. Braun-Lun , 138, No. Meck , 94b, No. Mansfeld , Sehling 1, 2, Saxe-Cob , 45, No. 1; 109, No. Magd , 76, No. 4 Kirchenbuch 184 Litany collect Common Service Book 240 — Litany collect In the Reformation Hymn Books Blum , Enchiridion Klug Babst Erlangen 56, 352, Weimar 30 part 3, 35, Lord God, Heavenly Father, Who dost not take pleasure in the miserable sinners’ death, also dost not willingly permit them to perish, but desirest that they become converted and live: We humbly pray Thee, that Thou wilt graciously turn away from us the well-deserved punishment for our sins, and, in order to our improvement henceforth, graciously grant us Thy mercy, for Jesus Christ, our Lord’s sake. Amen.

    This is the second collect appointed in Luther’s Deutsche Litanei, 1529; it is the third collect in the Latin Litany Corrected.

    Source:

    Deus qui delinquentes perire non pateris, dories conuertantur et uiuant, debitam quaesumus peccatis nostris suspende uindictam et praesta propitius, ne dissimulation cumulet ultionem, sed tua pro peccatis nostris misericordia semper abundet. Per Dominum, etc.

    Leonianum — Muratori 1:410 Gelasian , Muratori 1:511 Gerbert 1:42 In the Kirchen Ordnungen Br-Nr , 141, No. Mark Br , No. 37 — 2nd Litany collect Riga , 162, No. Braun -Wolff-Cal, 132, No. Wirt , 70 verson Witt (1559), 104b, No. Meck , 95, No. Lun , No. Prussia , Sehling 4:104 Schwa-Hall, Waldeck , 103 b, No. Geo. Ernst, Sehling 1, 2, Braun-Lune, 138, No. Saxon (1539, 1540-55), Sehling 1, 280, Otthain , 33, No. Coln Ref, Mansfeld , Sehling 1, 2, Magd , 77, No. Saxe-Cob, 46; 108, No. Kirchenbuch Common Service Book In the Reformation Hymn Books Blum , Enchiridion, etc.

    Erlangen 56, 362, Weimar 30, 3, 35, Lord God, Heavenly Father, Thou knowest that because of our human weakness we are not able to stand fast amid so many and great dangers:

    Grant us strength both in body and soul, that by Thy help we may conquer all things which harass us because of our sins, for Jesus Christ, our Lord’s sake. Amen.

    This is the third collect appointed in Luther’s Deutsche Litanei, 1529; it is the fourth collect in the Latin Litany Corrected. Source: Omnipotens Deus, qui nos in tantis periculis constitutos, pro humana scis fragilitate non posse subsistere, da nobis salutem roentis et corpotis, ut ea, quae pro peccatis nostris patimur, te adiuvante vincamus. Per Dominure.

    Gelasian — Gerbert 1, 25; Wilson Gregorian — Muratori 2, 33, 160. Deus qui nos...

    Menard Lietzmann Sarum — Legg Milan Missal — 1, Bamberg — 24b, 2; 42 Nurnberg — 23b, Constance — 19 verso, col. Augsberg Breviary — 198b, Missale Romanum — 52.

    The Latin collect is the proper collect of the Mass on the Fourth Sunday after the Epiphany. In the Kirchen Ordnunoen Br-Nr, 141b Ri ga, 162, Cassel , Richter 1:306 Mark Br, Mii, No. Saxon (1540-55), Sehling I, 273, Teutsch Kirchenampt , 3a Otthain . Rhein Pfalz Bairn, 33, No. Schwa-Hall, 73b, No. Coln Ref, Veit Dietrich, Diiia Luneberg Oldenburg , Ssiiii b Kurpfalz , 64b Oestreich , Mansfeld , Sehling, 1, 2, Geo. Ernst, Sehling 1, 2, Saxe-Cob, 46, Magd , 77, No. Kirchenbuch Common Service Book In the Reformation Hymn Books Blum , Enchiridion Klug Klug Augsberg Enchiridion Klug Babst Erlangen 56, 353, Weimar 30, 3, 36, 41 Almighty, Everlasting God, Who, through Thy Holy Spirit, sanctifiest and rulest the whole Church: Hear our prayer, and graciously grant that she with all her members, by Thy grace, may serve Thee in pure faith; through Jesus Christ, Thy Son, our Lord. Amen.

    This collect was not included in the first printings of the Deutsche Litanei but appears as the fourth of the collects in Michael Blume’s Enchiridion, Leipzig 1530, folio Hii. It entered all printings shortly thereafter and was also included in the Latin version.

    Source:

    Omnipotens aeterne Deus, cuius spiritu totum corpus ecclesiae sanctificatur et regitur, exaudi nos pro universis ordinibus supplicantes, ut dono gratiae tuae, ab his omnibus pura fide tibi serviatur, Per Christum.

    Gelasian — Muratori 1:560. De feria 4 Passione Dom. Slight verbal variations Gerbert 1:79 Wilson Gregorian — Muratori 2:58 Menard Lietzmann Sarum — Legg Milan 1:168. Missa pro omni gradu ecclesiae, 1:465 Brandenberg — 342a Bamberg — Nurnberg Missale Romanum — 211, and (95) No. 3, Pro omni gradu ecclesiae. In the Kitchen Ordnungen Saxony (1530), Sehling 1:280 (1539, 40-55), Sehling 1:275 Meck , 95, No. Pfalz-Zw , 111, No. Witt , 104, No. Spangenberg Lun , No. Prussia , Sehling 4:104 Braun-Lun, 139, No. Braun-Cal, No. 28 Oestreich , 167, No. Mans , Sehling 1, 2, Cf. Saxe-Cob, 102, No. 2, also 125, No. Kirchenbuch Common Service Book In the Reformation Hymn Books Blum , Enchiridion Babst 1545 — both the German and Latin collects Erlangen 56, 362, Weimar 30, 3, 36, Lord God, Heavenly Father, from Whom we receive without ceasing all manner of good so superabundantly, and by Whom we are protected daily from all evil so graciously, we pray Thee, grant us to acknowledge all this through Thy Spirit with (our) whole heart in true faith, so that we may thank and praise Thy blessed goodness and mercy (both) now and eternally: through Jesus Christ, Thy Son, our Lord. Amen.

    This collect follows Luther’s versification of the To Deum, which was written sometime during 1528-1529 and first published in Geistliche Lieder auffs new gebessert zu Wittenberg, Joseph Klug, 1529.

    The collect may be considered an original prayer, although there are evident reminiscences of the language and phrasing of older Latin prayers; cf. e.g., Mis. Rom. (48), a thanksgiving which was current in many of the service books of Luther’s day.

    To one who constantly used the vehicles of devotion, an unconscious use of the word-dress of prayer thought and aspiration in his own writing or making of prayers would be a quite natural thing.

    The originality of this collect is assured by the turns of phrase which are definite identifications of the productions of the Evangelicals. One of these constantly met with in the new prayers of this period is the petition which seeks the aid and grace of the Holy Spirit in order to effectiveness in Christian grace and life. In the Kitchen Ordnungen Br-Nr, 142, No. Riga (1537), 163, No. 3 Saxon (1539), Sehling, 1:279 (1540-55), Sehling 1:276 Mark-Br, No. Otthain Rhein Pfalz Bairn, 34b, No. Veit Dietrich, No. Schwa-Hall, 74, No. Mede , 94, No. Pfalz-Zw, 111, No. Witt , No. Lun , No. Prussia (1568), Sehling 4:104 Braun-Wolff , 130, No. Braun-Lun, 136, No. Mans , Sehling 1, 2, Geo. Ernst, Sehling 1, 2, Saxe-Cob, 106, No. 13; 125, No. Magd , 76, No. Kirchenbuch 171, No. Common Service Book 228, No. In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, O Lord God, Who hast created man and woman, and hast ordained them for the marriage bond, making them fruitful by Thy blessing, and has typified therein the sacramental union of Thy dear Son, the Lord Jesus Christ, and the Church, His Bride: We beseech Thy infinite goodness and mercy that thou wilt not permit this Thy creation, ordinance and blessing to be disturbed or destroyed, but graciously preserve the same; through Jesus Christ, our Lord.

    Amen.

    This is the final collect in Luther’s Trawbuchlin of 1529. It is quite possibly an original Luther collect, although there are reminiscences of current older prayer forms; — cf, e.g. Mis. Rom. Milan, 2:321 and 319, where similarity of a number of the phrases is quite marked.

    The collect was retained in a number of the KOO, e.g. Br-Nr and Mark Br.

    It is retained in the Kirchsenbuch 226. It was translated for the Order of Marriage in the Church Book, 377, but has been omitted from the Order in the Common Service Book.

    Erlangen 23, Weimar 30, 3, 80; cf. Clemen 4, Rietschel , Lehrbuch d. Liturgik 2, Daniel , Codex Liturgicus 2, Dear Lord God, awaken us so that when Thy Son cometh we may be prepared to receive Him with joy and to serve Thee with clean hearts; through the same Thy Son, Jesus Christ, our Lord.

    This collect follows the hymn, “Nun komm, der Heiden Heiland,” in Christliche Lieder (Klug) 1533. It is a direct translation. Source: Excita domine corda nostra ad preparandas unigeniti tui uias ut per eius aduentum purificatis tibi mentibus semire mereamur. Per.

    This is the proper collect for the Mass of the Second Sunday in Advent and is the most widely used of all Advent collects, being found in all of the important western sacramentaries except the Ambrosian. For notes, comments, comparison of texts, etc., additional to these, see Lutheran Church Review, vol. 35 (1916) July, pp. 413ff.

    Gelasian — Muratori 1, 681. No. 81. Item alia missa (de Adventu)… Getbert — 1:204. Dom. 3 ante Nat. Dni. Slight variations.

    Wilson The original termination of this collect was per that is, through the same Jesus Christ, etc. as Luther has tanslated. The Qui tecum, which turns the address of the prayer, entered with the Gregorian.

    Gregorian — Muratori 2:134. For 2 Advent Menard Lietzmann Sarum — Legg 17. For same Gallicanum — Muratori 2:703; Milan — 1, 3. For same Brandenberg — 2b Bamberg — 3a Nurnberg — 7 verse Constance — 2a Augsberg Breviary — 122 verso Roman Missal — In the Kitchen Ordnungen Saxon (1539), Sehling 1, 280 (1540-55), Sehling 1, 275, Meck , 93, No. Wirtemberg Otthain . Rhein Pfalz Bairn, Pfalz-Zw, 108, No. Witt , 132, No. Braun-Cal, 9, Braun-Lun, 126, No. Saxe-Cob, 3, No. Magdeburg-Halberstadt, 76, No. Kirchenbuch Common Service Book In the Reformation Hymnals Klug Klug Klug ,1543 Babst Erlangen 56, Aid (us) dear Lord God (so) that we may share and abide in the new, physical birth of Thy dear Son and be delivered from our old sinful birth; through the same Thy Son, Jesus Christ, our Lord.

    This collect is a free rendition of the proper collect for the Third Mass on Christmas Day and follows the hymn, “Gelobet seistu Jhesu Christ, das du Mensch geboren bist,” in Klug 1533; in the other books it follows the hymn, “Von Himmel kam der Engel schar.” Source: Concede, quaesumus, omnipotens deus, ut unigeniti tui nova per carnem nativitatis liberet, quos sub peccati iugo vetusta servitus tenet. Per.

    Gelasian — Muratori 1:494. De vigilia Domini in nocte Gerbert 1:6 Wilson Gregorian — Muratori 2:10. In natali Domini Menard Lietzmann Ambrosian — Pamelius 1:448 Sarum — Legg Milan — 1:19 Brandenberg — 11a Bamberg — 13a Nurnberg — 14 verso Constance Augsberg Breviary — 147a Roman Missal — In the Kirchen Ordnungen Two translations of the Latin collect appear in the KOO: the one Luther’s, as noted above; the other a much more careful and exact rendition. The latter is the more widely adopted, possibly because the pre-Reformation translation of this collect, appearing in pre-Reformation vernacular prayer books, etc., afforded a well known example. Both of these translations are found in the Kirchenbuch, p. 36. The first of these is the more exact translation, paralleling that of the Common Service Book, p. 47; the second is the Luther translation. The Luther Translation in the KOO Saxon (1530) Sehling 1:280 (1540-55), Sehling 1, 275, Spangenberg , 2, Wirtemberg Lun , 7a Braun-Wolff, Oldenburg , Qqb Kurpfalz , 59z Mansfeld, Sehling 1, 2, Geo. Ernst, Sehling 1, 2, 317 Kirchenbuch Common Service Book In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, 357, For additional notes, comment, and references on this Luther collect and on the other translation as it appears in the KOO see Lutheran Church Review, 36 (1917) January, pp 107ff.

    Almighty, Everlasting God, we humbly pray Thee, grant that we may know and praise Thy dear Son as Holy Simeon did, who took Him up in his arms, spiritually knew and confessed Him; through the same, etc.

    This collect follows the hymn, “Mit frid und frewd ich far dahin,” in Klug 1533. It is associated with the Festival of the Purification of the Virgin or Candlemas (Lichtmess). The collect as here has not been discovered in any of the ancient or contemporaneous mass-books, either in connection with the rite of blessing the candles or among the propers for the mass. There is an abundance of similarity of phrases in a number of these, but the most likely relative source is a collect used in the Benvdictio candelarum which is noted below for the sake of comparison. We may have in this Luther collect an original prayer, but the stronger probability is that it is a simplification of one or more phrases in existing service forms. Note the extreme simplicity of the prayer and the directness of its petition; such type of construction is found in the earliest collects before the methodical style found in most collects had become established. For Comparison: Domine Jesu Christe qui hodierna die in nostrae camis substantia inter homines appares: a parentibus in templo, es praesentatus, quem Symean venerabilis senex Iumine spiritus tui irradiatus agnovit: suscepit ac benedixit; praesta propitius quaesumus ut eiusdem spiritus sancti gratia illuminati atque edocti: te veraciter agnoscamus et fideliter diligamus. Qui cam deo patre in unitate...

    Milan — 1:314 Brandenberg — 170b Bamberg Nurnberg Roman Missal — In the Kirchen Ordnungen Saxon (1539), Sehling 1:280 (1540-55), Sehling 1, 275, Otthain , Rhein Pfalz Bairn Mecklenberg Wirtemberg Otthainrich , Pfalz-Zweibrficken Wittenberg Braunschweig-Luneberg-Wolffenbuttle Luneberg Oldenberg Kurpfalz Saxe-Coburg Magdeburg-Halberstadt Kirchenbuch 145 No. In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, Merciful, Everlasting God, Who didst not spare Thine own Son but didst deliver Him up for us all so that He might bear our sin upon the Cross:

    Grant us that our hearts may never be daunted or become discouraged in this faith. Amen.

    This collect follows immediately after the preceding collect (No. 15) in Klug 1533. It is not connected with a hymn. It carries the caption “A Prayer on the Passion of Christ.” It is apparently an original Luther prayer, although it reflects reminiscences of a number of Latin collects, in particular the proper collect of the Missa in honore sancte crucis. It would not have been unlike Luther to take a collect wedded to an observance which was very popular among the people, but which he condemned because of wrong teaching connected therewith,’ and revise it to evangelic use and appoint it to a proper use. Cf. Milan Missal 1:453. Spangenberg, 1:79, gives the following Latin version. As noted above, this or another Latin form has not been located in the sacramentaries, etc. It may represent a translation from the German into Latin, or may have been Luther’s original which he also rendered into German. However Spangenberg prints Latin translations of other original German collects. Spangenberg: Eterne Deus, qui unigenitum filium tuum pro peccatis nostris satisfacere voluisti: presta fidelibus tuis, ut pectora nostra spiritus tui gratia constanti fide erga te muniantur et retineantur, per eundem filium tuum dominum nostrum.

    This collect has been adopted widely. In the Kirchen Ordnungen Saxon (1539), Sehling 1:280 (1540-55), Sehling I, 275, Spangenberg , 1:79 Wilt , Meck, 93b, No. With 103, No. Pfalz-Zw, 109, No. Lun , No. Otthain (1556) Braun-Cal, Braun-Lun, 130, No. 11, No. Kurpfalz Mans , Seh. 1, 2, Geo. Ernst, Seh. 1, 2, Saxe-Cob, 109, No. 26; 115, No. Magd , 81, No. Kirchenbuch 77, No. Common Service Book 95, No. In the Reformation Hymn Books Klug Klug 1535 Klug Babst Erlangen 56, Almighty Father, Everlasting God, Who didst permit Thy Son to suffer the anguish of the Cross for us, so that Thou mightest drive the power of the enemy from us: Grant us that we may so commemorate and give thanks for His Passion that we may thereby obtain forgiveness of sin and redemption from eternal death; through the same Thy Son.

    This collect follows immediately after the preceding collect (No. 16) in Klug 1533, and carries the simple caption, “Another Prayer.” It is a translation. Source: Deus, qui pro nobis filium tuum crucis patibulum subire voluisfi, ut inimici a nobis expelleres potestatem, concede nobis famulis tuis, ut resurrectionis gratiam consequamur, per eundem.

    Gelasian — Gerbert 1:67. Feria 4 in Holy Week Wilson Gregorian — Muratori 2:53 Wilson Menard Lietzmann Ambrosian — Pamelius 1:342. Feria 6 in Parasceve. Post primam lectionem Sarum — Burntisland ed. Col. 286. Feria 4 — follows the gradual after the prophecy Legg 101. Feria IIII. Also appointed in four other masses in this sacramentary.

    Milan — 1:150. As Sarum Bamberg — Brandenberg — 80b Nurnberg — Constance — 61b Augsberg Breviary — Roman Missal — In the Kitchen Ordnungen Cothner , Sehling 2:585 Saxon (1539), Sehling 1:280 (1540-55), Sehling 1:277, Wirt , Pfalz-Zw, 119b, No. Otthainrich (1556) Braun-Cal, 147, No. Braun-Lun , 152, No. Oestreich , 139b, Kurpfalz Geo. Ernst, Sehling 1, 2, Mansfeld , Sehling 1, 2, Saxe-Cob. 110, No. 27; 118, No. Magd , 81, No. Kirchenbuch 77, No. Common Service Book 95, No. In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, Almighty God, Who through the Death of Thy Son hast brought to naught sin and death, and through His Resurrection hast brought again innocence and eternal life, so that, delivered from the devil’s power, we may live in Thy Kingdom: Grant us that we may believe this with our whole heart and, steadfast in this faith, always praise and thank Thee; through the same Thy Son Jesus Christ our Lord.

    This collect follows the Hymn, “Jhesus Christus vnser Helland,” in Klug 1533. It is an Easter use, and is considered an original Luther collect. It was adopted in nearly all of the KOO, either as an Easter collect or to be used at the burial of the dead, in some books for both.

    In the following notes only the more important KOO are referred to. In the Kirchen Ordnungen Saxon (1539), Sehling, 1, 280 (1540-55), Sehling 1, 275, 278 Easter, Burial Mark Br, Tiiii b, based on an Easter col. In Duke Henry, Otthainrieh (1543), Meek , Wirtemburg Pfalz-Zw, 109b, No. Witt , 103, No. Braun-Cal-Wolff, 120, No. 11; 148, No. Riga (1559), Lun , No. Prussia , Sehling 4:102 Braun-Lun, 132, No. 12, No. Kurpfalz Mans , Sehling 1, 2, Geo. Ernst, Sehling 1, 2, Marb , 81, No. 17 etc., etc. Kirchenbuch 79, No. 1 of the additional Easter collects. 278, No. 1 in the Order for the Burial of the Dead. Common Service Book 444, No. 1 Burial of the Dead In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, Lord God, dear Father, Who on this day through Thy Holy Spirit didst enlighten and teach the hearts of Thy believing ones: Grant to us, that we may have right understanding through the same Spirit and at all times rejoice in His comfort and power, for etc.

    This collect follows the hymn, “Nu bitten wir den heiligen Geist,” in Klug 1533. It is a translation of the proper collect for Pentecost. Source: Deus, qui hodierna die corda fidelium sancti spiritus illustratione docuisti, da nobis in eodem spiritu recta sapere: et de eius semper consolatione gaudere. Per dominum...in unitate eiusdem...

    Gelasian — Gerbert 1, 126 — For Pentecost Wilson Gregorian — Muratori 2, Menard Lietzmann Sarum — Legg Milan Missal — 1, Brandenburg — 118a Bamberg — Nurnberg — Constance — 88 verso Augsberg Breviary — Missale Romanum — In the Kirchen Ordnungen Mark Br , No. Saxon (1539), Sehling 1, 280 (1540-55), Sehling 1, 275, Br-Nr, 149, No. Spangenberg , Schwa-Hall, 71b, No. Riga (1537), 171, No. Naumburg St. W, Sehling 1, 2, Otthain Rhein Pfalz, 36, No. Meck , 93, No. Wirt , 62 verso Pf-Zw, Witt, 103, No. Otthain , Lun , No. Prussia 1568, Sehling 4, Braun-Cal, Braun-Lun, Oestreich , 144, No. 57, cf. No. Saxe-Cob, 118, No. Magd , 82, No. Kirchenbuch Common Service Book In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, Almighty, Everlasting God, Thou Who hast taught us to know and confess in true faith that Thou art One, Eternal God in Three Persons of equal power and glory and therefore to be adored: We beseech Thee that Thou wilt keep us steadfast in such faith at all times, in the face of all opposed to us which may attack us, Thou Who livest and reignest from eternity to eternity. Amen.

    This collect follows the hymn, “Gott der Vater won vns bey,” in Klug 1533. It is a translation of the proper collect for the Festival of the Holy Trinity. As this Festival did not come into general observance in the Church until a comparatively late period, the propers are not of equal antiquity with those of other great festivals and do not appear in the old sacramentaries. The earliest appearance of the source collect is at the end of the Othobon Codex of the Gregorian Sacramentary, which Muratori prints, 2:381. Menard also prints this collect, 105. But the general observance of the Feast is post-Gregorian. With the printing of the Ms-sale the collect entered all uses. Source: Omnipotens sempiterne deus qui dedisti famulis tuis in confessione uere fide eterne trinitatis gloriam agnoscere, et in potentia maiestatis adorare unitatem quaesumus, ut eiusdem fidei firmitate ab omnibus semper muniamur aduersis. Per.

    Othobon Codex — Muratori 2, Sarum , Legg, 170 — In die sancte trintatis; 384, Missa de sancta trinitate.

    Milan — 1, Bamberg — Brandenburg — Nurnberg — 133 verso Constance — Augsberg Breviary — Missale Romanum — 399, (47) In the Kirchen Ordnungen Br-Nr, Saxon (1540-55), Sehling I, 275, 276, Mark Br, No. Rhein Pf, Riga , 172, No. Naumburg St. W, Sehling I, 2, Spangenberg , Otthain . RPB, 36, No. Schwa-Hall, 72, No. Wirt , Witt , 103b, No. Otthainrich (1556) Braun-Cal, Braun-Lun, 136, No. Braun-Wolff, Lun, No. Meck , 94, No. Prussia , Sehling 4, Oestreich , 145, No. Mans , Sehling 1, 2, Saxe-Cob, 104, No. Magd , 82, No. Kirchenbuch 99, No. Common Service Book In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, O Thou dear Lord God, Who in connection with this wonderful Sacrament hast commanded us to commemorate and preach Thy Passion: Grant that we may so use this Sacrament of Thy Body and Blood that daily and richly we may be conscious of Thy redemption.

    In Klug 1533 this collect is printed after the direction “to sing Ps. when one receives the Sacrament;” in other books it follows the hymn, “Got sey gelobet vnd gebenedeiet.” This is a translation of the proper collect of the Mass of Corpus Christi. Source: Deus qui nobis sub sacramento mirabili passionis tue memoriam reliquisti, tribue quesumus ita nos corporis et sanguinis tui sacra mysteria uenerari ut tue redemptionis tue fructum in nobis iugiter sentiamus. Qui uiuis.

    This collect was written by St. Thomas Aquinas in 1264. At the command of Pope Urban 4, he composed an Office for the Feast of Corpus Christi.

    See his Opera Omnia, Parma ed. Tom 15, which is Tom I of the Opuscula Theologica Praecipua, Opusculum 5. p. 253, col. 2. The Mass, p. 257, col.

    This collect is found in two of the older sacramentaries, of course as a later insertion:

    Sarum — Burntisland ed. col. Mozarabic — (Migne Pat. Lat.), 24.

    Milan — 1, Bamberg — Brandenburg — 330b Nurnberg — Constance — 94 verse Augsberg Breviary — 319b Missale Romahum 405 and (54) Missa de Ss. Eucharistiae Sacramento In the Kirchen Ordnungen Erfurt (1526) Riga , 179, No. Saxon (1540-55), Sehling 1, 275, Spangenberg 14, 26, Oestreich , 166, No. Saxe - Cob , 36; 114, No. Magd , 80, No. 14 Kirchenbuch Common Service Book In the Reformation Hymn Books Blum , Enchiridion, Klug Klug Klug Babst Erlangen 56, Lord God, Heavenly Father, Thou Who createst holy desire, good counsel and right works: Give to Thy servants peace which the world cannot give, so that our hearts may cling to Thy commandments, and through Thy protection we may live our days quietly and secure from our enemies; through Jesus Christ Thy Son our Lord.

    This collect follows the hymn, “Verley vns friden gnediglich” in Klug 1533.

    It is a translation of the proper collect of the Missa pro pace.

    Deus a quo sancta desideria, recta consilia et iusta sunt opera, da servis tuis illam quam mundus clare non potest pacem, ut et corda nostra mandatis tuis dedita et hostium sublata formidinc, tempora sint tua protectlone tranquilla. Per Dominum.

    Gelasian — Muratori 1, 127, Gerbert 1, Wilson Gregorian — Muratori 2, Sarum — Legg 210, 395, Milan — 1, Bamberg — 291 verso Brandenburg — Nurnberg — 233 verso Constance — 25 verso Augsberg Breviary — 216b Missale Romanum — (83). In the Kitchen Ordnungen Br-Nr, 151, No. Riga , 164, No. 7 Mark Br, No. Schwa-Hall, 73 , No. Lun , No. Otthain RPB, 34b, No. Meck , 94b, No. Braun-Cal-Wolff, 131, No. Witt , 104, No. Pf-Zw , 11, No. Oestreich , 167, No. Mans , Sehling, 1, 2, Geo . Ernst , Sehling 1, 2, Saxe - Cob , Magd , Kirchenbuch Common Service Book 35, In the Reformation Hymn Books Klug Klug Klug Babst Erlangen 56, 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 steadfast 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 our prayer, because Thou hast commanded, taught, and assured, do 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.

    This collect is found in Luther’s Order for Ordination which has been dated around 1535. It is to be considered as an original. It has been included in the Order for Ordination in the Kirchenbuch, 288, and in the Common Service Book, 459.

    Almighty Lord God, grant to us who believe that Thy only Son, our Savior, ascended this Day into Heaven, that we, too, in spirit may walk and dwell with Him in the heavenly life; through the same Thy Son, Jesus Christ our Lord. Amen.

    This collect is a translation of the proper collect for the Festival of the Ascension of our Lord and appears in Klug 1543 under the title “A Prayer on the Day of the Ascension of Christ.” Source · Concede quaesumus omnipotens deus, ut qui hodierna die unigenitum tuum redemptorem nostrum ad celos ascendisse credimus, ipsi quoque mente in celestibus habitemus. Per eundem.

    The original of this collect, its germ, goes back through the Gelasian, Muratori 1, 585 — Gerbert 1, 120 — Wilson 107, into the oldest of the sacramentaries, the Leonianum, Muratori 1, 315. This is the original form; the present form is found in Gelasian — Gerbert 1, Wilson Gregorian — Muratori 2, Menard Lietzmann Sarum — Legg Milan — 1, Brandenburg — Bamberg — Nurnberg Constance — 84 verso Augsberg Breviary — Missale Romahum In the Kirchen Ordnungen Br-Nr, 148b, No. Mark Br , No. Riga , 171, No. Schwa - Hall , Spangenberg Wirt , Otthain RPB, 36, No. Pf - Zw , CX, No. Prussia , Sehling 4, Saxe - Cob , 117, No. Magd , 82, No. Kirchenbuch Common Service Book 110, No. In the Reformation Hymn Books Klug Babst Erlangen 56, 320

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