tones "Let us give thanks and pray" and facing Altar intones "We thank Thee, O Lord, Almighty and Everlasting God, that Thou hast refreshed us with these Thy salutary gifts. We now beseech Thee, of Thy mercy, to strengthen us, through these same gifts of Thine, in faith toward Thee, and in fervent love toward one another, through Jesus Christ, Thy Son, our Lord." Salutation and Aaronic Blessing (intoned).

The Closing Hymn.

The Closing Prayer, read by the Assistant (Precentor) before the Chancel, while the Minister kneels at the Altar. "O Lord, with all our heart we thank Thee that Thou hast now taught us what Thou wilt that we shall believe and do. Help us now, our God, by Thy Holy Spirit, for Christ's sake, to keep Thy Word in a pure heart, thereby to be strengthened in faith, perfected in holiness of conduct, and comforted in life and in death.

This prayer concludes with the Lord's Prayer.

Amen."

When the Holy Communion is not administered the Hymn after the Sermon is followed by a Collect for the Word, the Benediction, Closing Hymn and Closing Prayer as above.

The Minister is permitted to say the words he should intone "if he possess little or no ability to sing."

The English translation of the "Alterbog" here given is the Order of Service officially adopted by the United Norwegian Lutheran Church in America.

We might, in passing, note that this Service Book was fortunately brought forward in Norway under a liberal ministry, of which the famous Jacob Sverdrup was leader. Under him it was sure to be adopted in conformity with the needs of the Church. It was adopted, and has proved peculiarly satisfactory.

It would make an interesting study to account for the character and form of, say, Confession and Absolution and the reasons for the changes made in these, as well as in the Order of Service proper. Here, however, I will let it rest in saying that every part of the Service has an interesting history.

But to mention a few characteristics of the new Order of Service. The two-fold principle with which we started-that the congregation came to serve God and to receive His blessing—, is adhered to throughout. The pastor appears as God's spokesman; the congregation is made more than a passive recipient. Note that the congregation takes part not only in the singing of hymns, but also in confession, praise and creed. Note also the fulness of the expression of faith-in confession, praise and creed. It is true that in spoken prayer the congregation is not allowed to take part other than through the precentor, who makes the opening and closing prayers. But note that the General Prayer following the Sermon has been given a permanent form and contents and not only a form into which might be put anything as in the case of the "Ordinance" prayer. What is lacking now to make our Services more ideal is: that the congregation take part in the General Prayer in some way and that there be an Introit and Hymns for the new text series.

One

A rich and complete Order of Service is a good thing. who does not understand it may underestimate its value and even despise it. Yet, even though it is not understood, even though it does not appeal to the unbeliever, it is a great help in preserving the spirit and order among the believers; in fact, it is often as inspiring as the Word itself. There have been times when the Word of God has not been preached from the pulpit; such times may come again. The new Rationalism is already at the church door to be admitted as spokesman. Now, if the liturgic part of the Service be not heavily freighted with God's truth, and if the dire evil should come to pass that the pulpit again become rationalistic, what should we say about the plight of the congregation?

On the other hand, if the congregation shall come to understand and prize its Liturgy, it can get nourishment for its spiritual existence in faith through the Liturgy when the Sermon becomes spiritless and unsound. And as the congregation is kept

in the faith by the Liturgy, the minister, in turn, is strengthened in his purpose to be true to his faith by the example of his congregation as well as by the influence of the Liturgy itself.

The new Liturgy is as beautiful as it is inspiring when it is properly rendered. The hymns contribute somewhat to this effect. Also Lindeman's revised chants, which are more melodic than the originals, at the same time that they are recitative. Another important contribution is Professor Rydning's arrangement of the communion Liturgy for the organ. Professor Rydning has been a pupil of Lindeman and possesses a considerable knowledge of Church Music; he is the instructor in music at the United Church Seminary.

The Norwegian Church has a beautiful Order of Service. The fixed forms are inspiring. May God then grant us the inspired testimony from the mouth of living witnesses, a testimony that permits Christ's glory to shine forth enlightening and quickening the congregation, while it reverently listens to the Word of the Lord and takes it to heart. Then the Service will be in truth pleasing to God, a glorifying of His Name and an inspiration to His congregation.

United Norwegian Church Seminary,

St. Anthony Park, St. Paul, Minn.

E. KR. JOHNSEN.

CHRISTIAN WORSHIP

IN THE FIRST POST-APOSTOLIC AGE.

(BEFORE THE YEAR 150.)

THE purpose of this paper is to present in brief form a picture of the worship of the Christian congregations, so far as we are able to trace it, in the time between the close of the Apostolic Age and the middle of the second Century. No attempt will be made to construct even a relatively complete Liturgy in this period, for such an attempt would result only in ignominious failure and we shall confine ourselves to the simpler task of setting down what our sources give us and accounting, so far as may be, for what we find.

The chief danger that confronts us in dealing with such a subject is that of reading into the sources ideas which they do not actually contain and of assuming that customs universally prevalent in later times must have had their origin in the period under discussion if not, indeed, in one still earlier. A second temptation, scarcely less alluring, and equally fatal to historical truth, lies in the assumption that traces of liturgical customs, or language which may be so interpreted, found in a document of Syrian or of Roman origin applies to any other part of the Early Church. If the student succeeds in avoiding both of these snares, a third is still in his path, in the form of faulty editions of second Century documents which have been emended by later hands, and few of the sources for the history of the second Century have come down to us in their unaltered form. Fortunately the labors of the nineteenth century have reduced the last dan