Lord, you became our brother. You know our need. You carried it on your cross. Grant us your salvation. Lord, have mercy.
Christ, you are the living Lord. You are with us as you promised. Keep us close to you. Lord, have mercy.
Lord, you are seated at the right hand of the Father. Pray for us and strengthen our faith. We look to the day of your coming. Come, Lord Jesus Christ. Lord, have mercy.
or
You are the ever-radiant morning sun; give us courage and love. Lord, have mercy.
You are the living way to life; give us faith and wisdom. Christ, have mercy.
You are the open door to blessedness; give us hope and happiness. Lord, have mercy.
or
Holy Lord God, holy and strong, holy and merciful Savior, our eternal God, have mercy on us. Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us.
Glory and honor be to the Father, and to the + Son, and to the Holy Spirit, now and forever. Amen.
Lift up your hearts. We lift them up to the Lord.
Let us give praise and thanksgiving to God, and to our Lord Jesus Christ, the Son of God, who is in heaven. It is good and right so to do.
It is truly good and right, that we should always give thanks to you, O Holy Lord, everlasting Father, almighty God, … Therefore, with angels and archangels, and with all the company of heaven, we laud and magnify your glorious name, evermore praising you and saying:
Holy, Holy, Holy, Lord God of hosts, heaven and earth are full of the majesty of your glory. Hosanna to the Son of David; Blessed is he who comes in the name of the Lord.
Hagios, Hagios, Hagios, Kyrie ho Theos. (Holy, Holy, Holy, Lord God.)
Truly holy and blessed are you, O God the Father almighty, for you sent your only Son to take on himself our nature and die for the sins of the whole world. By his cross and passion, he bore the burden of our sins and made an end of atoning sacrifices by that one offering of infinite worth.
Christ the Lord and eternal Redeemer, the day before he suffered, on the same night in which he was betrayed, took bread into his holy and venerable hands, and giving thanks, blessed, and broke it, and gave it to his disciples, saying, “Take, eat, this is my + body, which is given for you. Do this, as often as you eat it, for a commemoration of me.” Amen.
Likewise, after supper, he took the cup, saying, “This is the Cup of the New Testament in my + blood which is shed for you and for many for the remission of sins. Do this, as often as you drink it, for a commemoration of me.” Amen.
Doing this, most holy Father, with these your holy gifts, which we now offer you, [1] we show forth the death of your only-begotten Son, by which we were redeemed, as he commanded us to do until he himself should come again, remembering his glorious passion, resurrection, and ascension, giving you most hearty thanks for the innumerable benefits procured to us by the same.
And we most humbly pray that, by the same Spirit by whom your blessed Son became incarnate for us, the holy and undivided Trinity would bless and sanctify these gifts and creatures of bread and wine, that we, receiving them according to our Savior Jesus Christ’s holy institution, may be made partakers of his most blessed body and blood. Amen.
Graciously hear us, O holy Lord our God, and through these your good gifts sanctified by you, grant us, your unworthy servants, your blessing to life eternal. Amen.
Source: From “Through Your Mercy, O Our God…” Prayers from the Mozarabic Church.
[1] In the early church, it was the custom for members of the church to present bread and wine as gifts to be used for the celebration of the Lord’s Supper, which is the “offering” (offerimus) mentioned here. Note that the offering of the bread and wine are the only things spoken of as an offering on the part of worshipers or priest. Also, earlier it is noted that Christ “made an end of atoning sacrifices by that one offering of infinite worth.”
The Western Rite is a term for the order of service used in many churches. It is called Western to distinguish it from the Eastern Rite (Churches in the “Orthodox” tradition, Greek, Russian, Armenian, etc.).
The Order of Mass in the Roman Catholic Church, the Order of Holy Communion or the Common Service in the Lutheran Church, and the Holy Eucharist in Anglican and Episcopal churchesare all versions of or derived from the Western Rite.
Nearly every version of the Western Rite follows this outline:
The Evangelical Lutheran Hymn-Book was the English hymnal of the Lutheran Church-Missouri Synod, published in 1912. It was published in text only and text and music editions. In its liturgical texts, Evangelical Lutheran Hymn-Book was very similar to The Common Service Book of the Lutheran Church. Since Common Service Book was published in 1917 and 1918, five or six years later, ELHB displays an older version of the Common Service and other texts. CSB seems to have undergone a revision and expansion of personal prayers, propers, and other rites. In 1941, The Lutheran Hymnal mostly retained the older forms in ELHB rather than use the updated texts in CSB.
The services in Evangelical Lutheran Hymn-Book included “The Order of Morning Service, or the Communion,” and “The Order of Evening Service, or Vespers.” The text only edition also contained “The Order of Early Service, or Matins.”
Hymns from Evangelical Lutheran Hymn-Book can be viewed at www.hymnary.org. Liturgical material is presented below.
The Evangelical Lutheran Hymn-Book used Scripture texts from the King James Version of the Bible, used the British spelling of Saviour, and capitalized pronouns referring to the Deity, including Who/Whom.
For this electronic edition, different editions were consulted, so the files below may not be exactly the same as any one print edition. These files were made by modifying and correcting the texts that were generated by the pdf files of the original books and putting them into a usable format. Headings and rubrics were put in red, even though they were printed black in the original books.
The updated liturgical material combined elements from Common Service Book, Evangelical Lutheran Hymn-Book, and other resources. Rubrics are simplified. More updated liturgical material can be seen and downloaded at our Common Service Book page.
To properly display the docx files, you will need the fonts Old English Text MT and Liturgy. Updated contemporary versions also use the Liturgikon symbol font (embedded in the docx documents).
Updated version in contemporary English [pdf] [docx]
The Order of Early Service, or Matins (text only) [pdf] [docx]
Updated version in contemporary English [pdf] [docx]
Introits, Collects, Epistles, Graduals and Gospels (From Common Service Book. Material identical to ELHB) [pdf] [docx]
Updated versions of the introits, collects and graduals and lessons (ESV), prepared for the LCMS Lutheran Service Book areavailable at www.sanctus.org.
Invitatories, Antiphons and Responsories (From Common Service Book. Material identical to ELHB) [pdf] [docx]
Updated version (from Common Service Book) in contemporary English [pdf] [docx]
General Prayers (Litany, Suffrages and General Prayers) [pdf] [docx]
Updated version of The Litany in contemporary English[pdf] [docx]
Updated version of The Suffrages in contemporary English[pdf] [docx]
Updated version of The Bidding Prayer in contemporary English[pdf] [docx]
Liturgy and Agenda, 1916 was an accompanying book to Evangelical Lutheran Hymn-Book, and contained The Order of Morning Service and The Order of Evening Service, along with an alternative form for Morning Service with chant tunes for the minister[Available at Google Books]
Lutheran Service Book, Evangelical Lutheran Worship, Christian Worship: A Lutheran Hymnal
The Anaphora of Hippolytus is from the Apostolic Constitutions, and is the basis for many eucharistic prayers, including Eucharistic Prayer II of the present Roman Rite, Eucharistic Prayer IV in Lutheran Book of Worship (Minister’s Desk Edition), and the Prayer of Thanksgiving in The Service: Setting One in Christian Worship: Hymnal (2021).
The Lord be with you. And also with you.
Lift up your hearts. We lift them up to the Lord.
Let us give thanks to the Lord. It is right and just.
We give thanks to you God,
through your beloved son Jesus Christ,
whom you sent to us in former times
as Savior, Redeemer, and Messenger of your will.
He is your inseparable Word,
through whom you made all,
and in whom you were well-pleased.
You sent him from heaven into the womb of a virgin,
who, being conceived within her, was made flesh,
and appeared as your Son,
born of the Holy Spirit and the virgin.
It is he who, fulfilling your will
and acquiring for you a holy people,
extended his hands in suffering,
in order to liberate from sufferings
those who believe in you.
Who, when he was delivered to voluntary suffering,
in order to dissolve death,
and break the chains of the devil,
and tread down hell,
and bring the just to the light,
and set the limit,
and manifest the resurrection,
taking the bread, and giving thanks to you, said,
“Take, eat, for this is my body which is broken for you.”
Likewise he took the cup, saying,
“This is my blood which is shed for you.
Whenever you do this, do this in memory of me.”
Therefore, remembering his death and resurrection,
we set before you the bread and the cup,[1]
giving thanks to you, for you have made us worthy
to stand before you and to serve you.
And we pray that you would send your Holy Spirit
on the offering of your Holy Church.
In their gathering together,
give to all those who partake of your holy mysteries the fullness of the Holy Spirit,
toward the strengthening of the faith in truth,
that we may praise you and glorify you,
through your son Jesus Christ,
through whom to you be glory and honor,
Father and Son,
with the Holy Spirit,
in your Holy Church,
now and always. Amen.
Source: The Anaphora of Hippolytus, third century
Note:
In the early church, it was the custom for members of the church to present bread and wine as gifts to be used for the celebration of the Lord’s Supper, which is the “offering” or “setting before” (offerimus) mentioned here. Later (especially in the Council of Trent), the Lord’s Supper was wrongly viewed as a re-sacrificing of Christ’s body and blood. (See Hebrews 7:27 and 9:26).
Original in Latin:
Dominus vobiscum. Et cum spiritu tuo.
Sursum corda. Habemus ad Dominum.
Gratias agamus Domino. Dignum et iustum est.
Et sic iam prosequatur. Gratias tibi referimus, Deus per dilectum puerum tuum Jesum Christum, quem in ultimis temporibus misisti nobis salvatorem et redemptorem et angelum voluntatis tuae. Qui est Verbum tuum inseparabile, per quem omnia fecisti et bene placitum tibi fuit. Misisti de calo in matricem Virginis, quique in utero habitus incarnatus est et Filius tibi ostensus est ex Spiritu Sancto et Virgine natus. Qui voluntatem tuam complens et populum sanctum tibi adquirens extendit manus cum pateretur, ut a passione liberaret eos qui in te crediderunt. Qui cumque traderetur voluntariae passioni ut mortem solvat et vincula diaboli dirumpat et infernum calcet et iustos inluminet et terninum figat et resurrectionem manifestet, accipiens panem gratias tibi agens dixit: Accipite, manducate: hoc est corpus meum, quod pro vobis confringetur. Similiter et calicem dicens: Hic est sanguis mcus qui pro vobis effunditur. Quando hoc facitis, meam commemorationem facitis. Memores igitur mortis et resurrectionis eius offerimus tibi panem et calicem gratias tibi agentes quia nos dignos habuisti adstare coram te et tibi ministrare. Et petimus ut mittas Spiritum tecum Sanctum in oblationem sancta Ecclesiae. In unum congregans des omnibus qui percipiunt sanctis in repletionem Spiritus Sancti ad confirmationem fidei in veritate, ut te landemus et glorificemus per puerum tuum Jesum Christum, per quem tibi gloria et honor Patri et Filio cum Sancto Spiritu in sancta Ecclesia tua et nunc et in saecula saeculorum. Amen.
The Lorrha Missal (also called the Stowe Missal) was a book containing the texts of the mass, written in Ireland in the late 8th century. It begins in the same way as the Roman rite, but becomes a beautiful poem on the attributes of God.
The Lord be with you. And also with you.
Lift up your hearts. We lift them up to the Lord.
Let us give thanks to the Lord our God. It good and right.
It is truly good, right and salutary
for us to give thanks to you always and everywhere,
holy Lord, almighty and eternal God,
through Christ our Lord;
with your only Son and the Holy Spirit you are
one immortal God,
incorruptible and unchangeable God,
invisible and faithful God,
wonderful and praiseworthy God,
honorable and mighty God,
most high and magnificent God,
living and true God,
wise and powerful God,
holy and glorious God,
great and good God,
awesome and peaceful God,
beautiful and righteous God,
pure and benevolent God,
blessed and just God,
pious and holy God,
not one singular person,
but one Trinity of substance.
We believe you.
We bless you.
We adore you.
We praise your name forever and ever
through him who is the salvation of the world,
through him who is the life of humanity,
through him who is the resurrection of the dead.
Through him the angels praise your majesty,
the dominions adore,
the powers of the highest heaven tremble,
the virtues of the blessed seraphim rejoice together.
We pray, grant that we may join our voices with theirs, confessing you and saying:
Holy, holy, holy Lord, God of Sabaoth. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Blessed is he who came down from heaven that he might live on the earth, be made fully human, and gave his flesh as a sacrificial victim, and by his passion gave eternal life to those who believe.
Holy, holy, holy Lord,
God almighty!
Heaven and earth
are full of your glory.
We worship you.
We give you thanks for your marvelous deeds,
Lord God, heavenly King,
God and Father, Almighty Lord.
Jesus Christ, only Son of the most high,
Holy Spirit, Spirit of peace, truth and grace,
to you, eternal God, be praise for all your works.
Your might is eternal,
and your love unwavering.
Look with mercy on your people
who gather in your sanctuary to worship you,
to thank you for all your benefits for body and soul,
to implore your grace
to enlighten us in knowledge of you
and to instruct our hearts,
that we may bring the holy offerings
of devout obedience to you.
This canticle seems to blend the Trisagion,an opening hymn in Eastern Orthodox worship, with the Gloria in Excelsis, along with some other elements.
Original in German:
Heiliger! Heiliger! Heiliger! HErr! Gott! Allmächtiger! Himmel und Erde sind Deiner Herrlichkeit voll; wir beten Dich an, wir danken Dir für Deine Wunder, HErr Gott! himmlischer König! Gott Vater! Allmächtiger HErr! eingeborner Sohn des Allerhöchsten! Jesus Christus! Heiliger Geist! Geist des Friedens, der Wahrheit und der Gnade! Dich, ewiger Gott, loben alle Deine Werke; ewig , wie Du selbst, ist Deine Macht, unwandelbar Deine Liebe; blicke mit Milde herab auf Dein Volk, welches versammelt ist in Deinem Heiligthutne, Dich anzubeten, Dir zu danken für Deine Wohlhaten, und für sich, im Geistigen und Leiblichen, Deine Gnade zu erflehen ; erleuchte unsern Verstand zu Deiner Erkenntniss und lehre unsere Herzen, die heiligen Opfer eines ächten Gehorsams darzubringen!
In most liturgies, the Agnus Dei immediately follows the Words of Institution. The Agnus Dei is based on John the Baptist’s short sermon, “Behold, the Lamb of God who takes away the sin of the world.” This short song brings the liturgy of the Divine Service to a sort of fulfillment. In the Kyrie we sang “Lord, have mercy. Christ, have mercy. Lord, have mercy.” In the Agnus Dei, this is repeated: “Lamb of God,… have mercy on us,… have mercy on us,… grant us peace.” In the Gloria in Excelsis we sang most of the words while singing the praise of Christ, “Lord God, Lamb of God, you take away the sin of the world: have mercy on us.” The words of the Agnus Dei also reflect on the words of Jesus in the Lord’s Supper, “Given and poured out for you for the forgiveness of sins.”
In one form or another, the Agnus Dei has been part of the Western Rite since the seventh century. It is has been called the “fraction anthem,” meaning that the bread for Holy Communion would be broken while it is sung. In some traditions, the distribution of Holy Communion begins with the Agnus Dei. Here is the standard English text from ELLC:
Lamb of God, you take away the sin of the world, have mercy on us. Lamb of God, you take away the sin of the world, have mercy on us. Lamb of God, you take away the sin of the world, grant us peace.
The German translation from the time of the Reformation added “Christe,” or “O Christ,” either to clarify who the Lamb of God is, or to fill out the meter of the notes so that the German text could be sung to the same notes as the Latin. Here is the German tune from Luther’s Deutsches Messe,“Christe, du Lamm Gottes.”
WELS Book of Hymns, 1920, 1931
And in the video it is sung with the English text, “O Christ, Lamb of God” at the 2017 WELS National Worship Conference. It is preceded by an intonation and a new harmonization by Kermit Moldenhauer.
Here it is in English with the new standard text in a contemporary setting by Ricky Manalo:
Here is the Latin text, sung to a setting by Samuel Barber. When performed by an orchestra with no choir, it is called the Adagio for Strings. It is very beautiful and haunting with the Latin text:
Here is AgnusDei from Schubert’s Deutsche Messe. The Agnus Dei is sometimes interpolated or adapted, so instead of “Lamb of God,” the text in some of the petitions may be “Redeemer of the world, have mercy on us,” etc.:
The Sanctus is in the Communion part of the Divine Service. The text comes from Isaiah’s vision of heaven (Isaiah 6) and John’s vision of heaven in Revelation (Revelation 4) and includes a phrase from the Palm Sunday Gospel, “Blessed is he who comes in the name of the Lord. Hosanna in the highest” (Matthew 21:9). It is thought to have this place in the liturgy, at the end of a prayer of thanksgiving before the words of institution, since the fifth century. It’s origins in Christian worship may go back to the second century.
The use of “Holy, holy, holy,” together with “Blessed is he who comes in the name of the Lord” has some doctrinal implications. When they heard the song or shout of the angels, “Holy, holy, holy,” Isaiah and John were in the presence of God. The Palm Sunday acclamation also states, “Your Savior is here.” There is a connection between the Sanctus and the doctrine of the real presence in the Lord’s Supper. (More on that below.)
Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Some arrangements use the phrase: “Lord, God of hosts.”
And the older English text from The Common Service Book of the Lutheran Church. “Sabaoth” is a Hebrew word meaning ‘armies’ or ‘hosts,’ as in the heavenly hosts of angels and all the power of nature. I’ll mention something more about this with the Greek text below:
Holy, Holy, Holy, Lord God of Sabaoth; Heaven and earth are full of Thy glory; Hosanna in the highest. Blessed is He that cometh in the Name of the Lord; Hosanna in the highest.
The Book of Common Prayer inserts “Glory to thee,…” and makes “Blessed is he…” optional. This is because some Anglicans taught real presence and some taught representation in the doctrine of the Lord’s Supper. (I told you it was doctrinal!):
Holy, holy, holy, Lord God of Hosts: Heaven and earth are full of thy Glory. Glory be to thee, O Lord Most High.
Here may be added
Blessed is he that cometh in the name of the Lord. Hosanna in the highest.
The Greek text in Revelation 4 has παντοκρατωρ (pantokrator)instead of Σαβαώθ (Sabaoth).Pantokrator is a word that means “powerful over all.”
Text in Latin:
Sanctus, Sanctus, Sanctus
Dominus Deus Sabaoth.
Pleni sunt cæli et terra gloria tua.
Hosanna in excelsis.
Benedictus qui venit in nomine Domini.
Hosanna in excelsis.
Some musical arrangements try to portray these words with the sublime bliss of heaven. Here’s one based on Pachelbel’s Kanon that is similar to the style of Enya:
Some arrangements seem to focus on the Pantokrator or Sabaoth, that the God who is present, our Saving God who comes to us, is powerful over all. Here it is as it appeared in The Lutheran Hymnal and also in Lutheran Service Book and in Christian Worship: A Lutheran Hymnal’s (1993) Common Service and Christian Worship: Hymnal’s (2021) The Service, Setting One.
WELS, Book of Hymns, 1920, 1931
This recording includes the Sursum Corda (a dialogue before the preface) the chant of the preface, and then the Sanctus. In different liturgy and accompaniment books, I could only find the tune credited as “traditional.” In an older German source (Choralbuch, Concordia, 1902), this tune is listed with the note “Seit c. 1848 allhier verbreitet.” (“Widely used since around 1848”).
Here is another Sanctus that has been used in many Lutheran hymnals, and a version of it is in Lutheran Book of Worship (Setting Two) and Evangelical Lutheran Worship (Setting Four).
From Common Service Book of the Lutheran Church, 1919.
And here is how it appeared in Service Book and Hymnal, 1959. This recording also includes the Sursum Corda/Preface.
Here is the German text with a tune arranged by Johann Sebastian Bach:
Here is Mozart’s Sanctus. (The video says its from his Requiem, but that is not correct. ):
Here is the Sanctus from Schubert’s Deutsche Messe with rich, romantic harmony:
Luther’s hymn Jesaia, dem Propheten, Isaiah, Mighty Seer in Days of Old retells the vision from Isaiah 6, and among German Lutherans, this hymn took the place of the Sanctus, or was even called the German Sanctus. Here is Isaiah, Mighty Seer sung in English at the 2017 WELS National Worship Conference. It is performed by a children’s choir, adult choir, assembly, organ, brass and percussion. I was there for the performance, and it also conveyed the awe and the power of our thrice-holy God. The recording begins with the Exhortation from Luther’s Deutsches Messe, and is followed by Isaiah, Mighty Seer:
In most liturgies, the 
A Collection of Prayers 
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