Full resolution (JPEG) - On this page / på denna sida - V. The Swedish Reformation under Gustaf Vasa and his sons Eric and John (1520—1592 A.D.)
<< prev. page << föreg. sida << >> nästa sida >> next page >>
Below is the raw OCR text
from the above scanned image.
Do you see an error? Proofread the page now!
Här nedan syns maskintolkade texten från faksimilbilden ovan.
Ser du något fel? Korrekturläs sidan nu!
This page has never been proofread. / Denna sida har aldrig korrekturlästs.
244 V. THE REFORMATION (A.D. 15201592).
manner, he might have contributed much more to the final
settlement than he actually did. In that way the good
points of the Ordinantia might have rjeen maintained.
But the Liturgy called forth the protest of his brother,
Duke Charles, who forbade its use in his dominions, and
that of many of the clergy in the king s own realm,
especially at Stockholm and Upsala, such as Abraham
Angermannus and Professor Petrus Jonae. Early in 1577
the king indeed put the matter before the estates of the
realm at a Riksdag in Stockholm, at which the laity seem
to have approved of, or assented to, the Liturgy, while the
clergy were silent, or, perhaps, absent (Anjou :
491).
I do not propose to analyse the Red-book in the same
detail as the Ordinantia. The latter was carefully revised,
and had a certain degree of Church authority. The
Liturgy was the work of the king and Fecht, and had prac
tically no authority, except such as was obtained under
pressure ;
nor is it a work of much liturgical tact and talent.
It retained the curious feature which Olaus had borrowed
from Luther s early Formula of introducing the words of
institution into the preface. The preface was, however,
supplemented by a series of prayers, which, in a certain
degree, reflected the discarded prayers of the Roman
canon. There was, however, nothing in these prayers that
could rightly offend a Lutheran, except the version of the
prayer Unde et memores, which, after speaking of our debt
to God for our Saviour s passion and sacrifice, went on as
follows:
"
The same, thy Son, His death and oblation, a
pure victim, a holy victim, a spotless victim, propitiation,
shield and protection set forth for us against thy anger,
against the terror of sin and death, we embrace with faith,
and offer to thy excellent Majesty with our most humble
prayers."
Here in the word "
offer
"
was a point which
was eagerly seized on by the opponents of the Liturgy.
The two following prayers :
Supra quce propitio and Sup-
plices te rogamus, were moulded into one, which simply
asked that our prayers should be taken to the heavenly
altar, and that we who are partakers of Christ s body and
<< prev. page << föreg. sida << >> nästa sida >> next page >>
