(llnurnrbiu
W'Qtnlngirul flnut41y
Continuing
Lehre und Wehre (Vol. LXXVI)
Magazin fuer Ev.-Luth. Homiletik (Vol. LIV)
Theol. Quarterly (1897-1920) -Theol. Monthly (Vol. X)
Vol. I November, 1930 No. 11
CONTENTS
Page
PIEPER, F.: Eroeffnungsrede zum neuen Studienjahr
1930-1931 . . . . . . . . . . . . . . . . . . . . . . . . . ... . . . . . . . . . . . . . . . .. 801
FUERBRINGER, L.: Paulus in Athen. . . . . . . . . . . . . . . . . . . .. 804
ENGELDER, Th. The Active Obedience of Christ ......... 810
KRETZMANN, P. E.: Die Bekehrung ein Prozess oder eine
KrisisP ................................................. 818
DALLMANN, WM.: How Peter Became Pope.. . . . ... . . . . .. 828
KRETZMANN, P. E.: Clerical Vestments in the Lutheran
Church .......................... ~. . . . . . . . . . . . . . . . . . . . . . .. 838
Dispositionen ueber die Eisenacher Evangelienreihe ....... 848
STREUFERT, F. C.: Pastoral Visits ....................... 857
Theological Observer. - Kirchlich-Zeitgeschichtliches. . . . .. 864
Book Review. - Literatur. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 873
Ein Prediger muss nicht allein weide .. ,
also dass er die Schafe unterweise, wie
sie rechte Ohristen sollen sein, sondern
auch daneben den Woelfen wehren, dass
Bie die Schafe nicht angreifen und mit
falscher Lehre verfuehren und Irrtum ein·
fuehren. - Luther.
Es 1st kein Ding, das die Leute mehr
bei der Kirche behaelt denn die gute
Predigt. - Apologie, Art. 24.
If the trumpet give an uncertain sound,
who shall prepare himself to the battle?
1 Oor.14, 8.
Published for the ;J
Ev. Luth. Synod of Missouri, Ohio, and Other States r
CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.
i
f
.A.RCHIVER
838 Clerical Vestments in the Lutheran Church.
enthroned as anti-Pope by the kaiser. Gregory called Pope Olem-
ent III "the Antichrist."
Gregory called Robert Guiscard with his Normans and Saracens
from Sicily, who gave Rome a terrible siege and sacking and finally
burned it. Gregory feared his Roman children, fled with the N 01'-
mans, and died at Salerno on May 25, 1085. "I have loved righteous"
ness and hated iniquity; therefore I die in exile."
"What belongs to the Pope" was laid down in 1087 by Oardinal
Deusdedit in 27 short sentences, included in the state papers of
Gregory VIII, and known as Dictatus G1'ego1'ii Papae. Here are
a few:-
9. That all princes should kiss the feet of the Pope alone.
12. That he can depose emperors.
17. That no book can be held to be canonical without his
command.
19. That he can be judged by no one.
22. That the Roman Ohurch has never erred and in all future
will never err.
27. That the Pope is able to absolve subjects from their oath of
fealty to wicked rulers.
Berengar of Tours calls the papal chair "not apostolic, but the
seat of Satan." (Ohamberlain, G1'undZagen d. XIX. Jah1'h' J p.642,
note 2.)
"Saint Satan," flattering tyrant, who showed mercy with the love
of Nero, petted with boxing the ears; stroked with the claws of an
eagle, is what Gregory was called by Oardinal St. Peter Damiani.
The Oatholic Du Pin says : "No sooner was this man made Pope
than he formed a design of becoming lord, spiritual and temporal,
over the whole earth; the supreme judge and determiner of all affairs,
both ecclesiastical and civil; ... the disposer, not only of ... eccle-
siastical benefices, but also of kingdoms, states, and the revenues of
particular persons." (Wylie, 73.)
When Gregory was canonized in 1728, objections were raised to
his praise by France, Austria, Sicily, and Venice - all Roman
Oatholic.
Milwaukee, Wis. WILLIAM DALLMANN.
Clerical Vestments in the Lutheran Church.
The Lutheran Ohurch has a wonderful liturgical heritage. Be-
cause it is the true Ohurch of the Reformation, it did not resort to
unmotivated iconoclasm, preferring, instead, to reform conditions, cus-
toms, and usages, cleansing them from additional and incidental im-
pure features and thus preserving the historical and liturgical con-
tinuity which is bound to have at least a confessional value.
Clerical Vestments in the Lutheran Church. 839
The Lutheran churches of this country have during the last
decades remembered this liturgical heritage, There has been a de-
cided effort, on the part of many congregations and even of entire
Lutheran bodies, to return to the liturgical usages of the period of
the Reformation, in the order of service for the Holy Oommunion,
in the proper use of chancel furniture, in introducing the proper
paraments, and in various related fields of liturgical endeavor. The
movement has now turned to the ministerial vestments, and one hears
and sees that suggestions are being offered which profess to be in
keeping with the best forms of Lutheran usage in the sixteenth
century.
But some of the arguments used by the proponents of vestments
which differ from those now in common use in the churches whose
membership is largely of German descent are not nearly as cogent as
they might be. If one sets out to prove too much, he may end by
making no impression at all. Hence it may be of some value to
present the history of the clerical vestments as used in the Lutheran
Ohurch in an objective and dispassionate manner in order that our
conclusions may at least rest upon the proper understanding of facts.
Statements like the following have been made during the last years,
some of them in the recent book by Strodach: "The black robe is
indeed, as the agitators claim, of Reformed or Oalvinistic origin and
was foisted by official secular decree upon the clergy of Germany and
naturally found its way to America, where, particularly among the
churches of German Lutheran origin and antecedents, it by usage be-
came recognized as more 01' less official. , .. The blackness of the
clergy in the Lutheran churches of America to-day is not only not
Lutheran, but it is a remnant and constant reminder of a period of
the greatest helplessness and degradation of the German Lutheran
people .. " At no time did the Ohristian Ohurch vest in black until
Zwingli and Oalvin went off on a tangent and a Prussian king com-
pelled the Ohurch of Germany to adopt the color of ravens. , .. No
matter how widely the use of the black robe has become a practise
of the Ohurch or how well intrenched it may seem to be in some
sections, there can be little question about the unchurchliness of this
robe as a service use." Those are strong statements, and one almost
involuntarily asks whether there is actually a reason for such a bitter
attack on the customary black vestment. What are the principles
concerned, and what are the historical facts which must come into
consideration in a dispassionate inq1tiry into the liturgical use of
ministerial 01' clerical vestments?
In order to give due consideration to every phase of the subject,
our inquiry must begin with the vestments in use at the beginning
of the sixteenth century. According to Rock (The Ohurch of Our
Fathers, I, 256-II, 104; cpo Kaufmann, Ohristliche Archaeologie,
840 Clerical Vestments in the Lutheran Church.
553-571), the vestments in use during the late Medieval Age were the
following: the tunica talaris, the dalmatic, the paenula or cMula,
the pallium (omophorion in the East), the stole, or orarium (epitra-
chelium, peritrachelium), the maniple, and a number of minor vest-
ments. He mentions one garment which is of interest for our entire
discussion, namely, the cassock, or pelisse (pellicium), a cloaklike gar-
ment, usually black, only doctors of divinity wearing scarlet cassocks.
The absolutely necessary garments for the service of the priest are
given as the amictus (humerale), the alb (camisia, in its shortened
form known in Germany as Oh01'TOck, Ohorhemd, since it was used
in the Ohor, or chancel, of the church), the maniple, the stola, and
the chasuble (casula, planeta). Incidentally it might be mentioned
that a change of colors according to liturgical usage did not take place
in these garments until after the time of Oharles the Great.
The list of vestments as given by Augusti (Handbuch der christ-
lichen Archaeologie, III, 502 £1'.) is interesting because he gives all
the synonyms of the various terms:-
1. Amictus (humerale, superhumerale, Schultertuch), eine Hals-
und Schulterbekleidung von feiner weisser Leinwand.
2. Alba (alba linea, linea dalmatica, tunica dalmatica, interula,
supparus, r'occus, rochetum, camisia, camisale), eigentZich die Dia-
konatstracht, das spaetere Ohorhemd.
3. Oingulwn (zona, baltheus), der aus Leinen oder Kamelhaaren
oder Seide ver·f61·tigte Guertel.
4. JJ1anipulus (manula, mantile, rnappula, sudarium, sindon,
fanon), u1'spruenglich ein Tuch, womit man den Schweiss und
Schmutz von Gesicht und Haenden abwischt>· spaeter wurde es eine
blosse Binde.
5. Stola (stole, stolis), der etwa drei ZoZZ breite, ueber die Schulter'
gelegte und vorn bis zu den Knien herabhaengende Streifen, als ein
langes Kleid vom 4. bis zum 8. J ahrhundert, gewoehnlich unter dem
N amen Omrium erwaehnt.
6. Planeta (casula, penula), Bezeichnung des eigentZichen }J!Iess-
gewandes, als Insignie des Priesters gebraucht.
For the sake of completeness we mention also the Oriental coun-
terpart of the stoIa, namely, the orarion of the deacon and the
peritrachelion of the priest. The orarium is described by Alt (D61'
kirchliche Gottesdienst, 127) as "ein handbreites, langes und mit gold-
gestickten Kr'euzen gesticktes Band, das, ueber der link en Schulter'
getragen, vorn und hinten bis ueber die Knie herabhing," and the
peritrachelium as U ein ganz aehnliches Band, das aber auf beiden
SchuZtern getmgen wurde, und zwar so, dass die beiden vorn herab-
haengenden Enden mit einer Reihe von Knoepfen zusammengeknoepft
war'en."
Clerical Vestments in the Lutheran Church. 841
According to Alt (Kirchl. Gttsd., 128) the Roman Missale pre-
scribes the use of the priestly vestments in the following rules: -
1. In Officio Missae celebrans semper utitur Planeta super Albam.
2. Si autem sit EpiscopttS et solemniter' celebrat, super Dalmati-
cam et Tunicellam.
3. Pluviali tttitur in Processionibtts et Benedictionibus, quae fiunt
in Altari.
4. Quum celebrans utitur Pluviali, semper deponit Manipulam,
et ubi Pluviali haberi non potest, in benedictionibus, quae fiunt ~n
Alta1'i, celebrans stat sine Planeta cum Alba et Stola.
5. Dalmatica et Tunicella utuntu1' Diaconus et Subdiaconus ~n
JJlissa solemni, Processionibus et Benedictionibus, quando Sacerdoti
ministrant.
When Luther began his reformatory labors, he was cautious and
conservative almost to a fault. Although he deplored the abuse of
many a fine church usage and even wrote some harsh words in his
great classics of 1520 (An den christlichen Adel, Von der babyloni-
schen Gefangenschaft der Kirche, Von de1' Freiheit eines Oh1'isten-
menschen), yet he never lost his balance and his good co=on sense.
When Oarlstadt, toward the end of the year 1521, began his icono-
clastic endeavors in Wittenberg, Luther, by letter and in person, tried
to stem the tide, and his well-known eight sermons after his return
from the Wartburg (March 9 to 16) give abundant proof of his sane
and sensible grasp of the principles involved. The same spirit is in
evidence in his first ambitious attempt in the field of liturgics, his
Formtda Missae of the year 1523. We read here concerning the re-
tention of the clerical vestments: "Of vestments we have not yet
spoken, but we hold concerning them as we do of other external
features. We permit that they be used freely, only that pomp and
other extravagance be avoided. For you are not more pleasing to God
if you administer the Sacrament in priestly garments nor less pleas-
ing if you administer it without such vestments; for the garments
do not further our cause before God." ex, 2246.) And in his
Deutsche M esse und Ordnung des Gottesdienstes of 1526 we read:
"We permit the vestments of the Mass, the altar, and lights until they
are used up or until it pleases us to make a change." (X, 235.)
But while Luther was fully aware of the fact that he was dealing
with adiaphora, he was careful to avoid giving offense in any manner.
As early as 1525 he wrote to the Ohristians of Livonia with regard to
the observance of a uniform order of service and liturgical customs:
"Although the external customs and forms are free and, taking faith
into account, may be changed with a good conscience in all places,
at all hours, by all persons, yet, taking Ohristian love into account,
you are not at liberty to make use of this freedom, but you are under
obligation to mark in what manner it may please and be of value to
842 Clerical Vestments in the Lutheran Church.
the common people; as St. Paul writes, 1 Cor. 14, 40: 'Let all things
be done decently and in order,' and 1 Cor. 6, 12: 'All things are lawful
unto me, but all things are not expedient,' and 1 Cor. 8, 1: 'Knowledge
puffeth up, but charity edifieth.'" (X, 260.)
It was Luther's correct position in the matter of the principles
governing liturgical customs which caused him to write to Propst
Buchholzer, of Berlin, in 1539: "As for your complaint concerning
the wearing of a Chorlcappe or Chorrock [the albJ in the procession,
. . . this is my advice: If your lord, the margrave and elector, etc.,
will permit you to preach the Gospel of Christ pure, clear, and
unadulterated, without human addition, and to administer the two
Sacraments, Baptism and that of the blood of Jesus Christ, according
to His institution, ... then, in God's name, join them in going
around and carry a silver or golden cross and a Chorkappe or Chor-
rock of velvet, silk, or linen. And if your lord, the elector is not
satisfied with one Chorkappe or Chorrock, as worn by you, then put
on three, as Aaron, the high priest, put on three coats, one above
another, which were glorious and beautiful, whence the clerical vest-
ments under Popery have been called Ornata. . .. For such matters
add nothing to the Gospel nor take anything away from it, as long as
the abuse is avoided; only that no one claim that they are necessary
for salvation or that the conscience be bound thereby." (XIX, 1026 f.)
On the other hand, the same principle is just as correctly contained
in Luther's Shod Confession of the L01'd's StLpper of 1544, in which
he says: "If it can be done without sin and danger and without
offense, it is a fine thing if the churches come to an agreement in
these external things, though they be free, even as they agree in the
spirit, faith, Word, Sacrament, etc." (XX, 1790.)
Luther personally acted in agreement with the principles which
he so clearly laid down in various writings. All the information
which we have concerning Wittenberg indicates that the vestments in
use for the Mass were, in the main, retained in this city for the time
being, the cassock and the amice, over which was worn the long white
alb, also the shorter surplice, and over these the chasuble, together
with the stole. At the same time Luther did not hesitate to intro-
duce the black garment or cassock of the Augustinian friars as his
vestment for preaching, but in the modified form of the academic
vestment of his day, the SchatLbe, as it was worn by the learned and
by the councilmen or aldermen of the cities of Germany. (See Meusel,
stLb voce "Schaube".) This he first did on October 9, 1524. The
tighter-fitting monastic cassock was thus exchanged for the looser
garment of the learned profession. Alt remarks (lac. cit., 129) that
the people had become accustomed to seeing monks in their black gar-
ments, also in the pulpit, "and therefore it did not strike anyone as
odd that Luther, who as an Augustinian monk had been garbed in
Clerical Vestments in the Lutheran Church. 843
black, and likewise the other Protestant preachers used the black
vestment (Talar) as the garb of office."
In this connection it may be remarked that Zwingli, who at first
merely wanted to eliminate the superfluous pomp of the priestly vest-
ments, later declared: uBo sind Kutten, Kreuze, Hemden, Platten
nieht nur weder gut noeh boes, sondern sie sind allein boes,' darum
ein jeder Christ reehter tut, so er sie verlaesst, weder dass er darin
steeke, wo es anders ohne Aergernis und Aufruhr gesehehen mag."
(Kliefoth, Liturgisehe Abhandlungen, IV, 305 f.) His faint warning
was, however, not heeded by Oarlstadt, Muenzer, and the other icono-
clasts, and the Reformed churches have, in principle, rejected any and
every form of priestly vestment. But they were not quite consistent
in practise. Alt writes (loe. cit., 129): "The Reformed [preachers],
on the contrary, partly to distinguish themselves from the Lutheran
preachers, whose Tala'r seemed to them to be too much of a reminder
of the monkish habit, partly because they held that a preacher of
those days should not be distinguished from his fellow-citizens any
more than Ohrist and the apostles had been distinguished from their
fellow-men by their clothing, chose a simple black citizen's coat. But
in order to distinguish it in some manner as a preaching garment, ...
they wore, in the back, a strip of black cloth, whose breadth was that
of two hands, ... and this took the place of the Chorhemd (alb) as
used in the Oatholic Ohurch." - The Geneva garment, or robe de
Calvin, which is so frequently referred to as being used in Lutheran
churches, was never a Lutheran vestment. Although also derived
from the French-Swiss scholar's garment, its lines have always
differed from the distinctive Lutheran type of pulpit gown, notably
in the fact that it was tighter-fitting and that its pleats hung from
the shoulders. Good tailors, who are familiar with the various designs,
will never make the mistake of selling Geneva gowns as Lutheran
pulpit gowns.
The principles of liturgical decorum as stated by Luther were also
embodied in the Lutheran Oonfessions. In Article VII of the Augs-
burg Oonfession, "Of the Ohurch," we read: "And to the true unity
of the Ohurch it is enough to agree concerning the doctrine of the
Gospel and the administration of the Sacraments. Not is it necessary
that human traditions, that is, rites or ceremonies instituted by men,
should be everywhere alike." (Cone. Trigl., 47.) This principle is
further explained in the Apology, in Articles VII and VIII, where
also the distinction between universal and particular rites is con-
demned. (Trigl., 234. 240.) And in Article XII of the Smalcald
Articles the statement is made: "This holiness [namely, that of the
Ohristian Ohurch] does not consist in albs, tonsures, long gowns, and
other of their ceremonies devised by them beyond Holy Scripture,
but in the Word of God and true faith." (Trigl., 499.)
844 Clerical Vestmcnts in the Lutheran Church.
A study of the Lutheran church orders of the sixteenth century
as given by Richter, Sehling, and others throws much light on the
manner in which the Evangelical party in Germany understood, and
carried out, the principles stated by Luther and laid down in the early
confessions of the Lutheran Ohurch. Taking those from the time be-
fore Luther's death more or less at random, we find statements such
as the following, Meissen and Voitland, 1533: "Item, sie [die
Pfarrer J sollen auch die christliche ceremonien eintrechtiglich und
gleichformig, bevor mit der messe, und die messe im mesgewand weiZ
sie noch vorhanden." (Sehling, I, 190.) Freiberg and Wolkenstein,
Rochlitz, 1537: "Die tumherrn [DomherrenJ, priester, prediger und
andere der leirchendiener und personen soellen auch unverpflicht sein,
in koerroecken zu gehen und stehen, sondern moegen sich eines ehr-
lichen cleides geprauchen." (467.) Ordnung der Visitatoren, Allstedt,
1533: "Dazu soll er [der Pfarrer J in der messen almen und casulen
und nicht einen schZechten corroc7e, wie bisher geschehen, gebrauchen,
damit allenthalben hierinne gleichfoTmigkeit gehalden werden . ...
So auch etzliche bis anher ohne alben und casulen in einem korrock,
auch etzliche in schlechten kleidern mes gehalten, sollen sie furthin
alben und casulen ... gebrauchen." (508. 510.) Oolditz, 1529:
"N achdem auch bisanheT .. , die pfarrer keine oTnat, messgewand
noch korroeclee gebraucht, sondern alleine im rock und teglicher klei-
dung fur den altar getreten, . . . ist bevolen, das die obgedachten
pfarrer furthin sollen reinigliche ornat gebrauchen." (545.) Leisnig,
1529: "N achdem auch bisanher fast in die sechs jare sind die papisti-
schen messen des misbrauches halben abgethan, in del' kirchen zu
Leisnik, auch allen umbligenden dorfern und 01'ten die pfaTTer . , .
ane korrock und mesgewand schlecht im Tock consecrirt, ist eTnst-
lich bevolen, das furthin alle pfarrer ... mesgewand und andere un-
schedliche cerimonien brauchen." (605. 610.) Zwickau, 1529: "Die
k01'rock sollen auch in massen wie mit dem pastor geredt und nicht
mehr so gemein gebraucht werden," (721.) Schwarzburg, 1533: "Es
sollen auch die pfarheTn, so sie in del' gemein das ampt adder testa-
ment Ohristi hallen, messgewand, in teufen abel', predigen und be-
graben chorTocks als ehrliche1' und unbeschwerZicher ceremonien von
eTbarkeit wegen gebrauchen." (I, 2, 128.)
From these orders it is evident that the principle of liturgical
usages was understood, that the various sections of Germany were
aware of the fact that they were dealing with adiaphora. In some
places it was necessary to counteract the iconoclastic activities of the
enthusiasts; in others a frank attempt was made to retain such vest-
ments as might be used without objection, namely, the (white) Ohor-
rock, the alb, and the chasuble. This was true in particular of the
northern part of Germany, where people were not so directly con-
cerned with many of the controversies which required such careful
Clerical Vestments in the Lutheran Church. 845
handling in the southern and southwestern sections. Kliefoth is right
in stating: "In N orddwtschland hielt man anfangs die herkoemm-
liche M esskleidung wenigstens teiZweise noch fest,' daher 7commen die
Vorschriften, dass der fungierende Pastor seinen 01'natum ecclesiasti-
cum, sein Messgewand, welches er fuer die Predigt gegen den Ohor-
rock 'vertauscht, beim Beginn des AbendmahZsaktes wieder anZegen,
dass aber del' bei der A usteilung des Abendmahls etwa assistierende
zweite Geistliche oder Diakon ntLr in seinen CgewoehnZichen Kleidern,'
das heisst, im Ohm'rock, erscheinen soll." (Op. cit., V, 76.)
Before full uniformity had been attained, there came the re-
action of the Smalcald War and the Leipzig Interim of 1548. This
document demanded in Article XI: "dass die M esse hinforder in
diesen Landen mit Laeuten, Lichten und Gefaessen, Gesaengen,
Kleidungen und Oeremonien gehalten werde." (Gieseler, Kirchen-
geschichte, III: 1,365.) It was this demand which led to the Adiaph-
oristic and Interimistic Oontroversies, which were waged, in part with
great bitterness, after 1548. The defenders of Ohristian liberty,
especially Flacius, pointed to the example of Paul in refusing to be
entangled with the yoke of bondage. It became a matter of Lutheran
confession to abstain from all ceremonies and usages that were specif-
ically Oatholic. The Formula of Ooncord finally settled the question,
theologically speaking; but the trouble was by this time so deep-
seated that the after-effects could not very easily be eliminated. The
Epitome of the Formula of Ooncord declared: "Accordingly we
reject and condemn as wrong and contrary to God's Word when
it is taught: 1. that human ordinances and institutions in the
Ohurch should be regarded as in themselves a divine worship or
part of it; 2. when such ceremonies, ordinances, and institutions
are violently forced upon the congregation of God as necessary, con-
trary to its Ohristian liberty which it has in external things."
(TrigZ., 831.)
Generally speaking, the result in Germany, with the exception of
the northern part, was the gradual abolition of the vestments of the
Mass. Taking some of the later church orders at random, we find
the following passages. Oellische a rdnung en, 1545: aIn ubunge
gotzicher ampter in der kirchen sollen die priester aZZewege ein chor-
rock anhaben." (Sehling, I: 1, 302.) Ooburg, 1554/5: Zum sechsten,
der choTrock soll wede1' zu den begTebnussen noch auf deT canzel noch
sonsten in andeTn kiTchenampteTn, sondeTn allain ZtLT communion von
deT ainigen peTson weZche das ampt heldet gebmucht weTden" (544).
ETnestinisches Sachs en, 1554: "Idoch solle deT chOTrock auf del'
kanzeZ zu gebrauchen in alwege und zu allen OTten durchaus abge-
schafJt, abeT von dem altar untet· deT sacrament raichung noch glassen
weTden." From a report by Pastor Treutel, of Henneberg, 1566:
"AbeT dis und anders alles, was ich sunst von ampts wegen zu thun
'846 Clerical Vestments in the Lutheran Church.
habe in und ausser der kirchen, ... das thtLe ich alles in einem ge-
wonlichen chorrock." Another pastor from the same neighborhood
reports, in the same year: "Wann ich die sacrament dispensire,
brauch ich noch ein chorkittel, weil ich mitten unter den Papisten"
(331.342). An order of Johann Georg of Anhalt, 1596: "Demnach
wir durch gottes gnedige eTleuchtung der warheit gottliches erkentnis
so nahe kommen, das wir zu unterscheiden wissen unter rechter und
un1'echter lehre und unter ceremonien, die gott geordnet und selbst
gebraucht, und unter den en, die aus dem verfiuchten pabstum ...
noch ubrig geblieben, darunter dann mesgewand, corroecke ... und
cZergleichen gefunden werden, die wir aus tragender landesfuerstZicher
obrigkeit tmd ampte genzlich abzuschaffen . ... " This attitude of the
majority of the Lutheran states is borne out also by the researches of
Uhlhorn (Geschichte der deutsch-lutherischen Kirche). He writes:
"Der katholische Ornat, gegen den man Abneigung hatte, war, frei-
lich nicht twberall, abgeschafft " einen E1"Satz dafuer hatte man lange
nicht" (I, 30). "In Schwab en blieb zuletzt als einzige Frucht
,des Interims die Erhaltung des Simultangottesdienstes in einigen
Staedten und in Wuedtemberg wie in Sachs en der Gebrauch des
Ohort'ockes mit der Alba. JJfancherorts hielt sich auch der Gebrauch
der Messgewaender, der durch das Interim neuen Halt und neue Ver-
breitung gewonnen hatte, noch eine Zeitlang. So verordnet noch die
Kalenberger Kirchenordnung von 1569, dass die Pastoren den kirch-
lichen Ornat, 'als Alben, Kaseln und M essgewand/ trag en sollen.
Der katholische Ornat machte dann der in mittleren und hoeheren
Staenden tLeblichen 'Schaube' Platz, einem faltigen, den ganzen Koer-
per umschliessenden lJ!Iantel, wie auch Luther und die andern Refor-
matm'en ihn beim Gottesdienst getragen haben. . .. In Nuernberg
fanden sich bis zum Ende des 18. Jahrhunderts die katholischen Mess-
gewaender, und die Alba ist noch heute in Sachsen und auch anderswo
in Gebrauch" (80). Kliefoth offers similar information when he
states: "Als spaeter das Interim das ausdrueckliche Gebot aussprach,
dass der GeistZiche beim Abendmahl das Messgewand, das Ohorhemd,
trag en solle, erzeugte dieser Versuch, aus der Amtskleidung ein Gesetz
zu machen, eine schaerfM'e Opposition gegen die alte Amtstracht als
bisher. Unter diesen Eindruecken geschah es, dass das eigentZiche
M essgewand immer mehr verschwand UND DIE GEISTLICHEN BEIM PRE-
DIGEN UND ANDERN AMTSVERRICHTUNGEN DEN SCHW ARZEN OHORROCK
TRUGEN, eine Tracht, die sich halb aus dem M oenchshabit, halb aus
der damals bei eht'baren Personen, wie z. B. den Ratsherren der
Staedte, gewoehnlichen Tracht herausgebildet hat." (Op. cit., IV,3