Schaff - History of the Christian Church Vol. 8 - Media Sabda Org

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The mass was gone. The preaching of the gospel and the celebration of the
Lord’s Supper by the whole congregation, in connection with a kind of
Agape, took its place.
The first celebration of the communion after the Reformed usage was held
in the Holy Week of April, 1525, in the Great Minster. There were three
services,—first for the youth on Maundy-Thursday, then for the middleaged
on Good Friday, and last for the old people on Easter. The
celebration was plain, sober, solemn. The communicants were seated
around long tables, which took the place of the altar, the men on the right,
the women on the left. They listened reverently to the prayers, the words of
institution, the Scripture lessons, taken from the 1 Cor. 11 and the
mysterious discourse in the sixth chapter of John on the spiritual eating and
drinking of Christ’s flesh and blood, and to an earnest exhortation of the
minister. They then received in a kneeling posture the sacred emblems in
wooden plates and wooden cups. The whole service was a commemoration
of Christ’s atoning death and a spiritual communion with him, according to
the theory of Zwingli.
In the liturgical part he retained more from the Catholic service than we
might expect; namely, the Introit, the Gloria in Excelsis, the Creed, and
several responses; but all were translated from Latin into the Swiss dialect,
and with curious modifications. Thus the Gloria in Excelsis, the Creed, and
the Ps. 103 were said alternately by the men and the women, instead of the
minister and the deacon, as in the Catholic service, or the minister and the
congregation, as in the Lutheran and Episcopal services. f107 In most of the
Reformed churches (except the Anglican) the responses passed out of use,
and the kneeling posture in receiving the communion gave way to the
standing or sitting posture.
The communion service was to be held four times in the year,—at Easter,
Whitsunday, autumn, and Christmas. It was preceded by preparatory
devotions, and made a season of special solemnity. The mass was
prohibited at first only in the city, afterwards also in the country.
Zwingli furnished also in 1525 an abridged baptismal service in the
vernacular language, omitting the formula of exorcism and all those
elements for which he found no Scripture warrant. f108
The Zwinglian and Calvinistic worship depends for its effect too much
upon the intellectual and spiritual power of the minister, who can make it