Another part of my ongoing answer to the one who wanted to know about Lutheran worship. First let’s define the essence and dynamic of worship and then we’ll take a look at how the Lutheran Confessions talk about worship and the role of faith and works in the Divine Service.
What is worship?
I think Dr. Norman Nagel captured the essence of the Lutheran Gottesdienst (roughly translated as “worship”) best when he wrote in the Introduction to Lutheran Worship: “Our Lord speaks and we listen. His Word bestows what it says. Faith that is born from what is heard acknowledges the gifts received with eager thankfulness and praise.” “Saying back to him what he has said to us, we repeat what is most true and sure. Most true and sure is his name, which he put upon us with the water of our Baptism. We are his.” “The rhythm of our worship is from him to us, and then from us back to him. He gives his gifts, and together we receive and extol him. We build each other up as we speak to one another in psalms, hymns, and spiritual songs. Our Lord gives us his body to eat and his blood to drink. Finally his blessing moves us out into our calling, where his gifts have their fruition”
What is worship as defined by our Lutheran confessions?
St. John Lutheran Church, Jefferson WI
From the Book of Concord. Citations are given in the following form Symbol:Paragraph
Athanasian Creed:3, 28 –that our worship is catholic
And the Catholic faith is this, that we worship one God in Trinity, and Trinity in Unity.
For the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man.
Apology XXIV:27 -that we worship in spirit and in truth
Christ says, John 4, 23. 24: True worshipers shalt worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit; and they that worship Him must worship Him in spirit and in truth. This passage clearly condemns opinions concerning sacrifices which, they imagine, avail ex opere operato ["on account of the work having been performed"], and teaches that men ought to worship in spirit, i.e., with the dispositions of the heart and by faith.
Apology IV:49 -the Divine Service is objective and subjective
And the difference between this faith and the righteousness of the Law can be easily discerned. Faith is the Gottesdienst [divine service], which receives the benefits offered by God; the righteousness of the Law is the Gottesdienst [divine service] which offers to God our merits. By faith God wishes to be worshiped in this way, that we receive from Him those things which He promises and offers.
Apology IV:307-310 (186-189) -the Divine Service delivers to us God’s good gifts
But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i.e., it is that by which we are made acceptable to God on account of the imputation and ordinance of God, as Paul says, Rom. 4:3, 5: Faith is reckoned for righteousness. Although on account of certain captious persons we must say technically: Faith is truly righteousness, because it is obedience to the Gospel. For it is evident that obedience to the command of a superior is truly a species of distributive justice. And this obedience to the Gospel is reckoned for righteousness, so that, only on account of this, because by this we apprehend Christ as Propitiator, good works, or obedience to the Law, are pleasing. For we do not satisfy the Law, but for Christ’s sake this is forgiven us, as Paul says, Rom. 8:1: There is therefore now no condemnation to them which are in Christ Jesus. This faith gives God the honor, gives God that which is His own, in this, that, by receiving the promises, it obeys Him. Just as Paul also says, Rom. 4:20: He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. Thus the worship and divine service of the Gospel is to receive from God gifts; on the contrary, the worship of the Law is to offer and present our gifts to God. We can, however, offer nothing to God unless we have first been reconciled and born again. This passage, too, brings the greatest consolation, as the chief worship of the Gospel is to wish to receive remission of sins, grace, and righteousness.
Apology IV:154-158 (33-37) -through the Divine Service we recieve remission of sins and reconciliation
The woman [Luke 7:36-50, a sinful woman forgiven] came with the opinion concerning Christ that with Him the remission of sins should be sought. This worship is the highest worship of Christ. Nothing greater could she ascribe to Christ. To seek from Him the remission of sins was truly to acknowledge the Messiah. Now, thus to think of Christ, thus to worship Him, thus to embrace Him, is truly to believe. Christ, moreover, employed the word “love” not towards the woman, but against the Pharisee, because He contrasted the entire worship of the Pharisee with the entire worship of the woman. He reproved the Pharisee because he did not acknowledge that He was the Messiah, although he rendered Him the outward offices due to a guest and a great and holy man. He points to the woman and praises her worship, ointment, tears, etc., all of which were signs of faith and a confession, namely, that with Christ she sought the remission of sins. It is indeed a great example, which, not without reason, moved Christ to reprove the Pharisee, who was a wise and honorable man, but not a believer. He charges him with impiety, and admonishes him by the example of the woman, showing thereby that it is disgraceful to him, that, while an unlearned woman believes God, he, a doctor of the Law, does not believe, does not acknowledge the Messiah, and does not seek from Him remission of sins and salvation. Thus, therefore, He praises the entire worship, as it often occurs in the Scriptures that by one word we embrace many things; as below we shall speak at greater length in regard to similar passages, such as Luke 11:41: Give alms of such things as ye have; and, behold, all things are clean unto you. He requires not only alms, but also the righteousness of faith. Thus He here says: Her sins, which are many, are forgiven, for she loved much, i.e., because she has truly worshiped Me with faith and the exercises and signs of faith. He comprehends the entire worship. Meanwhile He teaches this, that the remission of sins is properly received by faith, although love, confession, and other good fruits ought to follow. Wherefore He does not mean this, that these fruits are the price, or are the propitiation, because of which the remission of sins, which reconciles us to God, is given. We are disputing concerning a great subject, concerning the honor of Christ, and whence good minds may seek for sure and firm consolation, whether confidence is to be placed in Christ or in our works. Now, if it is to be placed in our works, the honor of Mediator and Propitiator will be withdrawn from Christ. And yet we shall find, in God’s judgment, that this confidence is vain, and that consciences rush thence into despair. But if the remission of sins and reconciliation do not occur freely for Christ’s sake, but for the sake of our love, no one will have remission of sins, unless when he has fulfilled the entire Law, because the Law does not justify as long as it can accuse us. Therefore it is manifest that, since justification is reconciliation for Christ’s sake, we are justified by faith, because it is very certain that by faith alone the remission of sins is received.
In short, the worship of the New Testament is spiritual, i.e., it is the righteousness of faith in the heart and the fruits of faith.
Apology VII, 35-36 -our works are not necessary for righteousness before God
Paul clearly teaches this to the Colossians, 2:16-17: Let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the Sabbath days, which are a shadow of things to come; but the body is of Christ. Likewise, 2:20–23 sqq.: If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not; which all are to perish with the using), after the commandments and doctrines of men? Which things have, indeed, a show of wisdom in will-worship (Geistlichkeit) and humility. For the meaning is: Since righteousness of the heart is a spiritual matter, quickening hearts, and it is evident that human traditions do not quicken hearts, and are not effects of the Holy Ghost, as are love to one’s neighbor, chastity, etc., and are not instruments through which God moves hearts to believe, as are the divinely given Word and Sacraments, but are usages with regard to matters that pertain in no respect to the heart, which perish with the using, we must not believe that they are necessary for righteousness before God. [They are nothing eternal; hence, they do not procure eternal life, but are an external bodily discipline, which does not change the heart.]
Summary of the citations:
· Rites and ceremonies are not used as works to satisfy the law of God. That is what God prohibits. On the contrary, the (Gottesdienst) is the righteousness God delivered to us.
· When humanly-invented customs like gathering on the Lord’s Day for divine service (to hear God’s Word, to receive the Lord’s Supper, to praise God and to pray) are useful innovations for assisting people toward faith and a life of service to God, they should be continued and be interpreted in a Gospel way.
· A service like the Service of Holy Communion does not confer God’s grace ex opere operato or merit remission of sins as some kind of sacrifice to God. It is rather a “liturgy,” that is, a public ministry offering the forgiveness of sins, won by Christ, which is conveyed through the means of grace and received by faith.
From the Confessions we learn:
The Lutheran Confessions address central questions about worship (Gottesdienst), teaching what worship is, what it is not and how human traditions can be used in the worship of God.
The Lutheran Confessions teach that worship is a spiritual act, not an outward act. This spiritual worship is a trusting in God and a desiring of the forgiveness, grace and righteousness of God. The righteousness of faith truly honors and obeys God for through the Gospel (Word and Sacrament) the Holy Spirit overcomes distrust and creates faith. The Spirit does not come directly (subjectively), through an inner experience or by one’s own efforts, but through this ministry of the Gospel in teaching the Word of God and rightly administering the sacraments (objectively). Reliance on one’s own works as a way of making peace with God has no place in this kind of faith; Christ has earned salvation for us and God freely and graciously gives it to us. Without faith there can be no worship nor can there be any fruits of faith.
Human traditions are no divine worship yet when they contribute to order and tranquility and are used in love, without offense or confusion, they may be profitably used. They are not necessary to salvation; they are not essential to the unity of the church. However, it may be that in times of persecution, for the sake of confessing Christ, it is necessary not to give them up. When used properly, rites and ceremonies contribute to the public ministry of conveying forgiveness of sins that is received by faith. This faith also bears fruit, thanking and serving God.
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