Tradition and Liturgy

There is no doubt that Lutheranism is steeped in tradition.  These traditions are shaped by time and culture, by worship style and practice, but most importantly they are shaped by a Sacramental theology—God serves His people through His Word and Sacraments of Baptism and Communion. 

God works through His means of grace (Word and Sacraments) in order to bring and keep people to Himself.  He does so through His Church, both in the private and public worship and life. As such, God’s Church on earth has certain ways of “doing” Word and Sacrament ministry.  Inevitably, traditions within worship have come about to faithfully proclaim the Gospel of Jesus Christ as one generation passes down through time and cultures and languages the Good News of Christ crucified (1 Cor. 1:23) – the center and ultimate object of all Christian doctrine, faith, and living.

To this end, Lutherans must preserve those traditions which promote Christ and His saving work.  “We teach that freedom should be so controlled that the inexperienced may not be offended and, because of freedom’s abuse (Rom. 14:13-23), may not become more opposed to the true doctrine of the Gospel. Nothing in customary rites should be changed without reasonable cause.  So to nurture unity, old customs that can be kept without sin or great inconvenience should be kept.” (Apology of the Augsburg Confession, XXV 51).

Hence, tradition in the church is meant for good order and peace, not to be observed as a rule of Law or to burden consciences in regards to salvation.  We must be careful to distinguish the difference between traditions instituted by men and traditions instituted by God so as not to confuse the two and obscure the Gospel. Traditions of men are meant to promote the Gospel and must not be viewed as things we must do in order for salvation or to somehow be “more” Christian.  We must always be on guard against the sins of the Pharisees and so many others who make the freedom of the Gospel into the bondage of the Law.  Observance of human traditions does not make us righteous before God, nor merit justification, but must be used only to point us to Christ as our righteousness.  At the same time, “We’ve never done it that way before,” can be a very sinful attitude we must guard against. Trying something new, starting a different tradition, doing things a different way is not inherently bad.  Tradition does not mean opposed to change, it means being aware of our history and unity with the universal Church as God’s people in Christ.

As previously considered, we have reasons for the way we worship and the way our churches are built and decorated.  In keeping with historic traditions, Lutheranism seeks to nurture unity in faith and practice with the universal church throughout the world and throughout history.  In view of the larger Church and our sister congregations in the area (and in our country and world) these traditions promote a doctrinal and practical unity of a shared faith in that we are saved by grace alone through faith alone in Christ alone.

Even so, it is not necessary for the unity of the Church that traditions be the same everywhere. “For this is enough for the true unity of the Christian Church that there the Gospel is preached harmoniously according to a pure understanding and the sacraments are administered in conformity with the divine Word (AC VII 2-3).  Above all, our traditions are meant for the glory of God, to faithfully proclaim God’s Word and administer the Sacraments in the world, in the culture, and in the community in which we live. “For after all, all ceremonies should serve the purpose of teaching the people what they need to know about Christ” (AC XXIV 3).

note: post 11/11 adapted from my brother's writings

Motions Of Worship

One of the most distinguishing parts of any Worship Service is the motions of the people and the pastor. In liturgical form there is a reason and rhythm to our motions and actions. As in all things of our worship, our motions focus our hearts and minds on Christ Jesus and salvation. Hence, even our movements are a participation in worship.

The major motions of the Divine Service lie in liturgical positions which assist in the communication of the message of the liturgy. As the pastor conducts the Service, there are two important positions in which he leads: sacramental and sacrificial. In essence, these positions represent who is doing the action – God or the congregation, respectively. The sacramental position is one where the pastor faces the congregation to speak the words of the liturgy or when engaged in certain kinds of reciprocal dialogue with the congregation. By facing the congregation, the pastor signifies that he is speaking “in the stead” of God and “by the command of our Lord Jesus Christ.” Sacrificial actions of worship include the Confession, Absolution, reading of Scripture, proclamation of the Word in the sermon, much of the Communion liturgy, and Benediction. Hence, the sacramental position is God’s actions toward His people.

The sacrificial position, then, is when the pastor faces the altar and speaks on behalf of, or with, the people to God.  This is our reaction to God’s action in the liturgy. Sacrificial actions of worship include Confession, Prayer, singing of hymns, Creedal Confessions, and various aspects of responsive readings.

During the Service of the Word in the Divine Service, the pastor generally stands in front of the altar so as to highlight these two positions. When the Service moves to the celebration of the Lord’s Supper, the pastor conducts much of the Service behind the altar as it serves as the place from where the elements are consecrated and distributed. The Communion liturgy has both sacramental and sacrificial liturgical acts, in which the pastor remains behind the altar and faces the people for both.

Another motion of worship which is commonly made during the Service is that of the sign of the cross by the pastor and the people. The sign of the cross is marked by a cross X and may be made by all in remembrance of their baptism at various points in the liturgy. The cross is generally made during the Invocation, at the end of the Creed, during the Consecration, Blessing after the Distribution, and Benediction (thought it may be made a number of other times). A person makes the sign of the cross beginning at the forehead, down to the center of the sternum, then right to left (ending over the heart).

Another motion which stands out is standing and sitting at various parts throughout the Service. This is not mindless action, but the reason for the rhythm goes back to the historic tradition that it is respectful to stand, especially in regards to being in the presence of God. In general, we stand for the Invocation, Confession and Absolution, Introit, Kyrie, Hymn of Praise, Creedal Confession, reading of the Gospel, Prayer of the Church, Service of the Sacrament, and Benediction. Other parts of the liturgy we sit, though if it is difficult to stand or sit repeatedly, one may remain seated during the Service. Sitting is a position/posture of listening and meditation. It allows for thoughtful pondering.The rubrics (instructional words written in red) of the liturgy help guide us in when we should sit or stand. The triangle (Δ) before the final stanza of a hymn indicates a Trinitarian doxology and invites the congregation to rise to sing.

In various parts of the Service, we also have the option of kneeling.  This too is a position of respect and one of humble acknowledgement and service before the King of kings. We have the option of kneeling during the Confession and Absolution, prayers, while receiving Communion, and during special blessings. In older church buildings, special kneelers are present for this very purpose, but in modern times the kneelers are usually only kept in front of the altar rail.

Motions of respect also take place as we reverence, or bow, when approaching the altar and chancel area in veneration of being in the presence of God. Hence, a person is to bow as he enters or departs the chancel during the Service as well as at the time of Communion in honor of our Lord. Both kneeling and bowing can be traced back to the ancient practice of genuflexion, bending at least one knee down to the ground as a gesture of deep respect for a superior. Hence, it is most appropriate to genuflect in the presence of God.

note: post 10/11 adapted from my brother's writings

Church Architecture

Keeping with historic Christianity and pre-Christ Judaism before it, many Lutheran church buildings reflect traditional architecture that focuses our attention on Jesus, the proclamation of His Word, and His Sacraments.  In the early Church, the building of worship was often constructed so that the front (or altar) end of the building was at the east.  Thus the people looked toward the east in hope and in view of the rising Son.  Though not always followed today, the terminology is still around so that the altar end of the building is referred to as its “liturgical east,” and the back is the “liturgical west.” As one faces the front of the church, the left is then the “liturgical north” (also called the “Gospel side”) and the right is the “liturgical south” (also called the “Epistle side”). In the common architecture, which is modelled after the Jewish temple and the tabernacle before it, the church building is divided into several main sections.

The nave is the large area of the worship space, containing the pews, where the congregation is gathered during the Divine Service.  (The word “nave” comes from the Latin navis, which means “ship,” an early symbol for the church). Therefore, the roof of the nave is usually shaped like the bottom of a ship, but upside down. There is usually a center aisle, which makes the vertical part of a cross shape.

The chancel is the second main division of sacred space.  (The word chancel is derived from the Latin cancelli, which means “lattices” or “crossbars” which originally separated the nave from the altar area). It makes the crossbar of the cross shape in the church.  It is the liturgical east of the building where the altar is located.  The chancel is usually the area from the past the pews, up to the Communion rail, or in some churches between the communion rail and the altar.  The communion, or altar, rail serves as a use during the distribution of the Sacrament of the Altar, but it also divides the chancel from either the nave or the sanctuary.

The sanctuary, specifically, is the area immediately around the altar. This term, meaning “sacred/holy space,” is sometimes also used in reference to the entire area used for worship, i.e. the nave and the chancel.  This is very aptly named, for this place of worship is truly a holy space, for the holiness of God comes and dwells in our midst through His Word and Sacraments.

The narthex is the entry way leading from outside the building into the nave.  As the entryway it marks the passage from the outside world to the presence of God.  It is often considered to be the liturgical west of the church building. 

The Sacristy is the room where the sacred utensils and vestments are kept. There can be two distinct sacristies, the first being a clergy sacristy or vestry, where the vestments are kept and the Pastor prepares for the Service.  The other is the working or altar guild sacristy, where the paraments, linens, sacred vessels for Holy Communion, and other liturgical appointments are kept. These are usually combined into one room today.

The Fellowship Hall is the area in which we gather outside of worship to share in fellowship with one another. It usually includes the kitchen and the area for eating together, Bible study, and general purpose room.

Then, there is the Pastor’s Study.  The Study is a symbol of the calling of the Christian minister to be shepherd of the flock of God.  It is not an office; a place where the pastor works.  Rather, it is the place where the pastor prepares sermons and Bible studies, mediates, prays for the congregation, speaks God’s Law and Gospel to individuals. It is not the pastor who works here, it is God.  God works on the heart, mind, and faith of the pastor to prepare him to proclaim the Gospel in its purity and administer the Sacraments faithfully. The Pastors work is out among the people and in the sanctuary.

note: post 9/11 adapted from my brother's writings

Church Art

The Church in its primary sense is “the congregation of saints in which the Gospel is purely taught and the Sacraments are correctly administered” (AC VII; Psalm 149:1).  This means, that above all, the Church is people – believers – who hear the Gospel and use the Sacraments according to God’s Word.  The people of God must meet somewhere, and as the believers in this place and time, our local congregations meet in our local churches.

It has been said that a church interested in proclaiming the Gospel must also be interested in the building itself, which serves as a public witness to why we gather together.  The place of our worship, then, is not just symbolic of God’s presence among us, but is the place where He is really present.  God is truly present here according to His promises (Ex. 20:24; Matt 18:20; Matt. 28:20; 1 Cor. 5:4).  Since God is here keeping His promises and working through His Word and Sacraments, this place for worship is rightly considered “holy,” that is, set apart for devotion.  As such, it is treated with respect and reverence, not in and of itself, but in honor of our Lord Jesus Christ who meets us in this place.

Historically, early Lutherans inherited artwork from the Roman Catholic Church (like other groups of the Protestant Reformation).  Lutherans did not demand a radical transformation, but chose to use what they had to reflect Lutheran belief and practice.  As such, many “Lutheran” buildings and their art continued to resemble their Roman Catholic counterparts in several ways.  Lutheranism’s focus on worship has always been on faithful teaching and preaching and on the right use of the Sacraments.  In these lie the essence of worship – on what God does for us.  Symbols, architecture, furniture, artwork, etc. are then used to communicate and reinforce a theological message – what we believe is reflected in where we worship.

Keeping with the historic church [even King Solomon’s temple had artwork (1 Kings 6:29-36)], many Lutheran church buildings reflect traditional art that focuses our attention on Jesus, the proclamation of His Word, and His Sacraments. There are many forms of art in churches from painting to crucifixes to stained glass windows. Within Christianity, stained glass has been used for two main purposes.  The first is a practical one – to allow light to enter the church building.  The second purpose is practical for another reason – it proclaimed God’s Word.  As with all symbols used in the Church, stained glass windows can be considered the Bible in pictures.  Historically, the symbols and pictures illustrated in stained glass served as a means by which the Word of God could be proclaimed to those who were illiterate or had no access to the Bible.  Still today, stained glass with Christian churches is considered a beautiful, artistic proclamation of God’s Word.

Stained glass has been around since ancient times, and the Christian Church utilized this art form as a method to share God’s Word from the earliest Christian architectural buildings. In early Christian churches of the 4th and 5th centuries, there are windows which are filled with ornate patterns of thinly-sliced alabaster set into wooden frames, giving a stained-glass like effect which can still be seen today.  As a religious art form, stained glass reached its height in the Middle Ages within the churches and cathedrals of Europe (many of which are still preserved today).

In the Romanesque and Early Gothic period, from about 950 AD to 1240 AD, the untraceried windows (windows without stone elements that support the glass and weight of the building wall and/or ceiling) demanded large expanses of glass which had to be supported by robust iron frames. As Gothic architecture developed into a more ornate form, windows grew larger, affording greater illumination to the interiors and more intricate tracery.

A revival occurred in the middle of the 20^th century because of a desire to restore thousands of church windows throughout Europe destroyed as a result of World War II bombing. German artists led the way, many of whom were Lutheran or who had Lutheran roots.

note: post 8/11 adapted from my brother's writings

Decorations of Worship

Decorations in the church come in a wide variety and serve a purpose not that different from the other things in the church: giving glory to God. As in all things in the church building, decorations are used to direct our hearts and minds to Christ as the center of our faith and worship.

The altar linens used in a Christian congregation derive from the linen that shrouded the body of our Lord, and, thus, they symbolize both the death and resurrection of Christ. Paraments are the linens used to decorate the church furnishings, most notably the altar, pulpit, and lectern.  They are usually decorated with orphreys (embroidery), symbols, and fringe, and match the color of the liturgical season. A white linen is also placed on top of the altar itself, called a cerelinen, which originally was meant to protect the finer linens from moisture of a stone altar. The parament which hang down the front of the altar is called the superfrontal. Paraments of the same material, color, and usually symbol hang on the pulpit and lectern. These are called the pulpit and lectern antependia, pulpit and lectern fall, or pulpit and lectern frontal.

Throughout the year, different banners are hung which often correspond to the liturgical seasons.  These banners, often handmade by members of the congregation, reflect Biblical truths through words and pictures, focusing our attention on Christ and His work for us in light of the focus of the season.

Flowers often adorn the altar or chancel.  Flowers and other plants are symbols of God’s creation, carved representations of which were included in the artwork of Solomon’s temple (1 Kings 6:29-36).  With their freshness and beauty, flowers and plants suggest the life that God gives. The flower for the Christmas season is the poinsettia. The plant's association with Christmas began in 16th century Mexico, where legend tells of a young girl who was too poor to provide a gift for the celebration of Jesus' birthday. The tale goes that the child was inspired by an angel to gather weeds from the roadside and place them in front of the church altar. Crimson "blossoms" sprouted from the weeds and became beautiful poinsettias. From the 17th century, Franciscan friars in Mexico included the plants in their Christmas celebrations. The star-shaped leaf pattern is said to symbolize the Star of Bethlehem, and the red color represents the blood of Christ. The flower for the Easter season is the lily, which blooms white around Easter, representing Jesus’ resurrection from the dead and His holiness.

At most churches, two flags are placed near the chancel.  One is a Christian flag, the other the American flag. Placing flags within a church building is a new addition to the decorations of a church, introduced during the World Wars to highlight patriotism to the United States. (Some question their placement within the church building because of the secular reasoning for their inclusion).  These flags can represent the Doctrine of the Two Kingdoms (or Two Reigns) which teaches that God rules His creation in two ways. God rules the heavenly, or right-hand, kingdom (His spiritual kingdom) by means of the Gospel and His grace. This is represented by the Christian flag on the right hand side of the chancel (as you face the altar). God also rules the earthly, or left-hand, kingdom through secular (and also churchly) government by means of Law. This is represented by our national flag located on the left hand side of the chancel (as you face the altar). 

Churches commonly also also uses various seasonal decorations.  The most obvious of which is the Advent Wreath and the Christmas tree.  Originally, the Advent Wreath was used in the home to count the weeks of Advent with one candle being lit for each week.  Today, it usually adorns the altar in the church for the same reason. The wreath is a circle of evergreen branches with four candles. With the use of The Lutheran Hymnal (1941), a rose colored candle was lighted on the third Sunday; the others being purple or blue to match Advent’s liturgical color.

The Christmas tree decorates the church during the season of Christmas, which begins on Christmas Eve and lasting until Epiphany on January 6. (Though often time it is placed in the church during Advent. While this is acceptable, the Advent and Christmas seasons should not be mingled).  The tradition of decorating an evergreen tree at Christmas started in Germany, some say by Martin Luther, but this is not certain.  The evergreen tree represents life, and is decorated with Christian symbols called Chrismons. An angel or star is often placed at the top of the tree, representing the host of angels or the Star of Bethlehem from the Nativity.

Other seasonal decorations include black linens draped over the main chancel cross for Good Friday, representing the death of the Son of God, and white linens draped over the cross during the season of Easter, representing the resurrection.

note: post 7/11 adapted from my brother's writings

Lights of Worship

Within Lutheran churches, special lights for worship have always been incorporated into the liturgical appointments.  The most common and ceremonial lights in the church is the candle.  One of the primary uses of candles, especially before the invention of the light bulb, was practical: so that people could see in the dark.  But the symbolic use of lights, a symbolism with has its roots in the Old Testament, is also important.  For Christians, the main symbolism for lights used in a church is derived from the statement of Jesus, “I am the Light of the world” (John 8:12).  Thus all lights used point us to God and Christ as the true light of the world. 

Most churches have at least two candles placed upon the altar.  These candles are called Eucharistic lights because they are lit whenever the Service of the Sacrament of the Altar is celebrated.  Since lights are symbolic of God and Jesus Christ as the Light of the world, it is certainly appropriate to light them every Service, especially if they are the only candles in the chancel. Often times, churches will also have candelabras which hold three, five, or seven candles which are sometimes referred to as office lights, since they are lighted for the Office (non-Communion) Services.  They are usually places on stands on either sides of the altar or mounted on the wall behind the altar.

Many candles in the church are also a specific color, which signifies meaning. Typically seen in a Lutheran church is the sanctuary light, sometimes called the eternal light, or eternal flame.  This lamp or candle normally hangs from a wall or the ceiling and is lit continuously throughout the year (the only common exception being from 3 pm on Good Friday until Easter Vigil’s Service of Light).  Most lamps today have red colored glass, symbolizing the holy spirit, but some may have white or untinted glass. The light symbolizes the continual presence of God, hence the name, eternal light.

The lighting of the candles typically occurs 5 minutes before the Divine Service begins, or during the first hymn. When the Acolyte comes out to light the candles, this is the signal that the Divine Service is to begin.  The congregation’s response to the lighting of the candles should be one of quiet contemplation focused on the reception of God’s Word and Sacraments. The candles are lit from the center top candle down, signifying the Light of the world who is coming to us in the Divine Service.  As they are extinguished, they are done in reverse, highlighting that our beginnings and endings all focus on the cross of Christ. 

In addition to the regular appointments, a congregation may chose to use seasonal appointments. One, which uses candles, is the Advent Wreath. Originally, the wreath was used in the home to count the weeks of Advent with one candle being lit for each week. The wreath is a circle of evergreen branches with four candles. A rose colored candle is lighted on the third Sunday; the others being purple or blue to match Advent’s liturgical color. The Christ candle is the usually the candle located at the center of the wreath. Hand candles are also used on Christmas Eve, and the Easter vigil.  Often, overhead lights are dimmed or brightened with the use of hand candles.

Another important candle is the Paschal candle. The use of this candle in the Christian Church goes back to the 4^th or 5^th century.  The Paschal candle is a symbol of our Lord’s resurrection and His visible presence here on earth during the following 40 days.  It is first lit in the year on the Vigil of Easter, and remains lit throughout the Easter season.  Because of the connection between Easter and Baptism (Romans 6), many congregations employ the use of the paschal candle for the Sacrament of Holy Baptism and during a funeral service (symbolizing the Christian’s baptism into Christ’s death and resurrection). The paschal candle is usually a large white candle located by the baptismal font, (visually connecting baptism, death, and resurrection).

During a baptism, a baptismal candle is lit from the Paschal candle and given to the newly baptized as a reminder that all those who have been baptized have received Christ who is the Light of the world. This candle is meant to be lit every year on the anniversary of one’s baptism as an aid in teaching the ongoing meaning and role of Baptism throughout life.

note: post 6/11 adapted from my brother's writings

Colors of Worship

Liturgical colors are those used for paraments (adorning the chancel furniture), vestments (adorning the pastor) and accessories (banners, etc) which follow the liturgical church year.  The color of the week is determined by the Sunday, except in the case of Christmas Eve and Day.  If a minor festival of the church occurs in the middle of the week, the color of the festival is used for that day, but afterward reverts back to the color of the Sunday.  If the festival is celebrated on a Sunday, then the festival color is used that Sunday.  The three most commonly transferred festivals to a Sunday are: St. Michael’s and All Angels on the Sunday on or after Sept. 29, Reformation Day on the Sunday before Oct. 31, and All Saints’ Day on the Sunday after Nov. 1. The colors are not changed for funerals or weddings.

The use of different colors in the Church has developed for both psychological and didactic (educational) reasons. It is natural to associate certain colors with particular moods or feelings, therefore, the Church has at different times and places used various colors to express the mood according to the liturgical calendar and festivals. Christians in the Western and in the Eastern traditions do not necessarily adhere to the same color scheme, though each has theological and practical reasons for their choices.

Lutheranism generally follows the color scheme of Western Christianity as it generally follows the liturgical practices which arose in the West.  In the early church there was no fixed rule for determining the color for the season.  Ordinarily the newest and best paraments were used for more important occasions.  It was not until the 16^th century that certain colors were assigned during particular seasons or festivals, though standardization was not achieved until the 19th century (as the story goes, this was mainly due to the commercial influence of the ecclesiastical supply houses).  The following is a list of standardized, primary liturgical colors, used during the Church year: (A listing of which colors are to be used on which day can be found in the Lutheran Service Book, “The Church Year” pp. x-xi.

White: The color of purity and eternity, symbolizing perfection, celebration and joy.  White is used for Christmas and its season, Easter and its season, Maundy Thursday (if Holy Communion is celebrated), the Feast of Holy Trinity (the 1^st Sunday after Pentecost), and Christological festivals of the Annunciation, the Visitation, the Presentation, and the Transfiguration.  It is used for St. Michael and All Angels and for the festivals of saints who were not martyrs.  White may also be used for a mission festival or a day of Thanksgiving.

Red: The color of zeal and martyrdom.  Red is the color of the Day of Pentecost, Reformation Sunday, Palm Sunday, and festivals of saints who died as martyrs.  It is also used for Ordinations, installation of a pastor, Dedication of a church, and anniversary of a congregation.

Green: The color of life, refreshment, and regeneration.  Green is used for the season after Pentecost and the season of Epiphany.

Purple: The color of royalty, but also of sorrow and repentance.  Purple is used during the Advent and Lenten seasons.  It may also be used on a Day of Supplication and Prayer.

Black: The color of mourning, humility, and death.  Black is used on Ash Wednesday (as an alternative to purple) and Good Friday.

The following is a list of optional or secondary colors that may be used in place of the primary colors noted above:

Blue: The color of spiritual love, fidelity, anticipation, hope, and royalty.  Blue is the alternate color for Advent, owing that the emphasis since the liturgical reforms of 1960s is on hope and anticipation of the coming Christ.  It is also commonly used on festivals of St. Mary, the Mother of our Lord.

Scarlet: The color of royalty and passion.  Scarlet is an alternative color for Holy Week, used until after the Maundy Thursday Service (if, contrary to Lutheran custom, Holy Communion is not celebrated).

Gold: The color of riches and glory.  Gold may be used on Easter Day, the “queen” of festivals, as an alternative to white.

Rose: The color of anticipation and joy.  If a congregation observes Gaudete (the third Sunday in Advent, translated as Rejoice, from the first word of the introit of the day, and represented by the pink candle on the Advent wreath) or Laetare (the fourth Sunday in Lent, translated as O Be Joyful, from the first word of the introit of the day), rose may be used in place of purple (or blue and purple).

note: post 5/11 adapted from my brother's writings