Our Lutheran Confessions rightly note that the chief purpose and intention of ceremonies is “to teach people Scripture, that those admonished by the Word may conceive faith and godly fear, and may also pray” (Apology XXIV.3). And of course we all know, at least intuitively and by experience, how significant non-verbal communication is, and that actions speak louder than words. As I have often said, what we do – and how we do it – confesses what we believe and catechizes the people (young and old) in the faith. I’ve witnessed that repeatedly over the years, especially in the case of the youngest children, but also in the case of those folks who are new to the faith and life of the Church. Ceremonies are powerful, as Dr. Luther frequently pointed out; which means they should be taken seriously and used carefully, deliberately, and intentionally.
Along with the ceremonies of the Divine Service, which certainly vary from place to place and over time, the order and form of the Service are also of tremendous significance and benefit. In this area, in particular, the Lutheran Church has recognized the value of clarity, consistency, and commonality of practice, not only among congregations of the same fellowship and territory, but also from one generation to the next. Retaining a traditional order and form of the Divine Service embeds the Word of God in the hearts and minds of His people, from youth to old age. It is also of great benefit to the laity in conveying the orthodox Lutheran confession of the faith in ways that are familiar and trustworthy, having been established and proven over many years of use.
I was powerfully reminded of these benefits and blessings of Ceremonies – and of the traditional order and form of the Lutheran Liturgy – as my wife and I were privileged to visit congregations in Germany on our anniversary vacation in December. I’ve previously commented on the beauty of the orthodox preaching and practice that we encountered in those congregations, and my point here is another aspect of those very commitments and characteristics. It’s another nuance of the same basic observation, that the true beauty of the Church is found in the orthodox preaching and teaching of the Word of God and in the faithful administration of the Holy Sacraments of Christ. And while it is true that those constitutive foundations of the Church do not depend upon human ceremonies, nor do they require only one specific order and form, it is also true that ceremonies are among the ways that God’s Word is taught and confessed among us, and the traditional order and form of the Lutheran Liturgy is a sturdy and reliable vehicle for the Word and Sacrament.
I recognized and benefitted from those very things as we attended and participated in the Divine Service at Holy Trinity Lutheran Church in Munich and St. Mary’s Lutheran Church in Berlin, just as our son Frederick benefits from these same things at Holy Trinity all year long. Although the Services are naturally conducted in German – and notwithstanding the differences of local custom and color (which have always been a factor of the life of the Church on earth) – the overall order of the Divine Service was easily discernable, and the familiar ceremonies also highlighted exactly what was happening at every point along the way from the opening Rites of Preparation to the Service of the Word, to the Offertory Rites and the Prayers of the Church, to the celebration of the Eucharist, and to the final Blessing. The posture of the pastor and people, whether standing, kneeling, or sitting, the furnishings of the chancel and the vestments of the clergy, the sign of the Cross, the vessels of the Holy Communion, and in many cases even the music of the hymnody and the liturgical chants, all of these things conveyed to us what was being done and said, whether we were able to interpret the words or not. I was delighted to sing any number of Paul Gerhardt hymns, most of which I instantly recognized from their melodies.
I’ve often pointed to the way that we pastors are “earthen vessels,” through whom the Lord in His mercy conveys His heavenly treasures to His people. In a similar way, the ceremonies, order, and form of the Divine Service are also earthen vessels – not divinely commanded, yet faithfully bearing and conveying, serving and supporting the Word of God and His sacred Means of Grace. In conversations and discussions about the conduct of the Service, it is helpful to bear in mind that just because a given ceremony is “neither commanded nor forbidden by God” (adiaphora) does not mean that it is of no value or significance. What we do and how we do it does confess what we believe about the things of Christ, which we are privileged to preach and administer in His Name and stead. And along with that confession, our conduct of the Liturgy also catechizes the congregation in the Word and faith of our Lord. Likewise, the consistency of our ceremonies underscores the steadfast faithfulness of our Savior, Christ Jesus, who remains always the same, yesterday, today, and forever. To Him alone be all the glory, honor, and praise, forever and ever!