# Der Lutheraner_St. Louis Missouri_1852 04 27_S141
# AI translation — CHI Digital Archive (demonstration)

141

Lutheran service of worship, although he had often greatly desired it and had also attempted it. One must say, the time had not yet come. Shortly before he was called away, the congregation had resolved that his successor should give instruction concerning the Lutheran service, and that also took place in several meetings.

Unfortunately, however, only very few usually came: of 280, often only 40—50, although they were exhorted anew again and again from the pulpit to come. So it finally came about that on the first Sunday in Advent, 1850, a beginning was made with the introduction of the Communion service. That is, the pastor was no longer merely to read, as hitherto, the Preface, the Lord's Prayer and the Words of Institution, but to sing them, and the choir and the congregation were to answer in song. Concerning all this the pastor gave further instruction from the pulpit. At first, to be sure, this arrangement did not at all please some, especially because it was unaccustomed to them; yet more and more have grown used to it, and some who formerly disliked it are now quite well pleased with it. Only a few, in spite of all instruction, have on that account separated from the congregation.

Thus it remained for a whole year, apart from some insignificant changes in the service. The time when the whole complete order should be introduced was left to the discretion of our pastor. Now toward the end of the past church year this matter came up once more in the congregational meeting. In this meeting our pastor spoke approximately as follows: I have let this matter rest almost a whole year, for the sake of the weak, that they might have time to accustom themselves, at the Communion service (which takes place every other Sunday,) to the old manner of the Lutheran Church, with the singing of the prayers, etc., and that no one might think we were not Lutherans if we did not have the full Lutheran service. We are not to hold too much to outward ceremonies, like the Papists, but also not too little, like the Union people and the enthusiasts. All ceremonies are to promote the exercise of the Word of God; therefore God Himself in the Old Testament prescribed manifold ceremonies, and in the New Testament also the Apostles made such ordinances, e. g. the Lord's Day and other things. What they understand by the ordinances, and what later times, as agreeable to the Word of God, have rightly retained and, according to circumstances, also increased, out of this there has then in the course of time been formed a certain fixed order of service, which, however, later, especially under the Papacy, was more and more corrupted by all sorts of false additions. When now Dr. Luther came, he did not cast everything away together as papistical, but as a wise master-builder he separated what was unfit from the good material, and built from it the Lutheran order of service, as it has existed for almost 300 years in most places, with few exceptions, until the end of the past century. But since more and more abominations of desolation in the holy place arose in doctrine, it was no wonder that this glorious order of service also was laid waste, and hence it comes that many of us know nothing at all of it any more. We are now not to abuse the public religious liberty in this country so as to let this devastation of good order of service continue, or even to approve it, but with the return to the doctrine of the Lutheran Church we are also to return to the old manner of the Lutheran service. This is especially also very much to be advised for this reason, that the congregation thereby obtains an opportunity to take an active part in it, especially through the responses which it sings. This whole manner has proved itself wholesome and edifying for more than 300 years, and will prove itself so anew among all who from the whole heart desire to become obedient to the pattern of the Lutheran doctrine. Yes, it is a debt which we ought long ago to have paid to our Mother, the Lutheran Church, that we also in ceremonies, and thus by the deed, confess ourselves openly and freely to her, and thereby also contradict by the deed the emptiness and indifference in ceremonies such as the fallen Lutherans of this country have, as the tenth Article of the Formula of Concord also teaches. If other parties, besides the fallen Lutherans, the Unionists and especially the Roman Catholics, hold fast their ceremonies in spite of all contradiction, why should not we Lutherans do the same? Why should we, for the sake of a few Unionists and Reformed, put on their uniform, when these, for the sake of a few Lutherans, would certainly not put on the Lutheran uniform? But if some should not be willing to submit to this old order and on that account should separate from the congregation, they would thereby only reveal the thoughts of their heart, that they either do not know the Lutheran doctrine or do not wish to follow it, for it teaches that one should submit to every good church order for the sake of order and peace. But it by no means teaches that one may on that account separate from a Christian congregation, and thus from the body of Christ; nor does it teach that anyone should demand that others in such proven matters should conform to the self-will of a few, for in that way nothing would ever come to pass in such matters. The objection that one thereby gives offense to the weak in faith has no ground; for weak in faith, according to the Bible, are those who cannot at once free themselves from certain prejudices, because of their anxious spirit, but yet gladly accept instruction and wish to grow stronger. Such weak ones will surely accustom themselves more and more with time to such ceremonies, which indeed existed in the time of our fathers for more than 300 years. But offense is given only by him who incites others by false doctrine or evil life to error and sin, so that they thereby become worse; but neither of these takes place here, otherwise there would likewise have been manifold offense given in the time of the Reformation, in that the idolatrous ceremonies were abolished and only pure and wholesome ones were left. Thus offense is not given to the people in such a manner, but rather they themselves take offense without any cause, and the word of Christ therefore applies here also: "Blessed is he, whosoever shall not be offended in me." If finally anyone should say: this and that is Catholic; then I say: "Yes!" and also "No!" Yes! it is Catholic, that is, according to the universal, holy Christian church order, and that is no reproach, but on the contrary a praise. No! I say, if you put the word Roman before Catholic, for it is just the Roman Catholic or false that Luther removed from all ceremonies, retaining only the Christian-Catholic good. If we were unwilling to have all that which the Catholics have, then we should also not be permitted to have churches, altars, pulpits, organs, and many other things. Finally, experience will teach that the introduction of the old order of service will cause far less offense, indeed will find far more approval, than many think.

Thereupon the pastor made the proposal, from the new church year onward, to make a beginning with this order in the weekday and afternoon services, so that the people might gradually accustom themselves to it, and then later the necessary changes might also be made in the chief service.

When this matter was thereupon further deliberated, those present came to the unanimous resolution to introduce the complete order of service from the first Sunday in Advent, and to make a beginning at once in the next afternoon and weekday services. Of all this the congregation was informed from the pulpit and further instructed concerning it.

I will communicate to you from it what I have noted, especially concerning the order and meaning of the Lutheran service on Sundays and festivals:

The first hymn, "Kyrie Eleison," is a brief confession of sins by the congregation and a petition for grace to the triune God.

"The "Glory be to God on high," which the pastor sings, and the hymn which follows it, "Allein Gott in der Höh' sei Ehr," in which the congregation joins, is a hymn of praise and thanksgiving for all the benefits of the triune God.

Thereupon follows the greeting of the servant of God to the congregation, "The Lord be with you," and the counter-greeting of the congregation to the servant of God, "And with thy spirit" (namely, be the Lord).

Thereupon the pastor sings a Collect, which word signifies a gathering of the hearts for devotion, as indeed each begins with the exhortation: "Let us pray!" These Collects, as well as the most of what belongs to the Holy Communion, are therefore from olden time slowly sung