LUTHERAN AND ARMINIAN THEOLOGY: THEIR DIFFERING EMPHASES AND THE RESULTING IMPACT ON WORSHIP

The doctrines of salvation that are held and taught by a congregation will have a profound impact on the way in which a congregation worships. This is readily apparent when the doctrines and the forms of worship are examined in Lutheran and Arminian churches.

The doctrines of the Lutheran church teach that humankind is born with original sin. Since the fall into sin every person is born totally depraved. A person, from the time of conception, is unable to truly fear or love God. The inclinations of humankind are always toward evil. With the psalmwriter, Lutherans confess, "Surely, I was sinful from birth, from the time my mother conceived me" (Ps 51: 5). This original sin is damning sin. It causes spiritual death or separation form God.

The will of humankind is in bondage to the sinful nature. Regarding spiritual matters, there is no free will. It is not denied that humans can, on a limited basis, perform some outward acts of civil righteousness. However, these acts are never performed with proper motives towards God. When people are left to follow their own will, they do so only to their damnation.

Therefore, if a person is to be saved, salvation must come from something outside of the person. People are purely passive in their salvation. Spiritual salvation is a spiritual resurrection. The spiritually dead person is no better positioned to save himself than a physically dead person is positioned to restore life to his body.

Salvation comes by grace. Grace, by definition, is a gift. This grace comes not from anything man does or can do. The prompting cause of grace is the love of God. The Greek word used to refer to love of God is agape. This type of love is a love that comes solely from the one loving. The one-loved does nothing to merit love. "This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins" (1Jn 4:10). The prompting cause of God’s grace is his love. The meritorious cause of God’s grace is the perfect life, innocent death, and resurrection of Jesus Christ.

This grace is received through faith. Faith is a work of God. Paul tells us in his letter to the Christians at Ephesus, "For it is by grace you have been saved, through faith, and this not of yourselves, it is a gift from God, not by works, so that no one can boast" (Eph 2:8). Therefore faith is a work of God and an act of man. It is man who does the believing. However, the Holy Spirit works faith in the heart of man enabling him to believe.

The Holy Spirit works through means to create faith. God has not promised that the Holy Spirit would work in man apart from the means of grace. These means of grace are the Gospel in Word and Sacrament. Paul tells the Christians at the church in Rome, "Consequently, faith comes through hearing the message and the message through the Word of Christ" (Ro 10:17). Apart from the Word, the Holy Spirit does not work.

The Holy Spirit works faith through the Sacrament of Holy Baptism. Peter tells us, "And this water symbolizes baptism that now saves you" (1 Pt 3:21). Our Savior commanded, "Go ye therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit and teaching them to obey everything I have commanded you" (Mt 28:19-20). Baptism truly has the power to work faith in the hearts of mankind. Paul equates baptism with the Old Testament rite of circumcision. Circumcision made a person a member of God’s chosen people Israel. Likewise, baptism makes us a member of God’s chosen people through the Holy Spirit working faith in our hearts. "In him you were also circumcised in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ having been buried with him through baptism and raised with him through your faith in the power of God who raised him from the dead" (Col 2:11-12). Baptism works faith in the hearts of infants. In the same way, baptism strengthens the faith of adult converts who have been brought to faith through the Word.

The Holy Spirit works also through the Sacrament of Holy Communion. "And he took bread, gave it them saying this is my body given for you do this in remembrance of me. In the same way he took the cup saying This cup is the new covenant in my blood, which is poured out for you" (Lu 22:19-20). When we receive the true body and blood of our Savior, the Holy Spirit works through the Sacrament to strengthen our faith and assure us our sins are forgiven.

The aforementioned doctrines shine forth brightly in Lutheran worship. This is most evident in the liturgy. The Lutheran liturgy is a public exhibition of the life of the believer. It is a dialogue between man and his God. God speaks to man through the Word. Man responds to his Word through praise and thanksgiving.

The Lutheran liturgy focuses primarily on what God has done for man. In the liturgy, there is an every Sunday review of Christ’s work of salvation. There is a yearly review of Christ’s life and work. There is a regular offering of Christ’s Supper. The every Sunday review of Christ’s work of salvation is accomplished in that part of the liturgy called the Ordinary. That is, through the text of the Kyrie, Gloria in Excelsis, the Nicene Creed, the Sanctus, and the Agnus Dei, we get a summary review of Christ’s saving work. By means of the Proper, we get a yearly review of Christ’s life and work. The Entrance hymn, Prayer of the Day, Lessons and Sermon, Psalm of the Day, Verse of the Day, Offertory, and Communion all serve to accomplish this goal.

The Lutheran liturgy’s main focus is always on the means of grace. The truly Lutheran sermon is a presentation of Law and Gospel. The Law is preached to serve as a mirror, as a curb, and as a guide. As a mirror, the Law leads man to despair of trying to earn his own salvation. The Law shows man, as he really is a poor, miserable, sinner trapped in the grasp of sin with no way out. As a curb, the Law works to help keep order and peace in the world so that the Gospel can be preached. As a guide, the law tells the Christian what God would have him to do. The new man delights in hearing God’s will. Through the Gospel, the Holy Spirit reaches down to the desperate man and snatches him out of the grasp of sin. The truly Lutheran sermon maintains balance between Law and Gospel.

Equally important as the focus on the Word in the lessons and sermon, is the focus on Holy Communion. Lutherans look forward to receiving the True body and blood of Jesus Christ because they know that God has promised forgiveness of sins and strengthening of faith. The liturgy is designed to make Holy Communion one of the high points of worship.

The Sacrament of Holy Baptism plays a prominent part in Lutheran worship. When baptism is performed it is usually done at the beginning of the service. Even when there is no baptism; the font is on display either at the front of the sanctuary, where it is plainly visible, or in the narthex at the entrance to the sanctuary. Seeing the font visually reminds us of our own baptism. The Lutheran liturgy begins with the words of invocation. As the Pastor speaks the words, "In the name of the Father, and of the Son, and of the Holy Spirit" the members of the congregation remember their baptism because these same words are spoken over every baptized child of God. As the Pastor speaks the words of invocation, he makes the sign of the cross. Again, this is a reminder of our baptism because the pastor did the very same thing at our baptism. Luther explains the importance of remembering our baptism in his explanation of what baptism really means. "It means that our old Adam with his evil deeds and desires should be drowned by daily contrition and repentance, and die, and that day by day a new man should arise, as from the dead, to live in the presence of God in righteousness and purity now and forever" (Kuske, 245). Lutherans are not only "born again", they are reborn daily as we drown the old man and the new man comes to life.

Lutheran hymns reflect the doctrines of the church. The hymns are another method employed so that the people, by singing the hymns, learn what the church teaches and confess. They express the truths contained in God’s Word. The Word, which is communicated through the hymns, serves to confirm one in their faith. The hymns serve as a valuable teaching tool in that they help us remember the things we have been taught.

Lutheran liturgical worship recognizes that emotion does play a part in worship. When God created man, he gave man the gift of emotions. When one reads the Bible, it becomes very evident from the beginning that God, himself, touches the emotions of man. From beginning to end the Lutheran liturgy touches the emotions of participating believers. As the believers stand and face a perfectly holy and righteous God, and confess that they have sinned in thought, word, and action, sorrow, fear, and humility are experienced. Upon hearing the pastor pronounce the words of absolution, joy swells in the believer’s heart. The preaching of the Law and Gospel takes the believer on a roller coaster ride of emotions. The believer takes the steep drop downhill into the pit of despair as the Law holds up a mirror and shows him the ugliness of his sinful life. Through the Gospel, the Holy Spirit reaches down and grabs the believer out of that pit as he presents an entirely new image. The Spirit assures us that God is not looking at the ugly image in the mirror. Rather, he sees the believer as a perfect new creation because he looks at us through the sacrifice of his only begotten Son. The believer goes from experiencing despair to experiencing joy unspeakable and full of glory. In his heart, he experiences, through faith, the "peace of God which surpasses all human understanding" (Php 4:7). The reception of forgiveness of sins through the Sacrament of Holy Communion is likewise pure delight for the believer. It is here, in the Sacrament, that forgiveness, announced to the congregation as a whole earlier, is applied to the believer individually.

Likewise, the hymns also touch the emotions of the believer. Luther said, "I most heartily desire that music, that divine and precious gift, be praised and extolled before all people… Experience proves that next to the Word of God, only music deserves to be extolled as the mistress and governess of the feelings of the human heart.

While Lutherans recognize the part emotions play in worship, we never put our trust in something so fickle as human emotion. Our trust is placed solely in the promises of God. We recognize that emotions are a part of faith. Therefore we strive to touch the emotions. However, emotions are not proof of faith. Therefore we do not place our trust in them.

Even in the area of church design and architecture, the doctrines of the Lutheran church shine through brightly. Go into any Lutheran church and the prominent piece of furniture will be the altar. It is large, and is the center of attention. The pulpit is of adequate size but is not so large or ornate as to attract attention away from the altar and baptismal font where the means of grace are administered.

Jacobus Arminius was the father of Arminian theology. He was a pastor first. Later he became a professor at the University of Leyden (McGregor Wright, 28). He and his followers were trying to liberalize the state church of Holland. Arminius died in 1609. His followers continued their efforts. Finally, in 1918-19 the five central contentions of the Arminius’ followers were rejected at the Synod of Dort. The synod reaffirmed the Five points of Calvinism. Therefore the Arminian theory of free will never took hold in the churches of Europe. The Calvinist strongly rejected this theory as did the Lutherans and the other major denominations.

However, the Arminian theory of free will was far from dead. Among the liberal clergy of England, the theory of free will was very popular. In the 1700’s, a century later, a man by the name of John Wesley, a strong believer in the Arminian doctrine of free will, formed the Methodist denomination. It was through Methodism that Arminian doctrine would come to America.

In America, Charles Grandison Finney would embrace Arminianism in matters of salvation and begin what today is common practice in most Protestant churches today in America. Most of today’s churches teach the freewill doctrine of Arminius. Like Finney, they do not consider revival as a miracle as much as they consider it the natural result of applying appropriate methods. The primary duty of the preacher is to induce the free will to give in to the emotionally charged presentation of the Gospel. In short, the preacher convinces the intellect into agreement with what is preached and then attempts to move the emotions to support that reasoning. Finney introduced the modern day concepts of altar calls. Altar calls are designed for sinners, who have been moved by the preaching, to come forward and pray and give themselves over to God. This practice is widespread and is in use in most Protestant churches here in America today.

Because of their emphasis on emotion, Arminians of today deny the power of the means of grace. The Sacrament of Holy Baptism becomes nothing more than a profession of faith. Holy Communion is served occasionally. When it is served, it is viewed only as a memorial meal. Close communion is not practiced in most Arminian congregations. In fact, they do not even approach the altar to be served. The bread and wine (or grape juice in most cases) are simply passed down the aisle by the ushers. Children are communed with no regard as to their capability to examine themselves. Likewise, there is no concern that those who commune with them believe what the church teaches and confesses as doctrine. The Words of Institution are read. However, the individual receives no assurance of forgiveness of sins. Baptism and Holy Communion are viewed as commands of God. This is the only reason they are observed at all in Arminian churches.

Worship in the Arminian churches is very free and loose. The liturgy is not observed because the focus of their service is not on Christ for us but on Christ in us. The Arminian churches do not have confession and absolution, the Creeds, or any of the other parts of the liturgy held so dear by Lutheran congregations. The worship of Arminian churches basically includes hymns, prayers and a sermon. The sermon is really the high point of Arminian worship because it is the sermon that is viewed as the means of grace. It is in the sermon where the strongest appeal to the emotions is centered. Therefore, in Arminian thinking, the sermon is really where the sinner is lead to repentance and ultimately to approach the altar and pray the "sinners prayer" and receive forgiveness if he is truly sorry for his sins and makes the commitment to turn from his sinful life and follow Christ.

The prayers of the Arminian church are usually ex corde. The prayers are not carefully written and generally are syntactically poor and of uncertain sentiment. In addition, they generally become just rote recitations. Therefore, the whole argument for praying in this fashion is moot. In some cases, one might even hear vain repetitions, which the Scriptures warn us not to do. Even the Lord’s Prayer is generally not prayed in Arminian congregations. Prayer for the Arminian believer is not just an opportunity to give thanks to God, to praise God, or to present his request to God. Prayer itself becomes a means of grace. To the Arminian believer, an emotionally charged prayer, pleading with God for forgiveness, and promising to turn from the previous life of sin is the method through which the sinner is saved. Therefore, the emphasis is not on what God does to save sinners but on what the sinner does to save himself. Christ death on the cross merely provides the opportunity for salvation. His words "It is finished" do not really mean finished. They really mean I finished preparing the way. It is up to you to decide to take that way or the one leading to eternal damnation.

When it comes to hymnody, doctrinal content is not important to the Arminian believer. Emotional appeal becomes the overriding criteria. Where Lutheran hymns are based on Scripture, the Arminian hymns are based on experience. This is exemplified in one hymn sung in many Arminian churches.

Shackled by a heavy burden, neath a load of guilt and shame

Then the hand of Jesus touched me, and now I am no longer

The same.

CHORUS

He touched me, Oh he touched me

And Oh the joy that floods my soul.

Something happened and now I know

He touched me and he made me whole.

Nothing in this song is based on a specific Scripture. It is wholly based on emotional experience. Because of this, the hymn does nothing to teach or help the believer remember any point of doctrine. It does not offer any promise of God and back it up with clear testimony from God’s inspired, inerrant word. It leads the believer to trust in his own emotions rather than trust solely on God’s Word. Old standards of Arminian hymnody are equally as guilty. In the Garden talks about God whispering in a persons ear as he walks in a garden. This hymn denies the fact that God has not promised to speak to man apart from the Word.

The architecture of Arminian churches is quite different from that of Lutheran churches. These differences also reflect the differences in doctrine between the two denominations. Where the altar is the focal point in the Lutheran church, the pulpit is the central focus in the Arminian church. Many of them lack a communion table. They generally have some small table whose first purpose is to hold the casket of deceased individuals during funeral services. On the front of these tables is sometimes engraved the words

"IN REMEMBRANCE OF ME." This table doubles as a place whereon the bread and wine or grape juice is placed until it is distributed. The baptismal pool, is generally out of sight until they have a baptism to perform. These things should not be surprising when the doctrines of Arminian theology are examined.

From the evidence presented, it can readily be seen that a church’s doctrines of salvation reveal themselves clearly in the worship practices of the congregation. Arminian churches deny original sin, saying that man’s will is free and that he can choose God. This doctrine denies the power and effectiveness of the means of grace. They place their emphasis on emotion. This denies the sufficiency of Scripture for salvation because the preacher must not only give Scripture, but also present a sermon that tugs at the emotions of his hearers. The hymns are emotional but empty of anything that could be described as a Scriptural basis. They do not present a promise that God made in Scripture. They do not serve to reinforce the doctrines of the church. By focusing on emotional experience they give the hearer nothing to which he can hang on during the stormy times of life. In short, the Arminian believer’s faith is built on sinking sand. In contrast, the Lutheran church still follows the principle of Sola Scriptura laid down by Luther himself. "On Christ the solid rock I stand all other ground is sinking sand" (CW 382).

WORKS CITED

Christian Worship, Milwaukee WI. Northwestern Publishing House, 1993.

Hoerber, Robert G. Concordia Self-Study Bible. NIV. Saint Louis Mo. Concordia Publishing House, 1984.

Kuske, David, P. Luther’s Catechism. Milwaukee WI. Northwestern Publishing House, 1982.

McGregor Wright, R.K. No Place for Sovereignty. What’s Wrong with Freewill Theism. Downers Grove IL. InterVarsity Press, 1996.