You can listen to the devotion here.
This is a little bit longer devotion than normal. A few months ago, I began working on a project that has been put on hold but in getting ready for it I had asked pastors what they thought some of Luther’s best, shorter writings were that every Christian should read. One that was mentioned by several pastors was A Christian Exhortation to the Livonians Concerning Public Worship and Concord. Why did pastors pick this one? In this exhortation we see Luther applying the basic insights of his treatise on The Freedom of a Christian to the field of worship. He tries to show how the church may tread the narrow path of liberty without falling prey either to license or to legalism. I hope you will find it helpful.
In the Name of the Father, and (+) of the Son, and of the Holy Spirit. Amen.
I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all.
Devotion from the Blessed Dr. Martin Luther
A Christian Exhortation to the Livonians Concerning Public Worship and Concord
June 17, 1525
To all beloved Christians in Livonia with their pastors and preachers, grace and peace from God our Father and our Lord Jesus Christ.
We should thank God the Father of all mercy greatly and at all times on account of you, dear sirs and friends, who according to the unsearchable riches of his grace has brought you to the treasure of his Word, in which you possess the knowledge of his dear Son, i.e., a sure pledge of the life and salvation which awaits you in heaven and has been prepared for all who steadfastly persevere in true faith and fervent love unto the end—even as we hope and pray that the merciful Father will preserve you and us, and perfect us in one mind, according to the likeness of his dear Son, Jesus Christ, our Lord. Amen.
However, I have heard from reliable witnesses that faction and disunion have arisen among you, because some of your preachers do not teach and act in accord, but each follows his own sense and judgment. And I almost believe this; for we must remember that it will not be any better with us than it was with the Corinthians and other Christians at the time of St. Paul, when divisions and dissension arose among Christ’s people. Even as St. Paul himself acknowledges and says, “There must be factions and sects among you so that those who are genuine become known” [1 Cor. 11.19]. For Satan is not satisfied with being the prince and god of the world. He also wants to be among the children of God, Job 1 [:6], and “prowls about like a roaring lion seeking some one to devour,” 1 Peter 5 [:8].
This causes confusion among the people. It prompts both the complaint, “No one knows what he should believe or with whom he should side,” and the common demand for uniformity in doctrine and practice. In times gone by, councils were held for this purpose and all sorts of rulings and canons made in order to hold all the people to a common order. But in the end these rulings and canons became snares for the soul and pitfalls for the faith. So there is great danger on either side. And we need good spiritual teachers who will know how to lead the people with wisdom and discretion.
For those who devise and ordain universal customs and orders get so wrapped up in them that they make them into dictatorial laws opposed to the freedom of faith. But those who ordain and establish nothing succeed only in creating as many factions as there are heads, to the detriment of that Christian harmony and unity of which St. Paul and St. Peter so frequently write. Still, we must express ourselves on these matters as well as we can, even though everything will not be done as we say and teach that it should be.
And first of all, I hope that you still hold pure and unblemished the teachings concerning faith, love, and cross-bearing and the principal articles of the knowledge of Christ. Then you will know how to keep your consciences clear before God, although even these simple teachings will not remain unassailed by Satan. Yes, he will even use external divisions about ceremonies to slip in and cause internal divisions in the faith. This is his method, which we know well enough from so many heresies.
Therefore, we will deal with factions in our time as St. Paul dealt with them in his. He could not check them by force. Nor did he want to compel them by means of commands. Rather, he entreated them with friendly exhortations, for people who will not give in willingly when exhorted will comply far less when commanded. Thus he says in Philippians 2 [:1–4]: “So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing through strife or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others.” Then he adds the example of Christ, who in obedience to the Father made himself the servant of all.
Accordingly, I also shall exhort. First, I exhort your preachers with the same words as St. Paul, that they would consider all the good we have in Christ, the comfort, the encouragement, the Spirit, the love, the mercy, and in addition the example of Christ. In praise and thanksgiving for all these gifts, let them so conduct themselves that they establish and preserve unity of mind and spirit among themselves. They should be on their guard lest the devil sneak in through vainglory, which is especially dangerous and chiefly attack competent men who hold the office of the Word. There is no better way to do this than for each not to take himself too seriously and to think little of himself, but very highly of the others, or—as Christ teaches in the Gospel—to seat himself in the lowest place among the guests at the wedding [Luke 14:7–10].
Now even though external rites and orders—such as masses, singing, reading, baptizing—add nothing to salvation, yet it is un-Christian to quarrel over such things and thereby to confuse the common people. We should consider the edification of the lay folk more important than our own ideas and opinions. Therefore, I pray all of you, my dear sirs, let each one surrender his own opinions and get together in a friendly way and come to a common decision about these external matters, so that there will be one uniform practice throughout your district instead of disorder—one thing being done here and another there—lest the common people get confused and discouraged.
For even though from the viewpoint of faith, the external orders are free and can without scruples be changed by anyone at any time, yet from the viewpoint of love, you are not free to use this liberty, but bound to consider the edification of the common people, as St. Paul says, 1 Corinthians 14 [:40], “All things should be done to edify,” and 1 Corinthians 6 [:12], “All things are lawful for me, but not all things are helpful,” and 1 Corinthians 8 [:1], “Knowledge puffs up, but love builds up.” Think also of what he says there about those who have a knowledge of faith and of freedom, but who do not know how to use it; for they use it not for the edification of the people but for their own vainglory.
Now when your people are confused and offended by your lack of uniform order, you cannot plead, “Externals are free. Here in my own place I am going to do as I please.” But you are bound to consider the effect of your attitude on others. By faith be free in your conscience toward God, but by love be bound to serve your neighbor’s edification, as also St. Paul says, Romans 14 [15:2], “Let each of us please his neighbor for his good, to edify him.” For we should not please ourselves, since Christ also pleased not himself, but us all.
But at the same time a preacher must watch and diligently instruct the people lest they take such uniform practices as divinely appointed and absolutely binding laws. He must explain that this is done for their own good so that the unity of Christian people may also find expression in externals which in themselves are irrelevant. Since the ceremonies or rites are not needed for the conscience or for salvation and yet are useful and necessary to govern the people externally, one must not enforce or have them accepted for any other reason except to maintain peace and unity between men. For between God and men it is faith that procures peace and unity.
This I said to the preachers so that they may consider love and their obligation toward the people, dealing with the people not in faith’s freedom but in love’s submission and service, preserving the freedom of faith before God. Therefore, when you hold mass, sing and read uniformly, according to a common order—the same in one place as in another—because you see that the people want and need it and you wish to edify rather than confuse them. For you are there for their edification, as St. Paul says, “We have received authority not to destroy but to build up” [2 Cor. 10:8]. If for yourselves you have no need of such uniformity, thank God. But the people need it. And what are you but servants of the people, as St. Paul says, 2 Corinthians 2 [1:24], “We are not lords over your faith, but rather your servants for the sake of Jesus Christ.”
At the same time, I also ask the people to have patience and not to be astonished if differences in teaching and practice are caused by factions and sects. For who can stop the devil and his legions? Remember that tares always grow amidst the good seed, as every field of God’s work shows and Christ confirms, Matthew 13 [:24–30]. Again, no threshing floor can have only clean corn, but there must be also hulls and straw. And St. Paul says, “In a house there are not only vessels for noble use, but also vessels for ignoble uses” [2 Tim. 2:20]. Some are for eating and drinking, others for carrying and cleaning out rubbish and filth. Thus among Christians there must also be factions and heretics who pervert faith and love and confuse the people.
Now if a servant should become disturbed because he found that not all the cups in the house were of silver, but that there were also chamber pots and garbage cans, and he could not endure this discovery, what would happen? Who can keep house without unclean vessels? The same thing is true in Christendom. We cannot expect only to find noble vessels, but we must tolerate the ignoble ones as well, as St. Paul says, “There must be factions among you” [1 Cor. 11:19]. And indeed, my dear friends, from the very fact that you discover factions and disunity among you, you can tell that God gave to you the true Word and knowledge of Christ. For when you were under the pope, Satan certainly left you in peace, and though you might have had none but false teachers, he did not cause much dissension among you. But now that the true seed of God’s Word is with you, he cannot bear it; he must sow his seed there too, even as he does here among us through the enthusiasts. God also tests you thereby to discover if you will stand fast.
Nevertheless, both you and your preachers should diligently seek to promote unity and to hinder this work of the devil, because God appoints the devil to do this in order to give us occasion to prove our unity and in order to reveal those that have stood the test. For in spite of all our efforts, enough factions and disunity will remain. St. Paul also points this out when he says, 2 Timothy 2 [:20], that there are both noble and ignoble vessels in the same house, and immediately adds, “If a man purge himself of such people, he shall be a vessel sanctified for noble use, useful to his master and ready for every good work” [vs. 21].
Receive this my sincere exhortation kindly, dear friends, and do your part to follow it as well as you can. This will prove needful and good for you and be to the honor and praise of God, who called you to his light. Now may our Lord Jesus Christ, who has begun his work in you, increase the same with grace and fulfil it to the day of his glorious coming, so that you together with us may go to meet him with joy and remain forever with him. Amen. Pray for us.
Almighty God, You have promised to be with Your Church forever. We praise You for Your presence in our local congregation and ask Your ongoing blessing upon those who gather there. Dwell continually among us with Your holy Word and Sacraments, strengthen our fellowship in the bonds of love and peace, and increase our faithful witness to Your salvation; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.
Offended by Our Church Customs
This is a fantastic section from Walther on church customs:
We refuse to be guided by those who are offended by our church customs. We adhere to them all the more firmly when someone wants to cause us to have a guilty conscience on account of them. . . . It is truly distressing that many of our fellow Christians find the difference between Lutheranism and Roman Catholicism in outward things. It is a pity and dreadful cowardice when a person sacrifices the good ancient church customs to please the deluded American denominations just so they won’t accuse us of being Roman Catholic! Indeed! Am I to be afraid of a Methodist, who perverts the saving Word, or be ashamed in the matter of my good cause, and not rather rejoice that they can tell by our ceremonies that I do not belong to them? We are not insisting that there be uniformity in perception or feeling or taste among all believing Christians-neither dare anyone demand that all be minded as he. Nevertheless, it remains true that the Lutheran liturgy distinguishes Lutheran worship from the worship of other churches to such an extent that the houses of worship of the latter look like lecture halls in which the hearers are merely addressed or instructed, while our churches are in truth houses of prayer in which Christians serve the great God publicly before the world. . . . Someone may ask, “What would be the use of uniformity of ceremonies? We answer, “What is the use of a flag on the battlefield? Even though a soldier cannot defeat the enemy with it, he nevertheless sees by the flag where he belongs. We ought not to refuse to walk in the footsteps of our fathers.” (Walther, Essays for the Church, I:194)
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