Our Friends the Lutherans: Discussions on the Contemporary Religions of America—No. 5

LUTHERANISM developed in sixteenth-century Europe from Martin Luther's in­tense experience with the doctrine of righteous­ness by faith, instead of by works, as practiced by Roman Catholicism. Lutherans are not in­clined to be satisfied with any faith, or merely the godly living of a trusting believer; they have a real concern for their particular faith. They feel that their forebears earnestly protested for that faith at the cost of life itself. The Reformation to them is an experience in the doctrine of Christ! Briefly, they believe that man's salvation is by the grace of God, in Christ, through faith. Good works are the fruitage, and not the means of faith.

While today Lutherans are friendly, and far more tolerant and interested in other Protestant groups than a century ago, Lutheranism is not classified with interdenominational thinking that is so popular in our times. If anything at all, there is a theoretical emphasis on reviving the Reformation spirit. Here we might refer specifically to the annual Reformation Day celebration.

While Lutherans place great value on ethi­cal and cultural religion, Martin Luther is not regarded by them as a saint. Biographies treat him as a dynamic reformer type, and exceed­ingly "earthy," homey, and human. Luther's name was first connected with this church as a nickname by the opponents of his teachings. Sainthood in Lutheranism has a different con­notation than in Catholicism. As expressed in the Apostles' Creed—one of the basic confessions of faith of Lutherans—the "communion of saints" is to be understood in the setting of another Lutheran doctrine—the "priesthood of every believer."

Today the breach between this church and Catholicism is not so obvious as in past cen­turies, owing to the uniting and unionizing trends of the Christian church per se. It should be noted, however, that up to the present, Lu­theranism is not ready to surrender its doctrinal faith, despite the fact that modernism is defi­nitely pressing into its ranks. Some prefer to express this trend by making vague the great dogmatic protests of the Reformation, and by confusing the connotations of vital Christian doctrine. While the Christian should live on a high ethical level, Lutherans are sensitive to church regulations and prohibitions, declaring that these restrict our liberty in Christ. Lu­theranism is ritualistic. It has contributed to church music in the works of Johann Sebastian Bach, and claims a just pride in Luther's Refor­mation hymn, "A Mighty Fortress Is Our God." Adventism appreciates these uplifting and in­spirational contributions.

Lutheran Doctrine and Practice

Lutherans emphasize "original sin" and pre­destination. Two sacraments—baptism (in­fant) and the Lord's Supper or Holy Com­munion—are not just memorials instituted by Christ but definite means of saving grace by which the Christian experience is developed as a preparation to dwell in God's presence. How­ever, confirmation, marriage, and the ordi­nation of the clergy are considered as rites of the church, without the unique promise of di­vine grace attached. Anointing the sick with oil, with prayer for recovery, is a Christian therapy, but not Biblical requirement. Belief in the Trinity is strong. Lutheran teachings on heaven and hell carry a Calvinistic meaning, but lack the Jonathan Edwards' emphasis or severity. Here modern influences allow for "picture language" and far less certainty or literality than characterizes the beliefs of Ad-ventism. Our new-earth doctrine, also our scrip­tural backing for the state-of-the-dead teachings, provide interesting basis for discussions with inquiring Lutherans.

According to Lutheran theology, the king­dom of God does not come by gradual improve­ment of man's nature and the betterment of society; God carries out His purpose beyond our present life. Those who die in the faith of Jesus Christ, live with Him eternally. Luther's rigid antichrist teachings have mellowed into a modern consciousness that the Papacy has un­dergone a drastic reform since Reformation times. This must perplex Adventists who are informed on the final results of antichristian practices. In America there is active conten­tion for the separation of church and state. Lutheranism gained vision on American soil and frequently boldly asserts itself against hier-archial aggression. Adventism should be ready to laud Lutheranism's courage and foresight.

A Family-centered Church

Lutherans are church anchored and family centered. The church leads out in educating the youth as to its authority and oversight. Children learn obedience in the home where the example of Jesus' life is stressed in service for one another. Our Lutheran friends have led out in the field of premarriage counseling. Such counseling is far more Biblical than psy­chological, however. Youthful delinquency, it is claimed, should be forestalled by Christian home influences. Let Adventism admire their interest in Christian education and in their en­thusiastic youth movement, and their philan­thropic leanings, for Lutherans often lead out in agencies that direct vocational guidance and good citizenship.

Spread of Lutheranism

Luther had written his Longer and Shorter Catechisms in 1529. The Augsburg Confession was authored by Philip Melanchthon in 1530. By 1537 Luther, Melanchthon, and other Ger­man Reformers sponsored the Schmalkald Ar­ticles of Faith. The completing doctrinal docu­ment of Lutheran faith—the Formula of Con­cord—was drawn up in 1580. But the Reforma­tion resulted in a Protestantism with two branches—Evangelical Lutheranism with Lu­ther and Melanchthon as leaders; and the Re­formed Church led by Calvin, Zwingli, and John Knox. Lutheranism began in Germany, but it soon entered Lithuania, Poland, Russia, Czechoslovakia, Austria, Hungary, Yugoslavia, Holland, and France. In time it became the

state church of Norway, Sweden, Denmark, Lat­via, Estonia, Finland, and Iceland. Lutheranism then came to America.

American Lutheranism

Henry Melchior Muhlenberg from the Uni­versity of Halle, Germany, effected the first real organization of American Lutherans. In 1748 he organized pastors and congregations on the Eastern seaboard into the Ministerium of Penn­sylvania, which became the first of many Lu­theran synods. Each synod had to face its pecul­iar language and national background prob­lems with Lutheran authorities of the home­lands. Soon the increasing immigrations neces­sitated the General Synod in 1820. Breaking its European ties, this denomination was now on its own. Rustic stock then pressed westward so that in 1847 the Missouri Ohio Synod was formed, and by 1854 the German Iowa Synod and the Norwegian Lutheran Church were es­tablished. The Augustana Synod in 1860 cared for the Swedes of the opening West. By 1870 Lutheranism in America numbered about 400,000.

It was the Civil War in 1863 that divided northern and southern Lutherans and was re­sponsible for the organization of the United Synod of the South. Soon the Ministerium of Pennsylvania withdrew from the General Synod to become the General Council. Between 1870 and 1910 Lutheran immigrations swelled to the figure of about 2,250,000. Since that time the Lutheran Church has worked incessantly to­ward unification. (For detailed developments, we suggest the Handbook of Denominations by Frank S. Mead, Abingdon Press, as the most up-to-date source.)

The Adaptability of Lutheranism

Despite their organizational divisions, it is claimed that there is real unity among Ameri­can Lutherans, based more upon faith than or­ganization, perhaps. That faith is built on Lu­ther's theology. The National Lutheran Coun­cil today coordinates the business of welfare service to refugees, American missions, ministry to the armed forces, public relations, and stu­dent service. The cooperative work of Ameri­can Lutheranism in the Lutheran World Action has made possible a praiseworthy distribu­tion of cash and Government-donated goods for the earth's needy. Here Adventism has also found an avenue for its welfare zeal.

Significant Events Today

While at one time there were about 150 bodies in American Lutheranism, the number has been reduced to less than 20 through con­stant efforts of consolidation, unification, and federation. Former national and language bar­riers are fast disappearing. Since 1947 the Lu­theran World Federation, organized for global relief and rehabilitation and having 50 million members, now serves 32 countries. When Lu­theran groups participate in interdenomina­tional organizations, it may be said to their credit that two operating principles are stressed —Christ's deity and saviourhood, and the de­termination that these organizations shall be composed of officially chosen representatives of the churches taking part. There is a definite congregational emphasis veering away from any hierarchical tendencies.

On April 22, 1960, three American Lutheran bodies merged to become the American Lu­theran Church, and four other bodies are work­ing toward a merger. When this is consum­mated, Lutheranism in America will claim a membership of three million. Headquarters for 14 of the 22 boards involved will be in New York City.

But merger enthusiasm and welfare leader­ship is not the only way whereby we can meas­ure Lutheranism today. In many areas we have observed new evangelistic zeal to promote basic

Reformation doctrines. Also, wholesale appeals are made to enlist selected men for ministerial work, and to train capable young men for ad­ministration at home and abroad. Lutheranism is also sighing for global peace, to crown Christ king in the hearts of men! Adventists can share many of these ambitions with their Lutheran friends and neighbors.

Sharing Our Faith

During the last decade, and since the close of World War II, perhaps, the suburbs of our American cities have been turned into large housing communities. Other lands show similar characteristics. One change is definitely evident —today no one lives to himself; we must share the responsibility of our neighbors. Christians, above all people, dare not live apart; the bless­ings of the gospel should be shared.

This consciousness should materially and psy­chologically change the attitude of any Chris­tian group toward the churches in its commu­nity. Old prejudices and superstitions are break­ing down, for if we wish to survive the destruc­tive forces of our age, we must leave our aloof­ness and learn to love our neighbors as our­selves. Each Christian group must initiate its own friendly gestures and not wait for others to make the first move. Aside from the good Sa­maritan services, tragic disaster may necessitate that the Christians of a community learn to live together in love and understanding.

There is an approach that Adventism may confidently initiate in any community—enlist­ing other Christians in our well-developed tem­perance and welfare work. Let our SDA youth and adult missionary societies now undertake positive action to enlist, instruct, and guide for community soberness, safety, and welfare. Leadership in such projects will soon take us out of our isolationism, causing our observing friends to interpret our distinctive doctrinal beliefs in a far more friendly light.

Young couples in a growing community will respond to friendliness better than their aging parents, perhaps. The hour has arrived when our doctrines, whatever they involve, should be inquired into by those who want to know us better as neighbors and friends. To focus this stimulation on our Lutheran friends under dis­cussion in this article is bound to produce new friendships. Making new friends is the first step toward letting our light shine for Christ.