A Lutheran theology of praise

Lutherans are perhaps known more for proclamation than for praise. The Reformation reexamined the medieval church practices, especially those which had hidden the good news of forgiveness by faith in Jesus Christ. Martin Luther and others created hymns that sang the gospel into people's hearts. Could praise, combined with proclamation in this Reformation way, serve the church even today?

Melanchthon's "sacrifice of thanks-giving" may best summarize this Reformation approach. In the 1530 Diet of Augsburg Lutheran princes and municipal governments had given their "confession of faith." In response to the papal representatives' critique (the Roman Confutation) Melanchthon published his Apology to the Augsburg Confession (1531) in order to defend the 1530 statements. In it he gave particular attention to the topics of original sin, the nature of works, the seven sacraments, the sacrifice of the Mass, and, above all, the article on justification. In Article XXIV, The Mass, Melanchthon discusses the "sacrifice of thanksgiving." He employs this concept to show that the Reformers did not abolish the Mass but kept it, using it better than their opponents. Melanchthon explained why they kept it:

Ceremonies should be observed both so that people may learn the Scriptures and so that, admonished by the Word, they might experience faith and fear and finally even pray. For these are the purposes of the ceremonies. We keep the Latin for the sake of those who learn and understand it. We also use German hymns in order that the [common] people might have something to learn, something that will arouse their faith and fear. This custom has always existed in the churches. For even if some have more frequently used German hymns and others more rarely, nevertheless almost everywhere the people sang something in their own language. No one has ever written or suggested that people benefit from the mere act of hearing lessons that they do not understand or that they benefit from ceremonies not because they teach or admonish but simply ex opere operato, that is, by the mere act of doing or observing. Away with such Pharisaical ideas! (Apology XXIV, 4-5) (1)

Melanchthon pointed out that especially on the Lord's Day the ancient church had a public or common Mass, not a private one. In their Confutation the opponents had piled up statements to show that the Mass was a sacrifice, pointing to references in Scripture and the Fathers even though the Augsburg Confession had purposely avoided the term "sacrifice" because of its ambiguity. Melanchthon reminded them that the Lord's Supper does not grant grace ex opere operato or merit forgiveness for others. Peace with God and reconciliation come through faith, not works (Rom 5:1). A crucial point was the distinction between sacrament and sacrifice.

It is the purpose of this article to explore Melanchthon's "sacrifice of thanksgiving" as a theology of praise. (2) Could it be a useful antidote to weak theologies of praise that too easily erode a focus on the gospel? I thus offer a biblical perspective of praise, identify competing theologies of praise, summarize Melanchthon's sacrifice of thanksgiving, discuss a few examples of Thankful Praise from Lutheran practice, and urge the legacy to continue.

Biblical perspective

An English definition of praise has two possibilities: (1) an expression of warm approval, admiration, or (2) extolling of a deity, ruler or hero. (3) Parallel expressions like"glorify" (to ascribe glory) and "magnify" (to make greater in importance) carry similar import.

The Old Testament's vocabulary for praise occurs primarily in the Psalms, Isaiah, and Jeremiah; there are words like tehillah (renown, praise, glory), halal (praise), yadah (praise, confess), zamar (give praise). Deuteronomy 10:21 shows a preoccupation with the object of praise, describing what God has done: "He is your praise; he is your God, who has done for you these great and awesome things that your own eyes have seen." Isaiah 42:8 talks of God's jealous expectations: "I am the LORD, that is my name; my glory I give to no other, nor my praise to idols." Isaiah 60:6, a prophecy involving the Gentiles, ties proclamation and praise together with deed: "A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the LORD." The psalms are songs that praise. Psalm 113, for example, calls for praise by servants of the Lord who will praise the name of the Lord forever because the Lord forever because the Lord is high above all nations, the Lord lifts up the poor and needy, the Lord gives the barren woman a home and makes her a mother. Often the actions of God are listed, as in Psalm 103: 1-5:

Bless the LORD, O my soul, and all that is
    within me, bless his holy name.
Bless the LORD, O my soul, and do not forget
    all his benefits--
Who forgives all your iniquity,
who heals all your diseases,
who redeems your life from the pit,
who crowns you with steadfast love and mercy,
who satisfies you with good as long as you live
so that your youth is renewed like the eagle's.