I was reading some comments a person made about what represents Christ's love best in Lutheranism. He said: "Christ's love in Lutheranism is represented by the empty Cross…" Ah, no. There's nothing wrong with a plain cross symbol, but the plain or "empty" cross is not somehow a "Lutheran" symbol, as opposed to the crucifix. In fact, the crucifix enjoys a very long use in Lutheranism. Here's more information from The Lutheran Church—Missouri Synod's web site. Q. Question: Is the use of crucifixes a Roman Catholic practice? Doesn't the empty cross provide a better symbol for Lutherans? How does the LCMS feel about using a crucifix in church? [Note: A crucifix is a cross with a statue of the crucified Christ on it]. A. A common misunderstanding among some some Lutherans is the opinion that a crucifix, or the use of a crucifix, is a "Roman Catholic" practice. The history of Lutheranism demonstrates that the crucifix was a regular and routine feature of Lutheran worship and devotional life during Luther's lifetime and during the period of Lutheran Orthdoxy. It was also the case among the founding fathers of the Lutheran Church—Missouri Synod. If you were to visit most of the original congregations of the LCMS here in the United States you would find lovely crucifixes adorning their altars, and in addition, beautiful statues on the altar of Christ and the four evangelists, or other such scenes. There is nothing uniquely Roman Catholic about this. Many Lutherans and Lutheran congregations use crucifixes. Crucifixes are used in the chapels of both of our seminaries. Lutheranism has always considered the crucifix to be a powerful reminder of the sacrifice our Lord Jesus made for us and our salvation, on the cross. A crucifix vividly brings to mind the Apostle Paul's divinely inspired words, "We preach Christ and Him crucified" (1 Cor. 1:23). Interestingly enough, while there is certainly nothing "wrong" with an "empty" cross, the practice of using an "empty cross" on a Lutheran congregation's altar comes more from non-Lutheran sources. At the time of the Reformation there was conflict between Lutherans and Reformed Christians over the proper place of pictures, images, statues and the like in the church. Lutherans stood with historic Christendom in realizing that such art in the church was not wrong, and was a great aid for helping to focus devotional thoughts on the truths of the Word of God, no greater truth can be found that the death of Jesus Christ our Lord for the world's salvation. The "empty cross" is not a symbol of Christ's resurrection, as some say, for the fact is that the cross would have been empty regardless of whether or not Christ had risen from the grave. The point to be kept clear here is that both an "empty cross" and a crucifix, symbolize the same thing: the death of Christ our Lord for the salvation of the world. Many feel that the crucifix symbolizes this truth more clearly and strikingly. That has been the traditional opinion of historic Lutheranism, until the last fifty years ago, due to the influence we will now mention. Some Lutherans began to move away from crucifixes during the age of Lutheran Pietism, which rejected much of Lutheran doctrine and consequently many Lutheran worship practices. At the time, Lutheran Pietists, contrary to the clear postion of Luther and the earlier Lutherns, held that symbols such as the crucifix were wrong. This was never the view of historic Lutheranism. Here in America, Lutherans have always felt a certain pressure to "fit in" with the Reformed Christianity that predominates much of the Protestant church here. Thus, for some Lutherans this meant doing away with things such as crucifixes, and vestments, and other traditional forms of Lutheran worship and piety. It is sad when some Lutherans are made to feel embarrassed about their Lutheranism by members of churches that teach the Word of God in error and who do not share Lutheanism's clear confession and practice of the full truth of the Word of God. Lutheranism has always recognized that the use of any symbol (even the empty cross) can become an idolatrous practice, if in any way people are led to believe there is "power in the cross" or that a picture or representation of a cross has some sort of ability, in itself, to bring us into relationship with Christ and His Gospel. Any of God's good gifts can be turned against Him in this life and become an end in themselves. Lutherans have never believed that banning or limiting proper artwork in the church is the way to prevent its improper use. Rather, we believe that proper teaching and right use is the best way, and the way that is in keeping with the gift of freedom we have in Christ to use all things to the glory and honor of God. Thus, many Lutherans use and enjoy the crucifix as a meaningful reminder of our Lord's suffering and death. It might interest you to know that our Synod's president has a beautiful crucifix adorning the wall of his office, constantly reminding him and visitors to his office of the great love of God that is ours in Christ Jesus our Lord. In short, and this is the most important point of all: there is nothing contrary to God's Holy Word, or our Lutheran Confessions, about the proper use of the crucifix, just as there is nothing wrong with the proper use of an empty cross, or any other church symbol by which we are reminded of the great things God has done for us. We need to guard against quickly dismissing out of hand practices that we believe are "too Roman Catholic" before we more adequately explore their use and history in our own church. In Christian freedom, we use either the crucifix or an empty cross and should not judge or condemn one another for using either nor not using either symbol of our Lord's sacrifice for our sins. Here are quotes from Martin Luther on crucifixes, images and making the sign of the cross: The custom of holding a crucifix before a dying person has kept many in the Christian faith and has enabled them to die with a confident faith in the crucified Christ. (Sermons on John, Chapters 1-4, 1539; LW, Vol. XXII, 147) It was a good practice to hold a wooden crucifix before the eyes of the dying or to press it into their hands. This brought the suffering and death of Christ to mind and comforted the dying. But the others, who haughtily relied on their good works, entered a heaven that contained a sizzling fire. For they were drawn away from Christ and failed to impress His life-giving passion and death upon their hearts. (Sermons on John, Chapters 6-8, 1532; LW, Vol. XXIII, 360) [W]hen I hear of Christ, an image of a man hanging on a cross takes form in my heart, just as the reflection of my face naturally appears in the water when I look into it. If it is not a sin but good to have an image of Christ in my heart, why should it be a sin to have it in my eyes? (Against the Heavenly Prophets, 1525; LW, Vol. 40, 99-100) IMAGES AND STATUES OF SAINTS Now we do not request more than that one permit us to regard a crucifix or a saint's image as a witness, for remembrance, as a sign as that image of Caesar was. Should it not be as possible for us without sin to have a crucifix or an image of Mary, as it was for the Jews and Christ himself to have an image of Caesar who, pagan and now dead, belonged to the devil? Indeed the Caesar had coined his image to glorify himself. However, we seek neither to receive nor give honor in this matter, and are yet so strongly condemned, while Christ's possession of such an abominable and shameful image remains uncondemned. (Against the Heavenly Prophets, 1525; LW, Vol. 40, 96) And I say at the outset that according to the law of Moses no other images are forbidden than an image of God which one worships. A crucifix, on the other hand, or any other holy image is not forbidden. (Ibid., 85-86) Where however images or statues are made without idolatry, then such making of them is not forbidden. [M]y image breakers must also let me keep, wear, and look at a crucifix or a Madonna . . . as long as I do not worship them, but only have them as memorials. (Ibid., 86, 88) But images for memorial and witness, such as crucifixes and images of saints, are to be tolerated . . . And they are not only to be tolerated, but for the sake of the memorial and the witness they are praiseworthy and honorable . . . (Ibid., 91) Morning Prayer In the morning, when you get up, make the sign of the holy cross and say: In the name of the Father and of the Son and of the Holy Ghost. Amen . . . In the evening, when you go to bed, make the sign of the holy cross and say: In the name of the Father and of the Son and of the Holy Ghost. Amen. (Small Catechism, 1529, Section II: How the Head of the Family Should Teach His Household to Pray Morning and Evening, 22-23) Thus has originated and continued among us the custom of saying grace and returning thanks at meals, and other prayers for both morning and evening. From the same source came the practice with children of crossing themselves in sight or hearing of terrifying occurrences . . . . (Large Catechism, 1529, The Second Commandment, section 31, p. 57) If the devil puts it into your head that you lack the holiness, piety, and worthiness of David and for this reason cannot be sure that God will hear you, make the sign of the cross, and say to yourself: "Let those be pious and worthy who will! I know for a certainty that I am a creature of the same God who made David. And David, regardless of his holiness, has no better or greater God than I have." (Psalm 118, LW, Vol. XIV, 61) If you should have a poltergeist and tapping spirit in your house, do not go and discuss it here and there, but know that it is not a good spirit which has not come from God. Cross yourself quietly and trust in your faith. (Sermon for the Festival of the Epiphany, LW, Vol. 52, 178-79) Bibliography of Primary Sources Large Catechism, 1529, translated by John Nicholas Lenker, Minneapolis: Augsburg Publishing House, 1935. Luther's Works (LW), American edition, edited by Jaroslav Pelikan (volumes 1-30) and Helmut T. Lehmann (volumes 31-55), St. Louis: Concordia Pub. House (volumes 1-30); Philadelphia: Fortress Press (volumes 31-55), 1955. Small Catechism, 1529, St. Louis: Concordia Publishing House, 1943. | 
