The Lutheran Rosary


The Anglican form is certainly different from the Rosary I recite:,,,



the booklet I had contained a specific set of prayers, but they were different from the meditations on the life of Christ as in the Catholic Rosary. More of a contemplative prayer. It was very nice.



The Sorrowful Mysteries aren’t the most pleasant ones to ponder, but they do throw into stark relief exactly what Our Blessed Lord had to go through to win our redemption. From the Agony in the Garden to the Crucifixion itself, we see what Jesus had to endure for us. How He took away the sins of the world and how He finally died, providing both His Blessed Mother the support she would need and including His beloved Apostle in His own Family.

If He weren’t the Son of God, in all likelihood, He would have been beaten to death even before Pilate capitulated to the crowd and agreed to His Crucifixion. Such wondrous love on the part of God for poor, sin- laden humanity should indeed be carefully considered.



I’m fond of the Agnus Dei Prayer approach to the Anglican Rosary myself.

The Cross

The Lord’s Prayer
The Invitatory Bead**

“Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer.”-Psalm 19:14

The Cruciform Beads

Oh, Lamb of God that taketh away the sins of the world have mercy upon us,
Oh, Lamb of God that taketh away the sins of the world have mercy upon us,
Oh, Lamb of God that taketh away the sins of the world give us Thy Peace.

The Week Beads

Almighty and merciful Lord, Father, Son, and Holy Spirit, bless us and keep us. Amen.



I’m curious about the history of the Lutheran “Rosary”. How did it develop? What inspired it?



The Lutheran Rosary follows the Catholic model, with the Jesus Prayer replacing the Tridentine Hail Mary prayer ( although a pre- Trent Hail Mary may be said in lieu of the Jesus Prayer, " Hail Mary, full of grace, blessed are you among women and blessed is the fruit of your womb, Jesus Christ. Amen"), ending with the Evangelical Praise of the Mother of God



I get that it derives from the Rosary. What I’m wondering is how? I mean why change it? It’s perfect just the way it is.






Probably because Protestants in general, including Lutherans, typically don’t agree with the Catholic position on Mariology and veneration.



That’s absolutely true.I just recovered from a theological mud- slinging fest and I’m in no great hurry to get entangled in another one. As I said, I offered that devotion hesitantly and only because I derived benefit from it. Maybe others will also.



I don’t know anything about the L.C.M.S. but I’d have to guess it derives from Luther some how and it seems he didn’t feel that way…

Luther held to the idea and devotional practice of the veneration of Mary and expressed this on innumerable occasions with the most effusive language:

The veneration of Mary is inscribed in the very depths of the human heart. (Sermon, September 1, 1522).
[She is the] highest woman and the noblest gem in Christianity after Christ. …She is nobility, wisdom, and holiness personified. We can never honor her enough. Still honor and praise must be given to her in such a way as to injure neither Christ nor the Scriptures. (Sermon, Christmas, 1531).

No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity. (Sermon, Feast of the Visitation. 1537).

One should honor Mary as she herself wished and as she expressed it in the Magnificat. She praised God for his deeds. How then can we praise her? The true honor of Mary is the honor of God, the praise of God’s grace… .Mary is nothing for the sake of herself, but for the sake of Christ…Mary does not wish that we come to her, but through her to God. (Explanation of the Magnificat, 1521).



True, but nothing Luther states nor in modern Protestant practice typically follows the Catholic idea of asking for Mary’s intercession. Which is what the Catholic post Trent Hail Mary asks.



I guess I don’t understand. Are you suggesting pre council of Trent the Rosary would have been acceptable, post it wasn’t?
Since Luther was a Catholic before he wasn’t it would seem reasonable to assume he would have prayed the Rosary. What I’m interested in learning is how the Lutheran rosary evolved to what it is now. Is it done by a person, council, committee or is it up to the individual. I’m just curious how it came to be.



With or without the post-Trent invocation, the Hail Mary was always addressed to the Mother of God. It was always a prayer both to and with her. The Orthodox use an older version of the Hail Mary that lacks an explicit invocation yet no one can doubt that they pray TO her.



It’s a matter of Christian freedom, meaning that the individual Lutheran might utilize the benefits of saying the Holy Rosary if s/he wishes to The practice of utilizing the private Confession also seems to be undergoing a recent revitalization

It’s 2016 and High Church practices are on the rise! Liturgy is in and feel good, vapid " services" seem to be falling by the wayside.



Thanks for the info and the link (I’m gonna leave the other two alone). I’m guessing the Creed is revised also. I’ll be giving the phase “Christian freedom” some thought.



These are the three Ecumenical Creeds we use:
We usually only recite the Athanasian Creed on Trinity Sunday.
The Three Ecumenical or Universal Creeds

The Apostles’ Creed

I believe in God the Father Almighty, Maker of heaven and earth.

And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.

I believe in the Holy Ghost; the holy catholic* Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.

  • catholic means “universal” and is not a reference to the Roman Catholic Church.

Biblical references for the Apostles’ Creed can be found here.
The Nicene Creed

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again with glory to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets. And I believe in one holy catholic and apostolic Church.I acknowledge one Baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

The Athanasian Creed

Written against the Arians.

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

And the catholic faith is this, that we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one: the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreated, the Son uncreated, and the Holy Ghost uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three Eternals, but one Eternal. As there are not three Uncreated nor three Incomprehensibles, but one Uncreated and one Incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty. And yet they are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord. And yet not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, So are we forbidden by the catholic religion to say, There be three Gods, or three Lords.

The Father is made of none: neither created nor begotten. The Son is of the Father alone; not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before or after other; none is greater or less than another; But the whole three Persons are coeternal together, and coequal: so that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped. He, therefore, that will be saved must thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe faithfully the incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the Substance of the Father, begotten before the worlds; and Man of the substance of His mother, born in the world; Perfect God and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood; Who, although He be God and Man, yet He is not two, but one Christ: One, not by conversion of the Godhead into flesh, but by taking the manhood into God; One altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation; descended into hell, rose again the third day from the dead; He ascended into heaven; He sitteth on the right hand of the Father, God Almighty; from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give an account of their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.

This is the catholic faith; which except a man believe faithfully and firmly, he cannot be saved.



I’m pretty sure I wouldn’t put the Rosary in the same category as the creeds. The Rosary is meditative prayer, ISTM.




Exactly. The Creeds define our very Faith, while the Rosary is a complementary meditation on the events of the life of Our Lord. The categories are completely different.



I was referring to the “Holy Catholic” part not the prayer itself. I get the “universal” part, just not the big C little c and the mental gymnastics needed to bring that around to being part of the universal church.

I do find it interesting how folks adapt her Sacraments/Sacramentals though.


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