In the Church "what's new" ought to be countered by "what's best." What befits the Lord is not what is new but what is best, what is true, what is good, what is eternal. Yet it is newness that has been the constant affliction for Christianity, a church too often enamored with a moment while dismissing the treasure of yesterday.
Lutheranism disdains that which is novel. We refuse newness. At least the Lutheranism of our Confessions. I am not so sure about us as Lutherans. But in our Confessions we claim the Mass, we claim the Fathers, we claim the Word yesterday, today, and forever the same, etc... We claim to REnew the catholic faith, not to re-invent it. We do not lament that God has been absent from His Church (as some of the radical reformers seem to have done). We call the Church back to Christ who changes not.
Some have used Lutheranism and the Great Reformation as a spring board for many things that the Confession refuse. One of them is the idea of personal Biblical interpretation. The idea is that the Bible says what I say it says and no one can tell me it doesn't. That is certainly the right guaranteed to Americans but it is not the right nor the domain of Christianity nor Lutheranism.
Check out this wonderful preface to the "Corpus Doctrinae" or "Body of Doctrine" of the Church order of Julius, Duke of Braunschweig-Woelfenbuettel, written by Chemnitz (1569)... (translation by
Smith/Corzine/Harrison) You may read the longer quote on the Mercy Journey's site.
Neither may the holy Scriptures be bent, twisted, or perverted to pre-conceived notions according to one’s own pleasure, for Scripture does not stand on anyone’s own interpretation (2 Peter 1), but rather it should be accepted in its simple understanding, as the same is given by the clear, lucid letter, and as one saying of Scripture explains another iuxta analogiam fidei (according to the analogy of the faith), as such regulae de interpretatione scripturae (rules for the interpretation of scripture) are set forth by Irenaeus (lib. 2, cap. 46 and 47), Jerome <91>(19 caput Isaiae), and Augustine (libri de doctrina christiana).91>
We are quite pleased to accept the right, ancient, catholic consensus on the right, true understanding of the holy Scripture, as the same is composed in the most ancient creed, which is called the Apostle’s Creed, which Tertullian calls regula fidei, a rule of faith. Later the dear fathers drew together out of the holy Scriptures the chief parts of pure Christian doctrine against the heretics in certain short creeds, that is the Nicene and Athanasian creeds, when great controversies and horrific fanatacisms appeared. For these same creeds are not external to or against the Scriptures, but rather are the right actual understanding, indeed the blood and marrow of the holy divine Scriptures.
 krafft unnd safft.