"In the fifth place, the Word of God is not rightly divided when sinners who have been struck down and terrified by the Law are directed, not to the Word and the Sacraments, but to their own prayers and wrestlings with God in order that they may win their way into a state of grace; in other words, when they are told to keep on praying and struggling until they feel that God has received them into grace." C. F. W. Walther, Thesis 9.
At first glance, this thesis from the first president of the Lutheran Church Missouri Synod (LCMS) seems fairly obvious. Once someone realizes that the parts of their life that are contrary to God's Law mean condemnation, they are terrified of what that means, and want to know how to be right with God. It seems fairly obvious that we would direct them to hear what God says, and to come to the places where God delivers His grace to us human beings.
Yet, it is sad that I have seen the obvious not practiced. When someone reveals that they are having a troublesome time with some particular sin, one response I have heard quite often is, "Go and pray about it." Another response that is quick to be said is, "Well, just believe and God will get you through it." The reason I say that these are sad responses is that they don't turn the person to the places where God says He works, namely in the Word and the Sacraments. The first turns the person, not to God's Word, but to their prayer life. That seems to be a rather small point, but in effect, such a statement turns a person to the faithfulness of their prayers and prayer life instead of turning them to God's faithfulness in what He has done and spoken to them.
The second statement does something similar. It turns a person, not to God and His Word, but to the strength of their faith. And think about that for a moment. This is a person who has admited that they are terrified or struggling because they have broken God's Law or are struggling with something that puts them outside of God's design. Turning them to their own faith is hardly going to help such a situation. Whose faithfulness is more reliable, ours or God's? So why would we turn them to their own unreliable faith life? Why not turn them to the God who says that He is faithful always?
God wants us to know that there are places where we can know for sure that He has promised to be present and active. Those places are His Word and His Sacraments. This is why Lutherans in particular are so particular on the Word of God, baptism, and the Lord's Supper. In these places we are told for use, beyond the shadow of a doubt, that God is doing His work and bringing His grace to us. Sure, there are times when He may choose to work through other means, but we have these with His sure promise. Why would we direct someone to some other place, then? Why not direct them to those places where God promises to work and to be present, bringing His grace?
At first glance, this thesis from the first president of the Lutheran Church Missouri Synod (LCMS) seems fairly obvious. Once someone realizes that the parts of their life that are contrary to God's Law mean condemnation, they are terrified of what that means, and want to know how to be right with God. It seems fairly obvious that we would direct them to hear what God says, and to come to the places where God delivers His grace to us human beings.
Yet, it is sad that I have seen the obvious not practiced. When someone reveals that they are having a troublesome time with some particular sin, one response I have heard quite often is, "Go and pray about it." Another response that is quick to be said is, "Well, just believe and God will get you through it." The reason I say that these are sad responses is that they don't turn the person to the places where God says He works, namely in the Word and the Sacraments. The first turns the person, not to God's Word, but to their prayer life. That seems to be a rather small point, but in effect, such a statement turns a person to the faithfulness of their prayers and prayer life instead of turning them to God's faithfulness in what He has done and spoken to them.
The second statement does something similar. It turns a person, not to God and His Word, but to the strength of their faith. And think about that for a moment. This is a person who has admited that they are terrified or struggling because they have broken God's Law or are struggling with something that puts them outside of God's design. Turning them to their own faith is hardly going to help such a situation. Whose faithfulness is more reliable, ours or God's? So why would we turn them to their own unreliable faith life? Why not turn them to the God who says that He is faithful always?
God wants us to know that there are places where we can know for sure that He has promised to be present and active. Those places are His Word and His Sacraments. This is why Lutherans in particular are so particular on the Word of God, baptism, and the Lord's Supper. In these places we are told for use, beyond the shadow of a doubt, that God is doing His work and bringing His grace to us. Sure, there are times when He may choose to work through other means, but we have these with His sure promise. Why would we direct someone to some other place, then? Why not direct them to those places where God promises to work and to be present, bringing His grace?
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