# LCMS Convention Proceedings_St. Louis Missouri_1850_S144
# AI translation — CHI Digital Archive (demonstration)

— 144 —

private concerns of his own or others to consider, it is fitting for him, as a
faithful son of the Church, not to depart from the fixed prayer forms
composed by highly enlightened fathers, which express the general need of
every congregation. The objection does not hold that
the latter is less edifying; what matters, rather, is the manner of outward
delivery corresponding to the inner disposition, by which the reading of
prescribed prayer formulas prepares, more or less, the way for the
effect of the words of prayer to reach the hearts of the hearers. For
these formulas contain an inestimably rich store of divine thoughts and
a never-failing abundance of heavenly movements, which, through the
Spirit sighing and interceding within the penitent and believing, are
carried forward in connection with them — an epitome of the evangelical
jewel of doctrine which, wondrously and preciously, strengthens and
confirms the hearts of the pious in true faith, while it betrays a disgust and
base contempt for the most wholesome spiritual food when such things
are neglected. In addition, in our times the Lutheran Church is in far
greater danger from excessive and one-sided, and therefore often
impure, emotional excitement — which also arises from the misuse of
extemporaneous prayer — than from a rigid ecclesiastical form by which
spiritual life is stifled. The orthodox Church has also constantly testified
against enthusiastic excesses regarding prayer, and preserved its good
order in this matter. The preacher is indeed free to both begin and end
his public teaching with free spoken prayer
— (Luther teaches praying more within the sermons themselves and usually
closes them with a prayerful wish) — as is the head of a household with
regard to family worship within his own household; yet here one must
warn both against the danger of pharisaical self-exaltation, by which one
gladly lets oneself be seen and heard before God and men, and a
grasping after splendid words, by which door and gate are opened to the
devil of pride, as well as against an overloaded verbosity of speech; and
one must also remember that heartfelt prayer is not to be regarded as an
outward mark of piety, since often quite sincere Christians, gifted with
childlike trust and simplicity of faith, may surpass more eloquent speakers
yet lack the ability to recite something before others. In sum,
let us hold the holy Lord's Prayer and the prayers of the Church of God of
the Old and New Testaments as the models by which we are first to learn to pray,
and let each make use of his own prayer only where, for the purpose at
hand — namely in particular matters and great troubles — one has no
corresponding prayer of the Church. For necessity teaches praying even in
the lonely chamber. In this way Satan, who so easily disguises himself as
an angel of light in such matters, is resisted, and the kingdom of God is
increased in us and in those who hear us. May the Father of all grace and
mercy help us to this through his dear Son, our Lord Jesus
Christ, Amen.

Grabau's Second Synodal Letter.

For the refutation of the false doctrines etc. contained in this
document, as well as for the justification of the Synod's proceedings, a
document is to be published, the preparation of which has been entrusted to a
committee. The Reverend Pastors Lochner, Bürger, Keyl, etc. are asked to