# Synodical Conference Convention Proceedings_St. Louis Missouri_1950_S9
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

Ev. Luth. Synodical Conference of North America. 1950 9

to the Church, who carefully marks what the Word of God says
both by command and by promise, that the Church of the future
may be blessed and remain a blessing. Let us pray that we may
continue to be such a Church and such witnesses!

2. In the matter of prayer and the testing that has come to us
in that area, that, too, concerns us all. Who of us is not tempted to
deal in this doctrine as it would seem that circumstances dictate?
All of us are tempted to ask: Should not considerations that we
easily regard as brotherly and charitable prevail in all our dealings?
Have we a right to say that one who confesses Christ is not one
with whom we can and should pray? Is joint prayer, after all,
any more than a request on the part of two or three or more that
the God whom we confess should do what He has promised to all?
Have we a right to add to prayer the “intolerable burden” of con-
fession, of agreement in doctrine, of apparent judging of hearts,
which, after all, God has reserved to Himself? Thus our flesh
would reason. .

But thus God tests and tries us again. But thus, too, He drives
us back to the Sacred Scriptures, that we might investigate again
and discover whether we in this are faithful servants, obedient
disciples, sincere believers or not. Abraham, too, might have found
many an argument from reason and emotions to excuse him from
the obligations put upon him by the simple command of God. But
the Word of God was too plain and could not be misunderstood.
It was too powerful in his life, and he could “do no otherwise,” as
Luther put it. These men of God were helpless before the clear
command of God. The promise of God was too closely associated
with the command of God, and he could not afford to lose that
promise. And in our case it is the same. I am convinced that Scrip-
ture makes no distinction between prayer fellowship and joint
prayer with the errorist. The promises connected with joint prayer
are spoken to those who are in fellowship of faith and who are
agreed about those things for which they pray. The promises are
intended for those who in the same spirit and faith pray in the
name of Christ. Then prayer, too, is a confessional thing. If analyzed
carefully, the argument for “joint prayer” is an argument based on
examples of casuistry where each one tries to apply Scripture to
the individual difficult case as well as his Christian judgment will
allow. But any Christian should know that it is extremely hazardous
to derive a Christian doctrine from such definitely human applica-
tion of the Word. The Word says, “Avoid them,” and that word
settles every argument which would favor joint prayer with the
errorist.

Let the heart say what it will; let human emotions and desires
urge what they will; let popular opinion surge about us as it will,
demanding this and pleading that; let reason ridicule and argue as
it will! Where Scripture, neither by word nor example, urges joint
prayer with those who differ with us in matters of faith and doc-
trine, it is a dangerous matter for us to go beyond and establish
a doctrine or practice which does not have the plain sanction and
blessing of God. Let us rather remember that God also in this is
testing and tempting us with the positive purpose that we turn

back to His Word, upon whose invitation and promise we must

ever depend so utterly and implicitly.