walther law and gospel thesis

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Only he is an orthodox teacher who not only presents all the articles of faith in accordance with Scripture, but also rightly distinguishes from each other the Law and the Gospel. B. Only he is an orthodox teacher who, in addition to other requirements, rightly distinguishes Law and Gospel from each other. That is the final test of a proper sermon. The same building materials are furnished two architects, one will construct a magnificent building, while the other, using the same materials, makes a botch of it. (not rightly dividing Law and Gospel). 2 Tim. 2:15 It is a wrong application of the Gospel to preach it to such as are not afraid of sinning. On the other hand, an even more horrible situation is created if the pastor is a legalistic teacher, who refuses to preach the Gospel to his congregation because he says; These people will misuse it anyway. THESIS III Rightly distinguishing the Law and the Gospel is the most difficult and the highest art of Christians in general and of theologians in particular. It is taught only by the Holy Spirit in the school of experience. It is easy—easy enough for children to learn. Every child can comprehend this doctrine. It is contained in every catechism. It is not strong meat, but milk. You know the doctrine. But at present we are studying the application and the use of this doctrine. A. In the first place, the proper distinction between the Law and the Gospel is a difficult art to the minister in so far as he is a Christian. Ps. 51:10-11, Luke 5:8; 1 John 3:19-20. B. We now consider that also for theologians as such the proper distinction between Law and Gospel is the highest and most difficult art; and that everything else that a theologian must know is of less value than this art. 2 Tim. 2:15; Luke 12:42-44; 2 Cor. 3:4-6. Not all unchristians are alike. One is a crass scorner of the Bible; another is orthodox and possesses.
The Proper Distinction between Law and Gospel by C.F.W. Walther Table of Contents Introduction and Preface ThesesFirst Evening Lecture Second Evening Lecture Third Evening Lecture Fourth Evening Lecture Fifth Evening Lecture Sixth Evening Lecture Seventh Evening Lecture Eighth Evening Lecture Ninth Evening Lecture Tenth Evening Lecture Eleventh Evening Lecture Twelfth Evening Lecture Thirteenth Evening Lecture Fourteenth Evening Lecture Fifteenth Evening Lecture Sixteenth Evening Lecture Seventeenth Evening Lecture Eighteenth Evening Lecture Nineteenth Evening Lecture Twentieth Evening Lecture Twenty-first Evening Lecture Twenty-second Evening Lecture Twenty-third Evening Lecture Twenty-fourth Evening Lecture Twenty-fifth Evening Lecture Twenty-sixth Evening Lecture Twenty-seventh Evening Lecture Twenty-eighth Evening Lecture Twenty-ninth Evening Lecture Thirtieth Evening Lecture Thirty-first Evening Lecture Thirty-second Evening Lecture Thirty-third Evening Lecture Thirty-fourth Evening Lecture Thirty-fifth Evening Lecture Thirty-sixth Evening Lecture Thirty-seventh Evening Lecture Thirty-eighth Evening Lecture Thirty-ninth Evening Lecture Note: This work is an electronic reproduction of Walther's Law and Gospel, published by Concordia Publishing House in 1929. The 1929 edition is in the public domain. In 1989, CPH released a copyrighted edition of Law and Gospel. It is identical to the 1929 edition, except that a new preface by J. A. O. Preus was added. The 1989 edition was not consulted in the production of this online edition.
Walther, Law and Gospel and The State of the Church Today by Rev. Daniel PreusC.F.W. Walther, one of the founding fathers of the Lutheran Church—Missouri Synod, was not a particularly original theologian, nor did he wish to be. And he made it clear frequently in his speeches and in his writings that the theologian he most admired and trusted was Martin Luther. There is no other theologian or source, other than the Bible, which he quotes nearly as often as Luther. So significant is his dependence on Luther and so prevalent is his use of Luther’s writings, that he has frequently been called ‘The American Luther.’ He was referred to often as a repristination theologian and particularly a Luther repristinator, especially by those who disagreed with his theology. My predecessor at Concordia Historical Institute used to call him Luther’s archivist. Walther himself was not ashamed to be seen as one who was dependent on Luther. He had no desire to be original or to make a name for himself as a theologian. It was his foremost wish to establish a truly Lutheran church on the American continent and for Walther this meant a church firmly based on the Scriptures and the Lutheran Confessions. Such a church, in his view, ought to see Luther as her premier theologian. Walther believed that to build his doctrine on the organic foundation of Scripture and to employ the terminology and frame of thought of Lutheran fathers was a mark of a good dogmatician. In this sense he indicated that to him the only good dogmatician is a repristination theologian, who leans on his forebears as he summarizes and presents the faith. 1 And the forefather most to be studied and honored was Luther. However, he was also very well acquainted with the orthodox Lutheran fathers and frequently quoted John Gerhard, Martin Chemnitz, Hunnius and others, especially in his lectures on Law and Gospel. My.