By C. F. W. Walther, as translated and reformatted by Jon Alan Schmidt (September 2014)
| September 19, 2014, 03:01:56 PM #235 | ALPB Forum Online |
| This thread seems to have run its course, so I am posting a reformatted version of Walther’s theses in their entirety that I think is a bit clearer for modern readers. The first four are combined into an introductory paragraph, and the rest are presented as a list of 21 specific ways in which the Word of God is not rightly divided. I am using my own literal translations, with some adjustments to reflect the original German even better (in my opinion) and to fit the new format. |
The doctrinal content of all Holy Scripture, both the Old and the New Testament, consists of two doctrines that are fundamentally different from each other; namely, the Law and the Gospel. A pure teacher is only one who not only sets forth all articles of faith in accordance with Scripture, but also rightly distinguishes Law and Gospel from each other. To distinguish Law and Gospel rightly is the most difficult and highest art for Christians and theologians, which the Holy Spirit alone teaches in the school of experience. Right knowledge of the distinction between Law and Gospel is not only a glorious light for right understanding of all Holy Scripture, but also, without that knowledge, it is and remains a tightly closed book.
The Word of God is not rightly divided—that is, Law and Gospel are not rightly distinguished—when someone:
- Turns Christ into a new Moses or Lawgiver, and thus the Gospel into a doctrine of works; or on the other hand, condemns and curses those who teach the Gospel as a message of the free grace of God in Christ.
- Does not preach the Law in all its severity and the Gospel in its full sweetness, but blends the evangelical into the Law and the legal into the Gospel.
- Preaches first the Gospel and then the Law, first sanctification and then justification, first faith and then repentance, first good works and then grace.
- Proclaims the Law to those who are already terrified over their sins, or the Gospel to those who are safe in sins.
- Instructs sinners who have been struck and frightened by the Law to attain the state of grace through prayers and struggles—that is, to pray and to struggle until such time as they feel that God has pardoned them—rather than pointing them to Word and Sacrament.
- Preaches about faith either as if dead holding-for-truth makes oneself righteous before God and saves despite mortal sins, or as if faith justifies and saves for the sake of the love and renewal that it effects.
- Wants to comfort with the Gospel only those who have contrition through the Law, not out of fear before God’s wrath and punishment, but out of love toward God.
- Teaches as if contrition, beside faith, is a cause of the forgiveness of sins.
- Demands faith as though people are able to give it to themselves, or at least collaborate toward it, rather than seeking to preach it into the heart through presentation of the evangelical promises.
- Demands faith as a condition of justification and salvation, as if people are made righteous before God and saved not alone through, but also on account of, for the sake of, and in consideration of faith.
- Turns the Gospel into a preaching of repentance.
- Preaches as if the discarding of certain vices and the exercise of certain works and virtues is already a true conversion.
- Describes believers as they not all and not always are, both as to strength of faith and as to the feeling and fruitfulness of it.
- Describes the general depravity of people as if even true believers live in ruling and wanton sins.
- Preaches as if certain sins are not intrinsically damnable, but in themselves venial.
- Ties salvation to communion with the visible right-believing church, and denies salvation to those who err in any article of faith.
- Teaches that the Sacraments have salutary effects by the outward act.
- Makes a false distinction between awakening and conversion, and confuses not being able to believe with not being allowed to believe.
- Seeks to move the unregenerate through the demands, threats, or promises of the Law to the discarding of sins and to good works, and thus to make them pious; but seeks to coerce the regenerate into the good through legal commands, rather than exhorting them in an evangelical way.
- Describes the unforgivable sin against the Holy Spirit as if it is unforgivable on account of its magnitude.
- Does not let the Gospel generally predominate in his or her teaching.
ORIGINAL DISCUSSION THREAD POSTS
Walther’s Theses on Law and Gospel | Aletheist (Jon Alan Schmidt)
Edit: Added original German texts (Walther 1901) and literal translations (Schmidt 2014), and revised tweets.
Quote from: aletheist on September 02, 2014, 05:55:45 PM
Thesis I and Thesis II
Quote from: aletheist on September 04, 2014, 10:19:01 AM
Thesis III and Thesis IV
Quote from: aletheist on September 05, 2014, 03:21:26 PM
Thesis V and Thesis VI
Quote from: aletheist on September 07, 2014, 05:36:17 PM
Thesis VII and Thesis VIII
Quote from: aletheist on September 08, 2014, 09:34:39 PM
Thesis IX and Thesis X
Quote from: aletheist on September 10, 2014, 10:43:44 AM
Thesis XI and Thesis XII
Quote from: aletheist on September 11, 2014, 12:49:24 PM
Thesis XIII and Thesis XIV
In general, Dau’s translations are fairly literal, if a bit stilted and archaic, as one would expect; while Schaum’s translations seem to reflect more of a “dynamic equivalence” approach, similar to the NIV Bible. I tried to keep my own translations as strictly literal as possible, and would welcome any corrections.
Thesis I
| Walther 1901: | Der Lehrgehalt der ganzen heiligen Schrift, sowohl des Alten als des Neuen Testaments, besteht aus zwei von einander grundverschiedenen Lehren, naemlich dem Gesetz und dem Evangelio. |
| Dau 1928: | The doctrinal contents of the entire Holy Scriptures, both of the Old and the New Testament, are made up of two doctrines differing fundamentally from each other, viz., the Law and the Gospel. |
| Schaum 2010: | The doctrinal contents of all Holy Scripture, both of the Old and the New Testament, consist of two doctrines that differ fundamentally from each other. These two doctrines are Law and Gospel. |
| Schmidt 2014: | The doctrinal content of all Holy Scripture, both the Old and the New Testament, consists of two doctrines that are fundamentally different from each other; namely, the Law and the Gospel. |
Tweet: 01 Content of all Holy Scripture, both Old & New Testament, consists of 2 doctrines that differ fundamentally from each other: #LawAndGospel
Thesis II
| Walther 1901: | Ein reiner Lehrer ist nur derjenige, welcher nicht nur alle Artikel des Glaubens schriftgemaess darlegt, sondern auch Gesetz und Evangelium recht von einander unterscheidet. |
| Dau 1928: | Only he is an orthodox teacher who not only presents all articles of faith in accordance with Scripture, but also rightly distinguishes from each other the Law and the Gospel. |
| Schaum 2010: | If you wish to be an orthodox teacher, you must present all the articles of faith in accordance with Scripture, yet [you] must also rightly distinguish Law and Gospel. |
| Schmidt 2014: | A pure teacher is only one who not only sets forth all articles of faith in accordance with Scripture, but also rightly distinguishes Law and Gospel from each other. |
Tweet: 02 Pure teacher is 1 who not only sets forth all articles of faith in accordance w/ Scripture, but also rightly distinguishes #LawAndGospel
Walther’s Theses on Law and Gospel – Page 3 > https://www.alpb.org/Forum/index.php?msg=345363
Thesis III
| Walther 1901: | Gesetz und Evangelium recht zu unterscheiden, ist die schwierigste und hoechste Christen- und Theologen-Kunst, die allein der heilige Geist in der Schule der Erfahrung lehrt. |
| Dau 1928: | 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. |
| Schaum 2010: | To rightly distinguish Law and Gospel is the most difficult and highest Christian art–and for theologians in particular. It is taught only by the Holy Spirit in combination with experience. |
| Schmidt 2014: | To distinguish Law and Gospel rightly is the most difficult and highest art for Christians and theologians, which only the Holy Spirit teaches in the school of experience. |
Tweet: 03 Rightly distinguishing #LawAndGospel is most difficult & highest art for Christians, taught only by Holy Spirit in school of experience
Thesis IV
| Walther 1901: | Die rechte Erkenntnis von dem Unterschied des Gesetzes und Evangelii ist nicht nur ein herrliches Licht zu rechtem Verstand der ganzen heiligen Schrift, sondern ohne jene Erkenntnis ist und bleibt auch dieselbe ein fest verschlossenes Buch. |
| Dau 1928: | The true knowledge of the distinction between the Law and the Gospel is not only a glorious light, affording the correct understanding of the entire Holy Scriptures, but without this knowledge Scripture is and remains a sealed book. |
| Schaum 2010: | Understanding how to distinguish Law and Gospel provides wonderful insight for understanding all of Holy Scripture correctly. In fact, without this knowledge Scripture is and remains a sealed book. |
| Schmidt 2014: | The right knowledge of the distinction between Law and Gospel is not only a glorious light for the right understanding of all Holy Scripture, but also, without that knowledge, it is and remains a tightly closed book. |
Tweet: 04 Right knowledge of distinction between #LawAndGospel is glorious light for understanding all Holy Scripture; tightly closed book w/out it
Walther’s Theses on Law and Gospel – Page 6
Thesis V
| Walther 1901: | Die erste und zwar die offenbarste und groebste Art und Weise der Vermischung von Gesetz und Evangelium ist, wenn man, wie die Papisten, Socinianer und Rationalisten thun, Christum zu einem neuen Moses oder Gesetzgeber und so das Evangelium zu einer Werklehre macht, hingegen, wie die Papisten, die verdammt und verflucht, welche das Evangelium als eine Botschaft freier Gnade Gottes in Christo lehren. |
| Dau 1928: | The first manner of confounding Law and Gospel is the one most easily recognized–and the grossest. It is adopted, for instance, by Papists, Socinians, and Rationalists, and consists in this, that Christ is represented as a new Moses, or Lawgiver, and the Gospel turned into a doctrine of meritorious works, while at the same time those who teach that the Gospel is the message of the free grace of God in Christ are condemned and anathematized, as is done by the Papists. |
| Schaum 2010: | The most common way people mingle Law and Gospel–and one that is also the easiest to detect because it is so crude–is prevalent among Papists, Socinians, and Rationalists. These people turn Christ into a kind of new Moses or Lawgiver. This transforms the Gospel into a doctrine of meritorious works. Furthermore, some people–like the Papists–condemn and anathematize those who teach that the Gospel is the message of the free grace of God in Christ. |
| Schmidt 2014: | The first and indeed the most obvious and coarsest way of mixing Law and Gospel is when one—as the Papists, Socinians and Rationalists do—turns Christ into a new Moses or Lawgiver, and thus the Gospel into a doctrine of works; on the other hand, when one—like the Papists—condemns and curses those who teach the Gospel as a message of the free grace of God in Christ. |
Tweet: 05 Not rightly distinguishing #LawAndGospel: turning Christ into new Lawgiver & thus Gospel into doctrine of works vs. message of free grace
Thesis VI
| Walther 1901: | Gottes Wort wird zweitens nicht recht getheilt, wenn man das Gesetz nicht in seiner ganzen Strenge, das Evangelium nicht in seiner vollen Suessigkeit predigt, sondern in das Gesetz Evanglisches und in das Evangelium Gesetzliches mengt. |
| Dau 1928: | In the second place, the Word of God is not rightly divided when the Law is not preached in its full sternness and the Gospel not in its full sweetness, when, on the contrary, Gospel elements are mingled with the Law and Law elements with the Gospel. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you do not preach the Law in its full sternness and the Gospel in its full sweetness. Similarly, do not mingle Gospel elements with the Law or Law elements with the Gospel. |
| Schmidt 2014: | Second, God’s Word is not rightly divided when one does not preach the Law in all its severity and the Gospel in its full sweetness, but blends the evangelical into the Law and the legal into the Gospel. |
Tweet: 06 Not rightly distinguishing #LawAndGospel: not preaching Law in all severity & Gospel in full sweetness, but blending them w/ each other
Walther’s Theses on Law and Gospel – Page 8 > https://www.alpb.org/Forum/index.php?msg=346027
Thesis VII
| Walther 1901: | Gottes Wort wird drittens nicht recht getheilt, wenn man erst das Evangelium und dann das Gesetz predigt, erst die Heiligung und dann die Rechtfertigung, erst den Glauben und dann die Busse, erst die guten Werke und dann die Gnade. |
| Dau 1928: | In the third place, the Word of God is not rightly divided when the Gospel is preached first and then the Law; sanctification first and then justification; faith first and then repentance; good works first and then grace. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you first preach the Gospel and then the Law, or first sanctification and then justification, or first faith and then repentance, or first good works and then grace. |
| Schmidt 2014: | Third, God’s Word is not rightly divided when one preaches first the Gospel and then the Law, first sanctification and then justification, first faith and then repentance, first good works and then grace. |
Tweet: 07 Not rightly distinguishing #LawAndGospel: preaching Gospel b4 Law, sanctification b4 justification, faith b4 repentance, works b4 grace
Thesis VIII
| Walther 1901: | Gottes Wort wird viertens nicht recht getheilt, wenn man das Gesetz den schon ueber ihre Suenden Erschrockenen oder das Evangelium den in Suenden Sicheren verkuendigt. |
| Dau 1928: | In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins, or the Gospel to those who live securely in their sins. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you preach the Law to those who are already in terror on account of their sins or the Gospel to those who are living securely in their sins. |
| Schmidt 2014: | Fourth, God’s Word is not rightly divided when one proclaims the Law to those who are already terrified over their sins, or the Gospel to those who are safe in sins. |
Tweet: 08 Not rightly distinguishing #LawAndGospel: preaching Law to those already terrified over sins, or Gospel to those safe in sins
Walther’s Theses on Law and Gospel – Page 13 > https://www.alpb.org/Forum/index.php?msg=346277
Thesis IX
| Walther 1901: | Gottes Wort wird fuenftens nicht recht getheilt, wenn man die vom Gesetz getroffenen und erschreckten Suender, anstatt sie auf Wort und Sacrament zu weisen, anweist, durch Beten und Kaempfen sich den Gnadenstand zu erringen, naemlich so lange zu beten und zu kaempfen, bis sie fuehlen, dass sie Gott begnadigt habe. |
| Dau 1928: | 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 thy are told to keep on praying and struggling until they feel that God has received them into grace. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you point sinners who have been struck down and terrified by the Law toward their own prayers and struggles with God and tell them that they have to work their way into a state of grace. That is, do not tell them to keep on praying and struggling until they would feel that God has received them into grace. Rather, point them toward the Word and the Sacraments. |
| Schmidt 2014: | Fifth, God’s Word is not rightly divided when one, rather than pointing sinners who have been struck and frightened by the Law to Word and Sacrament, instructs them to attain the state of grace through prayers and struggles; that is, to pray and to struggle until such time as they feel that God has pardoned them. |
Tweet: 09 Not rightly distinguishing #LawAndGospel: instructing frightened sinners to pray & struggle for grace, not pointing to Word & Sacrament
Thesis X
| Walther 1901: | Gottes Wort wird sechstens nicht recht getheilt, wenn man vom Glauben entweder so predigt, als ob das todte Fuerwahrhalten selbst trotz Todsuenden vor Gott gerecht und selig mache, oder also, als ob der Glaube um der Liebe und Erneuerung willen, die er wirkt, rechtfertige und selig mache. |
| Dau 1928: | In the sixth place, the Word of God is not rightly divided when the preacher describes faith in a manner as if the mere inert acceptance of truths, even while a person is living in mortal sins, renders that person righteous in the sight of God and saves him; or as if faith makes a person righteous and saves him for the reason that it produces in him love and reformation of his mode of living. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you preach that “dead” faith can justify and save in the sight of God–while that believer is still living in mortal sins. In the same way, do not preach that faith justifies and saves those unrepentant people because of the love and renewal it produces in them. |
| Schmidt 2014: | Sixth, God’s Word is not rightly divided when one preaches about faith either as if dead assent to truth makes oneself righteous before God and saves, despite mortal sins; or as if faith justifies and saves for the sake of the love and renewal that it effects. |
Tweet: 10 Not rightly distinguishing #LawAndGospel: saying that dead assent saves despite mortal sins or faith saves b/c of love/renewal it effects
Walther’s Theses on Law and Gospel – Page 15 > https://www.alpb.org/Forum/index.php?msg=346515
Thesis XI
| Walther 1901: | Gottes Wort wird siebentens nicht recht getheilt, wenn man nur diejenigen mit dem Evangelium troesten will, welche durch das Gesetz Reue haben nicht aus Furcht vor Gottes Zorn und Strafe, sondern aus Liebe zu Gott. |
| Dau 1928: | In the seventh place, the Word of God is not rightly divided when there is a disposition to offer the comfort of the Gospel only to those who have been made contrite by the Law, not from fear of the wrath and punishment of God, but from love of God. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you only want to comfort those with the Gospel who are contrite because they love God. You also need to comfort people with the Gospel who are contrite because they fear His wrath and punishment. |
| Schmidt 2014: | Seventh, God’s Word is not rightly divided when one wants to comfort with the Gospel only those who have contrition through the Law, not out of fear of God’s wrath and punishment, but out of love toward God. |
Tweet: 11 Not rightly distinguishing #LawAndGospel: only comforting w/ Gospel those contrite out of love for God, not fear of His wrath/punishment
Thesis XII
| Walther 1901: | Das Wort Gottes wird achtens nicht recht getheilt, wenn man also lehrt, als ob die Reue neben dem Glauben eine Ursache der Suendenvergebung sei. |
| Dau 1928: | In the eighth place, the Word of God is not rightly divided when the preacher represents contrition alongside of faith as a cause of the forgiveness of sin. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of the God if you teach that the reason our sins are forgiven is because we both believe and are contrite. |
| Schmidt 2014: | Eighth, the Word of God is not rightly divided when one teaches as if contrition, beside faith, is a cause of the forgiveness of sins. |
Tweet: 12 Not rightly distinguishing #LawAndGospel: teaching as if contrition, beside faith, is a cause of the forgiveness of sins
Walther’s Theses on Law and Gospel – Page 16 > https://www.alpb.org/Forum/index.php?msg=346716
Thesis XIII
| Walther 1901: | Gottes Wort wirt neuntens nicht recht getheilt, wenn man den Glauben so fordert, als koenne der Mensch sich denselben selbst geben oder doch dazu mitwirken, anstatt denselben durch Vorlegung der evangelischen Verheissungen selbst in das Herz hineinzuperdigen zu suchen. |
| Dau 1928: | In the ninth place, the Word of God is not rightly divided when one makes an appeal to believe in a manner as if a person could make himself believe or at least help towards that end, instead of preaching faith into a person’s heart by laying the Gospel promises before him. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you explain faith by demanding that people are able to make themselves believe, or at least collaborate toward that end. Rather, preach faith into people’s hearts by laying the Gospel promises before them. |
| Schmidt 2014: | Ninth, God’s Word is not rightly divided when one demands that faith is such that people are able to give it to themselves or at least collaborate toward it, rather than seeking to preach it into the heart through presentation of the evangelical promises. |
Tweet: 13 Not rightly distinguishing #LawAndGospel: demanding that people can give themselves faith or collaborate, not preaching faith into hearts
Thesis XIV
| Walther 1901: | Gottes Wort wird zehntens nicht recht getheilt, wenn man den Glauben fordert als eine Bedingung der Rechtfertigung und Seligkeit, als ob der Mensch nicht allein durch, sondern auch wegen des Glaubens, um des Glaubens willen und in Ansehung des Glaubens vor Gott gerecht und selig werde. |
| Dau 1928: | In the tenth place, the Word of God is not rightly divided when faith is required as a condition of justification and salvation, as if a person were righteous in the sight of God and saved, not only by faith, but also on account of his faith, for the sake of his faith, and in view of his faith. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you demand that faith is a condition for justification and salvation. It would be wrong to preach that people are righteous before God and are saved not only by their faith, but also on account of their faith, for the sake of their faith, or in view of their faith. |
| Schmidt 2014: | Tenth, God’s Word is not rightly divided when one demands faith as a condition of justification and salvation, as if people are made righteous and saved not only through, but also on account of faith, for the sake of faith, and in consideration of faith. |
Tweet: 14 Not rightly distinguishing #LawAndGospel: saying people saved not only thru, but also on account of/for sake of/in consideration of faith
The original German in the second clause of Thesis XIV says “nicht allein durch,” which I would normally expect to be translated as “not only through [faith],” rather than “not only by [their] faith” as both Dau and Schaum have rendered it. This would be more consistent with Ephesians 2:8, “For by grace you have been saved through faith.” I know that the traditional Lutheran formulation is “justification by faith,” but I have usually tried to be consistent about saying that salvation is by grace through faith in Christ. Does it matter much?
Walther’s Theses on Law and Gospel – Page 16 > https://www.alpb.org/Forum/index.php?msg=347143
Thesis XV
| Walther 1901: | Gottes Wort wird elftens nicht recht getheilt, wenn man das Evangelium zu einer Busspredigt macht. |
| Dau 1928: | In the eleventh place, the Word of God is not rightly divided when the Gospel is turned into a preaching of repentance. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you turn the Gospel into a preaching of repentance. |
| Schmidt 2014: | Eleventh, God’s Word is not rightly divided when one turns the Gospel into a preaching of repentance. |
Tweet: 15 Not rightly distinguishing #LawAndGospel: turning Gospel into preaching of repentance
Thesis XVI
| Walther 1901: | Gottes Wort wird zwoelftens nicht recht getheilt, wenn man so predigt, als ob schon die Ablegung gewisser Laster und die Ausuebung gewisser Werke und Tugenden eine wahre Bekehrung sei. |
| Dau 1928: | In twelfth place, the Word of God is not rightly divided when the preacher tries to make people believe that they are truly converted as soon as they have become rid of certain vices and engage in certain works of piety and virtuous practices. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you claim that people are truly converted when they get rid of certain vices and, instead, engage in certain works of piety and virtuous practices. |
| Schmidt 2014: | Twelfth, God’s Word is not rightly divided when one preaches as if the discarding of certain vices and the exercise of certain works and virtues is already a true conversion. |
Tweet: 16 Not rightly distinguishing #LawAndGospel: saying that discarding certain vices & exercising certain works & virtues is true conversion
Walther’s Theses on Law and Gospel – Page 16 > https://www.alpb.org/Forum/index.php?msg=347327
Thesis XVII
| Walther 1901: | Gottes Wort wird dreizehntens nicht recht getheilt, wenn man die Glaeubigen so beschreibt, wie sie nicht alle und nicht immer sind, sowohl was Staerke des Glaubens, als was das Gefuehl und die Fruchtbarkeit desselben betrifft. |
| Dau 1928: | In the thirteenth place, the Word of God is not rightly divided when a description is given of faith, both as regards its strength and the consciousness and productiveness of it, that does not fit all believers at all times. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you describe believers in a way that is not always realistic, both with regard to the strength of their faith and to the feeling and fruitfulness of their faith. |
| Schmidt 2014: | Thirteenth, God’s Word is not rightly divided when one describes believers as they not all and not always are, both as to strength of faith and as to the feeling and the fruitfulness of it. |
Tweet: 17 Not rightly distinguishing #LawAndGospel: describing believers as not all & not always are as to strength & feeling/fruitfulness of faith
Thesis XVIII
| Walther 1901: | Gottes Wort wird vierzehntens nicht recht getheilt, wenn man das allgemeine Verderben der Menschen so beschreibt, als ob auch die wahrhaft Glaeubigen in herrschenden und muthwilligen Suenden lebten. |
| Dau 1928: | In the fourteenth place, the Word of God is not rightly divided when the universal corruption of mankind is described in such a manner as to create the impression that even true believers are still under the spell of ruling sins and are sinning purposely. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you describe the universal corruption of mankind so as to create the impression that even true believers are still under the spell of ruling sins and sin deliberately. |
| Schmidt 2014: | Fourteenth, God’s Word is not rightly divided when one describes the general depravity of people as if even true believers live in ruling and wanton sins. |
Tweet: 18 Not rightly distinguishing #LawAndGospel: describing general depravity of people as if even true believers live in ruling & wanton sins
Thesis XIX
| Walther 1901: | Das Wort Gottes wird fuenfzehntens nicht recht getheilt, wenn man so predigt, als ob gewisse Suenden schon an sich nicht verdammlich, sondern an sich laesslich seien. |
| Dau 1928: | In the fifteenth place, the Word of God is not rightly divided when the preacher speaks of certain sins as if there were not of a damnable, but of a venial nature. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you preach about certain sins as if they were not damnable but only venial. |
| Schmidt 2014: | Fifteenth, the Word of God is not rightly divided when one preaches as if certain sins are not intrinsically damnable, but in themselves venial. |
Tweet: 19 Not rightly distinguishing #LawAndGospel: preaching as if certain sins are not intrinsically damnable, but in themselves venial
https://www.alpb.org/Forum/index.php?msg=347330:
Reading Theses XVIII and XIX in the original German, and then going through the process of translating them myself, clarified some of the earlier discussions here. In Thesis XVIII, what Dau rendered “are sinning purposely” and Schaum had as “sin deliberately” is actually “live in wanton sins.” I think that there is a significant difference between doing something purposely or intentionally, and doing it wantonly. Dau and Schaum both made Thesis XIX sound (to me, at least) as if there are “certain sins” that are damnable, while others are venial, and it is not rightly distinguishing Law and Gospel to get them mixed up. What Walther was actually saying is that all sins are intrinsically damnable; what makes a sin venial is not anything about the sin, but rather something about the sinner–namely, whether there is repentance.
Walther’s Theses on Law and Gospel – Page 16 > https://www.alpb.org/Forum/index.php?msg=347544
Thesis XX
| Walther 1901: | Das Wort Gottes wird sechzehntens nicht recht getheilt, wenn man die Seligkeit an die Gemeinschaft mit der sichtbaren rechtglaeubigen Kirche bindet und jedem in irgend einem Glaubensartikel Irrenden die Seligkeit abspricht. |
| Dau 1928: | In the sixteenth place, the Word of God is not rightly divided when a person’s salvation is made to depend on his association with the visible orthodox Church and when salvation is denied to every person who errs in any article of faith. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if a person’s salvation is made to depend on his association with the visible orthodox church and if you claim that salvation is denied to every person erring in any article of faith. |
| Schmidt 2014: | Sixteenth, the Word of God is not rightly divided when one ties salvation to communion with the visible orthodox church, and denies salvation to those who err in any article of faith. |
Tweet: 20 Not rightly distinguishing #LawAndGospel: tying salvation to communion w/ visible orthodox church & denying it if erring in any doctrine
Thesis XXI
| Walther 1901: | Das Wort Gottes wird siebzehntens nicht recht getheilt, wenn man lehrt, dass die Sacramente ex opere operato heilskraeftig wirken. |
| Dau 1928: | In the seventeenth place, the Word of God is not rightly divided when men are taught that the Sacraments produce salutary effects ex opere operato, that is, by the mere outward performance of a sacramental act. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you teach that the Sacraments save ex opere operato; that is, merely by their outward performance. |
| Schmidt 2014: | Seventeenth, the Word of God is not rightly divided when one teaches that the Sacraments have salutary effects by the outward act. |
Tweet: 21 Not rightly distinguishing #LawAndGospel: teaching that Sacraments have salutary effect by the outward act (“ex opere operato”)
Thesis XXII
| Walther 1901: | Das Wort Gottes wird achtzehntens nicht recht getheilt, wenn man zwischen Erweckung und Bekehrung einen falschen Unterschied macht, und nicht glauben koennen mit nicht glauben duerfen verwechselt. |
| Dau 1928: | In the eighteenth place, the Word of God is not rightly divided when a false distinction is made between a person’s being awakened and his being converted; moreover, when a person’s inability to believe is mistaken for his not being permitted to believe. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if a false distinction is made between a person’s being awakened and being converted; moreover, when a person’s inability to believe is mistaken for not being permitted to believe. |
| Schmidt 2014: | Eighteenth, the Word of God is not rightly divided when one makes a false distinction between awakening and conversion, and confuses not being able to believe with not being allowed to believe. |
Tweet: 22 Not rightly distinguishing #LawAndGospel: falsely distinguishing awakening vs. conversion & confusing unable to believe w/ not allowed
Walther’s Theses on Law and Gospel – Page 16 > https://www.alpb.org/Forum/index.php?msg=347666
Thesis XXIII
| Walther 1901: | Das Wort Gottes wird neunzehntens nicht recht getheilt, wenn man die Unwiedergebornen durch die Forderungen oder Drohungen oder Verheissungen den Gesetzes zur Ablegung der Suenden und zu guten Werken zu bewegen, und also fromm zu machen, die Wiedergebornen aber, anstatt sie evangelisch zu ermahnen, durch gesetzliches Gebieten zum Guten zu noethigen sucht. |
| Dau 1928: | In the nineteenth place, the Word of God is not rightly divided when an attempt is made by means of the demands or the threats or the promises of the Law to induce the unregenerate to put away their sins and engage in good works and thus become godly; on the other hand, when an endeavor is made, by means of the commands of the Law rather than by the admonitions of the Gospel, to urge the regenerate to do good. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you use the demands, threats, or promises of the Law to try and force the unregenerate to put away their sins and engage in good works and thus become godly; and then, on the other hand, if you use the commands of the Law—rather than the admonitions of the Gospel—to urge the regenerate to do good. |
| Schmidt 2014: | Nineteenth, the Word of God is not rightly divided when one seeks to move the unregenerate through the demands, threats, or promises of the Law to the discarding of sins and to good works, and thus to make them pious; but seeks to coerce the regenerate into the good through legal commands, rather than exhorting them in an evangelical way. |
Tweet: 23 Not rightly distinguishing #LawAndGospel: using Law to move unregenerate to discard sins & be pious, or to coerce regenerate into good
Thesis XXIV
| Walther 1901: | Das Wort Gottes wird zwanzigstens nicht recht getheilt, wenn man die unvergebliche Suende in den Heiligen Geist so beschreibt, als ob dieselbe wegen ihrer Groesse unvergeblich sei. |
| Dau 1928: | In the twentieth place, the Word of God is not rightly divided when the unforgiven sin against the Holy Ghost is described in a manner as if it could not be forgiven because of its magnitude. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you claim the unforgivable sin against the Holy Spirit cannot be forgiven because of its magnitude. |
| Schmidt 2014: | Twentieth, the Word of God is not rightly divided when one describes the unforgivable sin against the Holy Spirit as if it is unforgivable on account of its magnitude. |
Tweet: 24 Not rightly distinguishing #LawAndGospel: describing unforgivable sin against Holy Spirit as if unforgivable on account of its magnitude
Thesis XXV
| Walther 1901: | Das Wort Gottes wird einundzwanzigstens nicht recht getheilt, wenn man in seiner Lehre nicht das Evangelium im Allgemeinen vorherrschen laesst. |
| Dau 1928: | In the twenty-first place, the Word of God is not rightly divided when the person teaching it does not allow the Gospel to have a general predominance in his teaching. |
| Schaum 2010: | You are not rightly distinguishing Law and Gospel in the Word of God if you do not allow the Gospel to predominate in your teaching. |
| Schmidt 2014: | Twenty-first, the Word of God is not rightly divided when one does not let the Gospel generally predominate in one’s teaching. |
Tweet: 25 Not rightly distinguishing #LawAndGospel: not letting Gospel generally predominate in one’s teaching
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