Article up at Ref21: ‘A Missing Question in the Westminster Catechisms?’
Read the article at ref21. Here is an excerpt:
Westminster Shorter Catechism 85 asks, “What doth God require of us that we may escape his wrath and curse due to us for sin?” This is a hugely important question! The answer comes in three parts: 1) Faith in Jesus Christ. 2) Repentance unto life. 3) An answer that may make any self-respecting, sola gratia & sola fide holding Protestant spit out their coffee: The diligent use of all the outward means whereby Christ communicates to us the benefits of redemption.
There are things and our use of things that God requires for us to escape his wrath and curse. These things and our use of them is how Jesus gives us the benefits of redemption. In other words, this is how Jesus gives us salvation… This allows us to ask our question, “How is prayer made effectual for salvation…”
Why A Weekly Confession of Sin
Modified, from my sent folder in answer to the question “What are your best theological arguments for a weekly confession of sin?”
Pray without ceasing.
And anyone who is opposed to weekly confessing their sins probably needs to be confessing their sins more than that.
I’m assuming that you’re talking about during the Sunday worship service and corporately reciting a prayer together. If that’s the case, I would be unwilling to make the argument that the practice is necessary. However, confessing sin in the worship service is required by scripture.
1. Prayer is required in public worship (cf. WCF 21.3-4). A lot of the argument is going to hang on liturgical hermeneutics. Is prayer as described in the Bible, the New Testament especially, a private or a corporate affair? The Reformed tradition (history is theology) has said that prayer is part of worship and is corporate, not only private. “Our Father…” So when we see prayer prescribed in the New Testament, especially the epistles, it is aimed at the church gathered…
Tolerable Discretion in Prayer Length
“The posture of standing [in the public prayer of the church] has been objected to by some…as fatiguing to the feeble and inform. But if the officiating minister be tolerably discreet in the length of his prayers, this objection can have little or no force to those who are in ordinary health. It will, surely, rather be a relief than otherwise to stand up ten, or at most, twelve minutes when the sitting posture is to be maintained during almost the entire remainder of the time allotted to the public services.”
-Samuel Miller, Thoughts on Public Prayer (page 127).
Sometimes I wonder if I pray too long in church (and sometimes my congregants tell me I do) but by Miller’s standards I have been excessively discreet.
On Praying for Arms to Regrow
Prayer by its nature acknowledges the supernatural dimension of creation. There is a God who transcends and upholds the universe, yet is also so immanent as to hear the cries of creation. Prayer presupposes that the transcendent God is not only capable of controlling and altering the mechanics of the universe, but actually does providentially intervene in response to prayer. This is why God’s people can, in confidence, petition him to heal those who are sick. We understand that even if the normal means of healing are ineffective, he can still act and provide restoration to the broken.
But we do not pray for severed arms to regrow. Why not? At first glance this case seems similar to other medical conditions, like terminal cancer: there is an aspect of creation, someone’s body, that is broken and in need of healing, and the available medical resources are inadequate to repair the damage. God can intervene and heal, right? But we don’t pray for the regeneration of a lost limb, and tend to scoff at those who do as acting in futility. It is here that atheists reject prayer as a foolish superstition. It cannot seem to follow its own rules when it matters most and falls into special pleading…
