FAQ's

Doctrinal Issues

Frequently Asked Questions

To assist our readers, the FAQs under this heading have been grouped by topic:

Baptism	The Lord's Supper
Forgiveness	Salvation
Heaven and Hell	The Creeds
The Bible	Prayer
Church and Ministry

Baptism

I have been doing a lot of searching of the Scriptures and was looking at baptism. I could find no one baptized in the name of the "Father, Son, and of the Holy Spirit," just people baptized in Jesus' name (Acts 10:48; Acts 19:5). Could you let me know why Lutherans baptize in the name of the "Father, Son and Holy Spirit"?
The LCMS uses the "sprinkle" method of baptism, if you will. The people of the Bible, including Jesus, were baptized using the immersion method. Why doesn't our church follow the way Jesus was baptized by John?
My stepdaughter wants to join a Church of God church which requires her to be baptized by immersion although she was baptized in a Lutheran church as an infant. Believing that there is one baptism for the forgiveness of sins, the question has arisen whether or not one can be baptized more than once. If so, why then do we not get re-baptized in the same manner that we take communion? Or is there a doctrinal/biblical prohibition against being re-baptized? I have searched your FAQ pages on the topic of infant baptism. Your pages state that faith is created in infants at baptism by the power of the Holy Spirit.
Are infants aware of their baptism?
What is the Greek word for "baptized" in Mark 16:15-16? What does the word mean?
Can you please clarify the Lutherans' view of baptism and what is its purpose? Does the child become a Christian when baptized?
You teach, as did Martin Luther, that man is justified by grace alone, through faith alone. Yet I also read your position on baptism and it seems to me that you also teach baptismal regeneration. You clearly state that a person (infant) comes into the blessings of grace (salvation) through their baptism. How can this be if the scripture teaches that faith is the means of apprehending salvation? I may simply be misunderstanding what you are saying in the section on baptism, I hope I am. If not, then I must insist that there would then be no difference between the LCMS and the Roman Church on its view of justification and salvation. Please help me understand where I am misunderstanding you.
What is the blessing of baptism to adults who already believe, and thus by their faith already are adopted into God's family, been regenerated, and have all the spiritual blessings they would receive by being baptized?
There are so many Lutherans I know who assume, since they were baptized as children, they can live as they like and it doesn't matter--they are saved because of baptism. Is this what we (LCMS) believe? It seems like faith must be living and real--not just a liturgical act.
Why do Lutherans baptize infants?
How does faith play a role in infant baptism? Is faith later taken care of when the child is confirmed?
I heard a pastor (not LCMS) that in order to be saved you must be "born again" and quoted several scriptural passages. What is the LCMS position? I thought baptism was good enough!
The wording ("have clothed yourselves with Christ" as found in the NIV translation of the Bible and Luther's Small Catechism, page 209) doesn't come across as the best translation. The Holy Spirit does the work, not me or anyone else. We don't clothe ourselves. Please explain or comment.

The Lord's Supper

I was taught that Lutherans do not believe that the bread and wine in the Lord's Supper are symbols. I was also taught that you do not believe that the bread and wine are "changed into the body and blood of Christ," but believe it "is" the body and blood...that it is still bread and wine, and that Christ is "in, with and under" the bread and wine. Can you show me in Luther's writings and in Scripture why this is true?
A discussion has arisen as to which is preferable for use at communion--red or white wine. I realize that the Bible does not speak to this issue. Would it be possible to give me the rationale for the use of either? Or, is it simply a matter of personal preference?
I believe in the Real Presence of Christ in the Eucharist, but I am have some trouble reconciling it with the Old Testament prohibition against eating blood. Didn't the Jerusalem Council in A.D. 50 send out a pastoral letter informing Christians to abstain from eating blood? I have also been accused by fellow Christians as committing cannibalism in the heart and sacrificing Jesus over again.
What does the Missouri Synod teach regarding the sacrament of communion and who can partake in this sacrament?
My Lutheran (not LCMS) Bible study leader said that the purpose of communion is to remember Jesus. This startled and confused me. I grew up and was confirmed in the LCMS. Communion, as far as I am aware, is a means of grace. A sacrament instituted by Christ so that we may see and participate in this forgiveness. The only part that throws me off theologically, is the words of institution where we say "this do in remembrance of me." Perhaps you can shed some light on my confusion.
I have heard the expression that a person could take communion to their damnation. Could you explain? Is there scripture for backing this statement?

Forgiveness

Can a person be forgiven of a sin that they are still committing? For example, if a person is doing drugs? Let's say the person confesses their sin to God, but then continues to commit the sin again. They want to stop doing the drugs, but for whatever reason they continue with the drugs and continue asking for forgiveness. I guess the question is really this: My understanding is that a person is forgiven based on what they believe (not on what they 'do'). If a person is sorry for their sin and confesses their sin, but does not 'omit' the sin from their lives, are they truly forgiven?
I believe that Christ took the punishment for our sins. We confess and are forgiven, but we are not punished because Christ paid the ultimate price. I believe we are not under the law but under the gospel of Christ. My husband, however, believes that we confess, are forgiven, but are still punished. He says we are still under the law as well as the gospel. For example, if I am envious of someone's possessions, I can confess and God will forgive, but He will still exact some punishment, keeping me financially strapped so I cannot have that possession which caused the envy in the first place.
I don't really understand repentance. Is it being sorry for your sins and confessing them to God or does it mean to stop committing a certain sin? Like if you are stealing, does repentance mean to stop stealing, because that would mean we can stop sinning and we know we can never stop sinning. I have sins that I commit over and over again, not like I did before I was saved, but I still commit them. So if I don't stop committing those sins (repentance), does that mean that I am going to hell? And also, when the Bible talks about how worldly sorrow brings death but godly sorrow brings repentance and life, how do I know which one I have?
Why do bad things happen to good people? Does God cause bad things or does he just let them happen? Does he punish or discipline? And what could be the purpose--such as when you lose your Mom at the age of 11 and she suffered so with cancer?
In our church's confession, the congregation states that we deserve eternal damnation and hell, or something close to that. These words sound harsh and don't feel like they are legitimately connected to God. I just don't think that God thinks that we deserve eternal damnation and hell. Will you please explain this part of the confession and also provide information on the Biblical basis for it?
We understand that by His suffering and death as the substitute for all people of all time, Jesus purchased and won forgiveness of sins and eternal life for them. My question is this: Why are we still asking God to forgive our sins? It seems to me that it's a part of the liturgy in almost all worship services, it's taught in our schools, and modeled by our pastors in their teaching and prayers. The implication to me is that I am not really forgiven. I must keep asking and pleading to "keep the slate clean." Any kind of rational thought or logic tells me that I am either forgiven or I am not. The sins that accumulate between the times that I ask for forgiveness would certainly separate me from God and send me to hell if I were to die with them unforgiven.
How does a person know if he or she has sinned against the Holy Spirit? Could a person commit this sin and not know about it? Is concern about this sin evidence that one has not committed it?
Will God forgive me of my sins if I haven't forgiven others?
What does the Missouri Synod believe about confession of sin? Should it be made to God directly or through a person, such as a minister?
Why is Confession\Absolution not considered a Sacrament in the Missouri Synod?
My son asked me why Jesus had to suffer for our sins. Why couldn't God excuse our sins just by our belief in Christ without Jesus suffering such a horrible death?

Salvation

I have a severely disabled child. Mentally she is no more than 12 months and she is unlikely to progress. Since the Bible says that only those who reject the Lord will be lost then what of those who cannot know grace personally due to severe mental handicap? Can we know for a certainty that they have saving grace from God? Surely they must ALL be saved because they do not reject the Lord and only those who reject the Lord will be lost.
I have a question for you. I just read your FAQ about "when you were saved." I liked your answer and the emphasis on the fact that God is the important person in the saving, not us by our own decision. However, how would you answer the argument that we are changing one human action for another? We are not "saving ourselves" by choosing to ask Jesus into our heart; however are we "saving ourselves" by choosing to baptize? Or is it different because our parents are choosing on our behalf?
I recently was asked when I was "saved." Growing up in the LCMS I was baptized as an infant. I came to faith throughout my childhood and I continue to grow in faith everyday. I could not pinpoint one specific day I was "saved" or a specific time I asked Christ to come into my life. I know he lives in my heart. This person told me that it was a shame I didn't know an exact date I was saved. I want to know how Lutherans feel about the expressions: "The day I was saved," "When I got saved," and "I accepted Christ into my life."
What place do feelings have in guiding our Christian faith? I know that our salvation is dependent on Christ alone, and not on how we feel, but it seems that God often uses feelings to help guide us. What is the Synod's view on this?
I like to think that there is a little good in everyone. My wife, however, says that everyone is completely bad until they believe and even then they need to confess each day to have any good in them, since only God is good and He does not exist where there is bad. This idea seems very negative to me. I thought that I was taught (I was Catholic) that there is some good in everyone. I'm sure that I have some bad in me, but I believe God is living in me and that I always have good in me. I also take it a little further and think that God poured out His spirit to everyone.
Listening to a sermon on Sunday, the pastor was telling us that we should lead good lives and try not to sin. But we do know that God is all forgiving and that he died for all of our sins. To me, this sounds like double talk. On one hand we are not to sin, but on the other hand, we don't have to worry as long as we believe in our Lord Jesus Christ--everything will be okay. I don't think our Lord came down and taught for three years on how to be holy and lead good lives and then die on the cross so that we can do what we want. Don't we have to ask for forgiveness, be truly sorry and really try to amend our life's in order to be saved?
Recently a poll stated that some high percentage (54 percent) of Lutherans felt a person could be saved by being "good." This brought a question to mind: It seems that other "Christian" denominations, and yes, even some Lutherans, feel that they believe in Jesus Christ as their Savior; but at the same time, they somehow feel that one must DO good things, be good, try your best, etc., in addition to that faith in Christ that they profess they have. In other words, they do not trust in Christ alone for salvation, but in Christ plus works. My question is this: Will those who have this erroneous belief--perhaps from inadequate study of the Word or because they are confused for some reason or their denomination has this type of theology, whatever--would one consider that these people may be saved?
If I believe someone to be a believing Christian, can I ever criticize him for failing to do good works? Given that he is saved by faith, does God see to it that he will do good works and if so, does God fix the number and character of these works? Can a person with faith feel assured that he is doing enough good works, and that God is indifferent to further ones? Can a person who is not saved do good works? Is God indifferent to them? Or is He glad when an agnostic performs an act of Christ-like mercy? If a Christian knows that he is saved by knowing that he has faith, should he bother with the question whether he is practicing Christ's teachings, given that faith alone is sufficient for salvation? Or should he bother with it only because a large enough absence of good works would suggest his faith might be too weak for salvation?
I've noticed that the Lutheran Church says that we need to "believe (through faith) in Jesus" to be saved. I've always been told that "believing" is not enough, for even the demons "believe" in Jesus and shudder at His name - - this does not mean the demons are saved. We must "accept" Him as our Savior and ask Him into our life - - hence, the Baptist Sinner's Prayer. Could you please comment on this for me?
On what should we base our assurance of salvation? I know the Word and the promises of the Gospel are our rock, but how do we distinguish between real faith and mere intellectual assent? I ask this because many evangelicals make me nervous when they say that if one has doubts about one's salvation, one is probably not saved, because the Holy Spirit is supposed to provide inner assurance. (I guess this ties in to the whole Pietist problem.) But in the face of emotional ups and downs, moral failings, intellectual doubts, and confusion over doctrine, how can one know if one truly has faith in Christ?
I understand that God chose those for salvation before the very foundation of the world. The Bible does not say that there are those who are chosen and that there are those who are not. So, does that mean then that God chose everyone to be saved before the foundation of the world and therefore it is man's choice whether he will accept God's saving grace or not? However, one cannot come into God's grace by himself, but by the Holy Spirit "leading" him unto salvation. Is that the correct interpretation? I am confused by the fact that we were chosen by God before the foundation of the world, yet the very action of choosing can mean that there were those who were not chosen. I know that God wishes everyone to be saved. Can you help me?
In the Bible, Mark 16:16 states: "Whoever believes and is baptized, will be saved; whoever does not believe and is baptized, will be condemned." Even though it says flat out, "Whoever believes...will be saved," along with other verses which support the simple fact that "...by faith you are saved by grace...," why is it that other doctrinal views are thrown in to be the "true interpretation" of the Holy Scripture? For example, Holy Communion, which separates us from other Christian denominations.) Why can't we simply have the common fundamental idea that whoever believes by faith that Christ is their Savior and they are saved, instead of being so segregated from other Christian denominations that profess the same thing concerning our salvation? In other words, why are our petty differences that shouldn't matter to the guarantee to salvation separate us?
Is it accurate to say that Lutherans believe that we are first given the ability to believe in Christ as Lord and Savior through the Holy Spirit and then it is our choice and responsibility to choose to believe in Christ, or am I off here?
I have heard people making a distinction between a theology of glory and the theology of the cross. What is the distinction being made?
Can you lose your salvation and if you can, what do you need to do to regain it again?
One of your FAQ answers states that it is possible for one to lose his salvation. However, in your Theses on Justification (1983) on this website it says plainly that believers have eternal assurance (paragraph 58). Which is it?
Near the end of the Athanasian Creed, it says "that if you do good" you will be saved. How does this relate to being saved by grace?
Would you explain the LCMS position on "predestined" in Romans 8 and Ephesians 1? If one is predestined to be adopted as a redeemed child of God, then does it follow that another is predestined to not be adopted and therefore damned?
Recently an individual stated that if a believer dies with unconfessed known sin he or she loses salvation and spends eternity in hell. What is the LCMS position regarding this matter?
What does the LCMS believe regarding man's freedom of will?

Heaven and Hell

Can you sin in heaven? My first thought is that one cannot. But then I wonder if God takes away our free will when we get to heaven? I can't imagine why we would want to sin in heaven--we'll be perfect and the place we are will be perfect. But then I think of Adam and Eve before the fall--they were perfect, made in God's image, and they lived in a perfect place. Yet they had free will and sinned.
Will I have my personality when I get to heaven? Will I like everyone in heaven, given all the personalities? Will I have a body?
What is meant by the Jews being God's chosen people? What is their eternal future? Does a Jew who dies without Christ as their Savior spend eternity in hell? Should we, as Christians, pray for their conversion?
Does The Lutheran Church--Missouri Synod believe in the rapture?
In our Bible study today we discussed if there are degrees or levels in heaven and hell. It was also suggested that hell is not eternal. Are there scriptural references to support these points?
I recently attended a Bible study in which we discussed the fate of those who never had the chance to hear about God. What happens to such people?
What about infants who die before being baptized?
What does the Bible teach about the resurrection from the death (both Christ's and ours)? Is it just a "spiritual" resurrection or is it a physical resurrection?
Recently both my sister and father have died (separately). While I truly believe that Jesus died for our sins, those who accept Him as their personal Savior, I have been troubled as to where my sister and father are now. Are they asleep until the end of the world? Are their bodies asleep, but their souls with God? Or, are they in Heaven with God now?

The Creeds

What is the position of The Lutheran Church--Missouri Synod on the insertion of the Filioque (and the Son) in the Nicene Creed?
What is the meaning of "Very God of Very God" in the Nicene Creed?
Was Christ the true son of Mary or only implanted as a whole by the Holy Spirit? There seems to be some different views on this--one view that Mary carried Jesus in her womb and gave birth to Him but He was not her biological son. The other that while the Holy Spirit conceived the Christ child, the virgin Mary's egg was used thus giving the God-Man His humanity without sin.
Why is God, the Holy Spirit, viewed as a person and not as a Spirit?
How does the Church arrive at a Friday crucifixion if our Lord plainly said he would descend for three days and three nights? Assuming that Jesus arose on the first day (sometime after the Sabbath but before dawn) and counting backwards I count a Wednesday crucifixion.
One line in the Apostles' Creed says, "On the third day He rose again." Grammatically speaking, for Jesus to have "rose AGAIN" implies that there was a previous rising from the dead for him --- which the Scriptures do not indicate, nor do we teach. Would you please explain for me why the Creed says, "He rose AGAIN"? It would seem that to say, "He rose from the dead . . ." or "He rose" would be more correct.
Could you tell me what exactly "confessional" means to the LCMS?
Tell me about the three creeds of the Lutheran Church, including their history.
Why does the Missouri Synod believe the three persons of the Trinity are "co-equal and co-eternal, one God"?
In the Nicene Creed we confess the Holy Spirit proceeds from the Father and the Son. Could you explain what this statement means?
In the Apostle's Creed, it says, Christ was "...crucified, died and was buried. He descended into hell. The third day he rose again...." But in Luke, Jesus says to the thief next to him: "Surely today you will be with me in paradise." My question is, where in the Bible does it ever talk about Jesus descending into hell?
I have been a Missouri Synod Lutheran for many years, but never really understood a statement in the Apostles' Creed where it says that Jesus descended into hell. Could you explain this more fully to me? Did Jesus have to be tormented in hell as part of the payment for our sins or was the finished work of Christ completed on the cross through his death and shed blood for the full payment for our sins?

The Bible

I was raised in the Lutheran church, believing that the Bible stories we learned were literally true. Since our transfer to Louisiana, I had been attending a Methodist church because there is no Lutheran church in this area. A lay leader has been telling us that the story of Jonah is a fictional story, and not true. What does the Lutheran church teach is respect to this and other stories in the Old Testament?
My wife and I recently attended and LCMS church in our area, and we really enjoyed the sermon we hear. I've been trying to think through some of the answers to the questions on your web site to try to get a better understanding of LCMS doctrine. I've also been reading a little of Luther's writings as well as looking up a few verses of Scripture. So, in light of that, I have a general question: Is it part of LCMS theology to leave conflicts unresolved between one part of Scripture and another? For example, in John 5:24, we read the following: "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment but has passed from death into life." And in Mark 16:16, we read the following: "He who believes and is baptized will be saved; but he who does not believe will be condemned." Is it part of LCMS doctrine to simply assert both verses to be true and to stop there? Also, other verse comparisons come to mind, such as Acts 2:38 and John 5:24 mentioned above.
Is the Sermon on the Mount a statement of Law or is it a statement of Gospel? The footnotes on p. 1456 of the Concordia Self-Study Bible (NIV) leaves me without an exact answer.
Does God test us as Christians? I believe that He does. I've heard it said that God allows things that will test us but does not do so directly. I believe God does not tempt us but that He does allow Satan to tempt us.
On a recent radio program, the hosts suggested that each of us would have moments like that Christ had in the garden before he was betrayed? Is this right?
Does God have a specific will for us? Or does He just want us to love him and believe that He is our Lord and Savior? Does God call us to a "job" or "task" for Him? How do I know if He wants me to be a pastor or a truck driver? People are telling me that God doesn't have a plan for me (Proverbs 16:3) and other say that the Lord will guide us along the path of life (Proverbs 19:21). Which one is right?
In a Bible study group we have been trying to see how God disciplines us today and whether it is the same as the methods He used in the Old Testament. I guess an example would be that He used plagues to discipline Pharaoh or the destruction of Sodom. Can you please offer some insight?
From what I understand, the LCMS takes Revelation and other apocalyptic literature as figurative. For example, Revelation uses a cycle of sevens throughout the books, and seven is supposed to be a symbolic number for completeness. Other denominations and simply other people in general take numbers in Revelation as literal. I don't disagree with taking it figuratively or symbolically, however you wish to state it). However, why are the "seven's" in Revelation taken figuratively but the days of the creation account are almost always taken literally? It is said in Genesis that God created the earth in six days and rested on the seventh. Why is this normally taught as being literal?
Is it true that some believe that the only true name for God is "Yahweh" and that salvation is possible only by believing in this specific name for God?
I am doing a research paper on why the LCMS believes that all sins are equal before God. Some religions make distinctions between sins, saying that some are less serious than others. What does the Bible say about this?
We've seen movies about people searching for the ark of the covenant. Is there some reference in the Bible saying that the ark no longer existed at some point? Where might this be in the scriptures, if at all, or does it say anything about it not being meant to be found?
Where in the Bible is the doctrine of sola scriptura taught? Are the verses of 2 Pet. 1:20 and 2 Pet. 3:15-16 contradictory to this doctrine?
An article I read on Revelation, Chapter 7, states that the 144,000 referred to as being saved are not Jewish converts. Some Bible studies state they are. What do you believe this number refers to?
Jesus ascended physically into heaven after his resurrection. Is Jesus still flesh-and-blood God or is he now Spirit? I ask this question because of a comment my sister, a Calvinist, made concerning the Lutheran view of the Eucharist. She states that Jesus is always with us so his presence in communion is no big deal. I believe that while Jesus as God is always with us, His physical presence during communion--in, with, and under the elements--is especially faith-building and soul-reassuring, both a time of joy and a time of deep repentance.
In John 2:4 of the Revised Standard Version of the Bible, Jesus is quoted as saying, "O woman, what have you to do with me?" Do all Christians speak in in this manner to their mothers?
I am wondering if you can help in my research concerning Matthew 27:46. I have read in other places that when translating the Aramaic into English, the verse properly reads: "My God, My God, for this purpose was I left or spared." I have believed in my own heart when studying the Scriptures that God never left His Son, Jesus Christ at any time. There are many Scriptures that state God never left Jesus Christ alone. I am still searching and would appreciate any help.
In my daily Bible reading, I read the passage that says that women should wear a head covering in church to show that they're subject to men. What is the LCMS official answer to this?
What does Jesus mean by the kingdom of God? Example: Seek ye first the kingdom of God (Matt. 6:33). Jesus often used parables to picture the kingdom of God. Did He mean heaven?
In your FAQs, you state that the LCMS sees the Bible as inerrant in all things, including history and science. But where does the Bible ever make that claim of historical and scientific inerrancy for itself? It seems that in its eagerness to defend the "Word" of God, the Synod has decided to make claims of inerrancy for documents which never make that claim for themselves.
I need some help in explaining to a Deist how we can know the Bible is God's inspired word. He claims that even if one can prove the Bible is historically and archaeologically accurate, it still doesn't prove it is God's inspired word.
What is the LCMS understanding of where different nationalities came from? Why are some people of different color, body type, etc.?
If someone believes that Jesus was Son of God, but not necessarily the ONLY Son of God (allowing for other religions to have their own Divine Messengers) would that be an acceptable concept for the faith, or would it be cause to deny membership? Also, if someone accepts Jesus as their own personal Savior yet feels its possible that people may be reborn in the flesh more than once, is that an unacceptable belief entirely opposed to Missouri Synod interpretation?
Are there female angels? I believe that the Holy Scriptures only mentions three angels, all of whom were male: Michael, Gabriel, and Raphael. It seems that pop culture has tried to portray angels as female.
When Christ was on the cross and He asked God, "Why has Thou forsaken Me?"--was that a question from Christ's human side?
I have read biblical commentators who state that many changes in the text of the Bible had occurred either through interpretation into other languages or throughout the years as it was copied over and over again. Thus the question: How do we know that the Word has not been tampered with to such a great extent as to mislead us?
Why do you refer to yourselves as Lutherans and not Christians? Did Luther die for your sins? Why do you need a Book of Concord or Luther's Small Catechism? Why isn't the Bible, the word of God, sufficient? Are you aware of the warning in Revelation to those that add to God's word?
Since Lutherans believe that authority comes from "scripture alone," and they view scripture as inerrant, would Lutherans be considered "fundamentalists?"
How can we as sinful human beings "interpret" the divinely inspired word of God--the Bible? Also, if the Bible is complete and errorless, why does it require interpretation?
Can you tell me what changed after the scriptures were written that God no longer speaks audibly to His children? We, as Lutherans, believe that the Holy Spirit spoke God's Word through men. Why did God stop speaking in that way? On the same note, why don't we see the same kind of miracles that were recorded in the time right after Christ's ascension?
Do we know where Jesus was actually crucified and buried?
What is the Lutheran church's position or teaching regarding the Apocrypha as found in Roman Catholic Bibles?
Jesus was to come from the house of David. I see references in the Bible to Joseph of that lineage; I can't find references to Mary's being of the house of David. Are they there?
How many people were created without sin? How many people are left on this earth without sin?

Prayer

What is the Lutheran view of the currently popular book The Prayer of Jabez by Bruce Wilkinson?
I would appreciate knowing our official LCMS doctrinal position on prayers for, or on behalf of, the dead, specifically those who have died (as far as we know) in the faith.
Who wrote the common table prayer used by many Lutherans, "Come, Lord Jesus ..." and where did it come from?
Lutherans basically believe that prayer is a one-way form of communication; from the believer to God, and that God speaks to us only via Word and Sacrament, as 'enlightened' by the Holy Ghost. But to what extent can a sincere believer believe that God (perhaps more specifically, The Third Person) speak to one, especially with regards to answering prayer(s)?
Can we change God's mind through prayer or are all of our actions and days of our lives predetermined? If we pray that God's will be done, where does the power of prayer come in?
Does God send punishment here on earth? Example: I recently heard a minister pray asking God to let us know what was it we were doing that caused Him to send a drought to our region....is it a "punishment" from God to have a drought? If so, would He be punishing all the people in the region for a specific sin? Do we teach that God just gets "ticked off" and sends drought, floods etc? I always thought that to be the "God of the Old Testament" but with the fulfilled promise of the new God offers forgiveness rather than punishment.

Church and Ministry

Do I need to seek out a pastor to have my sins forgiven? Is that not a power given to God? I mean that if I ask God to forgive a sin, must I seek out my pastor to have it forgiven or can my sin be forgiven through prayer?
What is the LCMS view on sainthood?
When you want to pray for a pastor, is it best to ask God to bless him? Or is it better to ask God to give him wisdom in God's will and patience to deal with the congregation? As someone in the church offices, what kind of prayer do you think would be most appropriate?
I believe strongly in justification by faith alone. However, in past months my conscience has been troubled by Roman Catholic teachings of the Papacy. I could easily discard their claims, but I am vexed over the meaning of Matthew 16:18-19. What is the Lutheran interpretation of these two verses? Specifically, here are a few questions:

What is the rock that Christ builds his Church on (I realize this occurs just after Peter declares his faith that Jesus is the Son of God)?

To whom does he give the keys to heaven and the power to bind and loose?

What are the keys to heaven?

I have a question based on the Missouri Synod's statement on belief adopted in 1932 on the public ministry. It states that the public ministry is a "divine ordinance," but then goes on to say that ordination is not a divine ordinance but "an ecclesiastical ordinance." What is the difference?
Where does the doctrine/understanding of an "invisible church"--the belief that all Christians, regardless of differences, are members of this "church"--originate? Scripture clearly is in opposition to this (Romans 16) and the early church fathers talk only about an invisible part of the Church that has gone on before us. Did not Christ say he would build His Church, not churches?
Why are women not allowed to become ministers in the Missouri Synod?
Please explain divine call. Is there a biblical reference, or is it a manmade concept?

Check back often for additional questions! And answers!

Check out LCMS - FAQ's for even more information!