The Conservative Reformation and Its Theology - Saint Mary ...

Let us now test the principle by a particular case. The doctrine of the
Lord's Supper is the one which in the whole compass of Lutheran
doctrine has been most objected to on the ground just stated. The objector
to specific Creeds asks, whether the Lutheran doctrine of the Sacrament is
a part of Christian orthodoxy, or only of Lutheran orthodoxy? We reply,
that it is a part of both. Lutheran orthodoxy, if it be really orthodoxy, is, of
necessity, Christian orthodoxy, for there is no other. The Lutheran
doctrinal system, if it be orthodox, is, of necessity, Scriptural. and Christian.
If we admit that the doctrine of the Sacrament taught by our Church is
taught also in the New Testament, the error to which it is opposed is, of
course, inconsistent with the New Testament, and, therefore, with
Christianity. Either the Lutheran doctrine on the Sacrament is Christian, or
it is not. If it be not Christian, then it is not orthodoxy; if it be Christian,
then the opposite of it is, of necessity, not Christian. As we understand the
questioner to reason with us on our own ground, and to grant our
supposition, for argument's sake, we regard his question as really
answering itself, as we cannot suppose that he maintains, that two
conflicting systems can both be sound, two irreconcilable statements both
truthful, two doctrines, destructive of each other, both orthodox.
Whom may we recognize as Christians?
But, inasmuch as this exact construction of the drift of the question
makes the answer to it so obvious, we are inclined to think that its point is
somewhat different, and that what is meant is, Whether it be necessary to a
man's being a Christian in general, or only to his being a Lutheran
Christian, that he should be sound in this doctrine? To this we reply that,
to the perfect ideal of a Christian in general, it is essential that he should
embrace the whole faith of the gospel, and that defective or false faith in
regard to the sacraments, so far mars, as defective faith on any point will,
the perfect ideal. All other things being equal, the Christian, who does not
hold the New Testament doctrine of the Sacrament, is by so much, short of
the perfect ideal reached, on this point, by the man who does hold that
doctrine; or, supposing, as we do suppose, that this doctrine is