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

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from the Pagan or Jewish world. The child of Christian parents, or of a Christian parent, is, so to speak, constructively and provisionally, and by a natural anticipation, to be considered Christian, but is not actually such until it is baptized. Thus a resident foreigner in our land is, constructively and provisionally, an American citizen, but not actually such until he is naturalized. This is the true force of the passage to which we are alluding (1 Cor. vii. 14), and which is mainly relied on by those who think that infants are born of the flesh into the earthly kingdom of God--the Church. This is apparent on a careful examination of the text. The question before the Apostle was this: If one of a married couple became Christian, the other remaining Pagan, would this diversity of religion necessitate a divorce? The Apostle replies it would not. "If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is SANCTIFIED (hJgi÷astai) by the wife, and the unbelieving wife is SANCTIFIED (hJgi÷astai) by the husband. Else were your children UNCLEAN (aÓka¿qarta¿); but now are they HOLY (a‚gia¿)." Let it be noted, that three classes of persons are here spoken of as holy or sanctified: 1. The unbelieving husband is sanctified;that is, is holy, because his wife is a Christian. 2. The unbelieving wife is sanctified; that is, is holy, because her husband is a Christian. 3. The children are sanctified; that is, are holy,because one of the parents is a Christian. It is evident then that this sanctification is not a MORAL one. The Pagan husband is not, by virtue of having a Christian wife, any less a godless man; neither then can the Apostle mean that his child is holy morally because its mother is holy. It is evident, furthermore, that the sanctification is not an ECCLESIASTICAL one. The Pagan wife is not a member of the Church because her husband is a Christian, neither then is her child holy ecclesiastically, separated to the Christian Church, because its father is
a Christian. It necessarily follows then that the sanctification being neither moral, nor ecclesiastical, is GENERIC, and that this generic character has a limitation in the nature of the question and of the case. The question was: Do the children belong to Christendom or Heathendom? The one parent is Christian, the other Pagan. Where is the generic relation of the child, or offspring, whether infant or adult, of these parents? The reply of the Apostle is: That God decides mercifully, what could not be decided logically, and gives the children the benefit of His goodness in considering them as generically related to the better system, not to the worse. The unbelieving father is, so far as this question is concerned, constructively in Christendom, so that his child is no more a Pagan child than if both parents were Christians. On the other side, the child is so far constructively in Christendom as if both parents were Christians. The unbelieving father is so far a Christian that his child is a member of Christendom, not of Pagandom. The child is so far holy that it is now one of the children of Christendom, not one of the children of Pagandom. Within the great world there is the generic aggregate of persons belonging to the world of Pagandom, and to the world of Christendom. The world of Christendom is generically holy, that is, as Christendom, it is separate generically from Pagandom. But within the world of Christendom there is a further separation. The Church is sanctified, or holy, as separate from the nominally Christian world; this is an ecclesiastical holiness. But within this Church there is yet a further separation of genuine Christians from merely nominal ones, and this HOLINESS is MORAL. The answer of the Apostle is, not that the children (adult as well as infant) are MORALLY holy, nor that they are ECCLESIASTICALLY holy, but that they are GENERICALLY holy,--in a word, that they are just as little of Pagandom, just as much children of Christendom, as if both parents were Christians. All children who have either both parents, or but one parent, Christian, alike belong, not to Christian saints, nor to the invisible church, not to the Christian body in the visible church, nor to the Christian family, in a word, they belong not to the Christian species, but simply to the Christian genus
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CONSERVATIVE REFORMATION. I. THE RE
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starting-point of the work which st
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of novelty; men went into the Refor
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fitted them for their work; it open
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that the Middle Ages became, in the
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that Book at some of the most glori
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the dialects of our race. Many of t
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pure. Papal Rome could no more stan
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means whatsoever to be likened to H
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and then a Reformer, and he became
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years been necessary to sustain the
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pictures, followed by a connected s
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Luther at the University In the THI
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the functions of "a Vicar-General o
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there: had Luther in that moment do
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from the great sacramental principl
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ook among them, and in the backgrou
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toward men;" nothing but wrath seem
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golden bits and silver saddles, cro
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foundation the mightiest dominion t
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On the following day she was interr
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her age, the day of her death, and
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justification by faith. May we not
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y which, I think, the best German w
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which his friends complained of, co
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pitch of learning unknown to the ag
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industry which he displayed against
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Brewster. Buddeus. In a similar str
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which is the highest form of that d
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eloquence with which he assails the
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in the history of the world there b
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of their contents, are entertaining
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ages, appears towering above the so
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points; and God grant that his succ
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monks upon the belly." He then adde
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not have been Luther, without these
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the 'Confessio Catholica,' in which
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vague for a thinker, too dull to in
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Archdeacon Hare. Next to the Milner
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words bold, child-like, playful, am
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scientific or popular elucidation o
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'Against Luther's person I would no
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Wieland. Ernst Karl Wieland opens t
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or assailed by the powers of hell,
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preparing it. It shines its own evi
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we give the words of the Spirit to
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fragments of translation were publi
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IV.---READINGS in which Luther foll
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Greek text over against the Vulgate
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author has all the later editions m
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Testament appeared in Luther's life
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prayerfully, most of all because it
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Bishop of Merseburg, Prince Adolphu
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worthy and erudite, and gave him a
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the authorship has never been settl
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Review of Luther’s translation. O
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of men. The princes and people of t
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our own authors seem to be passed b
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defective in the evangelical elemen
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and Savanarola, will be forever dea
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system of any denomination. The Arm
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says Hegel, "always flaps her wings
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them all, not only the one rule of
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The doctrines of the Evangelical Lu
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Doctrines misrepresented. Very grea
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every article almost which they are
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etween them, but in his judgment th
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necessary to salvation, and to the
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of that of the Church; they distinc
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Bucer, and their associates, (1536,
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Huss and Jerome of Prague, reveal h
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taught; they defend their error as
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Spirit, into the unerring truth of
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forever after to doubt its correctn
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Schleiermacher (died 1834), the gre
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of books, it does not fall within o
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(bishops, superintendents, provosts
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cherishes his memory as one of her
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the most intimate ties, not of bond
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powerful within our borders, and th
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were, in their own nature, inevitab
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Fundamental principles of faith. II
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Formula of Concord, are a faithful
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“Gentlemen," replies the independ
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Athanasian Creeds shows us, in the
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error, or that it is of no importan
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will soon see how easily the princi
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ight of men, within the Lutheran Ch
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which are to guide him in his vocat
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of Christian purity and of Christia
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not a fundamental error in it. The
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Augsburg Confession as their creed,
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y direct inspiration a holy man utt
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those who affect to believe that me
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increasing in Great Britain,) who d
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against a part of the faith or deny
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purely held by our Church, by so mu
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A human body may not only live, but
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They accomplished their work by hol
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agree to differ, when, by a free cr
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VI. THE CONFESSIONS OF THE CONSERVA
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its primary object; in a certain se
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with it. They may be formed indeed
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mind and heart essential to its acq
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of the faith once delivered to the
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Lutheranism and that language as su
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to our own as Americans. The philos
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in her history, her restoration in
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and the burning of his books; at th
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meant to show on what points the Lu
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Confession is in its inmost texture
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of our Apology somewhat more finish
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in Melanchthon's own handwriting, w
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the Augsburg Confession itself. His
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the Council, by the assaults of Pop
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communication with Augsburg, but, o
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I. "I brought together the principa
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5. July 6, to Cordatus: 164 "The Co
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in their revilings, you have not re
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passages which have been cited to s
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the Article of Purgatory, of the Wo
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one an indispensable guide in the f
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“And that this disease or vice of
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Melanchthon replied, "As to the dis
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The original German was, as we have
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it in the shape in which it had act
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not the original, but a copy merely
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character of repentance, or convers
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principles of the Church corrupted,
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elated to the blossom. To it the ey
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gave our Church her separate being
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faith of the Church, had all been u
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Preface closes with the words: "Thi
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their Confession that they may "not
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or wrong, be its teachings truth or
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words to secure more perfectly its
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doctrine of justification by faith,
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Confession, the Smaller Catechism f
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from the covert infidels who crept
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Value of the Apology. V. It deserve
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Mantua, on the 23d of May, 1537. To
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oll of the kettle-drum. In the Augs
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word, language found in Kero (the M
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gold and gems. In it the purity of
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that the most decided and persisten
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in two senses. The Lutheran-Philipp
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controversies of this century. Agai
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the influence of this feeling, (Nov
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on the troubles of the time, said t
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Torgau was finished. The theologian
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from corruption and false interpret
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procure the subscription and cooper
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enowned among these earlier assault
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the Confessions set forth the faith
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JACOB ANDREAE, (1528-1590,) Profess
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in that noble work, he was very fie
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The doctrines which the Formula was
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question which led to the preparati
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one person really suffers all that
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8. To make more clear the train of
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2. When? Not before his death, (Cal
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"It is His eternal decree that He w
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impute to God contradictory wills,
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the demands of Rationalism on the o
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VIII. SOME MISTAKES IN REGARD TO TH
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other great part. Puritanism cannot
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Augsburg Confession as “the first
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the four theologians at Wittenberg,
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present at the reading." Dr. Shedd
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with Romanism at some points, there
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doctrine of Consubstantiation or of
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hold. the doctrine of "Consubstanti
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The Confessions of the Lutheran and
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three Electors, three Dukes and Pri
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he certainly would not from Dr. She
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twilight of figures of speech, and
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Heidelberg Catechism, the Canons of
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IX. THE SPECIFIC DOCTRINES OF THE C
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fleshly appetite, and that this des
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To give an example of the mode of u
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emaining in a child after Baptism,
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treats of God in His essence, and i
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which properly constitutes, defines
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the ass, and the mule is barren. Bu
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great work "On Sin" (4th Ed., 1858)
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justly subject to damnation, and in
Page 373 and 374: Rationalists suppose the image of G
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Page 377 and 378: the will of the Creator has none of
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Page 381 and 382: He speaks of no such direct command
Page 383 and 384: eject," says the Formula, "and cond
Page 385 and 386: the natural process of descent, "se
Page 387 and 388: in this, that all human beings are
Page 389 and 390: is represented as the motive power
Page 391 and 392: nature, supervenes. "The natural ma
Page 393 and 394: ings in the bad. The vitium is the
Page 395 and 396: 9. Morbus is negatively the antithe
Page 397 and 398: 2. Vitium in some of its forms is,
Page 399 and 400: sin. 2. It has the name and synonym
Page 401 and 402: deviating from the will of God in b
Page 403 and 404: is man, that he should be clean? an
Page 405 and 406: no case, can the penalty fall on ac
Page 407 and 408: evangelical system grounds itself,
Page 409 and 410: in the XVII. Swabach Articles of Lu
Page 411 and 412: then must it be in ours. Death is s
Page 413 and 414: under subjection to death; it is no
Page 415 and 416: unto many." “Where sin abounded,
Page 417 and 418: Mohammedans, and Pagans are relativ
Page 419 and 420: sake, in its untouched sin, would p
Page 421 and 422: When the new birth takes place, it
Page 423: the means belong to this absolute e
Page 427 and 428: The part of the Second Article of t
Page 429 and 430: e forgotten. Let it never be left o
Page 431 and 432: the outward part of Baptism is esse
Page 433 and 434: object to laying their bodies in co
Page 435 and 436: Him thereunto." The foreseen Christ
Page 437 and 438: can seem more necessary than that t
Page 439 and 440: earthly fold itself, reared in the
Page 441 and 442: Let us look at the representations
Page 443 and 444: THE WASHING OF WATER by the Word, t
Page 445 and 446: for them. This error, so far as its
Page 447 and 448: In the Second Book of Augustine on
Page 449 and 450: invita Minerva." It is not for thei
Page 451 and 452: IV. It may be innate and connate. 2
Page 453 and 454: When we say that the morality of an
Page 455 and 456: same grace, we shall be more and mo
Page 457 and 458: into apparently intimate fellowship
Page 459 and 460: local nor determinate. The body of
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Page 463 and 464: language addresses itself to them.
Page 465 and 466: locally, nor carnally, but spiritua
Page 467 and 468: For such is the force of the words
Page 469 and 470: SENSE (omni modo), but of another m
Page 471 and 472: Lord...sat on the right hand of God
Page 473 and 474: 2. And as to its locality is no lon
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celebrated, as in divinity it is th
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nature, but they were wrought by th
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Summary of the view of our Church.
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to mind; but a dependent, soul-orig
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of both natures of Christ is but th
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present, at any moment, or in any p
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to give to matter properties which
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powers, it is exceedingly difficult
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First Proposition. 1. "The humanity
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appointed media of the distinctive
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I doubt not but that He truly offer
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involves mystery. Rising, as it see
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intelligible, even to reason, than
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fully and consistently recognizes i
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Lutheran need not fear to attribute
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This power which is given to the hu
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God imparts, and which believers ha
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as their organ." ATHANASIUS had sai
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doctrine of the fellowship of prope
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which assumed the Nestorianizing vi
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laid aside its natural properties,
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"THESE ERRORS, and all others in co
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"5. And that thus offered by Baptis
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Walch's Edition of his works, X., 2
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ody of the Jewess by the minister.
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explicit, but if the words were not
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their authors composed them; as the
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not allowable in the Catechism, nor
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a hundred times." The point is this
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14? The word "ta-bhal" is used sixt
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y Taufe, or Taufen, but not once to
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is entirely false. The two sentence
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Bapto and Baptizo may, etymological
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expressly adds: "NOT THAT I THINK I
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We shall close this part of our dis
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serious than the questions as to th
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the Pharisees and Sadducees who cam
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is occupied with baptisms, baptisma
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them, it is not pretended that any
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washing, Baptism operates. Its grac
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4. The resorts of interpreters. Hen
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IS TO SAY, of the Spirit." It is co
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definitions our Church gives of Bap
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unbaptized infants are lost. Gerhar
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form it be viler than a straw." 355
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The Definite Platform says of "Bapt
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have no pledge of the forgiveness o
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may be, explained by many, to signi
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of grace, are inserted into Christ
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Rome herself, is conferred by Bapti
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Church stands in living antagonism
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none of them are specifically menti
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that baptized infants are pleasing
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"Thou must number baptized infants
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Sin, and the doctrines which are de
Page 585 and 586:
XII. THE DOCTRINE OF THE LORD'S SUP
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There were natural trees, with pure
Page 589 and 590:
Knobel (strongly Rationalistic): "T
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eat bread." Here is the idea, first
Page 593 and 594:
God by Thy blood. Worthy is the Lam
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15. "Ye shall keep it to the Lord..
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that there should be a coincidence
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II. The New Testament doctrine of t
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present. This presence is spiritual
Page 603 and 604:
Thus is the theory of the symbol re
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have received it with astonishment
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New Testament" (not of the Old). Su
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ead was just as much a symbol of Hi
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of His body," not His body itself,
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2. No impartial dictionary of the G
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eal kine, nor real ears, but the id
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which "is" means "a symbol of." The
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symbol of God." "God is a Spirit" w
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the wine both blood and body are gi
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shall dwell more fully than on the
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the Eucharist, the body of Christ w
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their name before the Lord's Supper
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ody, and of the rationalistic exagg
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of symbol, to have communion with C
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is with the eating the sacrifices a
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1. The whole Church from the earlie
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does not feel that Zwingli would ha
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we drink the cup of blessing which
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the point here involved, no name co
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say: "As I have no faith, there is
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of God are without repentance," tha
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and blood of the Lord." And as no i
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in establishing one, then have we i
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elieves that God is really one in o
Page 653 and 654:
theology of a large part of the Chu
Page 655 and 656:
why do we ask to what end is the do
Page 657 and 658:
Christ are the medium through which
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Summary of Patristic Testimony by D
Page 661 and 662:
Whence this harmony, but that one s
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of Jesus, from the polished cities
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wise-than the truth, we disapprove
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"esti." Does "touto" mean "this bre
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false, and is utterly overthrown by
Page 671 and 672:
“this" mean here? Not the idol-sa
Page 673 and 674:
ALFORD: "The form of expression is
Page 675 and 676:
He said: This is My body." Facundus
Page 677 and 678:
Christ's body. Hence, in the third
Page 679 and 680:
into fragments to fit the parts of
Page 681 and 682:
proposition, This is My body (My bl
Page 683 and 684:
ordained by Him. But signs ordained
Page 685 and 686:
communion (that through which the c
Page 687 and 688:
virtue of the death of Jesus. The b
Page 689 and 690:
e wine, just as little does that di
Page 691 and 692:
"John xv. 5. I am the vine, ye are
Page 693 and 694:
proves that "is like" is not suffic
Page 695 and 696:
"The main controversy is on the mea
Page 697 and 698:
The point on which the confusion of
Page 699 and 700:
The "is" is just as literal in a me
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But rationalism itself cannot, with
Page 703 and 704:
propositions of this class, in whic
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church; a drunkard is a perfect fis
Page 707 and 708:
the whole thing, the metaphorical p
Page 709 and 710:
it may mean like him in looks, or l
Page 711 and 712:
the Son of God, with the same inten
Page 713 and 714:
with a metaphorical predicate, capa
Page 715 and 716:
there were any warrant for the text
Page 717 and 718:
in chap. xi., and lay them side by
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II. The “Breaking of Bread” as
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act ending in the giving, says: Thi
Page 723 and 724:
theory of pronouns, gets the propos
Page 725 and 726:
our Lord, and is rejected by the be
Page 727 and 728:
of the Christian Fathers--not the d
Page 729 and 730:
speaks distinctly of that very fles
Page 731 and 732:
which thanksgiving has been made by
Page 733 and 734:
evidently has in view those words i
Page 735 and 736:
the sustenance of man, that Doellin
Page 737 and 738:
has not redeemed us by His blood, n
Page 739 and 740:
Reformed doctrine of the Lord's Sup
Page 741 and 742:
Nicolinus, printer to the Pope, it
Page 743 and 744:
the Supper is not Christ's body, bu
Page 745 and 746:
y sacramental conjunction His body,
Page 747 and 748:
the body is given there, and under
Page 749 and 750:
the mode of the presence. CHRYSOSTO
Page 751 and 752:
so also, as we have been taught, th
Page 753 and 754:
and to life eternal." In the Roman
Page 755 and 756:
XIV. OBJECTIONS TO THE NEW TESTAMEN
Page 757 and 758:
Faculty, in 1572, wrote: "Calvin, o
Page 759 and 760:
act there was a natural vision of t
Page 761 and 762:
Christ, mingling of the bread and w
Page 763 and 764:
a view she entirely rejects. Though
Page 765 and 766:
opinions would necessarily follow:
Page 767 and 768:
Osiander, 1617. ANDREW OSIANDER (Ch
Page 769 and 770:
II. Quantitative proportion is requ
Page 771 and 772:
the doctrine of impanation to be th
Page 773 and 774:
taken which involves the doctrine o
Page 775 and 776:
"b. The bread is not to be adored.
Page 777 and 778:
20: that when our Lord says: "This
Page 779 and 780:
xxii. 17, the word "cup" is used in
Page 781 and 782:
inseparable conjunction. Now attemp
Page 783 and 784:
and the faith of the apostles thems
Page 785 and 786:
Calvinistic view is the Docetism of
Page 787 and 788:
world are in conflict here with the
Page 789 and 790:
question, therefore, between the Ch
Page 791 and 792:
Realistic Idealism. The soberest an
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4. The soul and body are personally
Page 795 and 796:
oth body and soul--what is called d
Page 797 and 798:
all the logic which man is able to
Page 799 and 800:
eternity, the God of omnipotence, t
Page 801 and 802:
in a word, are so related to God's
Page 803 and 804:
England, denying at one extreme the
Page 805 and 806:
the other by participation resultin
Page 807 and 808:
egards body. Philosophy never has d
Page 809 and 810:
ead inhere in the bread, and all th
Page 811 and 812:
supernatural? Qualities inhere in s
Page 813 and 814:
fact that the absence is after a ce
Page 815 and 816:
into heaven, but, according to the
Page 817 and 818:
eye of a spectator, at the same dis
Page 819 and 820:
absolute truth of Him who cannot de
Page 821 and 822:
actually been manipulated in such a
Page 823 and 824:
presence of the body is not mechani
Page 825 and 826:
of the presence--in fact, might do
Page 827 and 828:
as if God, through them, infuses or
Page 829 and 830:
faith, spiritual union with Christ.
Page 831 and 832:
INDEX. (The Roman Numerals indicate
Page 833 and 834:
Infant, argument for 576-581 at Aug
Page 835 and 836:
Education in 151 Parkhurst 639
Page 837 and 838:
Lutheran Church 130, 339 Crypto-Cal
Page 839 and 840:
Gerlach, Stephen, Baptism 544 Imput
Page 841 and 842:
Kahnis, Lutheran Church 146 a Refor
Page 843 and 844:
580 636 8 Gerhard 73 Marburg Colloq
Page 845 and 846:
Pelagius 445-447 Specific Doctrines
Page 847 and 848:
synonyms 400 doctrine, importance o
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