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

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use "begiessen" when the hand is bathed by the tears which pour or drop upon it; but if the hand were bathed by immersing it in water, a German would no more use "begiessen" to designate that act than we would use "pour." We affirm what every German scholar knows, that with any allusion, direct or indirect, to the mode in which a liquid can be brought into contact with an object, "begiessen" never means, and never can mean, either in whole or inclusively, "to immerse." It is so remote from it as to be antithetical to it, and is the very word used over against the terms for immersion, when it is desirable distinctly to state that Baptism is not to be performed by immersion. But if "begiessen" could ever mean to immerse, or include that idea, we shall demonstrate specially that it has not that force in Luther's German. Luther uses the word giessen upwards of fifty times in his translation of the Bible, and invariably in the primary sense of pour. The word "begiessen," in which the prefix "be" simply gives a transitive character to the "giessen"--as we might say "bepour,"--he uses five times. Twice he uses it in the Old Testament, to translate "Yah-tzak," which, in twenty other passages he translates by "giessen," to pour. The two passages in which begiessen is used are, Gen. xxxv. 14, "Jacob poured (begoss) oil thereon,"--hardly, we think, immersed his pillar of stone in oil; Job xxxviii. 38, "Who can stay the bottles of heaven, when the dust groweth (Marg. Hebr. is poured, begossen) into hardness,"--hardly meaning that the compacting of the mire is made by immersing the ground into the showers. Three times Luther uses "begiessen" in the New Testament, 1 Cor. iii. 6, 7, 8, "Apollos watered: he that watereth (begossen, begeusst)"--referring to the sprinkling, or pouring of water on plants. So Luther also says: "Hatred and wrath are poured over me (ueber mich begossen)," Jena Ed. v. 55. We have shown that the general usage of the language does not allow of the interpretation in question. We have shown that, if it did, Luther's German does not. We shall now show that if both allowed it anywhere, it is most especially
not allowable in the Catechism, nor in Luther's use of it anywhere, with reference to Baptism. Now for "giessen" and "begiessen," in their reference to Baptism by Luther, in the Catechism and elsewhere, can they include not exclude immersion.? Let us try this. 1. Larger Catechism: Dass du lässest das Wasser über dich giessen (quod te aqua perfundi sinis). We affirm that these words have, to any one who knows anything of German, but one possible meaning, and that, like the verbal English translation of the words "that thou lettest the water pour over thee," the German cannot mean "thou lettest thyself be dipped into the water." 2. What mode of Baptism Luther had in his mind is clear, furthermore, from the words in immediate connection with those we have quoted, for he says: "This (the work of the heart) the bent hand (Faust 330 ) cannot do, nor the body," the connection showing the thought to be this: neither the bent hand of the administrator of Baptism,--bent to gather up and pour the water,--nor the body of the recipient, can take the place of faith, in securing the blessings of Baptism. 3. This is rendered clear again, from the words, "Was sollt ein hand voll Wassers der Seelen helfen?" What can a handful of water help the soul? This shows that the "handful of water" was connected with a received mode at that time in the Lutheran Churches. If the sense of begiessen, as applied to Baptism, were obscure, (as it is not--no word more clearly excludes immersion) this passage would settle it. 4. But there is abundance more of evidence on this point. In Luther's own Ritual for Baptism, the officiating minister "pours the water," (geusst Wasser auf) and says: "Ich taufe dich." 5. In the Article of Torgau, the fanatics, who in the Catechism are characterized as asking, "What can the handful of water do," are represented as calling Baptism "miserable water, or pouring" (begiessen). 330 As in Isaiah xl. 12, "Wer misset die Wasser mit der Faust." Eng. Ver.: "Who hath measured the water in the hollow of his hand"
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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
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Rationalists suppose the image of G
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to good, but simply his repressive
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the will of the Creator has none of
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intellect, affection, and active po
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He speaks of no such direct command
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eject," says the Formula, "and cond
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the natural process of descent, "se
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in this, that all human beings are
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is represented as the motive power
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nature, supervenes. "The natural ma
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ings in the bad. The vitium is the
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9. Morbus is negatively the antithe
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2. Vitium in some of its forms is,
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sin. 2. It has the name and synonym
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deviating from the will of God in b
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is man, that he should be clean? an
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no case, can the penalty fall on ac
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evangelical system grounds itself,
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in the XVII. Swabach Articles of Lu
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then must it be in ours. Death is s
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under subjection to death; it is no
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unto many." “Where sin abounded,
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Mohammedans, and Pagans are relativ
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sake, in its untouched sin, would p
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When the new birth takes place, it
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the means belong to this absolute e
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a Christian. It necessarily follows
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The part of the Second Article of t
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e forgotten. Let it never be left o
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the outward part of Baptism is esse
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object to laying their bodies in co
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Him thereunto." The foreseen Christ
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can seem more necessary than that t
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earthly fold itself, reared in the
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Let us look at the representations
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THE WASHING OF WATER by the Word, t
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for them. This error, so far as its
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In the Second Book of Augustine on
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invita Minerva." It is not for thei
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IV. It may be innate and connate. 2
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When we say that the morality of an
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same grace, we shall be more and mo
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into apparently intimate fellowship
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local nor determinate. The body of
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is a convertible term with fleshly,
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language addresses itself to them.
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locally, nor carnally, but spiritua
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For such is the force of the words
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SENSE (omni modo), but of another m
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Lord...sat on the right hand of God
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2. And as to its locality is no lon
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celebrated, as in divinity it is th
Page 477 and 478: nature, but they were wrought by th
Page 479 and 480: Summary of the view of our Church.
Page 481 and 482: to mind; but a dependent, soul-orig
Page 483 and 484: of both natures of Christ is but th
Page 485 and 486: present, at any moment, or in any p
Page 487 and 488: to give to matter properties which
Page 489 and 490: powers, it is exceedingly difficult
Page 491 and 492: First Proposition. 1. "The humanity
Page 493 and 494: appointed media of the distinctive
Page 495 and 496: I doubt not but that He truly offer
Page 497 and 498: involves mystery. Rising, as it see
Page 499 and 500: intelligible, even to reason, than
Page 501 and 502: fully and consistently recognizes i
Page 503 and 504: Lutheran need not fear to attribute
Page 505 and 506: This power which is given to the hu
Page 507 and 508: God imparts, and which believers ha
Page 509 and 510: as their organ." ATHANASIUS had sai
Page 511 and 512: doctrine of the fellowship of prope
Page 513 and 514: which assumed the Nestorianizing vi
Page 515 and 516: laid aside its natural properties,
Page 517 and 518: "THESE ERRORS, and all others in co
Page 519 and 520: "5. And that thus offered by Baptis
Page 521 and 522: Walch's Edition of his works, X., 2
Page 523 and 524: ody of the Jewess by the minister.
Page 525 and 526: explicit, but if the words were not
Page 527: their authors composed them; as the
Page 531 and 532: a hundred times." The point is this
Page 533 and 534: 14? The word "ta-bhal" is used sixt
Page 535 and 536: y Taufe, or Taufen, but not once to
Page 537 and 538: is entirely false. The two sentence
Page 539 and 540: Bapto and Baptizo may, etymological
Page 541 and 542: expressly adds: "NOT THAT I THINK I
Page 543 and 544: We shall close this part of our dis
Page 545 and 546: serious than the questions as to th
Page 547 and 548: the Pharisees and Sadducees who cam
Page 549 and 550: is occupied with baptisms, baptisma
Page 551 and 552: them, it is not pretended that any
Page 553 and 554: washing, Baptism operates. Its grac
Page 555 and 556: 4. The resorts of interpreters. Hen
Page 557 and 558: IS TO SAY, of the Spirit." It is co
Page 559 and 560: definitions our Church gives of Bap
Page 561 and 562: unbaptized infants are lost. Gerhar
Page 563 and 564: form it be viler than a straw." 355
Page 565 and 566: The Definite Platform says of "Bapt
Page 567 and 568: have no pledge of the forgiveness o
Page 569 and 570: may be, explained by many, to signi
Page 571 and 572: of grace, are inserted into Christ
Page 573 and 574: Rome herself, is conferred by Bapti
Page 575 and 576: Church stands in living antagonism
Page 577 and 578: 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
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XII. THE DOCTRINE OF THE LORD'S SUP
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There were natural trees, with pure
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Knobel (strongly Rationalistic): "T
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eat bread." Here is the idea, first
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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
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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
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theology of a large part of the Chu
Page 655 and 656:
why do we ask to what end is the do
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Christ are the medium through which
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Summary of Patristic Testimony by D
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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
Page 669 and 670:
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
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He said: This is My body." Facundus
Page 677 and 678:
Christ's body. Hence, in the third
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into fragments to fit the parts of
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proposition, This is My body (My bl
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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
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e wine, just as little does that di
Page 691 and 692:
"John xv. 5. I am the vine, ye are
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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
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The "is" is just as literal in a me
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But rationalism itself cannot, with
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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
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the Son of God, with the same inten
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with a metaphorical predicate, capa
Page 715 and 716:
there were any warrant for the text
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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
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theory of pronouns, gets the propos
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our Lord, and is rejected by the be
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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
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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
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and to life eternal." In the Roman
Page 755 and 756:
XIV. OBJECTIONS TO THE NEW TESTAMEN
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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
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and the faith of the apostles thems
Page 785 and 786:
Calvinistic view is the Docetism of
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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
Page 793 and 794:
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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