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

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water and the Spirit. When he spoke to the former, it was of the Spirit first, and then of the fire. When he speaks to the latter, it is of water first, and then of the Spirit; the one class is to be baptized with the Spirit and with fire, and are lost; the others are baptized with water and with the Spirit, and will enter the kingdom of God. When John contrasted his Baptism with that of the Saviour, he meant not this: I baptize with water only, without the Spirit, and He will baptize with the Spirit only, and not with water; he meant: I baptize with water; that is all I can do in my own person, but He who in His divine power works with me now, and baptizes with the provisional measure of the Holy Spirit, will yet come in His personal ministry, and then He will attend the Baptism of water, with the full gospel measure of the Spirit. When our Lord, therefore, taking up, as it were, and opening still further the thought of John, adopts his two terms in the same connection in which he had placed them, He meant that Nicodemus should understand by "water" and the "Spirit" the outward part of Baptism, and that Divine Agent, who in it, with it, and under it, offers His regenerating grace to the soul of man. 6. It is not to be forgotten that Nicodemus was asking for a fuller statement of the doctrine of the new birth. He asked: "How can a man be born when he is old?" The emphasis is not on the word "can" alone, as if he meant to express a doubt of the truth of our Saviour's proposition; the emphasis rests also on the word "how." He meant to say: "A man cannot be born again in the natural sense and ordinary way. How, then, in what sense, and by what means, can he be born again?" It is impossible that one interested in grace itself should not be alive to its means. For our Saviour not to have made an allusion to any of the divine modes, as well as to the Divine Agent of the change, would seem to make the reply a very imperfect one. But if any one of the means of grace is alluded to, the allusion is certainly in the word "water;" and admitting this, the inference will hardly be resisted that "Baptism" is meant. 7. The entire chapter, after the discourse with Nicodemus,
is occupied with baptisms, baptismal questions, and baptismal discourses. a. In verse 23, the word "water" occurs: "John was baptizing in AEnon, because there was much water there." b. It is not unworthy of notice, that immediately following the conversation of our blessed Lord with Nicodemus, come these words, "After these things came Jesus and his disciples unto the land of Judea, and there he tarried with them and baptized." c. John's disciples and the Jews came to him and said: "Rabbi, he to whom thou bearest witness, behold the same baptizeth, and all men come to him." Then John replies: "Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him." The authority for John's Baptism was secondary, derived from Christ. Christ now takes it into His own hands, and prepares to endow it with the fulness of the gifts of His Spirit. 2. The Text. The context of these words demonstrates that by "water" our Saviour meant Baptism. The evidence of the text itself is equally decisive that this is his meaning. It is conceded by all, that if the word "water" be taken literally, it means "Baptism;" hence, all those who deny that it refers to Baptism understand it figuratively, and in that fact acknowledge that to prove that it is to be taken literally, is to prove that it refers to Baptism. We remark, then, 1. That to take the word "water" figuratively makes an incongruity with the idea of a birth. It is said that water here is the figure of the cleansing and purifying power of the Holy Spirit. But there is an incongruity in such an interpretation. Had the Saviour meant this, he would naturally have said: Except a man be cleansed, or washed with water, not "born of" it. 2. One of the figurative interpretations is in conflict with the evident meaning of the word "Spirit" here. For it is clear from the whole connection, that the Spirit here means the Holy Spirit as a person. In the next verse it is said: "That which is born of the SPIRIT is Spirit," and in the 8th
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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
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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
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 and 528: their authors composed them; as the
Page 529 and 530: not allowable in the Catechism, nor
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: the Pharisees and Sadducees who cam
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
Page 579 and 580: that baptized infants are pleasing
Page 581 and 582: "Thou must number baptized infants
Page 583 and 584: Sin, and the doctrines which are de
Page 585 and 586: XII. THE DOCTRINE OF THE LORD'S SUP
Page 587 and 588: There were natural trees, with pure
Page 589 and 590: Knobel (strongly Rationalistic): "T
Page 591 and 592: eat bread." Here is the idea, first
Page 593 and 594: God by Thy blood. Worthy is the Lam
Page 595 and 596: 15. "Ye shall keep it to the Lord..
Page 597 and 598: 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
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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
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He said: This is My body." Facundus
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Christ's body. Hence, in the third
Page 679 and 680:
into fragments to fit the parts of
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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
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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
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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
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has not redeemed us by His blood, n
Page 739 and 740:
Reformed doctrine of the Lord's Sup
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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
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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:
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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
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
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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