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

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words, or a principle by which the sense can ever be fixed. There is no position midway between the implicit acceptance of the literal sense, and the chaos of eternal doubt. The first view which was arrayed against that of our Church was the view of Carlstadt. He admitted the literal force of every term in the Institution, and interpreted thus: The Saviour said, "Take, eat," and came to a full pause. Then pointing, as it were, with His finger to His body, He uttered as a distinct proposition, "This body is My body." It is hardly necessary to add that so preposterous an interpretation found few friends. Zwingli himself rejected it, and Carlstadt withdrew it. 370 The word TAKE these interpreters have usually construed literally, though why an imaginary body, or the symbol of a body, might not be taken mentally, they cannot say. Men do not open doors because a door is a symbol of Christ: why should they take and eat bread because it is a symbol of His body? A symbol is addressed to the mind; it derives its being and takes its shape from the mind of the user, and is intellectually received by the person to whom it is addressed. The mere symbol cannot be so identified with its object, as that an inference from the object is logically applicable to the symbol, or from the symbol, logically applicable to the object. We cannot say of one door more than another, "That door is Christ," but still less could we draw an inference from the symbol to the object, or from the object to the symbol. The symbolic theory, even were we to grant its assumption, can give no intelligible reason for the statement, "This bread is My body; This cup is My blood," for as a symbol, this bread is no more Christ's body than any other bread; as one lamb, one vine, or one shepherd, is no more a symbol of Christ than another. The symbol is founded on the common quality of the thing symbolizing; the innocence of all lambs, the nutritious character of all bread, the means of access furnished by every door. It is evident that as it is only after Christ's blessing the bread, that it is true that "This," which He now commands us to "Take, eat," is His body--and that this 370 Walch: Bibl. Theol. II. 419.
ead was just as much a symbol of His body before the blessing as after it, and was and is, just as much a symbol out of the sacrament as in it--that the "this" cannot refer to the bread merely, nor can the bread in the Supper be no more than a symbol. There is true body and true bread, so related that the true bread is the medium of the sacramental communion of the true body, and for this reason only could it be true, that “this” bread, more than any other, could be called the body of our Lord. Just as it would be blasphemy to say, "Man is God," and is yet literally true of Christ, "This man is God," so would it be blasphemy to say, "Bread is Christ's body," and yet it is literally true, "This bread is Christ's body." This man is God personally, because of the personal union, and This bread is the body of Christ sacramentally because of the sacramental union. We cannot hand an empty purse and say, "This is a thousand dollars;" but we can hand a full one and say so. The word EAT they have interpreted literally, though why the eating ought not to be done symbolically or mentally, to correspond with the symbolical or mental character of the body, they cannot say. Certainly there are plenty of instances of a figurative use of the word "Eat," while there are none of such a use of the word "is." The Quakers are more consistent. The word "THIS," they have interpreted variously. The renowned Schwenckfeld gets at its meaning by reading the Saviour's words backwards thus: My body is this, that is, My body is bread--nourishes the soul as real bread nourishes the body. That is, he makes the subject "this," the predicate; and the predicate "My body," the subject. Those who have entered the lists against the doctrine of our Church, usually insist that "this" qualifies "bread" understood, that is, the pronoun touto, which is neuter, qualifies the noun which is masculine. Determined to be fettered by no laws of language, they abrogate the rule--that a pronoun shall agree with the noun it qualifies in gender. Some theologians who have attacked the faith of our Church, have, in order to make their work easy, been pleased to invent arguments and positions for her. They have, of course, been
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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
Page 487 and 488:
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
Page 503 and 504:
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
Page 515 and 516:
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
Page 553 and 554:
washing, Baptism operates. Its grac
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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
Page 599 and 600: II. The New Testament doctrine of t
Page 601 and 602: present. This presence is spiritual
Page 603 and 604: Thus is the theory of the symbol re
Page 605 and 606: have received it with astonishment
Page 607: New Testament" (not of the Old). Su
Page 611 and 612: of His body," not His body itself,
Page 613 and 614: 2. No impartial dictionary of the G
Page 615 and 616: eal kine, nor real ears, but the id
Page 617 and 618: which "is" means "a symbol of." The
Page 619 and 620: symbol of God." "God is a Spirit" w
Page 621 and 622: the wine both blood and body are gi
Page 623 and 624: shall dwell more fully than on the
Page 625 and 626: the Eucharist, the body of Christ w
Page 627 and 628: their name before the Lord's Supper
Page 629 and 630: ody, and of the rationalistic exagg
Page 631 and 632: of symbol, to have communion with C
Page 633 and 634: is with the eating the sacrifices a
Page 635 and 636: 1. The whole Church from the earlie
Page 637 and 638: does not feel that Zwingli would ha
Page 639 and 640: we drink the cup of blessing which
Page 641 and 642: the point here involved, no name co
Page 643 and 644: say: "As I have no faith, there is
Page 645 and 646: of God are without repentance," tha
Page 647 and 648: and blood of the Lord." And as no i
Page 649 and 650: in establishing one, then have we i
Page 651 and 652: 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
Page 659 and 660:
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
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
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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
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
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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
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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
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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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