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

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(diakri÷nwn) the Lord's body," (because he hath not distinguished the body... Syr. Ether. Eateth and drinketh condemnation on himself, by not discerning... Syr. Murdock): "Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty (enocoß) of the body and blood of the Lord," (is guilty of the blood of the Lord and of His body). Syr. Etheridge. 1 Cor. xi. 27-29. From the four propositions already established it is a necessary inference, and in the cogent texts just quoted it is expressly taught, that, while none but those who receive in faith receive savingly, all who come to the Supper receive sacramentally, the body and blood of Christ. As those to whom the gospel is a savor of death unto death, receive in common with those to whom it is a savor of life unto life, one and the same thing outwardly, to wit: the gospel; so do those who abuse, to their own condemnation, the Lord's Supper, and those who rightly use it to their soul's welfare, receive one and the same thing sacramentally. It is the very essence of the sin of the rejection of the gospel, that, receiving it outwardly, with the attendant energy of the Holy Spirit in, with, and under it, the rejector has not received it inwardly, and thus makes it not merely practically void, but pernicious to his soul. So is it the very essence of the sin of unworthy treatment of the Lord's Supper, that, receiving it in its sacred and divine element, as well as in its outward one, the communicant makes no inward appropriation of the benefit there offered, but turns, by his unbelief, the food of his soul to its poison. In the passages quoted immediately after the Thesis, men, whose unworthiness is such that their condemnation is sealed by their eating, are represented as guilty of the body and blood of Christ; that is, the object of their abuse is specifically declared to be, not bread and wine, either in themselves or as symbols, but the body and blood of Christ. That which-they are treating with contumely is said to be the body of the Lord, and their crime is that they do not discern it: "not discerning the body of the Lord." But unbelief would be its own safeguard, if it were the communicant's faith, and not the will and institution of Christ, which is the ground of the presence. The unbeliever could
say: "As I have no faith, there is no body of Christ to discern; there is no body and blood of which I can be guilty." Of such men, moreover, the Apostle, in the previous chapter, declared that the broken bread and the cup of blessing are to them also the communion of the body and blood of Christ. Let any man weigh solemnly the import of the thought: He that eateth unworthily of this bread is guilty of the body of the Lord; he that drinketh unworthily of this cup is guilty of the blood of the Lord; and then let him ask himself, before the Searcher of hearts, whether he dare resolve the Lord's Supper into a mere eating of a symbol of Christ's body, the drinking of a symbol of Christ's blood? Let it be remembered that in the case of the Corinthians, deeply as they had sinned, there was no designed dishonor of the sacramental elements, still less of Christ, whom they set forth; there was no hatred to Christ, no positive infidelity, and yet an unworthy drinking of the sacramental cup made them "guilty of the blood of Christ." The Apostle expressly tells us, too, whereon the fearfulness of their guilt and the terribleness of their penalty turned: "They ate and drank damnation to themselves, not discerning (making no difference of) the Lord's body." But on all the rationalistic interpretations there is no body of the Lord there to discern. To "discern" (diakrinein), elsewhere translated to "make or put differences between," involves a correct mental and moral judgment; it means to distinguish between two things which there is a liability of confounding, to mark the distinction between one thing and another. "Can I discern between good and evil?" "That I may discern between good and bad." "Cause them to discern between clean and unclean," that is, to mark and make the distinction, in mind, feeling, and act. To "discern the body of the Lord," is, therefore, to discriminate between it and something which is, or might be, confounded with it, to mark its difference from some other thing, to believe, feel, and act in the conviction that it is not that other thing, but is the body of the Lord. The point is, That which you receive in the Lord's Supper is not mere bread and wine, as your conduct would imply that it is, but is also the body and blood of Christ; therefore, your guilt (taking its
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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
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involves mystery. Rising, as it see
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intelligible, even to reason, than
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fully and consistently recognizes i
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Lutheran need not fear to attribute
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This power which is given to the hu
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God imparts, and which believers ha
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as their organ." ATHANASIUS had sai
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doctrine of the fellowship of prope
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which assumed the Nestorianizing vi
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laid aside its natural properties,
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"THESE ERRORS, and all others in co
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"5. And that thus offered by Baptis
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Walch's Edition of his works, X., 2
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ody of the Jewess by the minister.
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explicit, but if the words were not
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their authors composed them; as the
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not allowable in the Catechism, nor
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a hundred times." The point is this
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14? The word "ta-bhal" is used sixt
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y Taufe, or Taufen, but not once to
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is entirely false. The two sentence
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Bapto and Baptizo may, etymological
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expressly adds: "NOT THAT I THINK I
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We shall close this part of our dis
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serious than the questions as to th
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the Pharisees and Sadducees who cam
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is occupied with baptisms, baptisma
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them, it is not pretended that any
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washing, Baptism operates. Its grac
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4. The resorts of interpreters. Hen
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IS TO SAY, of the Spirit." It is co
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definitions our Church gives of Bap
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unbaptized infants are lost. Gerhar
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form it be viler than a straw." 355
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The Definite Platform says of "Bapt
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have no pledge of the forgiveness o
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may be, explained by many, to signi
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of grace, are inserted into Christ
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Rome herself, is conferred by Bapti
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Church stands in living antagonism
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none of them are specifically menti
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that baptized infants are pleasing
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"Thou must number baptized infants
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Sin, and the doctrines which are de
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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
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
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Page 607 and 608: New Testament" (not of the Old). Su
Page 609 and 610: ead was just as much a symbol of Hi
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: the point here involved, no name co
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
Page 661 and 662: Whence this harmony, but that one s
Page 663 and 664: of Jesus, from the polished cities
Page 665 and 666: wise-than the truth, we disapprove
Page 667 and 668: "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
Page 675 and 676: He said: This is My body." Facundus
Page 677 and 678: Christ's body. Hence, in the third
Page 679 and 680: into fragments to fit the parts of
Page 681 and 682: proposition, This is My body (My bl
Page 683 and 684: ordained by Him. But signs ordained
Page 685 and 686: communion (that through which the c
Page 687 and 688: virtue of the death of Jesus. The b
Page 689 and 690: e wine, just as little does that di
Page 691 and 692: "John xv. 5. I am the vine, ye are
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proves that "is like" is not suffic
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"The main controversy is on the mea
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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
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the whole thing, the metaphorical p
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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
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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
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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
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the sustenance of man, that Doellin
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has not redeemed us by His blood, n
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Reformed doctrine of the Lord's Sup
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Nicolinus, printer to the Pope, it
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the Supper is not Christ's body, bu
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y sacramental conjunction His body,
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the body is given there, and under
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the mode of the presence. CHRYSOSTO
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so also, as we have been taught, th
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and to life eternal." In the Roman
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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
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Christ, mingling of the bread and w
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a view she entirely rejects. Though
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opinions would necessarily follow:
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Osiander, 1617. ANDREW OSIANDER (Ch
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II. Quantitative proportion is requ
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the doctrine of impanation to be th
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taken which involves the doctrine o
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"b. The bread is not to be adored.
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20: that when our Lord says: "This
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xxii. 17, the word "cup" is used in
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inseparable conjunction. Now attemp
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and the faith of the apostles thems
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Calvinistic view is the Docetism of
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world are in conflict here with the
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question, therefore, between the Ch
Page 791 and 792:
Realistic Idealism. The soberest an
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4. The soul and body are personally
Page 795 and 796:
oth body and soul--what is called d
Page 797 and 798:
all the logic which man is able to
Page 799 and 800:
eternity, the God of omnipotence, t
Page 801 and 802:
in a word, are so related to God's
Page 803 and 804:
England, denying at one extreme the
Page 805 and 806:
the other by participation resultin
Page 807 and 808:
egards body. Philosophy never has d
Page 809 and 810:
ead inhere in the bread, and all th
Page 811 and 812:
supernatural? Qualities inhere in s
Page 813 and 814:
fact that the absence is after a ce
Page 815 and 816:
into heaven, but, according to the
Page 817 and 818:
eye of a spectator, at the same dis
Page 819 and 820:
absolute truth of Him who cannot de
Page 821 and 822:
actually been manipulated in such a
Page 823 and 824:
presence of the body is not mechani
Page 825 and 826:
of the presence--in fact, might do
Page 827 and 828:
as if God, through them, infuses or
Page 829 and 830:
faith, spiritual union with Christ.
Page 831 and 832:
INDEX. (The Roman Numerals indicate
Page 833 and 834:
Infant, argument for 576-581 at Aug
Page 835 and 836:
Education in 151 Parkhurst 639
Page 837 and 838:
Lutheran Church 130, 339 Crypto-Cal
Page 839 and 840:
Gerlach, Stephen, Baptism 544 Imput
Page 841 and 842:
Kahnis, Lutheran Church 146 a Refor
Page 843 and 844:
580 636 8 Gerhard 73 Marburg Colloq
Page 845 and 846:
Pelagius 445-447 Specific Doctrines
Page 847 and 848:
synonyms 400 doctrine, importance o
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