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

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of the human and divine natures in Christ. Whether we interpret the "enosis" here as implying that the cup is that which unites, sacramentally, blood with wine, or blood with the communicant, by impartation and reception, the great idea remains unchanged, for either of these involves the other. 4th. Even the antithetical part of the Tenth Article has its parallel in the condemnation of the Docetae for denying that the Eucharist is the flesh of Christ. That Ignatius teaches the doctrine of the objective presence of the body and blood of Christ in the Supper is shown among recent writers, by Engelhardt, Francke, Rudelbach, Semisch, and Kahnis. THE TESTIMONY OF JUSTIN MARTYR. II. Justin Martyr, A. D. 133. The second testimony we adduce is that of JUSTIN MARTYR (converted A. D. 133, put to death as a martyr, 165). If the claim be doubtful which has been made for him, that he was a disciple of the Apostles, the other claim may at least be allowed, that he was a man not far from the Apostles either in time or virtue. Apology, I, c. 66, 67. The extract we make is from his Apology. "Having ceased from the prayers, we greet one another with a kiss; then bread and a cup of water and wine are brought to him who presideth over the brethren, and he, receiving them, sendeth up praise and glory to the Father of all, through the name of the Son and the Holy Spirit; and maketh at length an Eucharistic prayer for having had these things vouchsafed to him. Those called among us 'deacons,' give to each of those present to partake of the bread and wine and water, over which thanksgiving has been made, and carry it to those not present; this food, ('trophee,') is amongst us called 'Eucharist' (eucharistia), whereof no one may partake save he who believeth that what is taught by us is true, and hath been washed in that laver which is for the remission of sins, and to regeneration, and liveth as Christ hath delivered; for we do not receive it as common bread (koinon arton) or as common drink (koinon poma); but in what way (on tropon) Jesus Christ our Saviour being, through the word (dia logou) of God, incarnate'(sarkopoieetheis,) had both flesh and blood for our salvation, so also have we been taught that the food over
which thanksgiving has been made by the prayer of the word (euchees logou), which is from Him--from which food our blood and flesh are by transmutation (metaboleen) nourished (trephontai)--is (einai) both the flesh and blood (kai sarka, kai aima) of Him, the incarnate Jesus (sarkopoieethentos)." Applying here the same simple principle of interpretation, we find, first, that the flesh and blood of Christ are the sacramental objects; second, that they are distinguished from the bread and the wine; third, that they are so related to the bread and wine that the reception of the one implies the reception of the other--there is a sacramental unity and identification; fourth, that this relation is not one produced by the figurative character of bread and wine, as symbols of body and blood, but a relation subsequent to the consecration and produced by it; fifth, that a parallel of some kind is instituted between the two natures of Christ, conjoined personally in His incarnation, and the two elements, bread and body, cup and blood, conjoined sacramentally in the Supper. Sixth. The antithesis is implied when it is said, That no one may partake of this food among us save he who believeth that what is taught by us is true. This means that the rejecter of this doctrine of the Lord's Supper in common with the rejecter of any other article of faith is disapproved of and excluded from the Communion. Thus, again, is overthrown the false assumption that the ancient Church allowed of known conflicting views in regard to the Lord's Supper. Seventh. These words of Justin show that the supernatural character of the elements in the Supper is dependent upon consecration. He distinctly affirms that only after the word of God upon them do they possess their character as the flesh and blood of Christ. This alone overthrows the Zwinglian doctrine, for if the bread be the body of Christ symbolically, it is such, as bread, quite independently of any consecration. Eighth. Justin expresses the true doctrine of what it is that does consecrate in the Supper; gives the true answer to the question: What is it, by which that which was before mere bread, now becomes, in virtue of a supernatural relation, the body of Christ? He says, That the consecration takes place through the prayer of the word, which
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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
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eat bread." Here is the idea, first
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God by Thy blood. Worthy is the Lam
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15. "Ye shall keep it to the Lord..
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that there should be a coincidence
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II. The New Testament doctrine of t
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present. This presence is spiritual
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Thus is the theory of the symbol re
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have received it with astonishment
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New Testament" (not of the Old). Su
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ead was just as much a symbol of Hi
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of His body," not His body itself,
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2. No impartial dictionary of the G
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eal kine, nor real ears, but the id
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which "is" means "a symbol of." The
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symbol of God." "God is a Spirit" w
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the wine both blood and body are gi
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shall dwell more fully than on the
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the Eucharist, the body of Christ w
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their name before the Lord's Supper
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ody, and of the rationalistic exagg
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of symbol, to have communion with C
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is with the eating the sacrifices a
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1. The whole Church from the earlie
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does not feel that Zwingli would ha
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we drink the cup of blessing which
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the point here involved, no name co
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say: "As I have no faith, there is
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of God are without repentance," tha
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and blood of the Lord." And as no i
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in establishing one, then have we i
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elieves that God is really one in o
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
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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
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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
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
Page 701 and 702: But rationalism itself cannot, with
Page 703 and 704: propositions of this class, in whic
Page 705 and 706: church; a drunkard is a perfect fis
Page 707 and 708: the whole thing, the metaphorical p
Page 709 and 710: it may mean like him in looks, or l
Page 711 and 712: the Son of God, with the same inten
Page 713 and 714: with a metaphorical predicate, capa
Page 715 and 716: there were any warrant for the text
Page 717 and 718: in chap. xi., and lay them side by
Page 719 and 720: II. The “Breaking of Bread” as
Page 721 and 722: act ending in the giving, says: Thi
Page 723 and 724: theory of pronouns, gets the propos
Page 725 and 726: our Lord, and is rejected by the be
Page 727 and 728: of the Christian Fathers--not the d
Page 729: speaks distinctly of that very fles
Page 733 and 734: evidently has in view those words i
Page 735 and 736: the sustenance of man, that Doellin
Page 737 and 738: has not redeemed us by His blood, n
Page 739 and 740: Reformed doctrine of the Lord's Sup
Page 741 and 742: Nicolinus, printer to the Pope, it
Page 743 and 744: the Supper is not Christ's body, bu
Page 745 and 746: y sacramental conjunction His body,
Page 747 and 748: the body is given there, and under
Page 749 and 750: the mode of the presence. CHRYSOSTO
Page 751 and 752: so also, as we have been taught, th
Page 753 and 754: and to life eternal." In the Roman
Page 755 and 756: XIV. OBJECTIONS TO THE NEW TESTAMEN
Page 757 and 758: Faculty, in 1572, wrote: "Calvin, o
Page 759 and 760: act there was a natural vision of t
Page 761 and 762: Christ, mingling of the bread and w
Page 763 and 764: a view she entirely rejects. Though
Page 765 and 766: opinions would necessarily follow:
Page 767 and 768: Osiander, 1617. ANDREW OSIANDER (Ch
Page 769 and 770: II. Quantitative proportion is requ
Page 771 and 772: the doctrine of impanation to be th
Page 773 and 774: taken which involves the doctrine o
Page 775 and 776: "b. The bread is not to be adored.
Page 777 and 778: 20: that when our Lord says: "This
Page 779 and 780: xxii. 17, the word "cup" is used in
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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
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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