# Der Lutheraner_St. Louis Missouri_1849 09 18_S10
# AI translation — CHI Digital Archive (demonstration)

10

confesses and is called by One holy calling to One heavenly inheritance." (See Loci th. De eccles. § 34.) When we say, however, that the true Church is only One, our meaning, as appears from No. 1, is not this, as though there must be somewhere in the world some visible communion which constitutes this One true Church. No, we hold fast that the true Church, as it is enclosed by no time, so also, especially now in the time of the New Testament, is enclosed by no space, no land, no nation, no name, etc. Among other things Luther writes in his exposition of the 6th to 8th chapters of the Gospel of John: "The same (Church) lets itself not be brought together in one heap, but it is scattered throughout the whole world; it believes as I believe, and I believe as it believes." (On John 7:40.) We therefore hold none of the single visible Christian communions within baptized Christendom, in which the doctrine of the true Church is current in preaching and practice, to be the One holy universal Christian Church, but only particular churches, that is, parts or branches of the Church. But gladly as we concede that the Church consists of many different parts, yet we can never believe that there are several churches of different faith. As regards, therefore, such single visible Christian communions in which, to be sure, the Word of God and the holy Sacraments are essentially retained, but which have separated and shut themselves off because they will not accept one or more doctrines of the true universal Christian Church, and on the other hand have adopted certain errors contrary to the universal Christian faith and hold them obstinately and stiff-neckedly in spite of all admonition, of these we believe indeed that they also are found in the midst of the true Church, and also that some, yea perhaps many souls found therein are members of the body of Jesus Christ, and so belong to the true Church; but the communions themselves, as such, we cannot recognize as particular churches, nor as parts or branches of the true Church, but we must, according to God's Word, regard them as heterodox communions or sects in the Church. For thus St. Paul writes: "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them." Rom. 16:17. Further Peter writes: "As there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them." 2 Pet. 2:1. Hence Luther writes: "Well then, the Pope says he is the Christian Church; to that we say No, although there are some of you under the Papacy who belong to the Christian Church, just as there are also many among the Turks, in France and England, who belong to the Christian Church: they are baptized, hold the Gospel, use the Sacraments rightly, and are true Christians. But that they now condemn us, and say our doctrine is not right, and burn themselves white against it, and justify themselves with their laws, poems, brotherhoods and good works, and say that whoever keeps these is a true Christian and is the true Christian Church: to that we say No. This we well permit and allow, that they are in the Christian Church, but they are not the true members of the Church; they have indeed the pulpit, the baptism, the pastoral office, the Sacrament, and they are within the Church, but not rightly. So you must now distinguish the true Christian Church, which in truth is the Church, from the church that would be the Church, and is not. The false church has only the appearance, but has nevertheless the Christian offices." (Ibidem.) Indeed it cannot be denied that there is also no particular church which has no members who are held captive by errors, and sometimes by many and grievous errors, as we see in the congregations at Corinth and Galatia in the apostolic age. The Apostle, who writes to them, rebukes in them no slight errors, and yet he calls both "congregations" (churches), and that at Corinth expressly a "congregation of God." (1 Cor. 1:2.) But one may not draw from this the conclusion that there is accordingly no difference between a particular church and a so-called sect. Far be it! Between the two the same difference holds as between one who errs from weakness and a heretic. Even a Nathanael without guile (John 1:47) can err grievously, but he is not on that account a Hymenaeus and Philetus, of whom it is said: "Their word will eat as doth a canker; who concerning the truth have erred, and overthrow the faith of some." (2 Tim. 2:17.) Every Christian has still his share of error, but he is ready to let it go, and therefore he is, precisely in his error, no heretic, for of heretics it is said: "A man that is an heretic, after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." Tit. 3:10, 11. Hence Luther writes: "As St. Augustine says of himself: Errare potero, haereticus non ero: I may err, but a heretic I will not become. The reason: heretics not only err, but will not let themselves be instructed, defend their error as right, and strive against the acknowledged truth and against their own conscience. But St. Augustine will gladly confess his error and let it be told him. Therefore he can be no heretic, even though he erred. So do all other saints also, and give their hay, straw and wood (1 Cor. 3:12) gladly from themselves into the fire, that they may abide upon the foundation of salvation. As we (Luther) also have done and still do." (Luther's writing on Councils and Churches. Works, Halle ed. XVI, 2664.) The same condition now which obtains with the erring Christian and the heretic, obtains, as said, also with the (orthodox) particular church and the sect. The former errs also, like the Corinthians and Galatians, but lets itself be instructed; the sect, on the other hand, errs obstinately and stiff-neckedly, lets itself not be instructed, its very errors have given it its own separate existence, shut off from the orthodox Church, it has hardened and stiffened itself in its error, it fights for it as for its life and its jewel. We cannot forbear to let our Luther speak on this also; for he writes: "By what else should one distinguish which is the true Church of Christ and which is the Devil's church, than by obedience and disobedience toward Christ; especially when the disobedience is openly recognized and understood, excuses itself wantonly and boldly, and will be in the right? For the holy Church sins and stumbles or errs also, as the Lord's Prayer teaches; but it neither defends nor excuses itself, but humbly asks forgiveness, and amends itself as best it can: so it is forgiven it; so that then its sin is no more reckoned sin. If I now am not to recognize or distinguish the true Church from the false by obedience and obstinate disobedience, then I know of no church more to speak of. Thus one may after that call all heretics, all factions and sects, who are wantonly disobedient to Christ, with all honors also the holy Church; for they are nothing worse than the Pope's church is, if indeed wanton disobedience against God does no harm. Again, the papal church is nothing better, since it is just as stiff-neckedly disobedient to God and wantonly perverts his words and moreover will be in the right, as any other factions and heretics. And in the end this will become the sum, that on earth there may be neither church nor heretic any more. For wherewith shall we prove that this or that faction are heretics? If we say: by this, that they are wantonly disobedient to God and perversely pervert his words; they can say: does not the papal church do it also, and much more, than we, and yet will be in the right and be the holy Church; if it is right for it, it is right for us also." (Luther's letter concerning his book on the Corner-Mass, of the year 1534. Works XIX, 1579.) Elsewhere Luther writes: "They do not distinguish between erring and remaining in error. Erring does the Church no harm; but remaining in error, that is impossible; as Christ says (Matt. 24:23), that even the elect would be led into error, if it were possible." (Writing on the Corner-Mass and the Consecration of Priests, of the year 1533. Ib. 1515.)

3. Having now made our confession of faith as to what we understand by the Church, further by a particular church and by a sect, and in how far we assume that the Church is only One, we declare further that we Lutherans acknowledge no other than precisely the old One holy Christian and universal Church described. It never occurred to Luther to found a new