_The Doctrinal Theology of the Evangelical Lutheran Church
			by Heinrich Schmid, D.D.
			Third edition, revised
			Translated from German and Latin
				by
			Charles A. Hay, D.D.
				and
			Henry E. Jacobs, D.D.
			Copyright 1875 and 1889, Charles A. Hay
			and Henry E. Jacobs
			Copyright 1899, Henry E. Jacobs
			and Charles E. Hay
			Reprinted 1961 by
			Augsburg Publishing House_
			Pages 582-623
------------------------------------------------------------------------------
			CHAPTER III.

			OF THE CHURCH.

PARA. 56. Of the Church [1] in a Wider and a Narrower Sense.

In view of the efficiency which God has communicated to
the means of grace appointed by Him, it may naturally
be expected (Is. 55:10; 59:21) that through their instrumen-
tality there should arise a community of such as really em-
brace the saving grace offered to them. These recognize as
their Lord and their Head, Christ, who, by giving Himself up
to death, has not only made a congregation of the redeemed
possible, but preserves the same, presides over it as Head and
King, and procures for it everything that is necessary and ser-
viceable for its existence and properity. [2] This congrega-
tion is most intimately united to Him, and its members are
also most intimately joined together by the bond of a common
faith, a common hope, and reciprocal love; [3] so that all who
have become so united and believing constitute a single, great
communion, which we call the Church. [4] To the Church
belong all those who have the same faith and the same hope,
however widely they may be separated one from another by
space and time. The Church embraces, therefore, not only
those now living, but, as well, those who have died in the
faith; and between these there is only this difference, that the
latter have already reached the goal, the former are still
striving after it (Church militant, triumphant). [5] There is,
therefore, only one such communion, because there is only one
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Head to whom all are subject, and only one faith through 
which they can be saved. This communion we then call holy, 
because in it the Holy Ghost is operating, to santify it; cath-
olic, because, however widely the members of the Church are
scattered, yet at all times and in all places the same faith is
confessed; apostolic, because its faith, resting upon that pro-
claimed by the apostles, has never, in the course of time, been
changed. [6]

Only those who belong to this communion are certain of
their salvation, for the only way of salvation lies in the faith
which is the faith of this communion (extra ecclesiam nulla
salus). [7] To this communion, moreover, the promise is
given that it shall endure for all times, [8] and it can never
utterly fall into error, because in the Word of God it possesses
the eternal truth. [9]

If moreover, the members of this communion are joined to-
gether by the like hope and the like faith, it is just as natural
as it is desired by God, that those who dwell together in the
same place and at the same time, should combine in a close,
visible community; so that thus the one, universal Church
should take the form of several particular churches (eccesia
universalis--particularis), [10] and its actual existence be also
externally recognized by such combination. It then becomes
the duty of each such congregation to draw others also into
the same saving fellowship with Christ, and for this end to
employ the means of grace by which individuals can be
gained. The particular [or individual] Church will then
have to count all such as belonging to it, who unite them-
selves to it, though it be only by an outward profession: for,
first, as it cannot, like God, look into the heart, it has no
means whereby to determine whether any individual has in-
deed inwardly followed the call addressed to him; secondly, it
can still always hope, in regard to those who at first have only
outwardly accepted the call, that, through the power of the
divine Word and Sacraments, they will still in time give in-
ward heed to it. Concerning the particular church we cannot,
however, assert so unconditionally, that it is a congregation
of believers, i.e., of such as have accepted the saving grace
offered to them; to it, therefore, the definition of the Church
--------------------End of Page 583------------------------------
thus far given, viz., the communion of believers, does not
apply, for in the midst of it there may be those who have not
yet accepted the offered grace. While we count only those as
belonging to the Church, as the communion of belielvers, whose
treatment of the offered grace is what it should be, we must
count as belonging to the particular Church all those also who
stand in outward relation to and in connection with it.
And thus we see ourselves driven to admit a twofold concep-
tion of the Church, viz., the Church in the narrow sense,
composed of only true believers, and the Church in the wider
sense, by which we understand the congregation of those who
have joined themselves together in the same confession in the
use of the Sacraments (ecclesia stricte et late dicta). [11] We do
not thereby assume two churches, antagonistic and standing
alongside of eath other; rather, the relation between them is
this, that the Church in the narrower sense exists in the midst
of the Church in the wider sense--not so that the latter is
numerically equal to the former, but that it contains, or at
least may contain, members within itself whom we dare not
count as belonging to the Church in the narrower sense. [12]
Thus, every one will readily understand that individuals are
to be counted as belonging to the Church in this wider sense,
not, however, who of them belong to the Church in the nar-
rower sense; and hence the distinction between the visible and
invisible Church corresponds to that between the Church
widely and narrowly considered. [13] It becomes of the great-
est importance, then, if these distinctions be made, not to
transfer without qualification the promises and predicates that
are given to the Church in the narrower sense to the Church
in the wider sense, [14] which course might easily give occa-
sion to false fear or to false hopes, and to self-deception. [15]
Concerning the latter it cannot be said, in the same sense, but
only by synecdoche, [16] that it is one, holy, catholic, and apos-
tolic, or that it cannot fail or err; [17] rather, from the fact
that the call reaches many who do not receive it in their
hearts, it already is manifest, that individuals in it often fail
and err, and it is quite as possible that the evil may prepon-
derate in the Church as the good should do so.

The Church (in the wider sense) is further called a true or a
---------------------End of Page 584-------------------------------
false one, not in consequence of there being a greater or
smaller number of believers or unbelievers in it, but just in
proportion as the doctrines of the Gospel are preached in it
purely or impurely, and as the means by which we attain sal-
vation are more or less purely and fully administered in it.
[18] The pure preaching of the divine Word and the proper
administration of the Sacraments are, therefore, the marks by
which we may recognize the Church as a true one. [19]

[1] GRH. (XI, 7): "The word Church [ecclesia] (from ekkalein)
generically signifies an assembly or congregation, whence it is ap-
plied to political and secular assemblies. In order, therefore, that
the holy assembly of the Church may be distinguished from secular
assemblies, it is called the Church of God, he ekklesia tou theou, Neg.
13:1; Acts 20:28; 1 Cor. 1:2; 10:32; 11:16, 22; 15:9; 2 Cor.
1:1; Gal. 1:13; 1 Thess. 2:14; 2 Thess. 1:4; 1 Tim. 3:5, 15.
Likewise ekklesia en theo, 1 Thess. 1:1, tou kuriou, Deut, 23:1; Micah
2:5. But, insamuch as even heretics boast of a church, for the
sake of difference and honor the true Church is called he ekklesia ton
agion, Ps. 89:15; 149:1; 1 Cor. 14:33, to which is opposed
he ekklesia ponereuomenon, Ps. 26:5; Rev. 2:9. Finally, inasmuch as
the Church of both the Old and the New Testaments is said to be the
Church of God and of the Lord, in order to express the difference,
the New Testament Church is said to be the Church of Christ.
Matt. 16:18; Rom. 16:16; Col. 1:24."

[2] HOLL. (1292): "The Head of the Church is Christ, the
God-man (Col. 1:18; Eph. 1:22, 23; 4:16), not only because of
His superiror eminence and perfection above the members, but
also especially because of the moral and physical or real influence,
which, according to both natures, He affords the members of His
mystical body. The influence which Christ exerts over the mem-
bers of the Church is twofold: (1) moral, which consists in this,
that Christ, by virtue of His merit, has acquired all spiritual bless-
ings, Eph. 1:3; (2) physical, or real, so called in distinction from
that which is moral; this Christ affords the members of His Church
efficiently, through actions terminating in themselves, by enkind-
ling, increasing and strengthening faith, love, and other Christian
virtues; by comforting anxious minds, by sustaining the wavering,
by bringing back the wandering, by governing each and every one
in the course of life."

The Church is, accordingly, the kingdom in which Christ exer-
cises His dominion; hence many Dogmaticians append the doctrine
----------------End of Page 585--------------------------------------
concerning the Church to that concerning Christ as the Sovereign in
His empire.

In connection with the foregoing proposition, the following
antitheses to the Roman Catholic doctrine are presented:

HOLL. (1293): (a) "Neither from necessity, nor from Christ's
free will and appointment, are we to recognize, in addition to
Christ, any other head of the Church, that in Christ's stead visibly
governs the Church Universal."

(b) (1295): "Christ never appointed the Apostle Peter the gen-
eral head of His Church, neither did He grant to him primacy of 
power and jurisdiction over the Catholic Church."

(c) (1297): "The Pope of Rome is neither the successor of
Peter in the episcopate nor the head or monarch of the Catholic
Church."

The Protestant Dogmaticians, in expounding the passage, Matt.
16:18, understand the "rock" to mean the confession which 
Peter had made, v. 17. HOLL. (1295): "The meaning is, `Thou
art Peter, a man made of rock, standing upon thy confession just
as upon a rock, or most firm petra, and upon this rock will I
build my Church, so that it may be made a rock, immovable and
impregnable, as long as it shall stand upon this confession of doc-
trine, as upon an immovable rock.' v. 19. Christ gave the keys to
Peter, not as a prince, but as a minister and steward. Now, in-
deed, not only Peter, but also the rest of the apostles were appointed
stewards by Christ, 1 Cor. 4:1. Therefore the keys here promised
Peter were likewise given to the rest of the apostles."

[3] HOLL. (1300): "The inner and essential form of the Church
consists in the spiritual union of true believers and saints, who, as
members of the Church, are bound together with Christ the Head,
through true and living faith (John 1:12; Gal. 3:27; 1 Cor. 6:
17), which is followed by a communion of mutual love (John
13:35)."

[4] BR. (742): "Those men whom God, in accordance with
His eternal decree, has granted His faith and grace, taken col-
lectively are called the Church."

"Men who are true believers and saints constitute the material of
the Church." Hence the Church is defined as "the congregation
of saints who truly believe in the Gospel of Christ, and have the
Holy Ghost." (AP. CONF., IV, 28.) It is better defined, "the
congregation of saints," than "the congregation of the elect," as
some define it; "because the title, `saints and believers,' is broader
than `elect.' Wherefore since the Catholic Church embraces
within its limits, not only the elect, properly and accurately so
-----------------End of Page 586---------------------------------------
called, but also saints and believers who afterwards fall away, it is
preferable to define the Church as the congregation of saints and
true believers, than of the elect, although if the term `of the elect'
be employed in a correct sense, viz., according to the ecclesiastical
and general usage, it ought to offend no one." (GRH., XI, 13.)

The scriptural proof that the Church is the congregation of saints,
according to QUEN. (IV, 489): "In Scripture passages (1) the
Church is called the mystical body of Christ, Rom. 12:5; 1 Cor.
10:17; 12:27; Eph. 1:23; Col. 1:18; (2) the Church is the
mother of true believers, Gal. 4:26, of the sons of God, John 1:12;
3:6, who are led by the Spirit of God, Rom. 8:14, and are the
heirs of Christ, Rom. 8:17; (3) the Church is Christ's fold, John
10:1, 27, 28; (4) prophets and apostles frequently ascribe such
praises to the Church as cannot be referred to the entire assembly
of the called, which embraces good and evil, wheat and tares, Matt.
13:24, good and bad fish, sheep and goats, Matt. 3:12; 13:47, 49;
John 10:1." (IV, 490): "Therefore, that must be termed a
Church, properly and accurately so called, to which these praises
and attributes primarily and immediately belong. For, in the Old
and New Testaments, it is frequently called the Bride of Christ,
John 3:29; 2 Cor. 11:2; Rev. 21:9; Cant. 4:7, a chaste virgin,
2 Cor. 11:2, one flesh with Christ, Eph. 5:30 (none of these
accord with the wicked), the house of the living God, 1 Tim. 3:15,
a spititual house, 1 Pet. 2:5; Tit. 2:14, sq. To this none belong
except those who are living stones built upon the chief corner-
stone, Jesus Christ, Eph. 2:20, 21; 1 Pet. 2:5."

[5] BR. (742): "Believers, considered with respect to the pres-
ent life, are called the Church Militant; but with respect to the 
other life, or the life to come, the Church Triumphant."

GRH. (XI, 10): "That is called the Church Militant, which in
this life is still fighting, under the banner of Christ, against Satan,
the world, and the flesh. (Here observe that this description per-
tains only to the Church of the elect, and if indeed it ought to be
applied to the assembly of the called, it must be added that the
Church Militant has been called and established for the purpose of
fighting bravely against these contending powers, an object common
to all those called into the Church.)"

"That is called the Church Triumphant, which, being transferred
to heavenly rest, and relieved from the labor of fighting and the
danger of being overcome, triumphs in heaven against all contend-
ing powers."

"The Church is called militant from its spiritual war, or battle
against the devil, Eph. 6:10, 11; 1 Pet. 5: 8, 9, the world, 1 John
5:4, and the flesh, Rom. 7:14; Gal. 5:17."
-------------------End of Page 587------------------------------------
"The Church derives the name, triumphant, from the spiritual
triumph or victory obtained over its enemies, Rev. 2:10; 4:4;
7:9."

[6] SYMB. NIC.: (I believe) "One Holy Christian and Apostolic
Church."

1. GRH. (XI, 35): "The Church is said to be one, because it is
gathered by one Lord, through one Baptism, into one mystical
body, under one Head, governed by one Spirit, bound together in
the unity of the common faith, hope, and love (Eph. 4:5), acknowl-
edges one faith, and is called by one calling to one celestial inheri-
tance." HOLL. (1301): "The Church is (a) one and undivided,
because all the members of the Church are united in Christ as a
head, through faith in Christ, which is joined not only with love to
God, but also with inseparable connection with our neighbor; (b)
it is one and no more (alpha) because it does not acknowledge a plural-
ity of assemblies, of the same nature, existing at the same time,
inasmuch as the Church Catholic is the assembly of all believers,
united by faith to Christ, as the Head; (beta) because it does not
acknowledge a Church succeeding it, inasmuch as it never has alto-
gether perished, and never will altogether perish, but, from its first
beginning, has continued, by a constant succession of believers, to
the present time, and will always continue until the end of time."

2. GRH. (XI, 36): "The Church is said to be holy, from 1 Cor.
14:33; Rev. 11:2; because Christ its Head is holy, Heb. 7:26,
who makes the Church partaker of His holiness, John 17:19; be-
cause it is called by a holy calling and separated from the world,
2 Tim. 1:9; because the Word of God, committed to it, is holy,
Rom. 3:2; because the Holy Ghost in this assembly sanctifies be-
lievers by applying to them, through faith, Christ's holiness, work-
ing inner renewal and holiness in their hearts, and awakening in
them the desire of perfect holiness."

3. AP. CONF. (IV, 10): "And it calls the Church catholic, so
that we may understand that the Church is not an external polity
of certain nations, but rather the men scattered throughout the en-
tire globe, who agree concerning the Gospel, and have the same
Christ, the same Holy Ghost, and the same Sacraments."

HOLL. (1302): "The Church is called catholic (kath' olon, according
to that which is entire or universal), either with respect to its prop-
erties, because of its doctrine and faith, in so far as it professes the
faith that the whole body of believers has at all times professed; or
with respect to its extent, because of its being spread over the entire
globe, not like the Old Testament Church, taken from a particular
tribe or nation, but from all nations on the whole globe. That
---------------End of Page 588----------------------------------------
doctrine and faith is termed catholic, which is required of abso-
lutely all who are to be saved." The predicate of catholicity can,
therefore, be applied to the Church as the antithesis of heresy.
"In this manner it is the same as the true and orthodox Church,
and is so called from the catholic doctrine, i.e., the orthodox doc-
trine of Christ and the apostles, which, inasmuch as heresies grew
up here and there, has been called catholic, because it has pro-
ceeded from Christ and the apostles, has been intrusted to all
believers, and been received and believed by them with unani-
mous agreement." In this sense, therefore, this predicate can be
applied also to a particular Church. It can, however, be also ap-
plied to distinguish the Church in general from particular churches.
"In this manner it is the same as Church Universal, and in this
manner the fact that it embraces the doctrine of Christ and the
apostles does not suffice, for a particular church receives this;
but, for the Church Catholic there is required, besides, that it
includes all believers of all times and places."  HUTT. (Loc. c.
Th. 555): "Therefore, whatever church be regarded, whether
that of Rome, or Corinth, or Jerusalem, or any other, according
to this latter signification, it is only particular; although with 
respect to the preceding significations, it can be called catholic, pro-
vided that it preserve and retain, in good condition, the unity of
the faith and spirit."

4. HOLL. (1303): "The Church is called apostolic, partly be-
cause it was planted by the apostles, and partly because it has
embraced and been built upon the doctrine handed down by the
apostles, `on the foundation of the apostles and prophets,' Eph.
2:20."

[7] GRH. (XI, 39): "It is necessary for every one of those who
are to be saved, to be a living member and true citizen of the Catho-
lic and Apostolic Church; and those who are outside of the Church
are, necessarily, aliens from God, from Christ, from the benefits of
the heavenly kingdom, and the hope of eternal salvation. This is
proved (1) by Eph. 2:12, 13; 4:16; 5:8; 1 Pet. 2:9; Rev. 22:
15; 21:8; (2) by the peculiar benefits conferred by the Church,
such as regeneration, renewal, etc.; for, since these have no place
outside of the Church, there also cannot be salvation outside of the
Church." The proposition, Extra ecclesiam nulla salus, there is no
salvation out of the Church, means, therefore, chiefly, that no one
will be saved who does not believe.

[8] CONF. AUG. (VII, 1): "They teach that the one holy Church
is to continue forever."

GRH. (XI, 107): "We, in no way, say that the Church Catho-
---------------------End of Page 589--------------------------------
lic (viz., the invisible Church, and Church strictly so called) can
fail or perish, because Christ is the eternal king, and the perpetual
husband of the Church, and, therefore, by virtue of His relation,
He has an eternal kingdom, and is always collecting for Himself,
out of the human race, a Church, which He cherishes, loves, and
protects as His bride, Matt. 16:18; Luke 1:33; 1 Tim. 3:15."

[9] GRH. (XI, 143): "The entire Church never errs in such a
manner, that there are not some who, following the simple guid-
ance of the Word, by the direction and effectual working of the
Holy Ghost, are so santified as to retain the foundation of salva-
tion, to persevere exempt from fundamental errors, and be kept
by the power of God unto salvation, although these are sometimes
few and so concealed by the public prevalence of persecutions and
corruptions that they are not recognized publicly by the world,
Matt. 16:16; 24:24; 28:20."

Id. (XI, 143): "Concerning the Church of the elect still war-
ring on earth, we must distinctly reply, that, since errors are two-
fold, some being fundamental and overthrowing the very foundation
of faith, while others are non-fundamental, existing at the same time
with the foundation of faith, and since error likewise can occur in a
two-fold manner, either for a time or to the end, those who are elect
may, for a time, be involved, and some even actually are involved
not only in errors of a less grievous character, but even in funda-
mental errors. Yet these, in the meantime, before the end of life,
again free themselves from such errors; for otherwise they would
not be elect properly so called. They do not persevere to the end
in fundamental errors, but may be involved in the less grievous errors,
not only for a time, but even to the end; nevertheless, by the fire
of the cross and of trial, these are diminished in them so as not to
defeat their salvation."

[10] BR. (759): "The Church of Christ, scattered throughout
the entire world, comprehends many particular assemblies, which
also have appropriated to themselves the name and title of churches;
for, although believers themselves are thus diffused over the earth,
they still, being united here and there by certain bonds, grow into
certain congregations and establish such, served by one regular
and complete ministry, which is nevertheless distinct from the 
ministries of other congregations."

QUEN. (IV, 479): "The Church is said to be universal, for a
double reason: (1) With respect to place. (2) With respect to 
time. With respect to place, the Church is said to be the general
assembly which is collected from different nations throughout the
whole world, for church fellowship and participation, through the
---------------End of Page 590----------------------------------------
Word and Sacraments, in the benefits of Christ. With respect to
time, it is the assembly which, in different times, from the origin
to the end of the world, is collected together through the Word.
Therefore, the Church Universal, considered absolutely or with re-
spect to both time and place, is the general assembly of true be-
lievers, whom God, from the beginning of the world to its end, has
called, and to-day calls, and to the end of the world will call,
through the preaching of the Word, out of all peoples and nations,
to the actual participation in spiritual and heavenly blessings.
The Church Universal, considered relatively, is the assembly of all
true believers, who at any one time, e.g., that of the Old or of the
New Testament, or even at the present day, everywhere continue
in one and the same inner communion of faith, grace, love, and
salvation. A particular Church is an assembly, not of all, but of
some believers, called in a certain place to partake of salvation,
and persevering in inner spiritual communion. A Church is said
to be particular in a twofold sense, (a) with respect to time; (b)
with respect to place. With respect to time, the Church of the
Old Testament is one, and the Church of the New Testament
another. With respect to place, one is collected by God through-
out an entire kingdom; another, in a city, or even in a house.
Hence, the apostles make mention not only of a Church in a house
(kat' oikou), Rom. 16:5; and the Church at Corinth (ten en Korintho),
1 Cor. 1:2; but also, in the plural, of the churches of the Gen-
tiles (ton ethnon), Rom. 16:4; Gal. 1:2, 22; Rev. 1:4."

[11] The Church in the wider sense is, therefore, named "the
assembly of the called," and, as "the Church broadly and im-
properly so called" ("the entire assembly of the called, in which
all those who come together with the outward profession to hear
the Word and use the Sacraments are regarded as members of the
Church"), it is distinguished from "the Church strictly (properly,
accurately, principally) so called (the entire assembly of true be-
lievers and saints), who are furnished not only with the outward
profession of faith and the outward use of the Sacraments, but also
with true faith of heart and inner regeneration." The ecclesia late
dicta is therefore termed Church "by synecdoche, viz., of a part
for the whole, by which there is ascribed to the entire assembly,
composed of good and evil, that which belongs to only a part."
To the Church in the former sense, the following passages refer:
Acts 20:28; 1 Cor. 12:28; 14:4, 23. In the latter sense: Matt.
16:18; Eph. 1:22, 23; 5:23-26; 1 Tim. 3:15. GRH. (XI, 50):
"Those who by the call are brought together into the assembly of
the Church, differ in two respects. For by the Holy Ghost some
----------------End of Page 591------------------------------------
are inwardly regenerated, renewed, endowed with true faith, en-
lightened, santified, and, in this manner, become true and living 
members of the Church. But others join the assembly of the
called, i.e., the visible Church, only by an outward association,
which consists in the profession of faith and the use of the Sacra-
ments, while, at the same time, they are without inner regeneration
and holiness. The former are true and living members of the
Chruch, deriving life and breath from Christ, their Head; the
latter are corrupt and dead members. The former belong to the
Church inwardly; the latter improperly. The former, by reason of
inner and spiritual connection with Christ; the latter, by reason of
outward custom, profession, and association with the assembly of
the called. The former, in the heart; the latter, in outward appear-
ance. The former, actually; the latter, according to opinion. The
former, according to the judgment of God; the latter, according to
the judgment of men. The former, to the Church equally in body
and soul; the latter, in body, and not in soul. The former, as true
and sound parts of the body; the latter, as the mange and evil
humors in the body."

[12] GRH., CONF. CATH.: "We do not affirm that there are two
Churches, the one true and internal, and the other nominal and
external; but we say that the Church is one and the same, viz.,
the entire assembly of the called considered in a twofold manner,
namely, esothen [from within] and exothen [from without], or, with
respect to the call and outward association, consisting in the pro-
fession of faith and the use of the Sacraments, and with respect to
inner regeneration and internal association, consisting in the bond
of the Spirit. In the former manner and respect we grant that
even hypocrites and those who are not saints belong to the Church;
but in the latter manner and respect we contend that only true be-
lievers and saints belong to it." On the other hand, HUTT. (Loc.
c. Th., 508): "Although it is by no means sufficient for salvation
that you be in the Church, described thus generally, and only
with respect to the outward profession of Christian faith, yet sal-
vation itself cannot be found by any one outside of this assembly.
And here the comparison of the Church with the ark of Noah is in
point. For, as no one was saved outside of this while the deluge
lasted, and yet not all who were in the ark were saved eternally,
so outside of this Church of the called no one is saved, and yet not
every one embraced in this vast assembly of the Church is saved."

[13] HUTT. (Loc. Th., 194): "If you consider the outward
fellowship of signs and rites of the Church, the Church Militant is
said to be visible, and embraces all those who are within the assem-
--------------End of Page 592-------------------------------------------
bly of the called, whether they be godly or ungodly, whether they
be elect or reprobate. But if you consider the Church in so far as
it is a fellowship of faith and of the Spirit dwelling in the hearts
of believers, it is said to be invivsible, and is peculiar to the elect."
CF. AP. CONF., IV, 3.

BR. (769): "The Church, properly so called, is, indeed, not
distinctly visible (or recognizable, so that we may be able to know
distinctly and individually who those are that truly compose it as
its members; for faith neither meets the senses, neither can we
understand with much certainty what there is in others, 2 Tim. 2:
19), but only obscurely (namely, where congregations exist, espec-
ially the larger ones, in which the Word of God is correctly taught
and the Sacraments rightly administered, it is well understood
that there are there some true believers and saints who constitute
a part of the Church of Christ). But that which by synecdoche is
called a particular church is so visible that it can be recognized as
true and with respect to its members, and can be distinguished
from false or corrupt churches (for they professs the Catholic faith
in its integrity and without corruption, and use the Sacraments
aright, and can be perceived without doubt and individually)."
The Church is therefore (GRH. XI, 82), "(1) visible with respect
to the called, invisible with respect to the elect; for who are truly
born again and elect does not appear outwardly, neither can it be
perceived by the aid of the eyes; (2) visible with respect to outward
fellowship, invisible with respect to inner fellowship; for who be-
long to the outward fellowship is manifest to men's eyes, but who
belong to the inner fellowship of the Church is not likewise mani-
fest, inasmuch as faith and spiritual newness lie concealed under
the covering of the infirmities of the flesh; (3) visible with respect
to outward means and instruments, through which the Church is
collected by God on this earth; as also with respect to the outward
exercises of religion, which are the profession of doctrine and
Church discipline, the preaching of the Word, and the administra-
tion of the Sacraments, as also the remaining outward offices of the
Church. On the other hand, it is said to be invisible, primarily
indeed and chiefly with respect to faith and the inner gifts of the
Holy Ghost in the regenerate, which cannot be perceived by human
eyes; secondly, with respect also to the Head of the mystical body,
whom now we do not see, and because the discerning of the good,
from the hypocrites, with whom they are intermingled in the vis-
ible Church, has been left only to the divine knowledge."

The same remarks, moreover, apply to this distinction as to that
between the Church as taken in a broader or narrower sense. GRH.
------------End of Page 593-----------------------------------------
(XI, 81): "We by no means introduce two Churches as opposed
to each other, as though the visible and invisible Churches were
contra-distinguished species; but we say that the visible and in-
visible are one and the same Church, with a diverse relation." The
visible and invisible Churches, therefore, are not opposed to each
other as contraries, but as subalterns and subordinates. "For the
invisible asssembly of the elect is comprised under the visible con-
gregation of the called, because the elect are not to be sought out-
side of the assembly of the called, and the Church of the called is
more comprehensive than that of the elect (Matt. 20. 16). Who-
ever, therefore, belong to the invisible Church, i.e., all who are
elect, are also the called, but not the reverse." (GRH., XI, 83.)

Besides, false conceptions of the Invisible Church are guarded
against by the following statements (ib.): "That the Church of
the elect is said to be invisible, not because the godly scattered 
through the world do not come under the sight of men with respect
to their person, but because faith and the divine election, by virtue
of which they belong to the Church as true members, do not ap-
pear in them--they are seen as men having bodies, and not as
elect men; nor is the Church of the elect said to be invisible because the
godly and elect have no intercourse whatever with the visible min-
istry of the Word and Sacraments, and with the outward practice
of divine worship, but because the inner gifts of the Holy Ghost,
by which, in the sight of God, they are distinguished from corrupt
and dead members, are in no way manifest to the sight of men."
As a secondary reason for distinguishing between the Church visi-
ble and invisible, GRH. (XI, 85) states the following: "Because
not only do earthly governments surpass the Church in outward
splendor, but heretical assemblies also very often excel it in wealth,
power, etc.; and therefore that the Church may not be judged from
its outward appearance, it is said to be invisible, i.e., that the piti-
able, despised, and small assembly, in which are many weaknesses,
and which is not only oppressed by persecutions and the cross, but
is also disgraced by many causes of offence and stumbling-blocks,
is the Church, concerning which we must decide not from its out-
ward form, but from the Word, and of which we must judge in
accordance with the norm of the Word. And in thise sense, and
respect we grant that the Church, in this signification, is not con-
stantly invisible in the same manner, i.e., it does not always lie
hidden, oppressed, despised, and degraded, but, like the moon,
varies, and increases and diminishes its external splendor; for
sometimes it is oppressed by persecutions and obscured by clouds
of heresies, and sometimes enjoys true tranquillity, and shines
most clearly with pureness of doctrine."
------------------End of Page 594---------------------------------
While the distinction between the Church visible and invisible
was not expressed, in direct words, in the Symbolical Books, and
by the earliest Dogmaticians, as Melanchthon, we nevertheless find
the substance of it set forth in the following statements: AP. CONF.
(IV, 5): "The Church is not ony the fellowship of outward
matters and rites, as other governments, but is principally a fellow-
ship of faith and the Holy Ghost in hearts.... And this Church
alone is called the body of Christ, because Christ renews, sanctifies,
and governs it by His Spirit.... Although, therefore, hypocrites
and wicked men are members of this true Church, according to the
outward rites, nevertheless, when the Church is defined, it is neces-
sary to define that Church which is the living body of Christ, and
likewise is the Church both in name and reality." But the earliest
Dogmaticians do not set out, as we do, with the conception of the
Church as an assembly of saints; and they, moreover, employ the
expression, visible Church, in a different sense. Thus MEL. (Loc. c.
Th., 284): "The visible Church is the assembly of those embrac-
ing the Gospel of Christ, and using aright the Sacraments, in
which, through the ministry of the Gospel, God is efficacious."
Their purpose is to rebuke those who refuse to attach themselves to
any visible Church, saying that the Church does not assume a
visible form. By the assertion that the Church is visible, Melanch-
thon means, therefore, only to say, that there are indeed certain
marks by which a church can be recognized as the true one. AP.
CONF. (IV, 20): "Nor, indeed, are we imagining a Platonic state,
as some impiously satirize us; but we say that this Church exists,
viz., those truly believing and righteous scattered through the en-
tire globe. And we add its marks, the pure doctrine of the Gospel
and the Sacraments."

[14] BR. (761): "The more eminent praises and the promises
of perpetual duration, which in the Scriptures are ascribed to the
Church, ought not to be referred to any definite, particular church,
but to the Church of Christ considered absolutely."

[15] GRH., CONF. CATH.: "The distinction of the Church into
visible and invisible is opposed to the opinion of the Papists, that
the Church of Christ is so confined to the Pope of Rome and the
prelates who are in the regular succession, that whatever they
affirm and believe must necessarily be received by all, and that
there dare be no dissent from these in any manner or upon any
pretext. Likewise, to the belief of those who flatter themselves in
their offences, and think that they cannot be damned, as they are
members of the visible Church."

[16] GRH. (XI, 13): "But, inasmuch as to the saints and true
--------End of Page 595----------------------------------------
believers in the Church, those are joined who are not saints, being
indeed without inner regeneration and renewal, yet by outward
fellowship (which consists in the profession of faith and the use of
the Sacraments) joined, in this life, to the assembly of saints, it
follows that the Church is sometimes received in a popular manner,
for the entire assembly of the called, to which those honorable com-
mendations which are ascribed in the Scriptures to the Church belong
only by synecdoche, an ordinary figure in the Scriptures, doubtless be-
casue of the elect, who are in this assembly; just as if any one
would eulogize a state because of its honorable and excellent citi-
zens, with whom, nevertheless, wicked and perverse persons are
intermingled; or, as if any one would adorn a field with praise-
worthy epithets, because of the wheat, with which, nevertheless,
tares are intermingled."

[17] HOLL. (1317): "Every particular and visible church may
be so corrupted by fundamental errors, that the teachers professing
false doctrine may prevail, and constitute the public ministry, the
small number of true believers lying concealed under the multitude 
of errorists."

GRH. (XI, 109): "We say that not this and that particular
church alone, but absolutely all the particular churches, and,
therefore, the entire visible Church, can be obscured by a cloud
of corruptions, errors, scandals, heresies, persecutions, etc., and
be reduced to such a condition that its outward splendor and glory
may fail, and there may no longer remain any manifest and visible 
assembly to rejoice in the pure ministry of the Word as it sounds
forth publicly." Hence, in opposition to the Catholics (ib.):
"We therefore deny that the Church has been bound to any fixed
seat in such a manner as to continue in it, with visible glory, by
any perpetual succession; as our adversaries say of the Romish
Church, that that is the only Catholic Church, in which the Pope
is the vicar of Christ." Yet, on the other hand (ib. 110): "Nor
is the Church ever hidden in such a manner as not to be seen by
some, if not by the world and the unbelieving, yet by pious con-
fessors, in exile and concealment; nay even, as in the deepest state
of self-renunciation, Christ, the Head of the Church, sent forth
some rays of His divine majesty, from which His true divinity
could be recognized, so, in the deepest depression of the Church,
the confession of some of the martyrs shines forth, and presents
the clearest testimony to the perpetuity and truth of the Church."

[18] HOLL. (1306): "The true or pure Church is an assembly
of men, in which all things necessary to be believed for salvation,
and to be done for attaining holiness of life, are clearly taught from
-------------------End of Page 596-------------------------------------
God's Word, without the mixture of any hurtful errors, and the
Sacraments are rightly administered according to the institution of
Christ, and thus spiritual sons of God are begotten, who, through
true faith, are united to Christ the Head, and in Him are made
one body."

(1307): "A false or impure church is an assembly of men, in
which the doctrine of faith is publicly proclaimed from the Word
of God, with a mixture of errors and corruptions, and the Sacra-
ments administered, it is true, yet not distributed in that manner,
and for that end, in and for which they were appointed by Christ."

"OBSERVATION. The true and false Churches are here opposed
to each other, not by way of contradiction, in accordance with which
a church which is clearly not a church is a false church, e.g., an
assembly of Mohammedans, treading under foot all of the true re-
ligion; but privatively, as a false church is a falsified, vitiated, cor-
rupted, impure church." It is not asserted, however, in reference
to the latter, that there may not be some within it who are saved,
since even in such a church the Word of God is still preached.
HOLL. (1313): "In a church in which the Word of God is pub-
licly read and explained and preached, and, in like manner, Bap-
tism is administered uncorrupt in its essentials, spiritual sons of
God, and heirs of eternal life, can be and are born. But, in a
corrupted church (the Roman and Greek), the Word of God is
publicly read and explained, etc. Therefore, " etc. (1314), "in a
false church specifically so called, in so far as in the same the
Word of God is publicly read and explained, and Baptism is ad-
ministered uncorrupted in essentials, regeneration and salvation
are granted, yet not without great danger of souls, because these
can be so obscured by false dogmas, that either the light of faith is
not enkindled, or, being enkindled in Baptism, is overwhelmed
and extinguished by errors."

The phrase "Extra ecclesiam nulla salus," which our Church also
adopts (comp. Note 7), does not, therefore, directly exclude the
members of another particular church from the hope of salvation,
since one may be regenerated even in such a church. The phrase
is therefore not understood in our Church as it is in the Roman
Catholic. That church declares salvation to be impossible for any
one who belongs to another particular church, while we maintain
by this statement only this, that he who would be sure of his sal-
vation must belong to the assembly of the saints.

[19] HOLL. (1307): "The proper (essential and principal)
marks of the true visible Church, from which its truth is recog-
nized in such a manner that it can be distinguished from every
-----------End of Page 597------------------------------------------
false church, are the pure preaching of the divine Word (John
15:3) and the legitimate administration of the Sacraments (Rom.
4:11)." GRH. XI, 195): "The Church is established, brought
together, nourished, and preserved by the Word of God and the
use of the Sacraments. Therefore, the Word of God and the use
of the Sacraments are the proper, genuine, and infallible marks of
the Church, and consequently where these are pure, the Church is
pure." GRH. CONF. CATH.: "When the pure preaching of the
Word is affirmed as a mark of the true Church, the term preaching
is received in a general sense for a profession of doctrine common to
all the members, pastors, and hearers of the Church, and for the
public explanation of Biblical texts, which is also a preaching,
Acts 15:21" ("whether this be pure or impure ought to be deter-
mined from the public symbols and confessions published in the
name of the entire Church, or approved by the entire Church, and
not from the opinions or writings of this or that teacher" (HOLL.,
1308)). "Preaching, in its narrow sense, is an action peculiar to
the pastor, rather than common to the entire Church, and is not
purely and absolutely necessary to the Church, as is shown by the
times of the most grievous persecutions, in which the Church was
able to be preserved by the reading of Scripture alone, without the
public preaching of pure doctrine."

Further: "Whole and entire churches are not to be estimated
from the pastors alone, nor from some few; wherefore whole
churches are not immediately to be condemned if either the pastors
or some few depart from soundness and purity of doctrine, because
the ears of hearers are often purer than the lips of teachers, and
many in a corrupt state of the Church, retaining, after having re-
ceived Baptism, the fundamental articles of the heavenly doctrine,
either do not asssent to the errors in reference to them which the
false teachers scatter, or cling to these without any pertinacity, or
again release themselves from them before the end of life."

Finally: "Yet we must observe that there are certain grades of
this purity, because the Word of God is preached in the Church
sometimes with greater and sometimes with less purity; nor does a
church immediately cease to exist if the teaching on some articles
of religion be even for the most part not pure. The more purely
and truthfully, therefore, the Word of God is preached in a church,
and the more nearly the preaching and doctrine approach the form
of Holy Scripture, the purer and truer will be the church; but the
farther it departs from the rule of the Word, the more impure and
corrupt will be the state of a church. Yet it is not through every
corruption that a church ceases to exist, because we have shown
---------------End of Page 598-------------------------------------
above that God begets and preserves for Himself a holy seed and
spiritual children, even at the time when the public ministry of the
visible Church is corrupt."

In opposition to the Donatists and Montanists, it is very earnestly
maintained that the marks above mentioned are the only essential
ones; but that, also, where these exist, it is the duty of every one
to connect himself with this Church. MEL. (Loc. c. Th., 284):
"Neither let us praise the stragglers who wander about and attach
themselves to no church, because they never find a church of such
a type as that in it something is not wanting in morals or discipline;
but let us search for a church in which the articles of faith are cor-
rectly taught, and to this let us attach ourselves."

The marks which the Roman Catholic Church assigns as those
of a true Church are rejected as deceptive. They are the follow-
ing: "The name Catholic, antiquity, uninterrupted duration,
amplitude or multitude of believers, succession of believing
bishiops in the Roman Church, agreement in doctrine with the
primitive Church, union of the members among themselves and
with the head, sanctity of doctrine, efficacy of doctrine, holiness
of life of its founders, glory of miracles, light of prophecy, confes-
sion of adversaries, unhappy end of enemies, temporal felicity con-
ferred upon those who have defended the Church." Of the mark
of antiquity, HOLL. (1312) observes: "By the primitive Church
either that is meant which existed indeed many centuries ago,
although very corrupt, or the apostolic Church. If the former,
the true Church cannot be distinguished from the ancient corrupt
Church. If the latter, the mark is indeed correct, but is con-
sistent with our belief. For to agree with the primitive apostolic
Church means to embrace the pure doctrine which that Chuirch
held."

PARA. 57. The Church, Collective and Representative.

The entire number of those who are called to salvation in
Christ cannot equally participate in all the affairs of the
Church by giving counsel, direction, or decision; it seeks,
therefore, an instrumentality through which it can be repre-
sented, and to which it assigns this business, and it finds this
in the Ministry, which is, therefore, not only entrusted with
the business of publicly proclaiming the faith of the Church,
[1] but also of leading the Church, and of discussing and de-
ciding all the questions that may arise in it. The Ministry
we therefore call the representative Church, as distinguished
-----------End of Page 599---------------------------------------
from the collective Church, by which we mean the whole num-
ber of the members of the Church. [2] This Ministry, then,
assembles in a council, whenever special occasions call for con-
sultation, from which council laymen are not excluded if
they prove themselves experienced in ecclesiastical affairs, [3]
and the conclusions there adopted serve as a rule for the
Church. Such an assembly is called a General or Universal
Council, if all, or, at all events, the most of the particular
churches are represented in it; it is called a Particular Council
if only a few particular churches are thus represented. [4]
Due regard for order makes it necessary that each council
have a president, but only for the purpose of introducing in
proper order the matters to be discussed, and to preside over
the deliberations, and not as though in the matters of faith
themselves that are discussed he should have a higher author-
ity. [5] Under ordinary circumstances, a council is called by
the political ruler under whose outward protection the Church
stands; in extraordinary cases, a portion of the members of the
Church has the right to call it. [6] The assembling of a
council can have no other purpose than to discuss and decide
the matters in question upon the basis of the Holy Scriptures,
[7] for even the council can have no other means of forming 
a decision; the authority of a council is, therefore, not abso-
lutely decisivie in all matters of faith, and the council can
never demand the submission of the Church to its decrees
simply because it has issued them, but only because, and only
when, the decision has been made upon the basis of the divine
Word, and in accordance with it. [8] The more unanimously
adopted the decrees of a council are, and the greater the num-
ber of the particular churches that agree in adopting them, the
greater weight do they have; although even then they are
not infallible and therefore even then not of absolutely bind-
ing authority. [9]

[1] HOLL. (1320): "The profession of faith which is announced
by the voice of pastors, when they inculcate doctrine in public
congregations and declare it for the reception of hearers, is re-
garded as the common confession of the entire Church and of the
individual members."

[2] HOLL. (1277): "The Collective Church (ecclesia synthetica,
---------------End of Page 600----------------------------------
apo tes suntheseos, from the collection or connection of all the living
members, who constitute one mystical body) is the Church taken
collectively, consisting of teachers and hearers, joined by the bond
of the same faith, and is called the collective Church in distinction
from the Representative Church (Matt. 18:16), which is an assembly
of Christian teachers formally assembled for the purpose of decid-
ing questions concerning the doctrine of faith and practice"
(QUEN. (IV, 478), "inasmuch as they can represent and explain
the public doctrine of the Church more fully and correctly than the
hearers alone without the teachers."

The question here under consideration is, more generally stated,
the following, viz.: "To whom does the government of the Church
belong?" To this HUTT. answers (Loc. Com. Th., 568): "We
contend that the aristocratic form of government is the best, and
belongs most properly to the Church Militant on this earth."
More accurately: "It is our belief that it is the best and most ad-
vantageous of all forms of Church government, if the Church be
united in the unity of the faith and Spirit into one mystical body,
under one universal Head, Christ, and under one equal ministry of
teachers, or pastors, or bishiops of the Church. But the belief of the
Romanists is this, that the best and most advantageous of all forms
of Church government is, if the Church, in addition to Christ,
recognize also a visible Head on this earth, namely, the Pope of
Rome."... HUTT. then proceeds (581): "The question is, If
the monarchical form of government cannot exist, what form,
therefore, has a place in the Church?" and answers: "I think that
we ought to reply to this question not in an absolutely categorical
manner, but we should proceed to it distinctly, according to the
threefold relation which the Church sustains. For (1) the Church
may be considered with respect to its supreme and only Head,
which is Christ Jesus alone. In this respect, we acknowledge that
the government of the Church is purely and absolutely monarch-
ical. Again (2) the Church may be considered with regard to its
mystical body, which grows together from the entire organism of
called believers into one body, and is quickened by one Spirit.
Now, in so far as, in the election and calling of ministers, the votes
and suffrages of the entire people and all the three hierarchical
orders are required; in so far, likewise, as the privileges, benefits,
rights, and dignities of the Church are not confined to this or that
order alone, or this or that man, but have been handed down and
committed by Christ and the apostles to the entire Church; so far,
certainly, FLACIUS ILLYRICUS judged not improperly that the gov-
ernment of the Church possessed something in common with a
------------End of Pare 601-------------------------------------------
democracy.... Finally (3) the Church is considered, also, with
respect to its ministers and pastors, but in such a manner that the
universal and particular churches differ. For a particular church
can have one certain pastor.... But the question is not with re-
spect to such a government of a particular church, but only con-
cerning the government of the universal or catholic Church;
whether this, with respect to its pastors and bishops, is monarch-
ical, and depends upon one. Where we maintain the negative,
... and believe and teach that this government is aristocratic,
relying upon the following arguments: (1) The Church will at all
times be administered in the same manner in which the primitive
Church was governed by the apostles. But the apostles governed
it in an aristocratic manner. Therefore, (2) That which is admin-
istered with equal justice by a few, and by these as the chief per-
sons, is ruled in an aristocratic manner. But the Church is
administered with equal justice by a few and these belonging to a
higher class. Therefore, (3) A proof can be derived from the
practice of the primitive Church, which was governed by bishops.
... (4) And the last proof can be produced from the agreement
of antiquity... We therefore conclude our thesis with this general
syllogism: Whatever God appointed, whatever was always ob-
served by the apostles, was confirmed by the practice fo the early
Church, and finally was profitable and advantageous to the Church,
that must be regarded as necessary, and be firmly retained in the
Churhc. But such government of the Church, with repsect to
bishops and teachers, was aristocratic.... Therefore it must be
regarded as necessary, and be firmly retained, nor must it be
changed in any way into a monarchy.'"

[3] HOLL. (1320): "In councils, the teachers and delegates of the
Church are assembled" (Br. (773): "Laymen, provided they be
experienced and skilful in sacred affairs, godly, and peace-loving"),
"to whom the power has been committed, by the entire commu-
nion of believers, of examining and deciding concerning the public
interpretation of doctrine in doubtful and controverted points."

As in councils the clergy largely preponderate, there is no need
in the definition of the Representative Church just given, of any
special mention of the laity.

"The subjects with which councils are occupied are questions
concerning the doctrines of faith, the practical duties, and the
ceremonies of the Church of Christ. Example, Acts 15:29."
God is called "the principal and remote cause of a just and legiti-
mate council." QUEN. (IV. 483): "Councils have a divine origin.
In the Old Testament, Numb. 11.16; Deut. 17:9; Ps. 122:5. In
-----------End of Page 602-----------------------------------------
the New Testament as to genus, Matt. 18:17 (where by the
Church is meant the assembly judging. But a promiscuous multi-
tude does not judge. Therefore, a representative Church is in-
timated, which is the assembly of teachers" (HOLL., 1321)),
"having been inaugurated by the renowned apostolic conference
at Jerusalem, Acts 15:28."

[4] HOLL. (1324): "There are general councils, to which learned
and godly men are called either from all or from very many parts
of the Christian world. There are also particular or national coun-
cils, to which learned and godly men of a single nation are sum-
moned; or provincial, in which the teachers of a single province
assemble; or diocesan, which consist of religious men of a single
diocese."

[5] HOLL. (1322): "The invisible President of the council is the
Holy Ghost (Acts 15:28, who, by means of the Word comprised
in Holy Scripture, speaks, teaches, enlightens, and directs the
minds of the Church's arbiters). The visible president is either
political or ecclesiastical. The political president is a Christian em-
peror, king, or prince, or some one delegated by him. The eccle-
siastical president is one bishop or more, chosen by the emperor,
king, or prince, or by the common vote of the entire council.

"The political president controls the outward order of the councils,
affords, to those conferring, security from external violence, pre-
vents tumults, suppresses controversies, approves the decisions
of the greater and better part, sanctions them by a public edict,
and carries them into execution. The ecclesiastical president controls
the internal affairs of the Church, or those particular ecclesiastical
actions which pertain to the doctrine of faith, not with coercive, but
with ordinate authority, and accurately states, and clearly explains,
the questions to be considered."

(1323): "The arbiters and judges in the councils are, in addi-
tion to the presiding officers, not only bishops, teachers, and pas-
tors, but laymen also, well versed in sacred literature, godly lovers
of truth and peace, delegated by the churches to give their vote
concerning the subjects proposed (Acts 15:22, 25)."

[6] HOLL. (1321): "The power to announce and convoke a
council, belongs to an orthodox civil magistrate; in the absence of
whom believers themselves can, without injustice to the heterodox
princes of their domains, appoint an ecclesiastical assembly.
NOTE.--If the magistrate be heterodox and unbelieving, neverthe-
less the right and power to convoke councils does not cease, if the
orthodox earnestly request it. But, if, when it is asked, he do not
assent to it, the bishops themselves, in accordance with the ex-
----------End of Page 603--------------------------------------------
ample of the apostles, can, by request as it were, assemble councils
(Acts 15:2)."

Hence, the antithesis against the Roman Catholic Church: "1.
The right and authority to announce councils, especially general
councils, does not belong to the Pope of Rome, but to the highest
political magistrate. 2. The president (ecclesiastical) is not neces-
sarily the Roman bishop, or his legates, but those who are chosen
for this office by the suffrages of the bishops." (QUEN., IV, 516.)

[7] The only principle and norm, by which to decide contro-
verted questions concerning doctrines and morals, is canonical
Scripture (Deut. 4:2; Is. 8:20; 21 Tim. 3:15; Gal. 1:8; 6:16).

[8] HOLL. (1325): "Councils possess great authority, and this
is both decretory (in establishing good order, and appointing rites,
and correcting the morals of the Church, in order that all things
may be done decently and in order, 1 Cor. 14:40) and decisive (in
doctrines of faith);" but the decision is "not purely judicial, but
that of a servant and minister, being bound to a regular method of
interpreting passages of Scripture (which they do not possess from
the fact that they precisely represent the Church Universal). The
authority of councils is not derived from a perfect representation
of the Catholic Church (inasmuch as there never is a council that
precisely represents the Church Universal, and, therefore, there is
no council absolutely universal and oecumenical); but they possess
it from their dependence upon Holy Scripture, and from the agree-
ment of their decrees with the same."

[9] HOLL. (1325): "Although some authority is a posteriori
given to councils by the consent of churches existing throughout
the entire world" ("the councils which are received by a majority
of churches, are judged to possess such authority, that from them
the doctrine of the true Church may be inferred not obscurely"),
"yet, this is not infallible or free from danger of erring (for those
who, when out of the council, are liable to mistake, remain the
same even when assembled in a council; but teachers of the
Church, when out of the council, are liable to mistake....
Therefore... )."

PARA. 58. Of the Three Estates in the Church.

Although all the members of the Church have the same
heavenly calling, their earthly calling is not the same. On
the other hand, they are divided into three estates, of which
one (status ecclesiasticus) is called to arouse, maintain, and in-
crease faith in the Church by the preaching of the divine Word
-------------End of Page 604-------------------------------------
and the administration of the Sacraments; the second (status
politicus) to care for the outward, temporal well-being of the
community; both these estates, therefore, minister, each in its 
own way, to the third, that of the family (status oeconomicus),
for which they are to provide a well-ordered life, and which
they are to aid in fulfilling its spiritual calling. [1]

PARA. 59. 1. Of the Ecclesiastical Estate, the Ministry.

As the Word and Sacraments are the means through which
alone a Church can come into existence, God has willed and
ordered that these means shall always be employed; therby
He has willed the office of the preaching of the Word and the
administration of the Sacraments. [2] This office is, there-
fore, one of divine appointment, [3] and God has at times
Himself immediately called single individuals into it, while
now He does it only mediately, [4] namely, through the
Church, which has received from Him the right and the
authorization to do it. [5] The whole number of those who
are intrusted with this office we call the Ministry. Individual
teachers now must, therefore, have received their call and
authorization from the Church, if they are legitimately to have
the right to teach and administer the Sacraments. [6] It con-
firs their office upon them, moreover, by the solemn rite of
ordination, [7] an act by which, indeed, not a special super-
natural power or gift is imparted to the person ordained, but
which, nevertheless, in ordinary cases, dare not be omitted,
because order in the Church and the example of the ancient
Church, require it. [8] With ordination the Church commits
to them the obligation and the right to preach the Word of
God and to maintain obedience to it, to dispense the Sacra-
ments and to forgive or retain to individuals their sins (potestas
ordinis--potestas clavium). [9] In all these functions the Min-
ister does not act in his own name, but, as by the authority, so
also in the name of Christ; all the effect, therefore, that follows
the Word preached and the Sacraments administered by him,
proceeds not from him, but from God. [10] Thus he has also,
according to Matt. 16:19; John 20:23, the right to forgive
the sins of the penitent, and retain those of the impenitent;
and he upon whom this right is exercised must recognize in
------------End of Page 605------------------------------------------
this act not a mere announcement, but can be sure of this, that
thereby his sins are really forgiven or retained. But the power
to do this, the Minister has not of himself, but from the Lord,
and he exercises this power entrusted to him, in each particu-
lar case, only as the servant of the Lord. [11] The Church
expects from each one to whom she entrusts this power, and
to whom she then obediently subjects herself, that he perform
all his duties with fidelity, and has the right, if he fail to do
this, to discipline him. [12] The Church assigns to individual
ministers different ranks, and establishes different grades in
the ministry, but this is done only for reasons of outward
order; and the essential rights of preaching the Gospel and
administering the Sacraments are possessed by all alike. [13]

[1] GRH. (XII, b. 2): "Three estates or orders appointed by
God in the Church are enumerated, viz., the ecclesiastical, the
political, and the domestic, which also are frequently called hier-
archies. The domestic order is devoted to the multiplication of the
human race; the political, to is protection; the ecclesiastical, to its
promotion to eternal salvation. The domestic estate has been
established by God against wandering lusts; the political against
tyranny and robbery; the ecclesiastical against heresiesand corrup-
tions of doctrine."

[2] CONF. AUG. (Art. V): "For the obtaining of this faith (of
justification), the ministry of teaching the Gospel and administer-
ing the Sacraments was instituted. For, by the Word and Sacra-
ments, the Holy Spirit is given; who worketh faith where and
when it pleaseth God in those that hear the Gospel.... They
condemn the Anabaptists and others, who imagine that the Holy
Spirit is given to men without the outward Word, through their
own preparations and works."

BR. (785): "For the collection and preservation of the Church
it is necessary that certain men discharge the office of preaching
the Word and administering the Sacraments; in order that, through
these means, faith may be conferred upon men, and when con-
ferred may be strengthened and increased. And this is the office
which is called the ministry of the Church."

GRH. (XIII, 224): "The ministry of the Church is a sacred and
public office divinely appointed, and intrusted, through a legiti-
mate call, to certain men, in order that being instructed they may
teach the Word of God with peculiar power, may administer the
Sacraments, and preserve church discipline, for the purpose of
-------------End of Page 606-------------------------------------
effecting the conversion and salvation of men, and truly advancing
the glory of God."

[3] HUTT. (Loc. Th., 186): "The ministry of the Church has
been established certainly not by man, but by God Himself, John
20:21; Matt 28:19, 20; Mark 16:15." AP. CONF., XIII, 11:
"The ministry of the Word has the command of God, and has
glorious promises, Rom. 1:16; Is. 55:11."

[4] HOLL. (1332): "By the divine call is here understood the
appointment of a certain and suitable person to the ministry of the
Church, with the right to teach in public, to administer the Sacra-
ments, and exercise ecclesiastical discipline, made by God either
alone or by the intervening judicial aid of men."

BR. (787): "Moreover, God calls men to the ecclesiastical office, 
sometimes immediately (as Moses and the most of the prophets in
the Old Testament were called, and likewise the apostles in the
New Testament), i.e., by no intervening judicial aid of other men;
and at other times mediately, namely, through the Church, which,
in the name of God, commits this office to certain persons."
(HOLL. (1333): "An immediate call is not to be expected in the
Church to-day." ) Concerning the difference between the mediate
and the immediate call, GRH. (XXII, b. 75): "The difference be-
tween the mediate and immediate call consists always and only in
this, that the former is effected through ordinary means, divinely
appointed for this purpose, but the latter through God Himself,
who manifests His will concerning the immediate call of a person,
either by Himself or through some representative." The mediate
call, therefore, is to be considered no less a divine call. GRH.
(XII, b. 79): "For, (1) It is referred to God as its author, Ps.
68:11; Is. 41:27; Jer. 3:15; 23:4; 1 Cor. 12:28; Eph. 4:11.
(2) It is based upon apostolic authority, Acts 14:23; 1 Tim. 4:14;
2 Tim. 1:6; 2:2; 1 Tim. 3:2; Rom. 15:18; 1 Tim. 5:21; Acts
20:28; Col. 4:17. (3) The mediate call rejoices in God's saving
promises, 1 Tim. 4:16; 2 Cor. 3:6; Eph. 4:12. And, indeed,
essentially the same promises belong to those thus called. GRH.
(XII, b. 81): "But if the mediate call, therefore, is not less divine
than the immeidate, it will follow that the promises made by God
to those who have been immediately called, concerning the fruit
and success of the ministry, concerning protection in dangers, con-
cerning the reward of labors, etc., belong in their own way to those
also who have been mediately called by God. We do not deny
that the prophets and apostles, as those immediately called, had
many and great prerogative, such as the privilege of not erring,
the right to teach in a plurality of places, more abundant gifts,
----------------End of Page 607----------------------------------
peculiar charisms, fuller promises concerning the success of the call
and protection, etc.; yet, with respect to the ministry of the Church
and the functions of teaching, both the mediately and imme-
diately called sustain one and the same office in the Church, and,
therefore, the promises concerning divine aid, and divine virtue
and efficacy in the ministry, can be referred in their own way to
the mediately called."...

The "mixed call, by which God Himself names a certain person,
but yet wills that he be called through others, as representatives
(thus Aaron through Moses)," is not regarded by most of the
Dogmaticians as constituting a distinct species."

[5] HOLL. (1334): "The less principal cause constituting the
ministry is the Church, to which the right has been granted by
God of electing, ordaining, and calling suitable ministers of the
divine Word, nevertheless with the observance of becoming order
in the exercise of this right, 1 Cor. 14:33." (Id. (1335): "There-
fore the examination, ordination, and inauguration belong to the
presbytery; the nomination, presentation, and confirmation of the
call, by means of writing, to the magistrate; and the consent, vote,
and approval to the people.") Br. (788): "To the Church, after
it has been planted, before the right and power to appoint minis-
ters. For she has the keys of the kingdom of heaven, Matt. 16:
19; 18:18, given her as a Bride, by Christ, her Husband; and,
therefore, as it is her prerogative to open and close the kingdom of
heaven, so is it also her prerogative to appoint ministers, through
whom she may open and close [the same]. And, if we consider
that the Church is a republic, and that the ministers of the Word
are, so to speak, the magistrates or conductors of public affairs,
upon whom the care of the whole republic rests, it is easily under-
stood that the power to appoint them is vested, per se and in the
very nature of the case, in the whole Church; nor does it belong to
any one part, unless, by the common consent of all, it be transferred to
some one part." (It is not intended, therefore, hereby to lay down
the law that, in practice, all the estates of the Churhc must par-
ticipate in the choice of the individual teacher. HOLL. (1334):
"We must distinguish between the right to call ministers and the
exercise of the right. The right to call belongs to the whole
Church, and all its ranks and members. But the exercise of the
right varies , according to the diverse agreement and custom of the
particular Church.") According to the doctrine of the Symbolical
Books, also, the Power of the Keys is in the hands of the whole
Church. ART. SMALCALD. "Of the Power and Primacy of the
Pope," 24: "In addition to these things, it is necessary to confess
-------------------End of page 608---------------------------------
that the keys do not belong to the person of a certain man, but to
the Church, as many very clear and very strong arguments testify.
For Christ, speaking of the keys, Matt. 18:19, adds: `Where two
or three are gathered together in my name,' etc. Therefore He
gave the keys to the Church primarily and immediately; just as
also, for this reason, the Church has primarily the right to call.
66. Therefore when the regular bishops become enemies of the
Church, or are unwilling to impart ordination, the churches retain
their own right. 67. For wherever a church is, there also is the
right to administer the Gospel. And this right is a gift given only
to the Church, which no human authority can remove from the
Church.... Where, therefore, there is a true church, there
there must be the right to elect and ordain ministers.... 69.
Lastly, the sentence of Peter (1 Pet. 2:9), `Ye are a royal priest-
hood,' also confirms this. These words pertain to the true Church;
and since this has a priesthood, it certainly must have the right
to elect and ordain ministers." AP. CONF. (XIII, 12): "The
Church has the command to appoint ministers, which ought to be
most gratifying to us because we know that God approves the
ministry and is present in the ministry." In conformity with
this, the ART. SMALCALD (ibid. 11) likewise say: "Paul (1 Cor.
3:6) makes ministers equal, and teaches that the Church is above
the ministers. Wherefore superiority and lordship over the Church
and the rest of the ministers are not ascribed to Peter."

[6] CONF. AUG. (XIV): "Concerning ecclesiastical orders, they
teach that no man should publicly in the Church teach or admin-
ister the Sacraments except he be rightly called." (HUTT. "(1)
On account of God's command, Jer. 23:31; Heb. 5:4; Rom. 10:
15. (2) For the sake of good order and the peace of the Church,
1 Cor. 14:40. (3) For the sake of certainty of doctrine, that it
may be evident of what nature it is, and by whom it has been re-
ceived, there is necessity for an examination and testimonials as
to the doctrine. (4) For the sake of the conscience of the teacher,
that he may be certain that Christ's grace is with him, and that
the hearers, also may know that they are hearing an ambassador of
God, 2 Cor. 5:20.")_

[7] GRH. (XII, b. 145): "Ordination is a public and solemn
declaration or attestation, through which the ministry of the
Church is committed to a suitable person, called thereto by the
Church, to which he is consecrated by prayer and the laying on of
hands, rendered more certain of his lawful call, and publicly, in
the sight of the entire Church, solemnly and seriously admonished
concerning his duty." Concerning the person to be ordained,
---------------End of Page 609---------------------------------------
GRH. (XII, b. 149): "Our churches do not approve of the dis-
order and anarchy of the Anabaptists, but recognize distinct grades
among ministers; yet, meanwhile, we deny that the power of
ordaining is, according to divine right, so confined to the episcopal
office that it cannot be exercised by presbyters, when the necessity
and advantage of the Church especially demand it. The practice
itself bears witness that, for the sake of good order, we commit
ordination to the bishops or superintendents alone, who are called
bishops, not only with respect to the flock intrusted to them, or
their hearers, but also with respect to other preachers, viz., pres-
byters and deacons, the oversight of whom has been intrusted to
them; yet, meanwhile, we do not recognize any such distinction
between bishiops and presbyters, as though the former alone,
according to a divine right and the appointment of the Lord, have
a right to ordain preachers, from which the rest of the presbyters
have been excluded in such a manner that they cannot administer
the rite of ordination even when necessity demands, as when
bishops are not present or are neglecting their duty; but we say
that, according to an ecclesiastical custom, introduced for the sake
of good order, the power of ordaining has been left to the bishops,
although from this presbyters have not been purely and absolutely
excluded."

Of the ceremonies to be observed in ordination, GRH. (XII, b.
163): "In our churches we retain the laying on of hands, and re-
ject the anointing. We make use of the cheirothesia, not as though it
were a sacramental symbol, appointed by Christ Himself, and
commanded to be employed in this rite, but we use this ceremony
according to our freedom, both because it descends to us from the
practice of the Apostolic Church (Acts 6:6; 1 Tim. 4:14; 5:22;
2 Tim. 1:6),... and because if affords useful admonitions."...

Ordination is, therefore, no Sacrament, GRH. (XII, b. 147):
"The belief of our churches is this, that ordination may be called
a Sacrament, if the word be received in a wide sense; yet, if we
wish to speak most accurately, in such a manner that only that be
termed a Sacrament which has an outward element or sacramental
symbol, appointed in the New Testament by Christ Himself, to
which has been attached the promise of grace, for offering, apply-
ing and sealing the remission of sins, according to which sense
and signification Baptism and the Eucharist are called Sacraments:
in such a sense, signification and respect, we deny that ordination
is a Sacrament."

On the other hand, APOL. (VII, 11): "But if the word be
understood of the ministry of the Word, we should not seriously
---------------------End of Page 610--------------------------------
object to call ordination a Sacrament. For the ministry of the
Word has the command of God, and glorious promises.... If
ordination be understood in this manner, we do not object to call
the laying on of hands a sacrament. For the Church has the
command to appoint ministers, which ought to be most gratifying
to us, because we know that God approves the ministry, and is
present in the ministry. And it is of advantage, so far as can be
done, to adorn the ministry of the Word with every kind of praise,
in opposition to fanatical men, who dream that the Holy Ghost is
given, not through the Word, but through their own preparations."
(Cf. PARA. 53, note 5.)

[8] GRH. (XII, b. 168): "We do not deny that, in ordination,
the gifts of the Holy Ghost, necessary for the discharge of the
duties of the minsitry of the Church, are conferred and increased.
Yet, we make a distinction between the grace of reconciliation, or
of the remission of sins, and the grace or ordination, since many
receive the grace of ordination who nevertheless do not receive the
grace of reconciliation; and we say further that the bestowal and
increase of the gifts necessary for the ministry are by no means
to be ascribed to the laying on of hands as a sacramental symbol
truly so called, and divinely appointed, but to the prayers of the
Church and the presbytery, to which the promise of hearing has
been divinely made." HOLL. (1342): "The necessity of ordina-
tion is ordinate, for the sake of good order or decorum, and because
of the divine command (Acts 13:2), although the number and
form of the ceremonies vary according to the judgment of the
Church; nevertheless, the necessity is not absolute."

GRH. (XII, b. 146): "We deny that ordination is necessary
by reason of any special divine command, as this cannot be pro-
duced; or by reason of any such effect as the Papists ascribe to it,
viz., as though by it any indelible character was imprinted, or as
though it conferred, ex opere operato, gifts requisite to the ministry,
concerning which no promise can be addduced from the sayings of
Christ and the apostles; or by reason of any absolute and pure
necessity." ...

[9] BR. (792): "The ministry of the Church bears with it the
power and office (1) of teaching publicly, and administering the
Sacraments according to order; (2) the power and function of re-
mitting and retaining sins." The former is termed the power of the
order (potestas ordinis); the latter, the power of the keys (potestas
clavium, called also potestas jurisdictionis).

CONF. AUG. (Of Church Power, VII, 5): "Now, their judgment
is this, that the power of the keyes, or the power of the bishops, by
-------------End of Page 611-------------------------------------------
the rule of the Gospel, is a power or commandment from God, of
preaching the Gospel, of remitting or retaining sins, and of admin-
istering the Sacraments. For Christ doth send His apostles, with
this charge, John 20:21; Mark 16:15. This power is put in ex-
ecution only be teaching or preaching the Gospel and administer-
ing the Sacraments, either to many or to single individuals, in
accordance with their call, for thereby not corporeal things but
eternal are granted, viz., righteousness eternal, the Holy Ghost, life
eternal; these things cannot be obtained but by the ministry of the
Word and Sacraments." GRH. (XIII, 16): "The power of juris-
diction consists in the use of the keys. But the power of the keys
is twofold, loosing and binding, Matt. 16:19; John 20:23. For,
although the ministry of the Word, by which sins are loosed and
bound, is one, wherefore, also, in a generic signification, one key is
effectual to open and to close the kingdom of heaven; nevertheless,
according to the diversity of objects, means and effects, one key is
said to be a loosing key, by which penitents are absolved from their
sins and heaven is opened to them, and another binding, by which
to the impenitent sins are retained, and heaven is closed against
them. The former is called absolution; the latter excommunication.
Both are exercised either publicly or privately. Absolution is
public, when, to all who truly repent, the remission of sins for
Christ's sake is declared from the Gospel; private, when sins are
remitted to some penitent in particular. Excommunication is public,
when to all the impenitent and unbelieving, the wrath of God and
eternal condemnation are declared from the Law; private, when to
any obstinately wicked one in particular the retention of sins is
announced. With respect to degrees, excommunication is said to
be twofold, viz., the less and the greater. The former is ex-
clusion or suspension from the use of the Lord's Supper; the latter is ex-
pulsion from the communion of the Church: the former is called 
kathairesis [purifying], the latter, aphorismos [excommunication in the
proper sense]. To the latter extreme degree of ecclesiastical cen-
sure we dare not progress hastily, without serious deliberation, and
without the consent of the Church, and especially of the Christian
magistrate, but the order prescribed by Christ, Matt. 18:15, must
be carefully observed." Id. (XIII, 109): "As in the political
and the domestic estates, so also in the ecclesiastical estate, a cer-
tain discipline is required, without which, just as in the former
subjects and domestics cannot be kept in their duty, so also in the
latter the hearers. The objects of church discipline are men who
have been received into the house of God, and the family of Christ,
and who sin, Matt. 18:15; Gal. 5:1, who must be rebuked, chided,
--------------End of Page 612-------------------------------------
and corrected, in order that they may return into the way and per-
form their duty, according to the requirement of the Word. Such
falls are twofold, viz., with respect to doctrine, and with respect to
morals."...

[10] AP. CONF. (Of the Church, 28): "Nor is the efficacy of the
Sacraments destroyed, because they are administered by the un-
worthy; because they present before us the person of Christ by virtue of
the call of the Church, and do not present before us their own per-
sons, as Christ testifies (Luke 10:16): `He that heareth you,
heareth me.' When they offer the Word of Christ, when they
offer the Sacraments, they offer them in the stead and place of
Christ." GRH. (XIII, 15): "Ministers do not act except instru-
mentally (organikos), and, therefore, ought to adapt their actions to
the divine judgment and command."

[11] HOLL. (1348): "The power which ministers of the Church
have to remit sins is not absolute (autokratorike), or principal and in-
dependent (which belongs to God alone, against whom alone sin is
committed), but ministerial and delegated (diakonike), by which to
contrite and penitent sinners they remit all sins without any reser-
vation of guilt or punishment, not only historikos, or by way of signifi-
cation and declaration, but also effectually and really, yet organikos
(instrumentally)."

The remission is "delegated, Matt. 16:19; John 20:23. There-
fore, the power to remit sins depends upon Christ (1) with respect
to form, because it is a delegated power, and therefore such only,
as to nature and extent, as God has delegated; (2) with respect to
the norm, since the minister of the Church cannot absolve sinners
according to his own judgment, but according to the norm of the
divine judgment; (3) with respect to exercise, because in the act
of absolution God concurs with the ministers and absolves through
them; (4) with respect to efficacy, because the minister cannot
absolve, except by delegated virtue and power, and, therefore, by
that which is subordinated to the principal cause."

Ministers of the Church remit sins not "by way of signification,"
but "effectively; for they really bind and loose, and do not merely de-
calre the binding and loosing that has occurred in heaven; because he
who receives a key to unlock and open does not show that another
has opened, but he himself opens. For the key is not the same as the
declaration of the act of opening, and to unlock is not the same as merely
to declare that another has unlocked. Through the Word of God,
ministers really and effectively convert, regenerate, etc.; therefore,
they also really and effectively remit sins." 

BR. (798): "That which is declared by the voice of the minister
-----------------End of Page 613------------------------------------
is truly presented and offered by means of his voice to the contrite
and believing, or is confirmed by God, as certainly as though Christ
Himself were to say to the penitent, what He said to the paralytic,
Matt. 9:2." HUTT. (Loc. c. Th., p. 765): "This absolution has
its dependence upon confession. Therefore, it never errs, nor are
the words scattered to the wind. For, inasmuch as absolution
always either silently or expressly presupposes a condition of con-
fession, it happens that absolution can, indeed, be invalid or in-
effectual, yet it is never false; since it is declared by the minister
only under the condition of a confession that has been properly and
sincerely made." GRH. (VI, 298): "Neither can any one present
this argument in opposition, that in this manner all certainty of
absolution is removed, if it be said to depend upon the condition
of repentance and faith: for we do not say that the absolution must
be judged from the extent of the contrition or of the faith, but we
do say that sincere contrition, and faith that is true and not hypo-
critical, are necessary; and, furthermore, every one can examine
himself as to whether he truly recognize and detest his sins, and
whether he truly believe in Christ."

HOLL. (1349): "The power that ministers of the Church have
to retain sins is not principal and independent, but ministerial and
delegated (the right to the key of binding, Christ has intrusted to the
Church, as a spiritual mother of a family. The exercise of this right
He has intrusted to the apostles and their successors, Matt. 18:18;
John 20:23. Since, therefore, the power of the key of binding
has been delegated, the ministers of the Church cannot bind im-
penitent sinners according to their own judgment, but in accor-
ance with the norm of the divine judgment), by which they deny
the remission of sins to obdurate, publicly infamous and notorious
sinners, or only prohibit them from the use of the Holy Supper;
or, by the consent of the church council, actually cast them out of
the society of the Church; or, by an effectual declaration, hand
them over to Satan, that they may truly repent and be reconciled
to God and the Church."

[12] CONF. AUG. (XXVIII, 21): "Again, by the Gospel, or, as
they term it, by the divine right, bishops, as bishops, that is, those
who have the adminstration of the Word and Sacraments com-
mitted to them, have no other jurisdiction at all, but only to remit
sin, and to take cognizance of doctrine, rejecting doctrine incon-
sistent with the Gospel, and excluding from the communion of the
Church, without human force, but by the Word, those whose
wickedness is known. And herein, of necessity, the churches ought, by
divine right, to render obedience unto them, according to the saying of
-------------End of Page 614--------------------------------------------
Christ, Luke 10:16. But when they teach or determine anything
contrary to the Gospel, then have the churches a commandment of
God, who forbiddeth obedience to them, Matt. 7:15; Gal. 1:9;
2 Cor. 13:8-10." HOLL. (1351): "A minister of the Church
should cultivate piety with his whole heart (1 Tim. 3:2), and if
his impiety be notorious, the censure of the Church ought to be
employed against him, 1 Tim. 5:20. Yet his impiety does not
derogate from the efficacy of the doctrine which he presents from
the Word of God." ("Efficacy of doctrine does not depend upon
the minister, but upon the Holy Ghost, who is inseparably joined
to the Word of God. Wherefore, by whomsoever it be preached,
the divine Word is and remains the power of God to every one be-
lieving, Rom. 1:16.")

GRH. (XIII, 214) under the caption, "Things Hostile to the
Ministry of the Word," discusses the chief hindrances to the
efficiency of the Gospel ministry. He makes a distinction be-
tween the faults of the pastors and the faults of the hearers. Of
the former he enumerates: "(1) abuse of the office, and of the
power of the keys; (2) corruptions of doctrine, which degenerate
into heresies, if obstinacy be added; (3) faults of character and
life." Among the faults of hearers, he gives prominenece to "(1)
the contempt of the ministry... (2) kaisaropapia, by which some
claim for the political magistracy absolute power over the ministers
of the Church. They decide that the regulation of the ministry
belongs to regal affairs, and ascribe to the magistracy the power,
according to its pleasure and without the consent of the Church,
to appoint and reject ministers, and to prescribe laws according to
its own discretion. They refuse to submit themselves to Church
discipline, and strive to put a muzzle upon the Holy Ghost when
He censures their errors and crimes." A heresy he thus defines:
"A heresy is any private opinion, which any one selects for his
reception in preference to a Christian doctrine and the Catholic
faith, and obstinately defends." (Id., 222): "That any one
should be a heretic, properly so called, it is necessary (1) that he
be a person received into the visible Church by the Sacrament of
Baptism; (2) that he err in the faith; whether he introduce an
unheard-of error or embrace one received from another, although
the former seems to be peculiar to a heresiarch, and the latter to a
heretic; (3) that the error directly conflict with the very founda-
tion of the faith; (4) that to the error there be joined wickedness
and obstinacy, through which, though frequently admonished,
he obstinately defends his error; (5) that he excite dissensions
and scandals in the Church, and rend its unity." GERHARD, with
-------------------End of Page 615------------------------------------
AUGUSTINE, thus distinguishes heresy and schism: "Heretics vio-
late the faith itself, by believing false things of God; but schis-
matics, by wicked dissensions, break away from brotherly love,
although they may believe those things which we believe." (221.)

[13] HOLL. (1351): "For the sake of good order it is useful
and prudent that, corresponding to the disparity of gifts, there
should be among the ministers of the Church, distinct degrees of
dignity and influence, 1 Cor. 14:40; Eph. 4:11." QUEN. (IV,
396): "Meanwhile, we say that the same power of the ministry
in preaching the Word and adminstering the Sacraments and
power of jurisdiction consisting in the use of the keys, belong to
all the ministers of the Church."

PARA. 60. 2. Of the Political Estate; [1] The Civil Authority.

The civil authority, no less than the ministry, is an estate
appointed by God. [2] The power intrusted to it, with all its
prerogatives, is derived, therefore, from Him; [3] and through
it He desires to promote the temporal welfare of men. [4] Its
primary duty, therefore, is to watch over the preservation of
outward order and good behavior, [5] and it has the right
and the duty of operating in this direction through laws
which it is to enact, according to its own judgment, yet with-
out encroaching upon natural or divine right. [6] This mis-
sion assigned to the civil authority has, however, as its ultimate
aim the promotion of the prosperity of the Church; for the
outward welfare aimed at by the civil authority would of
itself have no significance. [7] Therefore the civil authority
has, at the same time, an immediate calling to fulfil in regard
to the Church (officium circa sacra); it is hence also to aid and
protect the institutions of Christianity, to ward off all hostile
attacks by means of the external power committed to it, and
to withstand all injurious influences. [8] It is not to inter-
fere, however, with the internal doctrinal or disciplinary
affairs of the Church. [9]

[1] GRH. (XIII, 228): "The term magistratus is taken in a
two fold sense: (1) abstractly, for the power and authority them-
selves, with which those are divinely endowed to whom the gov-
ernment has been intrusted; (2) concretely, for the persons who
exercise the magistracy and are endowed with the power to govern."

[2] HOLL. (1353): "The efficient principal cause of the magis-
-------------End of Page 616-----------------------------------------
tracy is the triune God (Rom. 13:1; Prov. 8:15; Dan. 2:21),
who intrusts to certain persons the office of magistrate, either im-
mediately (Ex. 3:10; Numb. 27:18; 1 Sam. 9:15) or mediately
(John 19:11)."

Id. (1354): "To-day, by God's control, suitable persons attain
to the office of magistrate, either by election, or by succession, or
by rightfully taking possession of it."

[3] GRH. (XIII, 308): "From Rom. 13:1, etc., it is evident
that the magistrate has been endowed with certain power." Yet
"the power of the magistrate is not absolute, unlimited, and un-
conditional, but it is restricted by laws and the norm of a higher
power. For, since the magistrate has received his power from
God, he is under obligation to recognize God as his superior, and,
in the use of his power, to conform to His will and laws. When,
therefore, statesmen ascribe absolute power to the supreme magis-
trate, this must be received not unconditionally nor with respect to
the higher power, namely, God,... but only with respect to the lower
magistrates."

Political power consists "(1) in ordaining in such a manner as
to produce honorable and salutary laws pertaining to the advant-
age of subjects and of the state" (legislative power); "(2) in 
judging so as, in cases for trial, to make the decision and adminis-
ter justice to subjects according to the norm of the laws" (judicial
power; "(3) in executing so as to adorn those obedient to honor-
able laws and rewards, and to punish the disobedient and negli-
gent by means of penalties" (executive power). Hence the right
of the sword, Gen. 9:6.

[4] GRH. (XIII, 225): "Because of the fall of those first
created, the human race has lost not only the spiritual and eternal
blessings of the life to come, but also the bodily and outward com-
forts of this life; yet God, out of wonderful and ever unspeakable
kindness, because of the intercession of His Son, has not only re-
stored and renewed the former, but also the latter, and has ap-
pointed means for preserving them."

"Through the political magistrate, (God) preserves peace and
outward tranquility, administers civil justice, and protects our
property, reputation, and persons." (Ib., 226.)

[5] GRH. (XIII, 225): "By means of the former" (the civil
magistrate) "both outward discipline and public peace and tran-
quility are preserved."

HUTT. (Loc. Th., 279): "The chief duties of the civil magis-
strate are: (1) to pay attention to both tables of the Decalogue, so
far as they pertain to outward discipline; (2) to make enactments
------------------End of Page 617-----------------------------------
concerning civil and domestic affairs, harmonizing with divine and
natural law; (3) to diligently see to it that the laws that have been
published be carried into execution; (4) to inflict punishments
upon the delinquent, according to the nature of the offence; to
assist the obedient and bestow upon them rewards."

HOLL. (1366): "The civil magistrate has been ordained for the
public good, and his office if fourfold: (1) Ecclesiastical, for kings
are the nursing fathers of the Church, and the bishops outside of
the temple. (2) Civil, by guarding the interests of citizens, and
repelling foreign enemies from the boundaries of the country. (3)
Moral, in so far as he enacts wholesome laws, by which subjects
are held to their duty, so as to lead a peaceable life in godliness
and honesty, 1 Tim. 2:2. (4) Natural, by which rulers provide
for the support and other necessaries of subjects; for example,
Pharaoh, Gen. 41:34."

[6] HUTT. (Loc. Th., 285): "Christians are necessarily under
obligation to obey their magistrates and laws, except when they
command us to sin; when we must obey God rather than men,
Acts 5:29."

[7] GRH. (XIII, 225): "The magistracy has been established
by God, no less than the ministry, for the collection, preservation,
and extension of the Church, inasmuch as by means of it both out-
ward discipline and public peace and tranquility are preserved,
without which the ministry of the Church could not readily per-
form its duty, and the collection and extension of the Church
could scarcely have a place, 1 Tim. 2:2."

The magistracy is therefore termed "a wall and shield to the
Church, Ps. 47:10. For not only by this most firm wall are our
bodies and property surrounded, but a protection is also afforded
the Church, while the rage of those is restrained who desire to
overturn all sacred things, in order that they may freely indulge
their own lusts." Further, it is designated "a nursing father to
the Church, Is. 49:23."... "Outward discipline is maintained,
justice is administered, tranquility and favorable times are pro-
tected by the civil estate, to the end that, by the Word of God, 
through the ministry, a Church may be collected out of the human
race. For, since by and since the Fall, the human race had been
so miserably and dreadfully corrupted by sin, that, without a
public rule, all things in it would be in confusion and disorder,
God also established governments fo the sake of the Church."...

[8] HOLL. (1361): "The magistracy is employed with sacred
affairs, by carefully observing and performing those things which
ought to be believed and done by all men who are to be saved, Ps.
---------------End of Page 618----------------------------------------
2:10-12, and by directing the Church and the Christian religion
in their external government."

There belong specifically thereto (Br., 809): "The appointing
of suitable ministers of the Church; the erection and preservation
of schools and houses of worship, as well as the providing for the
honorable support of ministers; the appointing of visitations and
councils; the framing and maintenance of the laws of the Church,
the controlling of the revenues of the Church, and the preser-
vation of Church discipline; the trial of heretical ministers, as also
of those of bad character, and all other similar persons belonging
to the churches and schools, and the compelling them to appear
before a court; providing for the punishment of those convicted of
heresies or crimes; and the abrogation of heresies that are manifest
and have been condemned by the Church, and of idolatrous forms
of worship, so that the Church be cleansed from them."

[9] HOLL. (1362): "The inner economy and government of
sacred things, consisting in the doctrine of the Word, in absolution
from sins, and the lawful administration of the Sacraments, are
peculiar to the ministers of the Church. The magistrate cannot
claim them for himself without committing crime."

"The civil magistrate has not the power of a master builder, in
regard to sacred affairs, equally with, and without any distinction
from, civil affairs."

PARA. 61. 3. The Domestic Estate.

The family constitutes the third estate in the Church. In
this we distinguish the marriage relation, that of children to
parents and that of servants to their masters. [1]

1. The marriage relation [2] was appointed and authorized
by God; [3] through this the propagation of the human race
was to be secured in the manner that was right and well-
pleasing in the sight of God. [4] While, accordingly, the
Church regards this estate as sanctified, she declares this also
by the solemn rite of marriage, by which she publicly sanc-
tions the matrimonial life of those who wish to enter into this
estate. [5] As, however, marriage constitutes the closest bond
of spiritual and bodily communion, it is also in itself indis-
soluble, and a divorce of those who have entered this estate
can take place only when one of the parties has already
practically rendered the continuance of the marriage life im-
possible by adultery or malicious desertion. [6]
--------------End of Page 619------------------------------------
2. "The paternal relation is the natural connection of
parents with children, divinely instituted for the education
of offspring and the well-being of the entire family." HOLL.
(1383.)

3. "The servile estate is the legitimate relation between mas-
ters and servants, divinely instituted for mutual advantage."
HOLL. (1384)

The last two relations are not further discussed by the Dog-
maticians in this connection, as they have treated of them at
large in the exposition of the Decalogue.

[1] BR. (816): "The third estate occuring within the Church,
and which is as it were the seminary of the ecclesiastical and po-
litical orders, is the domestic, which embraces conjugal, paternal,
and servile association;" "for from domestic association some come
forth who are to be brought into the ministry of the Church, and
others who are to be brought into the office of the civil magistrate."

[2] HOLL. (1367): "Marriage is the indissoluble union of one
man and one woman, according to divine institution, made by the
mutual consent of both, for the begetting of offspring and mutual 
assistance in life."

HOLL. (ib.): "The primary and supreme efficient cause of mar-
riage is the Triune God, inasmuch as marriage, abstractly consid-
ered, and in a general way, as to its nature, was immediately
instituted by Him. The second and subordinate causes of con-
tracting marriage, are the husband and wife themselves and their
parents, in whose power they are, agreeing to the marriage."
(GRH. XV, 67: "The consent is not the form [see Appendix] of
marriage. As I correctly infer that the builder is not the form of
a house, but its efficient cause, since, if the builder were to depart
or to die, the house would not at once fall into ruins; so the con-
sent is not the form of marriage, but its efficient cause, because,
if the consent cease, a marriage that has been ratified and con-
summated is not dissolved.") Id. (386): "We affirm that con-
sent is not the form of marrriage, but that, from the consent, the
legitimate and indissoluble union of one man and one woman into
one flesh originated, or, what is the same, that the conjugal union
and relation has itself originated from the mutual consent of both
parties to become one flesh."

HOLL. (1371): "The material element, or the subjects, of mar-
riage are the persons who are united in marriage, two in number,
one man and one woman (Gen. 2:24; Matt. 19:4, 5; 1 Cor. 7:2,
---------------------End of Page 620-----------------------------
4), suitable for attaining the ends of marriage, and placed beyond
the prohibited degrees of consanguinity and affinity (Lev. 18:7)."

[3] HUTT. (Loc. Th., 287): "God Himself is the author of
marriage. Gen. 2:18."

[4] QUEN. (IV, 453): "The ultimate and supreme end is the
glory of God. The subordinate end is (1) the preservation of the
human race, by the begetting and education of offspring, Gen. 1:
27, 28; 1 Tim. 2:15; (2) mutual assistance, Gen. 2:18; (3) a
remedy against wandering desires, 1 Cor. 7:2."

[5] GRH. (XV, 396): "The blessing of the ministry is necessary
for rightly entering upon marriage, not from any special divine
command, nor because of the nature of marriage, as though it
were not complete without the consecration of the ministry, but on
account of the ecclesiastical and civil arrangement introduced with
reference to the public advantage and honor. The blessing, by the
ministry, of those newly married, is not required for the essence of the
thing itself, viz., of marriage, but for a public witness of it, so that it
may be evident to all that the marrriage is contracted lawfully and
honorably.... In the forum of conscience and before God, a
marriage is true and valid which has been entered upon with the
legitimate and matrimonial consent of both parties, even though
the blessing of the ministry be not added; but in the outer forum,
a marriage is not considered true and valid, which has not been 
confirmed in the sight of the Church."

HOLL. (1371): "The solemn blesssing or union, made according
to a usual rite, by the minister, pertains not to the contraction,
but to the consummation of Christian marriage: (1) That the
lawful marriage of those making the contract may be openly mani-
fest. (2) That those making the contract may be admonished
concerning the holy and indissoluble bond of marriage, the divine
blessing, conjugal duties, and the endurance of troubles. (3)
That newly married persons may be commended to God, the
author of marriage, by means of earnest prayers."

[6] HOLL. (1380): "The conjugal bond between husband and
wife, as long as they remain alive, is in itself indissoluble, both on
account of mutual consent, and especially on account of the divine
institution, Gen. 2:24; Matt. 19:6." BR. (835): "Meanwhile,
in two cases, divorce, or the dissolution of legitimate and valid
marriage as to the conjugal bond itself, may occur. Without
doubt, in the case of adultery, where, by the law itself, marriage
both can be and is dissolved, and the innocent party is permitted to
enter into another marriage (Matt. 19:9; 5:32); and in a case of
malicious desertion (1 Cor. 7:15), where the deserter himself
-----------------------End of Page 621------------------------------
actually and rashly sunders the conujugal bond, and where to the
deserted party, when a competent judge makes the declaration,
the power belongs to enter into a new marriage." The reason
why a divorce may be granted under these two conditions, lies in
the very nature of the case.

HOLL. (1381): "From the nature of marriage, adultery of itself
and directly conflicts with unity of the flesh, and, therefore, also
with the substance of marriage, through which two become one
flesh, Gen. 2:24. `For he which is joined to a harlot is one body
with the harlot,' 1 Cor. 6:16, and, therefore, is no longer one
flesh with his wife." (1382): "Whatever immediately interferes
with conjugal fidelity itself and the usus thori, dissolves the mar-
riage bond, and, therefore, by its own right, opens the door of a
second marriage to the innocent party. But malicious and incor-
rigible desertion, etc. Therefore,... "

GRH. (XVI, 176): "Our churches, having followed the most
clear declaration of our Saviour Christ, recognize no other cause of
a divorce that is truly and properly so called but one, viz., adul-
tery.... In case of malicious desertion, the apostle grants the
innocent and deserted party the power to enter into a new mar-
riage, because the injring and deserting person has, in fact and in-
discreetly, made the divorce on his or her own authority without suf-
ficient and just cause." Ib., p. 214. "Since it has been proved,
from the words of Christ and the Apostle Paul, that there are
only two causes of divorce, viz., adultery and malicious desertion,
... it will be manifest, at first sight, to every one, that the re-
maining causes of divorce, which are mentioned in addition to
adultery and malicious desertion, are not just, legitimate, and
sufficient causes." As such other causes, GRH. enumerates:
"unbelief, heresy, a solemn vow of continence, crime, danger of
life, sterility, supervening impotency, incurable diseases, madness,
relationship to a harlot, flight or banishment because of an offence."
He denies the right of divorce in all these cases, excepting only
the "danger of life," which he places in the category of malicious
desertion; p. 260, "that, if the husband persevere in obstinacy,
and distinctly testify that he is unwilling at any time to take her
back, or to admit a reconciliation, or to desist from his former
habits, it cannot be doubtful that he is to be regarded a malicious
deserter, and, therefore, the deserted one can be dealt with other-
wise." The Dogmaticians are not, however, altogether agreed in
regard to this point. SARCERIUS allows divorce in the case of
leprosy and incurable disease, and HEMMING: "In case of flight
and banishment on account of an offence;" but this he does upon
-------------End of Page 622--------------------------------------
the ground "that every offence that is to be compared with adul-
tery, is determined by Christ as a cause of divorce." (GRH. 266.)
In a different way CHMN. justifies divorce "on account of cruelty,
poison, and plots laid for the life." He says (Loc. Th., III,
210): "Since the text, Matt. 19:19, makes mention only of adul-
tery, some earnestly contend that divorces cannot occur on account
of cruelty and plots laid for the life. But, in the code, the law of
Theodosius... grants divorce even in such cases. But, al-
though some reject this law and contend that it disagrees with the
Gospel, yet they do not understand aright the distinction between
Law and Gospel. And since the Lord says expressly, that in the 
Mosaic polity divorces were granted because of hardness of heart,
he signifies that the mode of governing men who can be cured,
who are members of the Church and desire to obey the Gospel, is
entirely a different matter from the government of the impious
and contumacious, who are unwilling to endure the restraints of
the Law.... In a cruel person, not belonging to the Church,
the civil magistrate seems to be able to use the law of Theodosius.
God wishes civil government to be an honor to the good, and a
terror to the evil.... Neither are there wanting in governments
obstinate and unjust persons and those without natural affection,
exercising their unjust cruelty over their own families, such as the
Lord, in this discourse, calls hard-hearted."

There are still two points to be considered, in the matter of
actual divorce. BR. (836): "1. When persons unlawfully united
(in degrees of consanguinity prohibited by the law of nature, or
where a mistake of person, or impotency of one or the other party
has intervened) are separated, this is not properly divorce, but
rather a declaration that in the union there was not a conjugal
bond (namely, because the one person could not contract it with
the other, as for example, with a blood relative; or, that one of
the two was utterly incapable of intercourse, and, therefore, also of
the contraaction of the marriage union)."

"2. In like manner, when husband and wife are separated, only
as to bed and board (for example, because of severe enmity, which
appears incorrigible, and even joined with danger to the life of one
or the other), it is not divorce properly speaking; but a suspension
of the acts of cohabitation and conjugal duty (the conjugal bond
remaining unimpaired, so that neither husband nor wife can enter
into another marriage; yea, sometimes the husband is bound to
afford the wife support)."
---------------End of Page 623------------------------------------

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