# LCMS Convention Proceedings_St. Louis Missouri_1950_S1138
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

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576 INTERSYNODICAL AND DOCTRINAL MATTERS

In 1941 our Committee on Doctrinal Unity reported to our § .
“We regret that the statement [of the A. L.C. at Detroit] does not
include a definition of objective justification such as was before
the joint meeting of the two commissions and found mutual}
acceptable, ‘That God has already in Christ absolved all the world
of its sins.’” (Proceedings, 1941, p. 280.) There is a vast difference
between the statement that “forgiveness of sin has been secureg
and provided for all men,” and the statement that “God hag
already in Christ absolved all the world of its sins.” The former
opens the door to work-righteousness, while the latter closes the
door against it.

The “Common Confession” does not confess th

e Scriptural
doctrine of an objective justification.

’ Conversion

The “Common Confession” reads: “The sinner’s conversion , ,
is the work of God the Holy Spirit, without any co :
whatsoever from sinful man.” (Par. vi.)

The A. L. C. has taught, and does teach to this day, that all
unconverted men “naturally” resist the converting grace of God.
But whoever adds to his natural resistance a so-called “willful”
resistance places an obstacle in the way of grace which the Holy
Spirit cannot overcome.

The “Common Confession” does not rule out the false and
unscriptural distinction between a “natural” and a “willful”
resistance as a factor in man’s conversion.

operation

Election

The “Common Confession” reads: “God from eternity, solely
because of His grace in Christ and without any cause whatever in
man, elected as His own all those whom He makes and keeps mem-
bers of His kingdom and heirs of eternal life.” (Par. IV.)

Our Brief Statement rejects this as a doctrine of election.
“By election of grace, Scripture does not mean that one part of
God’s counsel of salvation according to which He will receive into
heaven those who persevere in faith unto the end” (or as the
“Common Confession” puts it: “whom He makes and keeps
members of His kingdom and heirs of eternal life”). Our Brief
Statement confesses: “But, on the contrary, Scripture means this,
that God, before the foundation of the world, from pure grace,
because of the redemption of Christ, has chosen for His own
a definite number of persons out of the corrupt mass and has de-
termined to bring them, through Word and Sacrament, to faith
and salvation.” (Par. 39.) :

The “Common Confession” does not confess the Scriptural
doctrine of election.

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INTERSYNODICAL AND DOCTRINAL MATTERS 577

_- [he Holy Christian Church, the Communion of Saints
°s. Qur Catechism confesses: “What is the holy Christian Church?
qhe holy Christian Church is the communion of saints, that is,
the whole number of believers in Christ; for all believers, and only
believers, are members of this Church.” (Qu. 175.) “Why do you
say, ‘I believe’ in the Church? I say, I believe in the Church,
because the Church is invisible, since no man can look into another’s
heart and see whether he believes.” (Qu. 176.) In other words,
the Church in the true sense of the term consists of all believers,
and only believers, who are known only to God.

Over against this, the A. L. C. to this day contends that the
Church has also a “visible side — the use of the means of grace,”
and that the “use of the means of grace” must be included when
defining its essence, or when answering the question what the
holy Christian Church is.

The “Common Confession” makes no mention of the invisi-
bility of the Church. Both Luke 17:20-21 and 2Tim.2:19 are
conspicuous by their absence. Its language enables the A. L. C. to
retain its old false teaching, that the one holy Christian Church
is both invisible and visible.

The “Common Confession” does not confess the Scriptural
doctrine of the invisibility of the holy Christian Church, the com-

i f saints.
munion Of sain Church Fellowship

The “Common Confession” reads: “We dare not condone error
or have altar and pulpit fellowship and unscriptural co-operation
with erring individuals, church bodies, or church groups that
refuse to be corrected by God’s Word.” (Par. IX.)

Note, first of all, that the “Common Confession” does not include
“prayer fellowship” in the forbidden church fellowship. This is
in conformity with Paragraph 8 of “A Statement,” of which the
chairman of our Committee on Doctrinal Unity is a signer. “We
affirm our conviction that any two or more Christians may pray
together to the Triune God in the name of Jesus Christ if the
purpose for which they meet and pray is right according to the
Word of God.”

Note, in the second place, that “altar and pulpit fellowship”
dare not be practiced only with such erring individuals, church
bodies, or church groups “that refuse to be corrected.” Which
errorist does not say that he sincerely believes that he is teaching
according to God’s Word? And. which errorist is so base as to
declare that he is not willing to be corrected?

Scripture, on the other hand, commands us to mark and avoid
those who persist in causing divisions and offenses contrary to