# LCMS Convention Proceedings_St. Louis Missouri_1848_S57
# AI translation — CHI Digital Archive (demonstration)

— 57 —

We cannot, however, agree with the view that the catechism should be
retained, for the following reasons:

1. because the passage of the catechism in question is subject to the
misunderstanding that the power to forgive sin is granted exclusively to
the preaching office — a misunderstanding which, evidently, the Reverend
Pastor Krause and his like-minded fellow ministers in that region have
indeed held fast to, to the great harm of their congregations;

2. there is no reason why one should depart from the older, and — after
Matt. 18:17–18 — clearly biblical, formulation of the doctrine of the Office
of the Keys as contained in our usual Lutheran catechisms, according to
which it is a churchly power that Christ has given to his whole church on
earth; rather, there are reasons, both in this country and in those parts,
to confess this doctrine decisively;

3. it runs counter to the teaching wisdom so strongly recommended by the
late Luther in his preface to the Small Catechism, according to which, for
the sake of the simple, one should always keep to one and the same form
and manner in the catechism;

4. the proof-texts from Luther and the Pomeranian Church Order cited by
the undersigned members of the congregation are, without doubt, to be
understood in no other way than that the power of the keys is not given
exclusively to the preaching office; and even when Dr. Harless, in article
No. 13 of this year's "Lutheraner," applies the passage John 20:23
exclusively to the preaching office, he nevertheless at the same time cites
the interpretation of others who apply this passage to the whole church.

The Reverend Pastor Keyl will best present — or may already have
presented — the detailed evidence from the confessional writings and
other orthodox testimonies of our church on this point, on the spot, and
will thereby have shown that the preaching office has only the public
exercise of the power of the keys, which is given to the whole church.

Since, then, Luther's teaching on confession is not only entirely absent
from that Pomeranian catechism — although it is indeed found in the
Small Catechism, on which, as well as on the other confessional books,
Pastor Keyl was called by his congregation — but also since that
repeatedly mentioned passage in the Pomeranian catechism is subject to
misunderstanding, the Reverend Pastor Keyl indeed had to guard his
conscience and, in accordance with his call, insist on the unaltered content
of the Lutheran catechism.

We must therefore fully agree with him that, in the dispute in question, he
has — following the instruction of the preface to the Formula of Concord
— remained true to the pure confession both in word and in substance,
has set it forth with thorough instruction, and yet has in no way coerced
the consciences of those who could not immediately reconcile themselves
to it.

We wish and hope that the sixteen members of his congregation mentioned
above will also, as the greater part of this congregation has already done,
become convinced of the truth of the reasons set forth above, will guard
against all divisions, and will gladly and diligently preserve unity with
their pastor, their brethren, and the whole orthodox Lutheran church.

To this end may the merciful God help them, through the assistance of
his Holy Spirit, for the sake of our Lord Jesus Christ.