# Synodical Conference Convention Proceedings_St. Louis Missouri_1908_S31
# AI translation — CHI Digital Archive (demonstration)

of the Ev. Luth. Synodical Conference of North America. 1908. 31

fact. Why? We have already shown that Christians do not belong in that camp, that they are there in a company that does not befit Christians. Christians are, according to God's will and order, to keep to the place where the Gospel is purely taught and the Sacraments are administered in accordance with the divine Word. Further, erring fellowship also does not befit those Christians for this reason, that, insofar as they are Christians, they are at one with us in faith and in disposition. In their hearts they believe justification by grace for Christ's sake; and they are so minded that they would also join the orthodox church if they were rightly instructed.

In view of these facts our public polemics (e.g. in our church periodicals) too should always be so arranged that it is suited to lead the children of God out of the erring camp. It should be clearly instructive, decided and spiritual. Our private dealings with the erring also should be so conducted as to lead the erring into the fellowship of the orthodox church. Not only the pastors but all orthodox Christians should be able to say the right thing not only to unbelievers but also to the erring. The apostolic admonition, 1 Pet. 3:15: "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you," applies not only to the pastors but to all members of congregations. In this respect much is neglected by the Christians who by God's grace are in the orthodox camp. Only too readily, when they are to give an account of the right faith, they are quick with the excuse: "I am no scholar; go to our pastor."

Great learning is not required for confessing and defending Christian doctrine. In Luther's Small Catechism the whole Christian doctrine stands, together with its grounding in God's Word. In all battle and strife about Christian doctrine one needs only to abide by Christ's words as they read. Christ's words are clear. Our Savior has set us no riddles. We must, however, guard against having a human interpretation put in the place of God's Word. For Papists, Reformed and all the erring constantly put interpretations (glosses) in the place of God's Word. What maltreatment, for example, the bright, clear word of Christ, "This is my body," has had to suffer from the Reformed, in order to remove and explain away the clear sense of the words! (Cf. Luther, e.g. Erl. 32, 404-406, where he enumerates the interpretation of seven "Holy Spirits," and in addition the evasion of an eighth, "young Holy Spirit.") The objection, then, that between us and those who teach otherwise it is not a question of remaining with God's Word but of a different understanding and interpretation of the Word, has no justification. One need only simply place oneself under and not over God's Word, as those do who through their inter-