# Synodical Conference Convention Proceedings_St. Louis Missouri_1930_S36
# AI translation — CHI Digital Archive (demonstration)

36 Proceedings of the thirty-second convention

from others. That in doing so the unity of confession and doctrine all too easily becomes a blurred ideal, that, to speak with an image of Scripture, the trumpet in most cases gives a very indistinct sound, if it is still audible at all, makes little impression on dyed-in-the-wool unionists. On the other hand, separatism likewise operates with the same weapons, in that it especially likes to demand tolerance for its peculiar opinions. The schismatic claims for himself patience and forbearance and pleads, with preference, his inability to hold fast any longer to the ceremonies that have hitherto been maintained.

We therefore ask: What is separatism? In the good sense separation is a separation that takes place in the interest of pure doctrine, that withdraws from a church formation that has become perverse or from a deviation in doctrine, in order to remain a member of the true Church. A separation from a church that teaches falsely is not to be designated as a sin against unity, but as a duty toward the truth. — On the other hand, schism or separatism in the bad sense is a separation within the Church, perhaps for reasons of church law, more often only for personal reasons. The schismatic goes his own, subjective way; he departs from the accustomed formulas; he introduces a new interpretation of the churchly terms. Under circumstances such a peculiar position may come into consideration only as an academic question or be regarded as a harmless whim, say in a doctrine that is not absolutely necessary to salvation. We usually distinguish thus: the separatist, the false teacher (heretic), departs on account of doctrine, the schismatic on account of the formula or the ceremony. Meusel is right when he says that in doctrine and practice there is a wider circle within which the members of a church fellowship have to exercise toleration toward one another, so long as only the substance of faith remains intact and so long as Scripture and Confession remain the unquestioned norm of all teaching and action. But Luther's statement that all the words of God are one is in accord with Scripture. And if a teacher or a church body in his deviation in any doctrine proceeds consistently further, then not only will other doctrines of the Word of God possibly be affected, but it will also as a rule show itself in practice that one has abandoned the full and whole truth. Therefore real separatism is so disquieting a phenomenon.

For both of the above definitions and statements we have Scripture ground. Of the separation that can not only be justified but is even expressly commanded by God, we read in many places, and the LORD makes use in this connection of such expressions as "go out from," "have no fellowship with," "withdraw from," "avoid," "hate." Ps. 26:4: "I have not sat with vain persons, neither will I go in with dissemblers" [German: "I sit not with vain people and have no fellowship with the false"]. Cf. Ps. 1:1; 119:128. Isa. 52:11: "Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD." Rom. 12:9: "Abhor that which is evil." 2 Cor. 6:17, 18: "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Eph. 5:11: "And have no fellowship with the unfruitful works of darkness, but rather reprove them." 2 Thess. 3:6, 7, 14: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition