# Lehre und Wehre_St. Louis Missouri_Juni 1861_S164
# AI translation — CHI Digital Archive (demonstration)

164 On the Question of the Ministry and Its Consequences.

23. Lex requirit justitiam propriam, ev. offert alienam.

The Law demands one's own righteousness; the Gospel offers a
righteousness that is foreign [not one's own].

24. Legis ministerium est accusare et morbum ostendere, evangelii est
absolvere et mederi.

The office of the Law is to accuse and to reveal the sickness; that of
the Gospel is to absolve and to heal.

25. Lex terret, ev. perterritos erigit.

The Law terrifies; the Gospel raises up the terrified.

26. Non evangelium, sed lex evangelii luce illustrata accusat incredulitatem.

It is not the Gospel, but the Law illumined by the light of the Gospel,
that accuses of unbelief.

27. "Quamquam lex et ev. re ipsa remotissima sunt, tamen conjunctissima
sunt etiam in eodem corde; tam conjuncta enim sunt, ut alterum ab altero
absorbeatur; ideo nulla mathematica conjunctio potest dari, quae esset huic
similis."

Although the Law and the Gospel are, in themselves, utterly remote
from one another, yet they are also most intimately joined together in
one and the same heart; they are so intimately joined that the one is,
as it were, absorbed by the other; hence no mathematical conjunction
can be given that would be comparable to this one.



On the Question of the Ministry and Its Consequences.
By

K. Ströbel.

Under this heading we find an article in the second quarterly number
of this year's Rudelbach-Guericke periodical, from which we communicate
the following to our readers:

"Their word eats like a canker," said the apostle once of Hymenaeus
and Philetus. Today it may with equal right be said of the champions of
the Romanizing theory of the ministry — not only on account of the
extensive spread of the false opinion itself, but chiefly on account of "the
great swarm of vermin and filth of manifold errors that this dragon's tail
has spawned." Until now people have sought, with worldly cleverness,
to conceal the latter — indeed have downright denied it; those who
noticed the personal coincidence of the false doctrine of the ministry with
other unevangelical peculiar opinions were suspected of "democratizing" —
so that, at least before the faint of sight and the timid, one knew how to
preserve the appearance of orthodoxy and to divert suspicion of Neology.
Now, all at once, from a quarter