# Der Lutheraner_St. Louis Missouri_1847 10 13_S149
# AI translation — CHI Digital Archive (demonstration)

Thereupon Luther questioned the other delegates, each one individually, whether they agreed with Bucer on this point, which they all affirmed. At the same time they all asked, very earnestly and humbly, that—since they recognized that the Augsburg Confession and Apology were right and true—they themselves, as members in Christ, might also be received and admitted into such a Concord and into the bond of one faith and true brotherly love. For since we acknowledge one Head and honor the teaching of the Lord Christ with one accord, it would indeed be only fair that among us also one should regard and confess the other as his fellow member.

Luther then went with his own into an adjoining room to deliberate with them on what further should be done. They were all agreed that if they, as they had confessed, believed with the heart, confessed with the mouth, and likewise instructed the church and intended henceforth to teach accordingly, then one could be satisfied with them. Nevertheless they should once more state plainly and clearly, "whether they confess that the very bread which is given to the unworthy by the servant of Christ with the words of Christ who instituted it (as Paul calls it) is truly the body of Christ—just as the name of the Lord, which an ungodly man misuses against the Second Commandment, is nonetheless the name of God and is not annulled by the misuse; or as Judas embraces and kisses the Lord Christ in the garden, and He nevertheless is and remains the Lord Christ, and is not changed by the misuse and godless betrayal."

When they had come back in and all had taken their seats, Luther delivered all of this with great spirit and courage, which could also be seen in his eyes and his whole countenance. After all had now made an orthodox confession in the clearest words, Luther concluded with the following friendly words: "Worthy sirs and brothers! We have now heard the answer and confession of you all, that you believe and teach that in the Supper the true body and the true blood of the Lord are given and received, and not bread and wine alone; also that this giving and receiving truly takes place, and not imaginarie (by mere imagination). What troubles you is only the matter of the ungodly; yet confess, as St. Paul says, that the unworthy receive the body of the Lord; where the institution and the words of the Lord are not perverted, over that we will not quarrel. Since, then, it stands thus with you, we are one; we acknowledge and receive you as our dear brothers in the Lord."

Thus peace and unity were established among those present; Bucer and Capito began to weep, and all thanked the Lord God with folded hands and reverent gestures. Luther further impressed upon them—thereby proving himself to be not only a faithful but also a prudent servant—that with all forbearance they should gradually remove the contrary teaching that still lodged in some hearts, and present the sure, true opinion in the least offensive expressions, so that the matter would above all be preserved, and, so far as the Spirit of the Lord came to the aid of our weakness, explain it clearly. Thereupon they gave each other the hand of brotherhood and went to their lodgings.

On May 24, the day of Christ's Ascension, Weller, Myconius, and Menius preached. "At Vespers," Myconius reports, "Luther preached most gloriously and eloquently on the words of Mark 16:14. I have indeed often heard Luther preach, but at that time I felt as though he were not merely speaking, but thundering out of heaven itself in the name of Christ."

After the main discussion, agreement was also reached on some other points of Christian doctrine. Thus both sides agreed that through holy Baptism children are given the gift of the Holy Spirit, true regeneration, and true sonship, and that a beginning of faith and a work of God is present in them, according to their measure, even though we do not understand it. The necessity of holy Baptism was unanimously acknowledged, because through it the divine promise of salvation is imparted to them; at the same time the error was rejected that children please God and are saved without a special work of God in them.

All wished to retain private absolution, because it is comforting to confused and broken consciences. The papal confession with its enumeration of all sins was rejected; confession should consist only of a "friendly conversation and seeking of counsel for the sake of absolution and also for the sake of instruction."

Luther emphasized that there must also be a ban in the church, in order to separate from the congregation of God those who publicly taught and lived contrary to the Word of God. He showed what benefit the use of this had brought among them. The people, he said, held all the church's ordinances in higher regard, gathered more willingly for the Word of God and the sacraments, and were more easily preserved from errors. Bucer admitted that formerly people had registered with them beforehand for the holy Supper, but that this had fallen into disuse over time. Yet they intended to seek, with all earnestness, ways and means of again establishing proper church discipline, as had already been done in many cities. As for ceremonies, finally, they wished to allow themselves full freedom in this matter, and to object to them only when they degenerated into abuses.

Matters concerning schools and civil authority were also discussed. This latter point is especially noteworthy, since Myconius alone reports it to us, and from it we learn quite clearly Luther's view of the relation of the state to the church. Luther asked the Upper Germans, namely, how matters actually stood with regard to their relation to the civil authority; for he had heard that some so subjected the preaching office and the honor of Christ to the civil authority that they thought they had to teach, believe, and do whatever the authority ordained, even if it were ever so godless and contrary to Scripture—so that they plainly showed themselves to be servants not of God but of men; others, on the other hand, deceived themselves regarding civil authorities, as if to them—though they were called only to the office of the Word—the right of the sword and civil government had also been transferred, whereas these two governments were as different as heaven and earth.

On the day after Ascension, May 25, Melanchthon presented the formula of the Concord. It contains the doctrine on which, as we have seen, agreement had been reached. The first three articles deal with the holy Supper, the fourth with Baptism, the fifth with absolution. To this is appended a brief statement of the church fellowship concluded: "Concerning the communion and fellowship of the churches, they have agreed that they will admonish everyone with the utmost earnestness toward the fellowship of the churches, and will in every way strive that such fellowship be maintained, earnestly and as is fitting, in the Word and the hearing of preaching, in the holy sacraments, and in prayer." Thereupon Bucer urged his companions to sign this Formula Concordiae, which was then done on both their side and ours.

With regard to the publication and introduction of this Concord, agreement was reached, on Luther's proposal, on five further points. They are as follows: 1. that nothing special should be proclaimed about the Concord until it had been generally concluded; 2. that the true presence of the Lord should be taught clearly and completely, yet in such a way that diligent exhortation was given toward the right, true, believing partaking, and urgent warning against the unworthy use of the sacrament; 3. that the articles set forth should be presented in such words as would best serve the furtherance of truth and unity; 4. that each should promote the acceptance of the articles among his own people, but that the public announcement could wait until the assent of the Swiss had also been obtained; 5. that after the accession of all the churches, the public declaration of church fellowship should not be issued on the basis of any special articles, but on the Augsburg Confession and Apology alone.

The conclusion of the whole Concord was formed by preaching and Communion on the Sunday after Ascension, at which Bucer and Capito went to the holy Supper. Matthäus Alber, Luther, and Bucer preached on this day. The latter expressly testified that he had formerly erred, but had now, through God's grace, found the way of truth.

Now when the Upper German delegates had returned home again and there recounted how kindly and lovingly they had been received by Luther and his own, how faithfully he had set forth his teaching concerning the whole household of the church, and how peace and concord had been restored between them: then