# Lehre und Wehre_St. Louis Missouri_August 1859_S252
# AI translation — CHI Digital Archive (demonstration)

252 Gleanings.

...day Gospels of the church year. Communicated by various Evangelical clergymen in Bavaria and published for the benefit of the Protestant congregation of Landshut," of which a third edition has appeared (!) — we read how men who stand in the reputation of Old Lutheran orthodoxy Romanize so badly, even in the doctrine of justification (!), that one can only wonder how such men can, on the one hand, bear to remain in the Lutheran Church, and, on the other, be recognized within it. In the review referred to (by H. O. Köhler) it reads as follows:

The real error and danger that has confronted us in two sermons must not be passed over in silence. In both cases it is a leaning toward Roman ideas, which is all the more astonishing since the neighboring contrast between the Lutheran and Roman churches in Bavaria should make such aberrations impossible. In the sermon for the Sunday Reminiscere (the Canaanite woman), Kraußold deliberately brings forward the distinguishing doctrine concerning faith, but in a way that is easily misunderstood. "There is a faith that accomplishes nothing and attains nothing. James calls it dead faith. And when, as you know, the question and the dispute between the two churches of the West is whether man is made righteous and saved by faith alone or not — and the one, the Evangelical Church, says: by faith alone, and the other says: no, not by faith alone — then in the end it comes down only to what you understand by faith, and in a certain respect both are, in the end, right." If faith were nothing more or other than a mere holding-something-to-be-true, without the heart being further involved, a mere being-convinced of the truth of a fact in the understanding, without the heart's trust being present — then such a faith could indeed make one neither righteous nor blessed. But never are both churches right, not even in a certain respect. For the opinion of the Roman Church can never be made right by first emptying the content of faith and then protesting against its justifying power. That is precisely the first lie: that it throws fiducia (trust) out of faith, and this cannot be excused as though it were merely a different terminology. At Trent they knew our doctrine of faith well enough, but they condemned it (Session VI, canon 12): "If anyone shall say that justifying faith is nothing else than trust in the divine mercy which remits sins for Christ's sake, or that it is this trust alone by which we are justified: let him be anathema." The matter did not stand so that the Roman Church called out to the Reformers: not by notitia (knowledge) alone are we made righteous, but also by fiducia (trust); rather, it said: not by fiducia alone, but also by works. It is the works that must still be added to faith before faith can justify; and how, then, can one say that this is, in a certain respect, right? In short, then: the statement of the Evangelical Church can indeed be twisted into a lie, but the statement of the Roman Church remains false always. — The other sermon we must find fault with is that of Edelmann (likewise in Bayreuth) on the second day of Easter,