Synodical Conference Convention Proceedings St. Louis, Missouri — 1912, Page 19

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der Ev.⸗Luth. Synodalkonferenz von Nordamerika. 1912. 19

and remain steadfast in this faith unto the end;’ and since neither of
those two forms of doctrine, presented in this wise, contradicts any
doctrine revealed in the Word of God, but lets the order of salvation,
as otherwise presented in God's Word and the Confession of the
Church, remain entirely intact and fully acknowledged, we find that
this fact ought not be divisive of church unity, nor ought it disrupt
that unity of spirit in the bond of peace which God wills should obtain
between us.
“4. Since, however, during the doctrinal controversy among us,
words and expressions have been used — rightly or wrongly attributed
to one party or the other — which seemed to the other side a denial
of the Confession of the Church, or to lead to such denial, we have
agreed to reject all erroneous doctrines which seek to explain away
the mystery of Election (Formula of Concord, Art. XI, 39—44)
either in a synergistic manner or in a Calvinizing way; in other
words, we reject every doctrine which either, on the one hand, would
rob God of His honor as the only Savior, or, on the other, would
weaken man's sense of responsibility in respect of the acceptance or
rejection of God's grace.
“5. On the one hand, we reject:
“a) The doctrine, that God's mercy and the most holy merits
of Christ are not the sole reason for our election, but that there is
also in ourselves a reason for such election, for the sake of which
God has ordained us to eternal life;
“b) The doctrine, that in Election God has been determined by,
or has taken into account, or has been actuated by, man's good
conduct, or by anything which man is, or may do, or omit to do, ‘as
of himself or by his own natural powers;’
“c) The doctrine, that the faith in Christ which is indissolubly
connected with Election, is wholly or in part a product of, or de-
pendent upon, man's own choosing, power, or ability;
“d) Or, that this faith is the result of a power and ability im-
parted to man by the call of grace and therefore now dwelling in,
and belonging to, the unregenerate man, to himself decide for grace.
“6. On the other hand, we reject:
“a) The doctrine, that in Election God acts arbitrarily and
without motive, and picks out and counts a certain arbitrary number
of indiscriminate individuals, and ordains these to conversion and
salvation, while passing by all the others;
“b) The doctrine, that there are two different kinds of will to
salvation in God, one revealed in the Scriptures in the general order
of salvation, and another, differing from this, and unknown to us,
which relates only to the elect and imparts a deeper love, a more
effective call from God, and a larger measure of grace than are
brought to him who remains in unbelief and condemnation;
“c) The doctrine, that when the resistance which God in con-
version removes from those whom He saves, is not taken away in

of the Ev. Luth. Synodical Conference of North America. 1912. 19

[Printed in English.]

and remain steadfast in this faith unto the end;’ and since neither of
those two forms of doctrine, presented in this wise, contradicts any
doctrine revealed in the Word of God, but lets the order of salvation,
as otherwise presented in God's Word and the Confession of the
Church, remain entirely intact and fully acknowledged, we find that
this fact ought not be divisive of church unity, nor ought it disrupt
that unity of spirit in the bond of peace which God wills should obtain
between us.
“4. Since, however, during the doctrinal controversy among us,
words and expressions have been used — rightly or wrongly attributed
to one party or the other — which seemed to the other side a denial
of the Confession of the Church, or to lead to such denial, we have
agreed to reject all erroneous doctrines which seek to explain away
the mystery of Election (Formula of Concord, Art. XI, 39—44)
either in a synergistic manner or in a Calvinizing way; in other
words, we reject every doctrine which either, on the one hand, would
rob God of His honor as the only Savior, or, on the other, would
weaken man's sense of responsibility in respect of the acceptance or
rejection of God's grace.
“5. On the one hand, we reject:
“a) The doctrine, that God's mercy and the most holy merits
of Christ are not the sole reason for our election, but that there is
also in ourselves a reason for such election, for the sake of which
God has ordained us to eternal life;
“b) The doctrine, that in Election God has been determined by,
or has taken into account, or has been actuated by, man's good
conduct, or by anything which man is, or may do, or omit to do, ‘as
of himself or by his own natural powers;’
“c) The doctrine, that the faith in Christ which is indissolubly
connected with Election, is wholly or in part a product of, or de-
pendent upon, man's own choosing, power, or ability;
“d) Or, that this faith is the result of a power and ability im-
parted to man by the call of grace and therefore now dwelling in,
and belonging to, the unregenerate man, to himself decide for grace.
“6. On the other hand, we reject:
“a) The doctrine, that in Election God acts arbitrarily and
without motive, and picks out and counts a certain arbitrary number
of indiscriminate individuals, and ordains these to conversion and
salvation, while passing by all the others;
“b) The doctrine, that there are two different kinds of will to
salvation in God, one revealed in the Scriptures in the general order
of salvation, and another, differing from this, and unknown to us,
which relates only to the elect and imparts a deeper love, a more
effective call from God, and a larger measure of grace than are
brought to him who remains in unbelief and condemnation;
“c) The doctrine, that when the resistance which God in con-
version removes from those whom He saves, is not taken away in