Full Text for Zu Roem. 16, 17 f. (Text)

er die Scbafe ull terweise. wi. 5ie rfcbte Cbri,ten sollen soin. sondern auch dnnebcn den Woollen w.hr .... dass ie die Scbafo nicbt angrelfen und mit fnIscher Lohre verfuehren und Irrtum ein· fllehren. - Luther. Es i,t kein Ding. das die Leute mebr bei der Kirche behaelt denn die gute Predigt. - Apo/Ollie. Art. 2.+. II the trumpet give an uncertain Bound. who 'hall prepare himself to tbe battle! 1 Cor. L+. 8. Published for the E v. Luth. Synod of Missouri, Ohio, and Other States CONCORDIA PU:BLISHI NG HOUSE, St. Louis, Mo. {lu !Rom. 16, 17 f. 413 pertinacity had become evident that the corrective powers of the heTem were invoked." (Jewish Encyclopedia.) The treatment of those excluded from the synagog was, if the death penalty could not be inflicted, essentially the same as that prescribed by the Lord in }'1:att. 18: "Let llim be unto thee as an heathen man and a publican." The amixia of the Jews at the be- ginning of our era is sufficiently attested by the complaints of con- temporary profane writers. In general Jews had a honor of heathenism. To sit at table with a heathen was prohibited, Gal. 2,12. According to John 18, 28 the Jews would not enter into the judgment-hall "lest they should be deflled." Peter says to Oornelius, Acts 10, 28: "Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation." Most likely the law handed down by the Mishna that no land should be sold to a heathen man was already in effect in the :first century. One of the phases of the Messianic hope was the expectation that at the coming of the Messiah Palestine would be cleansed from all heathen and foreigners. Publicans were held in little better repute. In the New Testament, publicans are classed with sinners, Matt. 9,10; Luke 5, 30 ; 7,34, and even with the most degraded persons, Matt. 21, 31. They were not taken as witnesses. To take money from them was regarded as undesirable. Sincere repentance and confession, much stressed in Judaism, restored the excluded to membership. Tests of repentance belong to a later period both of Judaism and Ohristianity. Syracuse, N. Y. G.MAHLER. En !Rom. 16, 17 f. ,;sm 53aufe einiger ~er~anbIungen in re~±er 2ei! iff bie ITrage auf~ geroorfen roorben, ob ber ®ebraudj bOn ~om. 16, 17 f. (unb anbetn ®±eIIen) aur mer fjat cud) beaaubed, bat ifjr ber >mafjrfjeit nidjt gefjordjet?"), @aL 5, £) (,,(Einmenig €auer~ teig berf iiued ben ganaen ~eig"). ~pologie, 242, § 48: ,,~od) foU man faIfdje 2efjtet nidjt an n e fj men ober fjoren; benn biefcIoigen finb nidjt mefjr an C£fjtiftu§' €tait, fonbern finb >miberdjrifti." €d)maUafbifdje ~rmeI, 518, § 52: ,,~arum foUen gotte§furd)±ige 2eute fold)e gteuHdje ~rrllimer be§ ~apf±cs unb feine ~t)rannei mofjI oebenren unb aum erfien mifjen, bat fofdjc;s r r± u mer all fI i e fj en unb bie rcdjte 2efjre ber 0:fjre ®otie§ unb ber €eeIen €efigfeit fjaIDen an3unefjmen fei." €djmaIfalbifdje 2frtifeI, 520, § 58: ,,€o ftefji ®oite§ mefefjI unb >mort ba, bat mit ~ogottetei, f a If d) e 2 e fj t e unb unbiUige >muterer ff i e fj en f 0 II en. " €djmaIl'albifd)e 2frtil'eI, 524, § 72: ,,~enn fo geoietet \l5aulu§, bat ane ?EifdJofe, 10 enthJeber f e 16 ft un r e di i Ie fj r en ober II n ~ ted) i e 2 e fj t e unb fali dien ®ottesbienf± bert e i big en, fut ft t ii f rid) e 2 e ute fonen gefjaIten merben." @roBer Sl:atedii§muB, 572, § 17: ,,~enn baB mut ja fein, lner bie 8efjn ®eoo±e hJofjI unb gar Tann, bat ber mut bie ganae €djrif± l'onnen, bat et fonlle in aUen €ad)en unb ~iiUen w±en, fjeIfen, ±toften, m±eHen, tidi±en beibe geiftridj unb hJeItridi >mefen unb moge fein e i n mid) ± e r u 0 era r I e 2 e fj t e, €±iinbe, @eiftet, medite, UnD ma§ in ber >md± fein mag." ~. (E. Sftetmann. 4 II ~ ill ESSE :psum Verum .L·~ntichristt1m." "Haee. doctrina praeelare ostenclit papam esse ips~Lm verum anti- e711'istum, qtti supm et contra Chrishlm sese extuZit." "This teaching shows forcefully that the Pope is the very Antichrist, who has exalted himself above, and oP1Josod himself ag8inst, Christ, because he will not p~rmit Christians to be saved without his power, which, never- theless, is nothing and is neither ordained llOT co=anded by God." (Smalcald Articles, Part II, Art. IV, Cone. TrigZ., 474f.) There is nothing uncertain or ambiguous about this statement, and it will be well for us to set forth, chiefly on the basis of Scripture, but with certain digressions also into the field of history, just why we firmly hold to the declaration given in the caption of this article.