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.