THE FOURTH PART: I believe the holy catholic church, the communion of saints (part 1 of 2)
THE FOURTH PART
I believe the holy catholic church, the communion of saints
In this unfolding journey, we come to embrace faith in the holy catholic church and the communion of saints—a sanctuary of unity and sanctity that beckons us to contemplation. To begin, let us reflect on the phrasing "believe the church" rather than "in the church."
Although the latter form is more prevalent today and had currency in the early church, the early church fathers, including St. Cyprian and St. Augustine, advocated for "believe the church." Their reasoning, indeed, holds substance. "Believe in God" resonates with entrusting Him as the epitome of truth and anchoring our confidence in Him. However, extending such phrasing to "in the church" or other aspects like forgiveness of sins and resurrection of the flesh seems incongruous. While I do not seek to quarrel over semantics, it is wiser to embrace clarity in our expressions rather than veer into needless obscurity.
With utmost heed, let us remember our earlier counsel: hitherto, the foundation, the catalyst, and the root of our salvation have been unveiled. Now, we venture into understanding the ramifications. One who apprehends the omnipotence of God, the benevolence of Christ's righteousness, and the potency of the Holy Spirit has perceived the catalyst of salvation. Yet, the methodology through which salvation takes form within us remains veiled until we consider the realm of the church, the absolution of sins, and the promise of eternal life. Hence, after comprehending God's role as the source of life, it naturally ensues that we explore His divine work that materializes within us.
Firstly, the church is presented to us as an object of belief rather than mere acceptance. This prompts us to acknowledge that all believers are interconnected by the bonds of faith, constituting a collective body under the leadership of Lord Jesus—the guiding light and leader. Above all, the church stands unified under the lordship of Christ, functioning as a cohesive body with Christ as its head. This mirrors the eternal decree of God's choice, where He elected His own to gather within His dominion (Ephesians 1:4, 21; Galatians 3:28). By embracing faith in the church, we recognize a unified assembly—a congregation that goes beyond mere numbers. We affirm our integration into this body, casting aside any uncertainty. To inherit the celestial realm, it is essential to establish our connection with Jesus Christ, our Head, and be in communion with fellow believers. After all, scripture unequivocally underscores that salvation finds its boundaries within the church's unity. Thus, the prophecies that allude to salvation in Zion and Jerusalem should be discerned as emblematic of unity (Isaiah 2:3; Joel 2:32). Likewise, when the Lord proclaims eternal condemnation, He declares those who stand apart from His people as ineligible, forever unenrolled among the children of Israel (Ezekiel 13:9).
Furthermore, this union is christened as "catholic" or universal, symbolizing a congregation of God's elect intertwined and bonded in Christ. They function like the limbs of one body, uniting in true harmony. Though distinct, they share a common life sustained by the Spirit of God, fostering identical faith, hope, and love (Romans 12:5; 1 Corinthians 10:17, 12:12–13; Ephesians 4:4). Not only do they share a common inheritance, but they also partake in the divine essence, basking in the presence of God and Jesus Christ.
In our expedition, we now arrive at the profound realm of faith encompassing the holy catholic church and the communion of saints —a journey that unfolds in sacred splendor. To commence, let us fathom the words "believe the church" instead of "in the church." While the latter is customary today and echoes through the echoes of antiquity, the voices of St. Cyprian and St. Augustine advocate the former with conviction. A reason undergirds this preference: "Believe in God" resonates as a trust in His truth and the bedrock of our confidence. Yet, extending this syntax to "in the church" or parallel expressions like the remission of sins and the resurrection of flesh feels incongruous. While I avoid wrangling over semantics, clarity of expression takes precedence over ambiguity.
With unwavering intent, let us heed the counsel shared earlier: thus far, the bedrock, the catalytic spark, and the core of our salvation have been unveiled. Now, our voyage leads us into the intricate tapestry of its realization. One who comprehends the omnipotence of God, the benevolence of Christ's righteousness, and the potency of the Holy Spirit has embraced the catalyst of salvation. Yet, the mechanism by which salvation unfurls within us remains shrouded until we navigate the realm of the church, the absolution of sins, and the promise of eternal life. Thus, having grasped God's role as the fountain of life, it becomes imperative to explore His divine work within us.
Primarily, the church emerges as an object of faith, a sanctuary where daily refinement burgeons, albeit perfection still eludes. It advances ceaselessly yet has not attained the zenith of holiness—an idea that shall be expounded further on. Prophetic foretellings concerning Jerusalem—a place sanctified, where the unholy are prohibited from entry, and God's temple transcends impurity (Joel 3:17)—mustn't be misconstrued as implying blemish-free church members. Rather, the faithful ardently aspire toward consummate purity and sanctity, and by divine grace, this unrealized perfection is attributed to them. While at times, signs of sanctification may remain hidden amidst humanity's tapestry, we must anchor ourselves in the conviction that from the dawn of existence till eternity's close, the church has endured. The spectrum of human existence, corrupted by Adam's sin since inception, has never deprived the Lord of instruments fit for honor. Hence, each epoch has been bathed in His mercy, underscored by unswerving promises. As He affirms, "I have established a covenant for My chosen ones. To David, My servant, I pledge eternal preservation of his lineage; an everlasting seat I shall ordain" (Psalm 89:28–29). Further, "The Lord has chosen Zion, His divine abode, as His perpetual dwelling" (Psalm 132:13–14). And these words resonate: "Behold, the Lord proclaims—the Lord who set the sun for the day and the moon for the night: when this rhythm halts, the seed of Israel shall cease" (Jeremiah 31:35–36).
The subsequent clause, "the communion of the saints," although overlooked by early church scholars, merits our veneration. Just as believing in the church is requisite, understanding what it signifies is equally imperative. This dimension of the phrase unveils the church's essence and character—an amalgamation wherein Jesus Christ unites the faithful. This unity bears paramount significance, enabling them to partake in all things virtuous. Yet, it is pivotal to note that each individual possesses diverse graces, as eloquently put by St. Paul, acknowledging the manifold gifts of the Spirit (1 Corinthians 12:4). This unity does not demand the dismantling of societal structures wherein every individual possesses his rightful domain; it hinges on a coherent communion aligned with the apportionment of blessings and graces. Sharing the blessings bestowed by the hand of God becomes a necessity, even if these blessings are bestowed upon individuals and not others (1 Corinthians 12:11). Similar to the diverse roles within the human body, unity emerges, underpinned by mutual service (Romans 12:4–6).
Proceeding, faith in the holy church and its communion infuses us with abundant fruit. Recognizing our connection with this church through faith in Christ breeds rich rewards. This revelation assumes monumental importance—salvation stands fortified upon pillars so sturdy that even if the world crumbled, salvation would remain unshaken. First, it stems from God's irrevocable election and remains steadfast unless His eternal providence were to shatter. Furthermore, Christ preserves His wholeness, preventing the severance of His faithful or the disintegration of His body. We are assured that truth walks hand in hand as we abide within the church. Lastly, the promises stand true: God's presence shall eternally grace Jerusalem's precincts (Psalm 46:5). This unity of the church possesses the potency to embrace us within God's presence.
Likewise, the term "communion" ushers in profound solace. It underscores that all graces bequeathed to His members and ours intertwine, solidifying our hope through the blessings bestowed upon others. To sustain unity with the church, it's not imperative that we perceive a visible congregation. The edict to "believe the church" entails recognizing its presence, whether visible or unseen. Our faith does not waver when we acknowledge an invisible church beyond our comprehension. Our task isn't to delineate the elect from the reprobate—that prerogative belongs to God alone. Instead, we hold unwavering certainty: those who, through divine mercy and the power of the Holy Spirit, partake in Christ's essence, are sanctified as God's rightful heritage. And in this inheritance, we too find our place —a testament to unbounded grace.
Now, we set forth to explore the visible church that our senses perceive. Its nature demands our discernment. The Lord has etched discernible marks onto His church for our recognition, albeit His sovereign judgments remain concealed. While distinguishing His chosen ones is His sole prerogative, He has instated an order that imparts daily lessons in our limited discernment. Those deemed beyond redemption sometimes traverse the path to salvation, while seemingly unwavering believers falter. God alone perceives those who'll persevere to the journey's end—the ultimate juncture of salvation. However, recognizing our yearning to distinguish His children, the Lord accommodates our capacity. While absolute faith may evade us, love shall guide us, and we shall recognize as church members all those who, through confession of faith, virtuous lives, and participation in the sacraments, declare allegiance to the same God and Christ as we do.
From this, let us unveil the essence of the church—a sacred communion bound by the thread of common devotion. As we explore its core, we uncover a defining truth: wherever God's word is spoken with purity and the sacraments reverently administered in Christ's name, the church is truly present. The promise of our Savior echoes as a beacon of truth: "For where two or three are gathered in my name, there am I among them" (Matthew 18:20)As we embark on this profound exploration, let us proceed with a clear vision: the universal church embraces those who embrace God's truth, bound by the tapestry of shared religion. Beneath this universal mantle, local assemblies in cities and villages unite believers under the banner of faith. Those who confess faith, while not genuinely part of the church, are considered members until they face public scrutiny.
However, assessing churches and individuals necessitates nuanced perspectives. There are instances where individuals, though unworthy in private estimation, find acceptance within the church, thanks to its collective tolerance, as the body of Christ. In these cases, we perceive them as brethren, though our private views may differ. A contrasting approach applies to the multitude. If a congregation upholds the ministry of the word and reveres its sacraments, it undoubtedly stands as a church. In these congregations, the word and sacraments bear fruit. Thus, unity within the universal church endures despite diabolical attempts to fracture it. Moreover, we must not undermine the authority vested in local ecclesiastical assemblies, essential for addressing communal needs.
The bedrock of the church resides in the preaching of God's word and the administration of sacraments. These are not hollow rituals; rather, they bear fruits nurtured by divine blessings. While immediate fruits might not manifest in every instance, a reverent embrace of the gospel and diligent sacramental observance will undoubtedly yield results. Whenever the gospel echoes fervently and sacraments are dutifully upheld, an unshakable church presence emerges. It is incumbent upon us to acknowledge its authority, heed its guidance, value its counsel, and respect its admonishments. Separation, mockery, and disdain for its unity are gravely discouraged. So deeply does God value the communion of His church that withdrawing from a community where the ministry of the word and sacraments are practiced amounts to betrayal of the faith. His high commendation of the church's authority mirrors His own authority. Thus, let us vigilantly embrace the prescribed markers and esteem them according to God's discernment.
Yet, Satan schemes fervently to undermine these markers. He seeks to either obliterate the authentic signs distinguishing the church or provoke disdain for them, rupturing unity. Witness the era when the pure gospel was shrouded, the same malevolence seeks to dismantle Christ's ordained ministry within His church—a dire threat to its edification (Ephesians 4:11–13). The temptation to sever ties from a congregation that bears Christ's church marks is perilous—a snare to reckon with. Thus, vigilance is imperative on both fronts. To unmask the pretenders parading as churches, we must scrutinize every congregation that claims the church's mantle through the lens God provides. A congregation adhering to His word and sacraments possesses genuine credentials. Conversely, a congregation asserting church status while sidelining God's word and sacraments must be met with vigilance and not rashness.
We conclude by affirming that the unsullied ministry of the word and the unadulterated sacramental administration provide an assuring pledge. In congregations where both are upheld, even in the presence of faults, the church thrives. It is vital that we avoid condemning assemblies that uphold both—even if stained by vice. Moreover, there exist varying degrees of theological importance. Some teachings are sacrosanct and non-negotiable, akin to the bedrock of Christianity—such as the unity of God, the deity of Jesus Christ, and salvation through divine mercy. Others are subjects of discourse yet coexist harmoniously, nurturing unity. Consider the disparity in beliefs about the immediate afterlife—some affirm a swift transfer to heaven while others perceive existence in God. Such variances do not warrant division or obstinacy. As the apostle aptly counsels, "If in anything you think otherwise, God will reveal that also to you" (Philippians 3:15). This insight underscores that differences in less crucial matters shouldn't incite turmoil or rebellion.
Verily, it is an undeniable truth that the preeminent essence lies in unanimity across every facet and circumstance. Nevertheless, given that there exists not a single soul devoid of entanglement in certain realms of ignorance, we are presented with a binary choice: either forsake the congregation entirely, or extend forgiveness to those whose ignorance is confined to matters innocuous to salvation and unblemished by defiance against faith. In this discourse, I am not inclined to champion the cause of any misapprehensions, no matter how trivial, nor do I wish for them to thrive through dissembling and adulation. Instead, I posit that in our journey, we must not hastily forsake the ecclesia wherein the fundamental tenets of our redemption and the sacred rites, ordained by our divine Sovereign, are meticulously preserved. And yet, in our endeavor to rectify what appears amiss within the ecclesiastical domain, we discharge a solemn duty. The counsel of Saint Paul resonates deeply here, wherein he declares: "Let the vessel bearing a loftier revelation come forth to voice, while the initial orator abides in silence" (1 Corinthians 14:30). By this, the truth stands evident that each member of the congregation is entrusted with the charge of edifying others in accordance with the measure of grace bestowed, as long as this undertaking transpires in seemliness and harmony. It demands of us to neither sever our affiliation with the community of believers nor disrupt the established order or governance.
Turning our attention to the blemishes adorning moral conduct, a wider margin of leniency ought to be granted. In this domain, it is all too facile to stumble, ensnared by the devil's intricate snares. Throughout ages, there have existed those who, feigning an immaculate sanctity akin to heavenly angels, spurned any communion with their fellow beings, discerning naught but human frailty therein. Of yore, such were the sect known as the Cathars, denoting the pure, and akin in spirit were the Donatists. In our contemporary milieu, akin tendencies are espoused by certain Anabaptists, those who aspire to wear the mantle of superiority and perceive themselves as surpassing the rest. Others, ensnared by a fervor for righteousness bereft of circumspection, incur transgressions more by their inconsiderate zeal than through audacious presumption. Upon witnessing that the fruits reaped among the recipients of the gospel do not mirror the teachings imparted, they hasten to decree the absence of a legitimate assembly. While their sense of offense is not unwarranted and indeed, we are the architects of their distress more often than we admit, we can scarcely exonerate our cursed indolence, a negligence which Divine Justice shall not leave unchastised—its retribution already heralded through grievous chastisements. Alas, woe be unto us who, through our intemperate license, inflict wounds upon feeble consciences and propagate scandalous impressions!
Yet, those whom we address are not devoid of fault, for they too transgress boundaries. In their quest for impeccable sanctity, they venture beyond the precincts of due moderation. When the Lord implores the practice of compassion, they abandon this injunction, immersing themselves entirely in severity and austerity. In their belief that sanctity prevails solely within a realm where flawless purity and piety reign, they depart from the fold of God's assembly, under the illusion that they sever connection with the company of transgressors. They argue that the Church of Christ stands sanctified. Yet, they must hearken to His utterances: His declaration that it amalgamates the virtuous and the wayward alike. The parable likening the Church to a net which ensnares diverse species of fish, only discernible upon their haul ashore, echoes with truth (Matthew 13:47–48). Similarly, His words in another allegory, equating the Church to a field wherein good wheat is sown but interwoven with unrelenting weeds, signify the inseparability of these elements until the harvest's culmination (Matthew 13:24ff). As our Lord attests to the Church's perpetual vulnerability to this disheartening state, marred incessantly by the presence of the misguided, it is futile for them to seek a congregation devoid of impurity or taint, a futile endeavor indeed.
Verily, there emerges the assertion that the dominion of vices, spanning vast domains, stands intolerable to endure. Though I concur that an alternative scenario would be more desirable, yet as rebuttal, I present unto them the wisdom of St. Paul. Behold, in the midst of the Corinthians, it was not a mere smattering who had succumbed, but the collective entity itself had veered towards corruption. A multitude of transgressions, colossal in nature, had taken root—virtue tarnished, teaching marred [1 Corinthians 3:3ff; 5:1ff]. Iniquities, not trifling but substantial, festered. Moral decrepitude found kinship with doctrinal distortions. Now, what course of action did the holy apostle, a chosen vessel of the Holy Spirit, upon whose testimony the very edifice of the church rests, undertake in response? Did he advocate for segregation? Did he cast them from the fold of Christ's dominion? Did he invoke a final anathema to eradicate them entirely? Not only did he refrain from such measures, but rather, he pronounced them the church of God, a congregation of saints, acknowledging their identity as such. If, amid the Corinthians, a congregation endured through times marred by quarrels, factions, and discontent; amid legal wrangling and discord; amidst prevailing malevolence and the endorsement of wickedness, deplorable even by heathen standards; amidst the defamation of Saint Paul, their rightful patriarch, and the mockery of the resurrection—a denial striking at the core of the gospel—and wherein Divine blessings were channeled towards ambition, rather than love; in a milieu where impropriety and chaos unfolded; even so, if, during such an epoch, the congregation persevered, owing to its steadfast adherence to the preached word and the sacraments—pray, who would dare strip from those who scarcely incur a tenth of such transgressions, the designation of "church"? I query, what fate would those who scrutinize contemporary congregations with such severity mete out to the Galatians, who had verged upon dissent against the very gospel? Nonetheless, even amidst their lapses, Saint Paul acknowledges a fragment of the church's presence among them.
Let the faithful equip themselves with such spiritual weaponry, lest in their fervor to manifest unyielding ardor and zeal for righteousness, they inadvertently sever ties with the celestial realm—the sole dominion where righteousness reigns. For as our Lord ordained, the preservation of communion within His church mandates the convening of public assemblies, wherein His word and the sacred rites are upheld. Whosoever, on account of aversion to the depraved, forsakes this fellowship, treads a path susceptible to estrangement from the communion of saints. It behooves them to recognize that within this expansive assemblage, a multitude exists that is genuinely virtuous and innocent in the eyes of God—beings beyond perceptible sight. Let them also ponder that amidst the pool of sinners, a contingent is burdened by remorse and, nudged by reverence for the Divine, aspires towards betterment. Reflect, it is not mere transitory acts that warrant judgment—ofttimes, the most pious falter gravely. Contemplate, the word of God and His sanctified sacraments bear greater potency and relevance in preserving the church than the misdeeds of certain tainted elements in sundering its unity. Lastly, reckon that God's judgment carries more authority in delineating true ecclesiastical presence than the counsel of mortals.
However, if congregations maintain a virtuous equilibrium, they shall not incubate wickedness within their fold, given the awareness that such souls revel in their vices. The Lord, in His wisdom, has averted the rampant spread of corruption by instituting a salutary antidote. To this end, excommunication has been ordained—an act which expels those who, under a veneer of Christ's faith, transgress dishonorably and iniquitously, tarnishing His name. Such souls are unworthy to claim the mantle of Christ's appellation. Thus, when the congregation expels obvious adulterers, fornicators, thieves, swindlers, robbers, abductors, murderers, seditious agents, brawlers, perjurers, and blasphemers—as well as transgressors who indulge in excess, intemperance, and squander, and those who perpetrate falsehoods—should these souls prove impervious to counsel, the church's exercise of this jurisdiction remains eminently reasonable. This regimen asserts the authority granted unto it by God. Lest anyone belittle this ecclesiastical verdict or deem it trifling to be condemned by the verdict of the faithful, let it be known that the Lord attests this to be naught but a proclamation of His own decree—a pronouncement upheld in the celestial realm. Thus, those ordained with God's word to denounce falsehood and waywardness wield that same word to embrace repentant hearts in compassion (Matthew 18:15–18). Those who opine that congregations can persevere indefinitely without the adhesive force of such discipline are grievously misled, for it is undeniable that the remedy, foreseen by the Lord as requisite, cannot be forsaken. The palpable benefit derived from this regimen accentuates the extent of our need for it.
Behold, the initial significance emerges in the prevention of the wicked from being reckoned amidst the assembly of Christians, thus averting the great offense to God—an insinuation that the ecclesia serves as a sanctuary for the wicked and their unrighteous ways. Since the ecclesia constitutes the corpus of Christ, its sanctity remains impervious to the intrusion of decayed members, for such defilement would inevitably cast a shadow upon its Head. Thus, to eliminate any lewd aspersions upon the Divine name, those who, through their iniquities, besmirch the banner of Christianity must be exiled. Another utility surfaces in shielding the virtuous from contamination spurred by the lifestyle of the ungodly—such ensnarements occur frequently. For, owing to our innate tendency to stray, naught proves easier than emulation of a nefarious model. The sagacity of the apostle is manifest in this regard, as he enjoined the Corinthians to sever ties with one who had committed incest, affirming: "A little leaven leavens the whole lump" (1 Corinthians 5:6). The apostle, perceiving great peril, disallowed virtuous souls from commingling or fostering intimacy with the wayward, asserting: "But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one" (1 Corinthians 5:11).
A third utilization emerges, wherein excommunication serves as a crucible for the penitent, inducing them to amend their ways, their confounded state impelling them to metamorphose for the better. Thus, their iniquities warrant chastisement, particularly for the sake of their salvation—so that the rod of the church might serve as a beacon, guiding them towards recognition of their transgressions, which may fester and harden in the absence of corrective measures. Those severed from the ecclesiastical fold are not thereby relinquished from the realm of salvation, but disciplined for temporal reformation, impelling them to forsake wickedness and embrace a sanctified and honorable path. This principle is echoed in the apostle's subsequent declaration: "If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed" (2 Thessalonians 3:14). Similarly, elsewhere, when he conveys that an incestuous individual in Corinth has been "delivered over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5)—in my understanding, this signifies that temporal condemnation is imposed to yield eternal salvation. Though certain interpretations posit that it entails temporal torments orchestrated by the devil, I regard this as speculative, whereas my understanding aligns with the exposition provided.
Thus, it befits us not to efface those who undergo excommunication from the fold of the elect, nor to surrender them to a sense of hopelessness, assuming their demise is foregone. Indeed, it is legitimate to regard them as strangers to the ecclesia, as per the framework outlined earlier; however, this perspective should only pertain to the duration of their separation. Even if we detect in them an abundance of pride and obstinacy, rather than humility, we should entrust them into God's hands, commending them to His benevolence, while nurturing a hope for a brighter future that transcends their present state. In essence, we must refrain from condemning to eternal damnation those solely under the dominion of God, yet evaluate the quality of each individual's deeds in consonance with God's law. In following this principle, we tether ourselves to the judgment unveiled by God, rather than indulging our own preconceptions. We must exercise caution in pronouncing judgments, lest we inadvertently constrain God's omnipotence and subject His compassion to our limited perceptions. In the dispensation of His mercy, the most wicked can be transfigured into virtuous beings, and strangers may find refuge within the ecclesia. Thus, human perspectives are foiled, and human presumptions are reprimanded—a presumption that frequently extends beyond its rightful domain if left unchecked.
As for the proclamation of Christ, wherein He asserts that what His word-bearers bind or loose on earth will likewise be bound or loosed in heaven (Matthew 16:19, 18:18), it does not necessarily imply our capacity to delineate individuals within His ecclesia. This promise resonates twice, each with distinct import. Initially, the Lord does not intend to bestow visible markers enabling us to outwardly discern those bound or absolved. Rather, He attests that those who, on this terrestrial plane (in this present life), accept the gospel's teachings by faith—embracing the redemptive offering of Christ—will veritably be absolved and unshackled in heaven, in the presence of God on His celestial throne. Conversely, those who scorn and reject the gospel bear witness to their continued bondage, both on earth and before God in heaven, indicating a state of intensified captivity. In the latter instance, wherein excommunication is addressed, the authority to bind and loose is vested within ecclesiastical censure.
Such censure neither dooms the excommunicated to eternal damnation nor instills despair, but rather, serves as a cautionary measure. It alerts them to the impending perdition, unless they mend their ways. Distinct from anathema—termed execration by ecclesiastical scholars—whereby one is deprived of all hope of pardon and consigned to the dominion of the devil, excommunication, instead, chastises moral conduct. While it may entail punishment of the individual, this act simultaneously invokes impending damnation, steering them onto the path of salvation. Should they comply, the church stands ready to embrace them in fellowship, welcoming them to partake in communion.
Henceforth, if we are to properly uphold the precepts of ecclesiastical discipline, although it is not sanctioned to partake in close association or profound intimacy with the excommunicated, let us, nonetheless, endeavor with utmost earnestness to extend efforts wherein they might be drawn back unto righteousness, and subsequently be reunited with the communion of the church. This might be achieved through exhortation, teaching, or through the channels of mercy, kindness, and fervent prayers to God. The apostle himself imparts this wisdom to us: "Do not regard him as an enemy, but warn him as a brother" (2 Thessalonians 3:15). This very spirit of gentleness is expected from the entire congregation, particularly when receiving those who exhibit signs of repentance. For the apostle does not advocate severe stringency, nor does he endorse unwavering sternness. Instead, he envisions the church as extending itself willingly, embracing the wayward souls, lest the one repenting be inundated with excessive sorrow (2 Corinthians 2:7). Should this equipoise be unguarded, the peril lies in descending from disciplined guardianship into the abyss of Gehenna, metamorphosing from reformers into executioners.
The significance of God's word and the sacraments within our midst has been previously elucidated—the veneration and reverence we ought to extend, ensuring they remain as indelible tokens and badges of the church. The truth is, no moral transgressions can render an assembly devoid of churchhood wherever this ministry stands whole. Moreover, even in instances where minor imperfections mark the teaching or the sacraments, their potency remains undiminished. Furthermore, it has been clarified that errors warranting pardon are those that do not assail the foundational doctrines of our faith or oppose the articles universally embraced by the faithful. As for the sacraments, the tolerable faults are those that fail to subvert or dismantle the institution ordained by the Lord.
However, should the circumstances culminate in the propagation of falsehoods that undermine core elements of Christian doctrine and obliterate essential knowledge; if the sacraments are divested of their significance—this, in turn, signals the church's dissolution, akin to the rending of a person's throat or the piercing of their heart. Contemplating the realm of the papal dominion in this light reveals the measure of churchhood that subsists therein. Behold, falsehoods have tainted the priesthood, tarnishing the ministry of God's word; the sanctity of our Lord's Supper has been violated, replaced by an egregious sacrilege. The service to God is obscured, befouled by innumerable superstitions. Practically all the teachings essential for the sustenance of Christianity lie interred and trampled upon. Public congregations are reminiscent of academies of idolatry and impiousness. Hence, in abstaining from participation in such ignoble and sacrilegious endeavors, we do not isolate ourselves from the ecclesia of God. For, the communion of the church is intended not to unite us in practices of idolatry, impiety, ignorance of God, and other forms of wickedness, but rather to anchor us in reverence for God and obedience to His truth. A more profound comprehension of the respect we ought to extend towards the beleaguered churches oppressed under the yoke of the Roman idol can be garnered by juxtaposing their plight with the historical archetype of the ancient Israelite ecclesia, as portrayed by the prophets.
In times when God's covenant flourished unabated in the realms of Judah and Israel, a genuine ecclesia was nurtured, for the foundational elements were firmly in place. Within the Law, the edicts of truth were inscribed; their dissemination was entrusted to priests and prophets. The sacrament of circumcision served as the rite through which they were inducted into the fold of God's people. Other sacraments, enacted to solidify faith, complemented this ceremony. Hence, it remains indisputable that the testimonies and appellations, with which our Lord dignified His ecclesia, held pertinence within that era. Subsequently, due to their drift from God's law, they gradually relinquished this esteemed status through their engagement in idolatry and superstition. Would anyone dare strip the title of "church" from those to whom our Lord bequeathed the ministry of His word and the stewardship of His sacraments? Conversely, who would have the audacity, without exception, to confer the designation of "church" upon an assembly wherein the word of God is openly desecrated or the ministry of the word—essential to the church's vitality—is shattered?
"What if," one may inquire, "a semblance of the church existed among the Jews subsequent to their descent into idolatry?" The answer, though intricate, becomes clear upon contemplation. If we perceive the church through the prism advocated here—characterized by reverence for its judgments, adherence to its authority, acceptance of its counsel, heed to its chastisements, and steadfastness within its communion—then the prophets vehemently decry that such assemblies steeped in idolatry should not be deemed churches, but rather, should be regarded as profane and tainted synagogues. For, had they truly constituted churches, prophets like Elijah, Micah, and other servants of God would have been ostracized from their ranks. Both the priests and the people, along with the prophets, considered these individuals more accursed than the uncircumcised. If these were indeed churches, it would transpire that the church would metamorphose from a vessel of truth into a harbinger of falsehood—a bastion not of the living God but of graven idols (1 Timothy 3:15). Yet, among the Jews, vestiges and privileges unique to the ecclesia still lingered, chiefly in the form of God's covenant. Its perseverance, upheld through unwavering resistance to the tide of impiety among the people, as opposed to mere acquiescence, cemented its veracity. Thus, by virtue of God's unwavering grace and goodness, the divine covenant stood unshaken, impervious to the perfidy of the people. Circumcision, too, remained untarnished despite the impurity that had tainted their hands, remaining a sign and sacrament of this covenant. Hence, our Lord proclaimed that the progeny born of this people were His own (Ezekiel 16:20-21).
With equal conviction, should someone presently regard the congregations under the papal dominion as assemblies ordained by God, even as they stand ensnared (as we perceive) in idolatry, superstition, and errant doctrines—believing that they must remain steadfastly in their communion, even aligning themselves with their teachings—they would find themselves led astray. If indeed these gatherings are deemed churches, then the authority of the keys is entrusted unto them. Yet the keys are irrevocably interwoven with God's Word, which in these very churches is expelled and cast aside. Furthermore, if they indeed hold the mantle of churches, then Christ's promise, wherein actions bound or absolved on earth resonate in heaven, must find fulfillment there. However, given that all those who sincerely proclaim themselves as disciples of Jesus Christ are banished and excommunicated from their midst, it follows that either Christ's promise is rendered hollow and vacuous, or these assemblies are bereft of their ecclesiastical character in this regard. Lastly, concerning the ministry of the Word—those realms merely echo with doctrines of impiety and an array of fallacies. Therefore, either they fail the test of being churches in this aspect, or we find ourselves bereft of the means to discern between the gatherings of the faithful and the assemblies of the Turks.
Yet, it remains within our allowance to acknowledge that vestiges and semblances of churchhood linger there—remnants that our Lord has preserved amidst their shattered state. Foremost among these are the enduring presence of God's covenant, steadfast and indomitable, and the sacrament of baptism, symbolizing this covenant. This sacrament, sanctified by the very utterance of the Lord, retains its potency despite the impious disposition of humanity.
In summation, we neither categorically reject the existence of a church therein, nor do we simply acquiesce to its presence. They embody churchhood to the extent that our Lord safeguards the remnants of His scattered people within their midst. Furthermore, certain traces of the church endure, particularly those that cannot be vitiated by the snares of the devil or the frailty of human wickedness. On the contrary, given that the criteria we have just discussed are absent within them, if we seek a church that adheres to proper order, I contend that a lawful manifestation of the church remains absent. The antichrist has upheaved and upended every facet, transforming these environs into a reflection of Babylon rather than the sanctified city of God. It is a matter of common knowledge that the antichrist holds dominion there, implying that these may indeed be recognized as God's assemblies, albeit ones sullied and defiled by the abhorrent practices of the antichrist.
The Forgiveness of Sins
The blessing of forgiveness finds a harmonious union with the church, for it is granted solely to those who partake in the church's fellowship. As the prophet Isaiah declares, this celestial Jerusalem must first be erected, wherein the subsequent grace unfolds: the expunging of transgressions for all who are its citizens. I say "must first be erected" not because the church could endure without the absolution of sins in any manner, but because the Lord has pledged His mercy solely within the communion of the saints.
Indeed, forgiveness of sins marks our initial entry into the church and the realm of God's kingdom; devoid of it, we lack the covenant or the rightful claim to God's kinship. The words of the prophet Hosea resonate: "In that day," declares the Lord, "I will establish a covenant with the beasts of the field and the birds of the sky. I will shatter the bow and the sword and warfare will cease from the land. I will make a lasting covenant with them, characterized by righteousness, justice, kindness, and compassion" (Hosea 2:18-19). This demonstrates how our Lord reconciles us to Himself through His boundless mercy. Similarly, elsewhere, when He foretells gathering His dispersed people, He proclaims, "I will cleanse them from all the guilt they incurred by rebelling against Me" (Jeremiah 33:8). Thus, the church extends its embrace to us through the inaugural act of baptism, symbolizing that entrance hinges on the cleansing of our impurity by His benevolence. The deeper nuances of this forgiveness and its mechanisms shall be explored meticulously elsewhere.
Yet, let us observe here what the sequence of the creed imparts: forgiveness of sins does not rest upon our merits but emanates solely from God's gracious favor. Following the creed's proclamation that through Christ's righteousness, God's benevolence beckons us and that He yearns to assume the role of a benevolent Father for us, and after expounding upon the sanctifying influence of the Holy Spirit through which we partake in Christ's nature, the creed concludes by addressing the church, which is born from these truths. Subsequently, the creed articulates the concept of forgiveness of sins, the conduit through which we become integral to the church. This sequence emphasizes that forgiveness does not emanate from any source other than Christ Himself, buoyed by the Holy Spirit's authority. We must dismiss the notion that our Lord includes us within His church solely once, through the medium of forgiveness. Rather, He sustains and preserves us through it. After all, why would our Lord bestow upon us a pardon devoid of practical utility? God's mercy would be rendered ineffective and ineffectual if it were a onetime bestowal. Each faithful soul bears testimony to this, as none are exempt from myriad weaknesses throughout life, weaknesses necessitating God's mercy. Hence, since we carry the remnants of sins as long as we live, it is undeniable that we could not persist even a single moment within the church's fold if God's grace did not continually uphold us through the forgiveness of our transgressions. On the contrary, the Lord has summoned His own to eternal salvation, beckoning them to trust that His grace stands ever prepared to bestow mercy upon their transgressions. Consequently, we are summoned to believe that through God's merciful provision of Jesus Christ's merit and the sanctification wrought by His Spirit, our sins have been and are continually being pardoned, a reality that unfolds daily as we remain intertwined with the body of the church.
In response to those who strive to strip the church of its unique role in salvation, we must fortify consciences against this insidious fallacy. Similar to the Novatians of yore, our current age witnesses the presence of Anabaptists who mirror this distorted notion. They hold that God's people, once baptized, are reborn into an untainted, angelic existence, untouched by the blemishes of the flesh. Should these individuals stumble into impurity following baptism, the Anabaptists deny them anything but the unyielding rigor of God's judgment. In essence, they withhold all hope of forgiveness and mercy from the sinner who, having received God's grace, falters into sin. Their concept of forgiveness of sins revolves exclusively around the initial regeneration. Despite scripture's clear refutation of this falsehood, let us address the grave peril of this error, both for those who propagate it and those influenced by it.
Foremost, given that God's command urges all the faithful to daily implore forgiveness, this very act is an admission of our sinful nature. Such petitions are not in vain, as our Lord Jesus never ordained a petition He would not fulfill. He not only assures that the entirety of the prayer He imparted will reach the Father, but also specifically underscores the efficacy of this particular plea. Thus, what more do we seek? The Lord desires His saints, each day throughout their lives, to acknowledge their status as sinners, and in return, He promises them pardon. How audacious it is to either deny one's identity as a sinner or, when one stumbles, to banish them from grace altogether! Furthermore, whom did He instruct to forgive seventy times seven (Matthew 18:22)? Was it not our brethren? This directive impels us to mirror His mercy. Thus, He pardons not merely once or twice, but whenever a humble sinner, afflicted and wounded by awareness of their sins, beseeches Him.