01 - First Section

Trustworthy advice for pious Christians that would like to know whose doctrine in the present controversy concerning predestination is Lutheran, and whose is not.

Dear Reader: If in a doctrinal controversy we wish to find out which side contends for the truth, and which side contends for error, it is necessary above all things to understand thoroughly, which is the actual controverted point in question. For this reason, false teachers have at all times endeavored to shift and misstate the actual controverted point in the doctrinal controversies stirred up by them. Some Zwinglians of old, for instance, acted upon this principle. The chief controverted point in the dispute between them and Luther was this: whether the true body and the true blood of Christ is present in, with, and under the blessed bread and wine, is distributed by the ministers and therefore also taken and partaken of with the mouth by all communicants. This Luther had affirmed, but the Zwinglians had denied it. However, when Luther proved his doctrine so clearly from the Word of God and confuted the Zwinglian doctrine so powerfully, that everybody saw and the Zwinglians themselves perceived, that they had been defeated: some of the latter shifted the controverted point, asserting that they had only contested the doctrine, that the body of Christ is present in the Lord’s Supper like an ordinary body and is crushed by the teeth of the communicants. Luther, it is true, had really used this expression once; but he had added at the same time, how he meant it, namely not in that gross manner which the Capernaites of old had imputed to Christ (John 6:52-60), but in this sense that the essential body of Christ is really and truly present and is really and truly eaten with the bodily mouth. The teachers of the pure doctrine, however, have always above all things stated precisely the actual controverted point in question, whenever controversies had arisen. A plain proof of this, among other things, is our dear Formula of Concord. For when after Luther’s death serious controversies concerning certain points of doctrine had arisen within our Lutheran church, which controversies were to be adjusted by means of the Formula of Concord, the latter in the first place always stated the actual controverted point in every one of these articles. If we look into the Formula of Concord, we find that the first ten articles of this book always begin with the words: "Status controversiae. The chief question in this controversy." However by the word: "The chief question" nothing else is understood but: "The chief controverted point." Only the eleventh article treating of predestination does not begin thus; and why not? For no other reason but because (as the first Part of the Formula of Concord expressly states in the very beginning) at that time "no public controversy had arisen (yet) among the theologians of the Augsburg Confession." (Compare the new Jubilee edition of the Book of Concord, page 378. New Market edition page 353.) But because now, within the American-Lutheran church, a "public controversy has arisen" concerning the doctrine of predestination, it is of course necessary, in order that no one may "fish in troubled waters", and that all pious Christians, even the most simple, may see their way clearly in this "controversy", that has arisen, to state in the first place and above all things the actual controverted point in the present controversy. What, then, is the actual, and at the same time the chief controverted point?

It consists simply in the following twofold question: 1st, whether God from eternity, before the foundations of the world were laid, out of pure mercy and only for the sake of the most holy merit of Christ, elected and ordained the chosen children of God to salvation and whatever pertains to it, consequently also to faith, repentance, and conversion; or 2nd, whether in His election God took into consideration anything good in man, namely the foreseen conduct of man, the foreseen non-resistance, and the foreseen persevering faith, and thus elected certain persons to salvation in consideration of, with respect to, on account of, or in consequence of their conduct, their non-resistance, and their faith. The first of these questions we affirm, while our opponents deny it, but the second question we deny, while our opponents affirm it.