which nothing has as yet been said. It says that Christ appointed teachers for the dissemination of his faith among the nations, although the idea of the teaching church does not enter into the definition of the church as being a union of believers. Still less do the sacraments enter into that definition: both define the church of the chosen among the believers. But let us suppose that the Theology is not sticking closely to its definition, that it expounds the teaching about that exclusive church which has the power to teach and impart the mysteries. Let us see what it is based upon. It says that Christ himself established the church with its teachers and with the sacraments of the baptism, eucharist, and repentance, and the texts are referred to, but not quoted. Here are the texts:
“And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves (John xvii. 13).” This is adduced as a proof that Christ established the one society, the church. It is evident that the text has nothing in common with the establishment of the church.
“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Eph. iv. 11-12).” These words of Paul, who did not even know Christ, are ascribed to Christ. The other texts have been quoted, but striking is the text which proves that Christ established the sacrament of repentance:
“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth (Matt. xxviii. 18).”
On this passage the Theology bases the establishment of the sacraments by Christ, without considering that all that is said here is that (according to an incorrect interpretation of the Theology, which will be examined later)
