Thus the faith in Christ is no longer merely a definition of the church, but it turns out that in the place of the belief in Christ is put the belief in the church.
“(2) The participation in the holy sacraments, whereby are given unto us all divine powers that pertain unto life and godliness (2 Pet. i. 3).” (p. 207.) And—
“(3) Finally, the last, a good, godly life.”
The proofs for all that:
“Outside the church there is no hearing, no comprehension of the Word of God; there is no true divine worship; Christ is not found; the Holy Ghost is not communicated; the death of the Saviour does not furnish salvation; there is not the feast of the body of Christ; there is no fruitful prayer; there can be no works of salvation, nor true martyrdom, nor exalted virginity and purity, nor fasting salutary for the soul, nor the benevolence of God. (2) In the church, on the contrary, there is the benevolence and grace of God; in the church abides the triune God; in the church is the knowledge of truth, the knowledge of God and of Christ, and a superabundance of spiritual benefits; in the church are the true saving dogmas, the true faith as derived from the apostles, true love, and the straight path of life.” (pp. 209 and 210.)
Everything has been said about the church that the Theology has to say. It was said that it was founded by Christ; it was determined who belonged to it, and who not; its aims and means have been mentioned; it was said that it is necessary to belong to it in order to obtain salvation, but the church itself has not yet been defined. All that was said was that its meaning is—all the believers in Christ, but with this proviso, that the church is composed by those who believe in Christ precisely as the church teaches them to believe in him, that is, the meaning of the church is now modified to mean: all those who believe in the church. But what this church itself is, which sanctifies men and establishes dogmas, has not
