In the performance of his sacred functions the Christian theologian must at all times conscientiously keep in mind the true objective of his theological activity. The purpose of sacred theology, so far as it regards lost and perishing mankind, is not the spread of culture, nor the establishment of civic righteousness on earth, nor the satisfaction of the intellectual craving of the human mind, nor the enrichment of human knowledge, but the eternal salvation (σωτηρία, salus aeterna) of sinners. In other words, the purpose of sacred theology is not academic or speculative, but intensely and absolutely practical (habitus practicus) ,· it is to lead perishing souls to Christ and through Him to communion with the true God, here in time inchoatively and hereafter in eternity perfectly. This exalted purpose of Christian theology Holy Scripture expressly states in indisputable terms. 1 Tim. 4, 16: "Take heed unto thyself and unto the doctrine . . . ; for in doing this, thou shalt both save thyself and them that hear thee." Mark 16, 15. 16: "Preach the Gospel. . . . He that believeth ... shall be saved." If modern rationalistic theology rejects eternal salvation as the primary and preeminent purpose of sacred theology, it is because this obnoxious type of pseudotheology is not Biblical, but carnal; not the divine theology of Christ's Gospel, but the man-made theology of a social gospel. The Lutheran dogmatician Meisner is right when he declares : "Whoever does not continually pursue, and keep in mind in his entire study (Theorie), this purpose (the salvation of men) does not deserve the name of a true theologian." (Lehre und Wehre, 14, 76.)
In accordance with the principle just stated the Lutheran divines have defined the purpose of sacred theology as follows: "Sacred theology occupies itself with man inasmuch as he is a sinner and must be restored to eternal salvation." This definition is truly Scriptural. The object of sacred theology is not man in general, but homo peccator, or sinful man, for whose salvation God has sent His only-begotten Son into the world "that whosoever believeth in Him should not perish, but have everlasting life," John 3, 16. True, also the state, or the civil government, deals with men as sinners (homines peccatores), but its purpose is not the eternal salvation of men, but only their earthly, or temporal, welfare, in particular the protection of human life and property. Its interest therefore attaches only to this present life, not to the life that is to be after death. The state has therefore no jurisdiction in the sphere of a man's spiritual and eternal life; its functions cease where this begins. However, to offer to, and bestow upon, sinful men eternal happiness in the life to come, and this through faith in Christ Jesus, engendered by the divinely instituted means of grace, that is the special and proper function of sacred theology. Its message to fallen mankind reads: ''He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him," John 3, 36.
The final purpose of sacred theology (finis ultimus) is therefore the eternal salvation of men. The intermediate purpose (finis intermedius) may be defined as the generation and preservation of saving faith in Christ Jesus unto life eternal. Rom. 1, 5: "By whom we have received grace and apostleship for obedience to the faith among all nations, for His name" (that men of all nations might be led to obey Christ in true faith). The Christian theologian therefore performs his holy office, first of all, in order that sinners may believe in Christ and obtain salvation through Him. But sacred theology effects not only conversion, but also sanctification and good works. This objective the Christian theologian must constantly bear in mind, urging with holy zeal those entrusted to his care to be zealous of good works. Titus 3, 8 : "These things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works." However, good works are not the means by which eternal salvation is obtained, but rather the effects and fruits of faith. Good works, in the Scriptural sense of the term, are such works as are done by those who already have obtained salvation through faith in Christ. Rom. 3, 28: "A man is justified by faith, without the deeds of the Law''; 6, 22 : "But now, being made free from sin and become servants to God, ye have your fruit unto holiness." Eph. 2, 10: "For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." From this it follows that all who preach good works as a condition or means of salvation are under the curse, Gal. 3, 10. On the other hand, the Christian minister who in accordance with Holy Scripture proclaims salvation by God's grace alone, through the very preaching of the Gospel truly produces good works that please God and glorify Him. Titus 2, 14: "Who gave Himself for us that He might redeem us from all iniquity and purify unto Himself a peculiar people, zealous of good works." 1 Tim. 6, 18: "That they be rich in good works." This does not mean that the Christian theologian neglects the divine Law, for the divine Law is the Word of God just as truly as the Gospel. But he employs the Law in its rightful place, to show what good works are and what God demands of the believer with regard to them. The willingness and power to do good works, however, he produces alone through the preaching of the Gospel. The Christian theologian must therefore be able rightly to apply both the Law and the Gospel.
12. THE CHURCH AND ITS DOGMAS.
The question has been raised whether creeds, dogmas, or confessions are rightfully given a place in the Christian Church.
14. THE EXTERNAL MEANS BY WHICH SACRED THEOLOGY ACCOMPLISHES ITS PURPOSE OF SAVING SINNERS.
Hence the only means by which the Christian theologian can accomplish his preeminent, divinely prescribed purpose of saving sinners unto eternal life is the Gospel of Christ.