Translator's Note: Prof.

Franz Pieper preached the opening sermon of the 24th Convention of

The Evangelical-Lutheran Synodical Conference of North America on August 14, 1912 at Holy
Cross Evangelical-Lutheran Church, Saginaw, MI. The delegates resolved to include Dr. Pieper's
sermon in the convention minutes. No one has translated this sermon to the best of my
knowledge.

God grant us ears to hear Dr. Pieper's admonitions and once again restore evangelical discipline
among the now-separated synods of The Evangelical-Lutheran Synodical Conference of North
America. All translation mistakes are mine and not those of the last great "Father" of The
Lutheran Church-Missouri Synod. Soli Deo Gloria!
DMJ+

Text: Romans 16:17-18: But I exhort you, dear brothers, that you mark those who cause schism
and nuisance alongside the doctrine that you have learned and depart from them! For such do
not serve the Lord Jesus Christ but their own belly, and by sweet words and fair speech deceive
innocent hearts.

Venerable Fathers and Brothers! In Christ dearly beloved hearers!

If we look out around Christianity, we are confronted primarily with one very distressing
phenomenon: its schism. They are called equally according to the name of Christ, are divided
into a number of camps, those fighting each other. This situation is rightly deplored on all sides
as miserable and as a means of deep shame for the church and world. We also agree with full
conviction in this lament. But we are induced to enter the matter still further when we hear and
read the accusation that especially we Lutherans of the Synodical Conference cause and
maintain division through our ecclesiastical position, namely the fact that we demand the
adherence to all points of Christian doctrine and maintain no church fellowship with those
teaching otherwise. We reject the accusation made against us as unjust and assert the contrary
with all determination, that we are not separating through our church position but work toward
collecting and unifying. Who decides the allegations in this conflict? God's Word. God's Word
clearly answers and decides all questions that are to be answered and to be decided in the
Church until the Last Day. This is also the case in relation to separation within the Christian
Church. All Scripture is full of instruction concerning this point. In the text just read we have

The Apostle Paul's Teaching Concerning Separation in the Christian Church.

We stress from this teaching the following three points: How the separation was
created, how it is evaluated, and how it is eliminated.

1.

We see in our text some consolation. Our text reminds us of the fact that separation in
the Christian Church is nothing new. If we in our time complain about separation and have
suffered from separation, then we should not think that something strange befalls us. The
sadness of separation was also found in apostolic times and under the eyes of the apostles. This
is precisely also evident from our text. When the apostle after detailed explanation of Christian
doctrine finally exhorts the Roman congregation so urgently to focus on people who cause
schism, to isolate such people, he does not fight a straw man, but actually existing threats and
facts that already occurred in other places.

But above all, the apostle now teaches us about the important point, how or whereby
separation arises in the church. He says: "Mark those who cause schism and nuisance alongside
the doctrine that you have learned." Separation will be done, separation arises, when people
enter into the Christian Church, those "alongside" who teach, that is, who teach something
other than the Word of Christ and find followers for this purpose. This follows from the nature
of the Christian Church. The Christian Church here on earth is a very unique kingdom, quite
different from the kingdoms of this world. The various kingdoms of this world have different
rulers and laws and are accordingly governed different. The Christian Church here on earth is no
man's, but Christ's kingdom and has in all countries and at all times until the Last Day only one
regent, Christ, and only one imperial Law by which it is taught and thus ruled: that is Christ's
Word, the Word that He has given through His apostles and prophets of the Church. In the
Christian Church is no place for a "secondary word" and a "secondary government". Christ says
in reference to the Church: "One is your master, Christ", and therefore inculcates as Imperial
Law: "If you continue in My Word, then you all are truly My disciples." And this applies not only
for the time when Christ walked the earth, but for the Church of all times and places until the
Last Day. In the high priestly prayer Christ describes the Church until the Last Day as a
communion of people who through their - that is, the Apostles - Word will believe in Him (John
17:20). Saint Paul identified the Church as a house that is built on the foundation of the
apostles and prophets (Eph. 2:20) and says of his own teaching: "I should not say anything
where Christ did not work the same things through me" (Rom. 15:18). Saint Peter establishes
the principle for all doctrines in the Church: "If any man speaks, he is speaking as God's Word"
(1 Pet. 4:11). The unity of the Christian Church, in spite of all variety of circumstances, times,
people and languages, endures in her adherence to the Word of Christ and her schism in the
deviation of the Word. In order to maintain this unity and to defend separation, the apostle
Paul therefore sends, wherever he was, the message and warning to the congregations and
their teachers not "to teach differently", but steadfastly hold to the model of sound Words that
they have learned from the apostles of Christ. From Athens he writes to Thessalonica: "Hold to
the traditions that you have been taught, whether by Word or Epistle" (2 Thess. 2:15). Timothy
was at Ephesus in order to command some, that they, "not teach otherwise" (1 Tim. 1:3). From
Corinth he writes to Rome: "Depart from them who teach otherwise" (Rom. 16:17)! From Rome
he writes to Galatia and chastens the Galatians that they have turned to another gospel, yet
there is no other [gospel] (Gal. 1:6ff). And as he travels back from Europe to Jerusalem, he
appoints elders for the congregation from Ephesus to Miletus and warns them against people
who arise from their own midst and would speak perverted doctrines to attract disciples after
them (Acts 20:29-30).

It is now clearly evident to whom, if this doctrine comes into consideration, the guilt of
separation in the Christian Church falls, namely, not on those who hold immovably to the
teaching of the apostles, but always on those who deviate from it and teach differently. We
Lutherans of the Synodical Conference are now sure of and have demonstrated it before the
Church that our teaching, particularly in the attracted points in dispute, is not our own word,
but God's Word. We could and can in all points put the finger on God's Word and say: "So it is
written." It is a complete reversal of the use of Biblical language when one claims that we cause
and perpetuate separation in the Church by our insistence on the pure, unadulterated doctrine
of the Word of God. One claims particularly in our time "academic freedom". There is academic
freedom in the state, because it does not matter to the state to teach and govern the Christian
Church. But there is no academic freedom in the Christian Church because in the Christian
Church, according to God's command and order, all teaching that occurs, God's Word shall
speak. Whoever in the Christian Church wishes to claim academic freedom for himself claims
with it the right to cause separation in the Christian Church and to raise themselves up
alongside Christ and against Christ to a head and regent in the Church.

But with that we have come already to the second point concerning what the Apostle
Paul wanted to be taught, namely, how separation was to be evaluated.

2.

One is in our time not free from self-contradiction to evaluate separation in the
Christian Church. On the one hand one laments the separation and raises - rightly - forth, how
much more the Christian Church could be brought into line, if they are not severed, but would
also be completely united outwardly. On the other hand, however, one also speaks often in
such a way that if separation did not mean much, then it probably is something good and was
intended by God. Every church fellowship has their particular gifts and benefits. That is topsy-
turvy, manlike opinion. The Apostle's opinion says otherwise. He says, "mark those who cause
schism and nuisance alongside the doctrine that you have learned and depart from them." He
does not call schism something good or even indifferent, but a nuisance. The mere fact of
separation is a nuisance for the world and for weak Christians. The world excused their
unbelief, and weak Christians are mistaken in belief. Even more nuisance jumps before the eyes
when we accept that schism is caused through divergence from the doctrine of Christ. Other
doctrine as a result of Christ's Word is also a slap in the face of Christians, whose Christian
dignity and Christian glory is in that respect, that they are not subject to human words, but are
subject only to Christ's Word. And finally: other doctrine as a result of Christ's Word can only be
done at the expense of souls. It is a matter of life and death. Human words, though still meant
so well, can never save a man dead in sin. God's Word alone can. All human words in the
Christian Church is as grass, and all its glory like the flower of grass. The grass withers and the
flower falls when men also imagine that they could lead the whole world to the light of their
"opinion" or "further education" or "amendment" of Christian doctrine. Only God's Law, if it is
taught without weakening and human addition, creates faith in Christ, gives the highest good
here on earth, the certainty of grace and salvation, and gives strength and inclination to walk
the narrow path to eternal life. Any change to the Gospel through the addition of human works,
whether one calls it virtually merit or only correct behavior, is poison and death to the spiritual
life, presents itself as an obstacle, as a trap, as a nuisance between people and those who
acquired grace and salvation from Christ. Hence the zeal of the apostle, that he above all,
taught that those who teach the Gospel of Christ differently as he taught it, utters a curse (Gal.
1:8).

However, are there not Christians in church fellowships that do not remain with the
Apostle's Word in all articles? Do we condemn all, do we deny all salvation, those who deviate
in any part of God's Word? This judgment is unjustly attributed to us. We know from God's
Word: there is an error in weakness in certain doctrines, in which Christianity can exist, when a
man is in his heart a poor sinner and trusts in Christ alone as his Savior. So many join in external
separation, but at the same time remain hanging upon Christ in their hearts. We think of the
200 who, invited from Jerusalem, went with Absalom and knew nothing about the evil thing. (2
Sam. 15:11). In fact, the apostle points out in our text, when he speaks of "innocent hearts",
who are seduced "by sweet words and fair speech" of those who cause division. But in spite of
everything separation remains a nuisance. God will have no other doctrine in the Church except
His Word, and fellowship with those teaching otherwise is from God prohibited evil association
and a constant threat for souls.

3.

Who makes available a thoroughgoing remedy to eliminate separation? Who shows us

the way how this nuisance of separation in Christianity is resisted? This remedy is as simple as
thoroughly acting. He says: "mark those who cause schism and nuisance alongside the doctrine
that you have learned and depart from them!" If people appear in the Christian Church who
teach something other than Christ's Word and are not wise, then Christians shall not keep such
people, but isolate them, have no fellowship with them, but depart from them. This procedure
prescribed by God works. Had Christians from the beginning and at any time followed this
simple and clear godly instruction, there would be no division in Christendom, but the whole of
Christendom would be entirely in agreement. Where there are no buyers, then there is no
market. The Arian schism in the fourth century would not have occurred if the Christians of that
time, in accordance with the divine instruction, would have departed from Arius, who denied
the eternal divinity of Christ, rather than cleave to him. The trouble with Rome would not have
arisen and would not have spread all over the world if Christians of the Pope, who usurps under
the name of Christ with their own words their own rule in the Church, would have shunned as
an abomination and given him the right title, instead of calling him "Holy Father". The schism of
the time of the Reformation would not have occurred if the Christians of Zwingli and his
followers, who did not stand with the Words of our Lord Jesus Christ in the Lord's Supper and in
Baptism, would have departed. There would be no schism in the American Lutheran Church if
Christians would have kept away from people, whose own word leads on the Christian Church
and the preaching office, on conversion and election unto grace. In short, avoiding those who
teach differently as apostles of Christ, that is the simple and effective means prescribed by God
to eliminate separation in Christendom. According to God's Word, those who teach differently
do not enter the Christian Church under God's approval that one considers them, but for the
purpose that one shuns them. As the apostle expressly inculcates: "There must be factions
among you, so that those who are upright may be obvious among you" (1 Cor. 11:19).
Christians must learn this lesson continually from God's Word. But instead of following this
simple and effective way prescribed by God, one attempts humanly devised ways that go from
bad to worse. In particular, one tries the way that one can forgive each other to stay in all
doctrines in God's Word. One calls this unity, what according to God's Word is separation!

One makes several objections against the prescribed treatment in God's Word of those
who teach differently. One says: The people, who do not remain in all things by God's Word,
but teach otherwise, are often learned, scientifically trained people, which one cannot deny
also honest intentions. One must have respect for the knowledge and seriousness and good will
of these people. Respect for those who teach differently - this is quite actually the symbol of
our time. This whole opinion is against God's Word. We search Holy Scripture in vain for respect
for those who teach differently. As for their science and knowledge, the apostle says: "If anyone
teaches otherwise and does not abide in the words of our Lord Jesus Christ, he is darkened and
knows nothing" (1 Tim. 6:3-4). One pretends such a knowledge of divine things that he does not
have, and keeps in self-deception his ignorance of science. And as for noble motives, the
apostle says in our text of those who teach differently: "such do not serve the Lord Jesus Christ
but their own belly." This does not mean that they are in all cases gross gluttons and live in
gross sins of avarice and of the flesh. But it was probably well said that they believe in all cases
not Christ, but themselves, not Christ's Word, but want to present their own opinion, not the
Christian Church, but have in mind their own glory or their own party. The Lord says: "Who
speaks of himself, he seeks his own honor" (John 7:18). This is a tremendous Word that we
should all heed well! Only insofar as one does not have his own interest, but believes Christ
alone and His Word, he is also true and [has] no unrighteousness in him, that is, he also speaks
about God and not his own word.

But is the avoidance of all those who teach differently not an unattainable, ideal
situation? Man judges this way, unlike the apostle. The apostle is not talking about an
unattainable, floating in the air, and enduring in the air ideal, but of a feasible and enforceable
practice, when he exhorts Christians: "mark those who cause schism and nuisance alongside
the doctrine that you have learned and depart from them!" - But one exclaims: How can
Christians - simple-minded Christians - recognize those who teach differently and distinguish
between truth and error? Even simple Christians can do this. Their Savior, who says remain in
His Word, has given them in the hand the means to do it. The Holy Scriptures, the Word of the
Prophets and Apostles, is for Christians not a collection of riddles, but a lamp to their feet and a
light to their path. Christians can only be wrong in their thoughts, words, and opinion, if they
place the light of the Word of God under a bushel. When they use their light and right, when
they hear and believe their Lord's Words, then they know the Truth and the Truth makes them
free from all bondage of human doctrine. The Lord expressly says that His sheep know their
Shepherd's voice. But the stranger's voice they do not know, but flee before him (John 10:3-5).
Let us remind one another that when we allow the Word of Christ to dwell richly among us,
then it makes wise the simple.

One raises finally another [objection]: But success! Success, to set aside the separation
in this way, is indeed very uncertain. One must despair of success if one looks at the past and
keeps in the present survey. Success, dear fathers and brothers, is not ours, but God's business,
Who has prescribed for us this way to achieve unity and to eliminate separation. Incidentally,
we must not complain about success. The Synodical Conference has worked not separately but
together. It has steadily grown in spite of decline around it and it is still the most numerous
Lutheran Church Fellowship in the United States. Our demise has been predicted from the start.
In recent months some have repeated this prediction. It will not come true. We want to ask
God primarily for two things. First, for humility. It is not our merit, but God's grace alone, that
we do not teach otherwise, but confess God's Word. This humility is also to be felt in everything
we speak and write. If we certainly are in the flesh, then we will not argue not according to the
flesh. We also do not want anyone who occasionally goes astray treated immediately as a false
teacher. It is no wonder, explains Luther, that someone in these high things, that we are by
nature so alien, sometimes has his own thoughts and lacks some in words. Luther admits that
of himself, and we will not hold back with the same confession. But we should not give in to our
own thoughts, but once again take hold of God's Word and thereby resist all our thoughts and
all wrong speech. For this we should help each other in humility. Secondly, we want to ask God
for mercy that we, as in sincere humility, also testify with clarity and decisiveness the doctrine
of the apostles and prophets and expose and reject foreign doctrine. So we strive in the right
way toward the unity of the Christian Church and toward the elimination of harmful separation.
May God Father, Son, and Holy Spirit, blessed forever, grant it! Amen.

Translated by Rev. David M. Juhl

Completed 17 August 2010
The 49th anniversary of the Wisconsin Evangelical Lutheran Synod suspending fellowship with
The Lutheran Church-Missouri Synod