According to this meaning, by the word “church” are understood all those who believe or have believed in Christ. This meaning is in general intelligible, but even in this sense the church does not correspond to that activity of the church, the sanctification of men, and still less to that other activity, the establishment of dogmas, of which the Theology has been speaking in all preceding chapters. Such a church cannot serve as an instrument of sanctification, for, if by church are to be understood all the believers in Christ, then all believers will be sanctifying all believers. In order that the church should be able to sanctify all believers, it must of necessity be a special institution among all the believers. Still less can such a church establish any dogmas, for, if all believing Christians believed alike, there would be no dogmas and no teaching of the church in refutal of heretical teachings. The fact that there are believers in Christ who are heretics and who reject some dogmas and put forward others which in their opinion are true, shows that the church must of necessity be understood not as all believers in Christ, but as a certain establishment, which not only does not embrace all the Christians, but even is a special institution among Christians who are not heretics.
If there are dogmas which are expressed in definite, unchangeable words, these words must be expressed and worked out by an assembly of men who have agreed to accept this, and not another expression.
If there is an article of a law, there must of necessity exist lawgivers or a legislative assembly. Although I may be able to express myself by saying that the article of the law is a true expression of the will of the whole nation, I, in order to explain this institution, must show that the legislative assembly which gave the law is a true exponent of the will of the people, and for that I must define the legislative assembly as an institution. Just so the Theology, which has expounded so many dogmas,
