104. A similar thing would happen to us if we were to embrace the faith of the new church but also hold onto the faith of the former church regarding the assignment of the Lord’s justice or merit, since from the latter concept as from a root all the tenets of the former church have risen up like shoots.

If this were to happen, it would be like people escaping from three of the dragon’s heads but entangling themselves in the other four. It would be like running away from a leopard but stumbling onto a lion. It would be like climbing out of a dry pit only to fall into a water-filled pit and drown.

(The truth of this statement will be further shown after the discussion of the next proposition [§§109– 113], where the topic of being assigned spiritual credit or blame is taken up.)

22. Brief Analysis

Books on ecclesiastical history make it clear that the four points just mentioned, as they are taught in the Protestant churches today, are not new. They were not invented by these three reformers. Instead, they had come into existence as early as the time of the Council of Nicaea and had been passed down by writers after that; they have been preserved as part of the tradition of the Roman Catholic Church.

The reason why Roman Catholics and Protestants agree concerning the trinity of persons in the Divine is that they both recognize the three [ecumenical] creeds in which this concept of a trinity is taught: the Apostles’ Creed; the Nicene Creed; and the Athanasian Creed.

As for the notion that Christ’s merit is assigned to us, the material gathered above in §§3– 8 from the Council of Trent and in §§10– 15 from the Formula of Concord makes it clear that they agree on this point as well.

As for the point about how we are justified, this will now be taken up for further discussion.