72. It is self-evident that the church is at an end when it has no more truths related to faith and no more good actions related to goodwill. False beliefs extinguish true teachings and evil lives consume good actions related to goodwill; where you find false beliefs, there you find evil lives, and where you find evil lives, there you find false beliefs. These points will be taken up individually in chapters of their own [§§74– 76, 77– 81].

Why has the information lain hidden that “the close of the age” means the end of this church? The reason is that where false ideas are being taught and people trust and honor that teaching as correct, it is impossible for them to realize that the church is coming to an end. False ideas are seen as true and true ideas as false. What is false then rejects what is true and blackens it the way ink blackens clear water or soot blackens a clean sheet of paper. This is because the most distinguished scholars of our age proclaim, and people generally believe, that the church is now standing in the crystal clear light of the gospel, when in reality the entire surface of the gospel is covered in thick darkness for them and white spots have covered the pupils of their eyes.

20. Brief Analysis

Although scarcely anyone has realized it, on these four points Protestants agree with Roman Catholics so closely that there is hardly any meaningful difference between them, except that Catholics unite faith to goodwill but Protestants separate the two. In fact, the agreement between them is so little known that even theology professors are going to be astounded by this statement.

The reason why this is unknown is that Roman Catholics rarely turn to God our Savior; they turn instead to the pope as Christ’s vicar, and also to the saints. Therefore they have let their tenets regarding the assigning of Christ’s merit and our being justified by faith lie dormant. Nevertheless, the points above in §§3, 4, 5, 6, 7, and 8 taken from the Council of Trent (which were ratified by Pope Pius IV, as shown in §2) make it abundantly clear that these are among the tenets that are received and acknowledged by Catholics. Compare these with the tenets from the Augsburg Confession and the Formula of Concord in §§9, 10, 11, and 12, and you can see that the distinctions between them are not substantial; they are merely verbal. By reading and carefully comparing the quotations earlier in this work, the church’s theology professors will indeed be able to see (although not fully) the agreement between the Protestant and the Catholic views on these points. Some further illustrations of the agreement will be given in the following sections, so that theology professors, and also less highly educated clergy and lay people, will be able to see it.