81. Astoundingly, the teaching that faith is the only thing that justifies us occupies every square inch throughout the entire Protestant world; that is, within the clergy it rules as virtually the only theology. This position is what all candidates for the ministry eagerly learn, consume, and absorb in college. Then, as if they were people inspired with heavenly wisdom, they teach that position in their churches and publish it in their books. Through it they pursue and achieve the name, reputation, and glory of having superior erudition. Because of it they are given diplomas, fellowships, and awards. And all this goes on, despite the fact that as a result of that teaching alone the sun today is darkened, the moon is deprived of its light, and the stars of the heavens have fallen, that is, have been destroyed.

I have been given absolute proof that the teaching that faith assigns us justice has so blinded human minds today that they do not want, and are therefore virtually unable, to see any divine truth in the light of the sun or in the light of the moon. They can see it only in the light of a fireplace by night. I can therefore make this assertion: If divine truths about the true partnership between goodwill and faith, about heaven, about the Lord, and about the eternal happiness that comes from him were to be written in silver letters and sent down from heaven, people who believe that we are justified by faith alone would not even consider them worth reading. The complete opposite would happen, though, if a paper asserting that faith alone makes us just were to be sent up from below.

We also read in the Formula of Concord that the article concerning justification by faith alone, or concerning the justice that we acquire through faith, is the most important of all Christian teachings, and that works of the law must be completely excluded from this article (pages 17, 61, 62, 72, 89, 683; appendix, page 164).

68. As for evidence that the modern-day church believes there is no bond uniting goodwill and faith, this is found in the following statements from its teachings regarding justification: Faith is attributed to us as righteousness apart from the works we do; see §12 a. Faith actually does not make us just if it has been formed through acts of goodwill; see §12 b. Good works must be completely excluded from any discussion of our justification and eternal life; see §12f. Good works are not necessary for our salvation; any assertion that they are necessary should be clearly rejected by the church; see §12 g, h, i, j. Our salvation and our faith are not preserved or maintained by goodwill or its works; see §12 l, m. Good works that are mixed up in the business of our being justified are harmful; see §14 g. The works of the spirit or of grace that follow faith as its fruits contribute nothing to our salvation; see §14 d and elsewhere [§§11 b, 13 w].

The inescapable conclusion from all these points is there is no bond between goodwill and that kind of faith; if there were such a bond, it would be harmful to our salvation because it would be harmful to our faith, since our faith would no longer be the sole source of our salvation.

As I have shown above in §§47, 48, 49, 50, it is actually true that that faith is incapable of being united to goodwill. Therefore one could say that it is a matter of foresight and predestination that Protestants tossed goodwill and good works so far away from their faith.

If Protestants had paired their faith with goodwill, it would have been like pairing a leopard with a sheep, a wolf with a lamb, or a hawk with a turtledove. (That faith is in fact described as a leopard in the Book of Revelation; see Revelation 13:2 and the explanation of that verse in Revelation Unveiled 572.)

What is a church without faith? What is faith without goodwill? What is a church, then, if it does not recognize the marriage that exists between faith and goodwill (see §48 above)? This marriage is the church itself; it is the new church that is now being established by the Lord.