anybody a special right to teach the nations. There is nothing there about the power, and nothing about the sacraments. Something is said about baptizing, but it does not say that the breaking of the bread is a sacrament, or that these actions are left in charge of the hierarchy. One cannot help observing the strange phenomenon that continually exactly the same obscure texts are chosen to prove all kinds of theses: such are the texts Matt. xxviii. 19, Luke xxii. 19, John xx. 23, and several others. These texts are repeated a hundred times. On them is based the Trinity, and the divinity of Christ, and the redemption, and the sacraments, and the hierarchy. That is all about the second proof.
Third proof: “(e) That he transferred the power to the holy apostles just as he received it from the Father: All power is given unto me . . .; go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. xxviii. 18, 19); as my father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained (John xx. 21-23).” (p. 212.)
In order to confirm the power which is supposed to be transferred, the texts are tampered with here. The text is quoted as, “All power is given unto me . . .; go ye,” and so forth. The real text runs like this: “All power is given unto me in heaven and in earth. (Period.) Go ye therefore, and teach all nations.” Considering the period, it cannot be said that he gave the power; but with the several dots and by omitting “in heaven,” which cannot refer to the disciples, it is possible to interpret it as that he gave the power to the disciples. The text from John does not say anything about the hierarchy or about the power; all it says is that Christ gave the
