78, 52ff.) In the doctrine of conversion and salvation,
therefore, Lutherans confess both the _sola gratia_ and the _universalis
gratia_, because they are convinced that both are clearly taught in the
Bible, and that to reject or modify either of them would amount to a
criticism of the Word of God, and hence of God Himself. Synergists
differ from Lutherans, not in maintaining universal grace (which in
reality they deny as to intention as well as extension, for they corrupt
the Scriptural content of grace by making it dependent on man's conduct,
and thereby limit its extension to such only as comply with its
conditions), but in denying the _sola gratia_, and teaching that the
will of man enters conversion as a factor alongside of grace. And
Calvinists differ from Lutherans not in maintaining the _sola gratia_,
but in denying universal grace.

But while, in accordance with the clear Word of God, faithfully adhering
to both the _sola gratia_ and _universalis gratia_, and firmly
maintaining that whoever is saved is saved by grace alone, and whoever
is lost is lost through his own fault alone, the _Formula of Concord_ at
the same time fully acknowledges the difficulty presenting itself to
human reason when we hold fast to this teaching. In particular, it
admits that the question, not answered in the Bible, _viz_., why some
are saved while others are lost, embraces a mystery which we lack the
means and ability of solving, as well as the data. Accordingly, the
_Formula_ also makes no efforts whatever to harmonize them, but rather
discountenances and warns against all attempts to cater to human reason
in this respect, and insists that both doctrines be maintained intact
and taught conjointly. Lutherans are fully satisfied that here every
effort at rational harmonization cannot but lead either to Calvinistic
corruption of universal grace or to synergistic modification of _sola
gratia_.

Thus the Lutheran Church not only admits, but zealously guards, the
mystery contained in the doctrine of grace and election. It
distinguishes between God in as far as He is known and not known; in as
far as He has revealed Himself, and in as far as He is still hidden to
us, but as we shall learn to know Him hereafter. The truths which may be
known concerning God are contained in the Gospel, revealed in the Bible.
The things still hidden from us include the unsearchable judgments of
God, His wonderful ways with men, and, in particular, the questi